Thomas Aquinas Commentary 2 Thessalonians 2:10-17

"and with all deceit of unrighteousness for them that perish; because they received not the love of the truth, that they might be saved. And for this cause God sendeth them a working of error, that they should believe a lie: that they all might be judged who believed not the truth, but had pleasure in unrighteousness. But we are bound to give thanks to God always for you, brethren beloved of the Lord, for that God chose you from the beginning unto salvation in sanctification of the Spirit and belief of the truth: whereunto he called you through our gospel, to the obtaining of the glory of our Lord Jesus Christ. So then, brethren, stand fast, and hold the traditions which ye were taught, whether by word, or by epistle of ours. Now our Lord Jesus Christ himself, and God our Father who loved us and gave us eternal comfort and good hope through grace, comfort your hearts and establish them in every good work and word." — 2 Thessalonians 2:10-17 (ASV)

1. Having described those whom the Antichrist has power to deceive—namely, those foreknown to suffer damnation—the Apostle now gives the reason for what he has said. First, he gives the reason for their deception and explains how it will happen. Second, starting with the phrase but we should, he explains how believers will be freed from it.

In discussing their deception, he first sets out their sin alone; second, their punishment and sin together; and third, their punishment alone. This reveals the progression of sin: first, a person is abandoned by grace because of his first sin; then he falls into another sin; and finally, he is punished for all eternity.

2. He says, therefore, that the reason they will be deceived is that they refused to accept the love of the truth, that is, the truth of the Gospel. If I speak the truth, why do you not believe me? (John 8:46). They were rebels against the light (Job 24:13). He says the love of the truth because unless faith is formed by love, it is nothing. If I have faith so as to move mountains and have not love, I am nothing (1 Corinthians 13:2). In Christ Jesus neither circumcision nor uncircumcision count for anything, but a new creature (Galatians 6:15).

He also adds something about the purpose of this truth, saying, that they might be saved. Having been justified by faith, we have peace with God through the Lord (Romans 5:1).

3. But their sin and punishment is their deception; for this reason he says God shall send them, that is, permit to come to them, the operation of error. God has mingled in their midst a spirit of confusion (Isaiah 19:14). I will be a lying spirit in the mouth of all his prophets (1 Kings 22:22). And this is why he says they are sent this delusion to believe lying, that is, the false teaching of the Antichrist. For which reason God gave them over to a reprobate mind, that they might do things which are not fitting (Romans 1:28).

4. The punishment alone, however, is eternal damnation; for this reason, he adds that all may be judged, namely, with the judgment of condemnation. And those who have done wickedly shall go forth to the resurrection of judgment (John 5:29). This applies to those who have not believed the truth. He who does not believe is already judged (John 3:18).

5. Then, with the phrase but we should, he shows why Christ’s faithful will be freed. First, he gives thanks for them; second, he recalls the divine favors by which they are freed from such things. He speaks, therefore, as follows: those men will be deceived, but we should give thanks. First indeed I give thanks to my God always for you through the Lord (Romans 1:8).

He then sets out two favors from God: God’s choice, which is eternal, and His calling, which is temporal, introduced by the phrase to which he has also called you.

6. He says, therefore, that—meaning because—God has chosen us (the apostles) and you (the believers). He chose us in him before the foundation of the world, that we should be holy (Ephesians 1:4). You have not chosen me, but I have chosen you (John 15:16).

Concerning this choice, he touches on three things: the order of those chosen, the goal of the choice, and the means of obtaining that goal.

All the saints are chosen from the beginning of the world. He has loved the people, all the saints are in his hand (Deuteronomy 33:3). But the apostles are, in a special way, the firstfruits. We ourselves have the firstfruits of the Spirit (Romans 8:23). This is why he says firstfruits of faith.

The goal of God’s choice is eternal salvation, which is why he says unto salvation. He desires all men to be saved (1 Timothy 2:4).

This salvation is accomplished first on God’s part by sanctifying grace; for this reason, he says in sanctification of the Spirit. Second, on our part, it requires the consent of free will through faith; this is why he adds and faith of the truth.

7. Then, with the phrase to which he has also called you by our Gospel, he sets out the second divine favor: the temporal calling of Christ, which follows God’s eternal choice. Those whom he called, these he also justified (Romans 8:30). Concerning this calling, one should note the parable about the man who made a great dinner (Luke 14:16).

He adds by our Gospel, that is, the Gospel preached by me. But to what are we called? Unto the purchasing of the glory, that is, so that we may acquire the glory of Christ.

8. Then, with the words therefore, brothers, he admonishes them to hold fast to the truth. First, he sets out his admonition; second, he offers a prayer, beginning with now may our Lord Jesus Christ himself. He gives the admonition first because our works depend on free will, but he adds the prayer because they require the help of grace.

9. First, he admonishes them to stand fast when he says, stand fast in the truth. Stand, and do not be held again under a yoke of slavery (Galatians 5:1).

Second, he teaches them how to stand firm with the command and hold the traditions, that is, the instructions handed down by the elders. For instructions given by the younger should sometimes not be followed, namely, when they are contrary to the teachings of the faith. You have made void the commandment of God for your tradition (Matthew 15:6). But those traditions that align with God's commands should be kept, as in which you have learned. The author of Acts notes that Paul was teaching that they should hold fast the traditions and instructions which were decreed by the apostles and the elders who were in Jerusalem (Acts 16:4).

The apostles delivered these traditions in two ways. Some they delivered orally, and so he says, by word. Others they delivered in writing, and so he adds, or by our epistle. From this, it is clear that many things in the Church were not written down but were taught by the apostles and therefore must be followed. Indeed, there were many things the apostles judged were best kept hidden, as Dionysius says. For this reason, the Apostle says: the rest I will arrange when I come (1 Corinthians 11:34).

10. He then sets out his prayer, beginning with now may our Lord Jesus Christ himself, as if to say: I have admonished you in this way, but it will accomplish nothing without God’s help. He begins by setting out two favors from God.

The first favor is God's love for us, through which He gives us all other things; thus, he says, who has loved us. The second is spiritual consolation, introduced with and has given us everlasting consolation. Who consoles us in our every tribulation (2 Corinthians 1:4). Be consoled, be consoled, my people, says the Lord your God (Isaiah 40:1).

He says everlasting consolation, which applies to all evils, both present and future. For this reason, we await the good hope, that is, the certainty of eternal goods. Who in accordance with his great mercy has regenerated us unto a living hope (1 Peter 1:3). And this is all in grace—namely, the grace through which we hope to obtain eternal life. The grace of God is eternal life (Romans 6:23).

11. He prays for their exhortation, which is an admonition that leads the soul to desire what is good. A person can do this outwardly, but it is not effective unless the Spirit of God is present inwardly. For this reason, he says, exhort your hearts, that is, inspire them. I will lead her into solitude, and I will speak to her heart (Hosea 2:14).

Similarly, he prays for their strengthening, and so he says, and confirm you. Strengthen, O God, what you have worked in us (Psalms 67:29). It is as if to say: may He exhort us by His grace so that we may will, and may He strengthen us so that we may will effectively. And this is to be in every good work and word. Work precedes word, for Jesus began to do and to teach (Acts 1:1).