Thomas Aquinas Commentary 2 Thessalonians 1:6-12

"if so be that it is righteous thing with God to recompense affliction to them that afflict you, and to you that are afflicted rest with us, at the revelation of the Lord Jesus from heaven with the angels of his power in flaming fire, rendering vengeance to them that know not God, and to them that obey not the gospel of our Lord Jesus: who shall suffer punishment, [even] eternal destruction from the face of the Lord and from the glory of his might, when he shall come to be glorified in his saints, and to be marvelled at in all them that believed (because our testimony unto you was believed) in that day. To which end we also pray always for you, that our God may count you worthy of your calling, and fulfil every desire of goodness and [every] work of faith, with power; that the name of our Lord Jesus may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ." — 2 Thessalonians 1:6-12 (ASV)

1. Previously, the Apostle spoke of how believers are well prepared for the coming judgment; here, he speaks about the form of that judgment. First, he presents the judgment regarding the punishment of the wicked and the rewards of the good.

   Second, he discusses each part individually, beginning with the phrase in a flame of fire.

   He first presents the judgment regarding the punishment of the wicked, and second, regarding the rewards of the good, at the phrase when he shall come.

2. Regarding the first point, he spoke above about the tribulations which you endure for an example of the just judgment of God. Here he adds, if nonetheless it is just. In this context, "if" is used to mean because. Therefore, other texts read, if indeed.

   Alternatively, if nonetheless could be connected with for an example of the just judgment, as if to say: it is just that you suffer these things if you nevertheless merit something by it. However, the first text and explanation are better.

   It is just with God to repay tribulation. Rise up, judge of the earth, render retribution to the proud (Psalms 93:2). Woe to you who despoil, shall you not yourself be despoiled? (Isaiah 33:1). Tribulation and anguish (Romans 8:35).

3. And to you who are troubled, rest. You received good things in your life, and Lazarus likewise evil things. But now he is consoled while you suffer (Luke 16:25). Blessed are those who die in the Lord from henceforth now, says the Spirit, that they may rest from their labors (Revelation 14:13). With us, that is, in equal glory.

   But is this surely not true?

   I respond that there are two kinds of equality: the equality of absolute quantity and the equality of proportion. The first kind is not equal regarding a person’s participation but regarding the beatitude in which one participates, which is God. A person participates more or less according to how ardently he loves God. But regarding the second kind, there will be equality in every respect, because Peter’s glory will correspond to the grace given him and to his merit, just as Linus’ glory will correspond to his merit.

   And this will happen when the Lord Jesus shall be revealed. The Father has given all judgment to his Son (John 5:22), and this is insofar as He is the Son of Man. Therefore, it continues, and has given him power to render judgment, because He will appear to all in human form. He does not appear now, because His humanity is hidden in the glory of God, but then He will appear. And the glory of the Lord shall be revealed (Isaiah 40:5). He will come with the angels of his power, who are His ministers. When the son of man comes in his majesty, and all his angels with him (Matthew 25:31).

4. Then, when he says in a flame of fire, he discusses both the punishment of the wicked and the reward of the good. He shows the harshness, justice, and eternity of the punishment of the wicked.

5. He says, therefore, giving vengeance, that is, judging those who are to be punished in a flame of fire, which consumes the face of the earth, envelops the condemned, and drives them away forever. Fire goes before him (Psalms 97:3).

6. The punishment will be just on account of two kinds of guilt: the guilt of unbelief and the guilt of an evil life. Regarding the first, he says, who do not know, that is, who do not wish to know, God. We do not want knowledge of your ways (Job 21:14). The one who does not know will not be known (1 Corinthians 14:38).

   Regarding the second, he says, who do not obey the Gospel of our Lord Jesus Christ. Not all obey the Gospel (Romans 10:16). Disobedience is so great a sin that death entered the world through it (Romans 5:19).

7. The punishment is also long-lasting, for they shall suffer eternal punishment in destruction. This can be read in two ways, because there are two kinds of punishment: the punishment of sense and the punishment of the condemned.

   It can be understood as referring to the punishment of sense: They shall suffer, that is, they will endure eternal punishments that will never end, and this in destruction, because they will be ever-dying. The punishments of this life are not like those punishments. In this life, the harsher the punishments, the shorter they are, because they end. But those punishments are the heaviest, because they are the punishment of death, and yet they never cease. Therefore, it is said that they will always be as if in the throes of death. Death shall devour them (Psalms 49:14). Their worm shall never die (Isaiah 66:24).

   The punishment of the condemned also has two aspects. First, they will be deprived of the vision of God. Therefore, he says, from the face of the Lord, namely, removed from the Lord's presence. No hypocrite shall come before his gaze (Job 13:16). The second is being deprived of the vision of the glory of the saints. Let the impious man be taken away lest he see the glory of the saints (Isaiah 26:10).

   It can also be understood another way, so that from the face of the Lord and from the glory of his power shows why the punishment of sense is so harsh. For a person’s senses can be nullified by a higher judge or by the power of someone greater, but that will not happen in this case because this judgment comes from the face of the Lord. May my judgment come from your face (Psalms 17:2). This is why he says they shall suffer eternal punishment, that is, endure it, from the face of the Lord.

8. Then, when he says, when he shall come, he discusses the saints’ reward. And:

   • First, he presents the reward.
   • Second, he presents the merit of the saints, at those who have believed.

9. He commends the glory of the saints regarding its essence, which is a participation in the glory of God, when he says to be glorified; and regarding its overflow, at and to be made wonderful.

   He says, therefore, when he shall come. Christ is most certainly glorious; that every tongue may confess that the Lord Jesus Christ is in the glory of God the Father (Philippians 2:11). He will come to be glorified in his saints, because goodness is self-diffusive. Or, He will come to be glorified in his saints, who are His members, in whom He dwells, and in whom He is glorified when His own glory—that is, the glory of the head—flows down to His members. You are my servant, Israel, because in you I will be glorified (Isaiah 49:3).

   This will surpass all wonder; therefore, he says, to be made wonderful. For wonder is a state of awe that results from powerful impressions made on the imagination. But the glory of the saints will be so great that it cannot enter the human mind, which is why he says to be made wonderful. They will wonder at the suddenness of an unhoped-for salvation .

10. Then he presents the saints’ merit, at in all those who have believed. And he presents:

    • First, the merit of faith.
    • Second, the support of prayer, at wherefore we also.

11. He says, therefore: this glory will exist because our testimony was believed upon you, which we believed concerning Christ, in that day, that is, for the sake of that day, since the good things we do are done for the sake of that day.

    He says this testimony is upon you, that is, beyond human understanding. Many things are shown you beyond the understanding of man . For faith has no merit where human reason offers proof. If it were not upon you, there would be no great merit in believing.

    Alternatively, he says upon you, meaning that for you who submit, it rules over your intellect so that you humbly believe. Bringing into captivity every intellect unto the obedience of Christ (2 Corinthians 10:5). This is how the Gloss explains it.

    Or, it can be understood in another, more literal way: I say that Christ will be glorified in you, who have believed, on the day of judgment, when the Apostles will stand as judges. And then the testimony which is upon you, that is, the testimony concerning the readiness of your faith, will be certain and believed, that is, believable.

12. Then when he says, wherefore we also pray, he adds the support of prayer, and:

    • First, he states what he prays for.
    • Second, the purpose for which he prays, at that the name.
    • Third, how he can obtain what he prays for, at according to the grace.

13. He prays for one thing on God’s part and two things on our part.

    He says, therefore, wherefore, that is, on account of that day, we also pray always. Without ceasing I remember you always in my prayers (Romans 1:9); far be this sin from me in the Lord, that I should cease to pray for you (1 Samuel 12:23). But for what? That our God would make you worthy of his vocation, that is, that He might cause you to live in the world in a manner worthy of His calling. I beseech you that you walk in a manner worthy of the calling by which you have been called (Ephesians 4:1).

    On our part, he asks for two things. On the part of the will, that it may fully enjoy every goodness; hence he says, and fulfill all the good pleasure of his goodness, that is, fulfill in you your desire for every good thing. Who works in us both to will and to accomplish, according to his good pleasure (Philippians 2:13).

    On the part of the understanding, that it may believe perfectly. And so he says, and the work of faith. For with the heart one believes unto justice, while with the mouth confession is made unto salvation (Romans 10:10). And you accomplish this in power, that is, in constancy and fortitude, so that no fear causes you to stop confessing Him.

    Alternatively, it can be understood this way: wherefore, that is, on account of that day, we also pray that God may deign to give you that to which He has called you. To this you were called, that you should possess the blessing by inheritance (1 Peter 3:9). And that He might fulfill every good thing you desire, which He does in eternal life, when we will possess God. Who satisfies your desires with good things (Psalms 103:5). Similarly, that He may fulfill the work of faith, which will happen when we see face to face what we now see through a mirror and in a riddle (1 Corinthians 13:12).

14. But for what purpose? That the name of our Lord Jesus may be glorified in you, and you in him, that is, that it may be for the glory of Christ. And that through you, both now and in the future, the name of Christ may be glorified by your good deeds. That they may see your good works and give glory to your Father who is in heaven (Matthew 5:16). The opposite is said of the wicked: the name of God is blasphemed through you (Romans 2:24; Isaiah 52:5).

15. But how can we obtain this? According to the grace of our God, which is the root of all our good works. By the grace of God I am what I am (1 Corinthians 15:10).