Часть первая. Воодушевительный очерк светлой стороны солунян (2Сол. 1:3–12)

After the first message was sent to the Thessalonians and they received them, Saint Paul received new news about the state of this Church, in general very comforting; but in some particulars the Christians there demanded correction, both regarding the dogmas of faith and regarding behavior, which prompted him to write a second epistle. He begins it with something consoling - with praise for what is good in them, with inspiration for firmness in goodness and prayer for that - he begins in this way in order to pave the way for corrective speeches and dispose them to lovingly accept them. The Thessalonians excelled in virtues, which the Apostle had previously noted in them and which every Christian society should be distinguished by (1 Thessalonians 1:3). Rejoicing in this, the Apostle 1) thanks God that in them faith increases and love multiplies, so that he could not help but boast before others both of these virtues of theirs, and especially of patience amid persecution and tribulation (verses 3, 4). Since this bright internal side was darkened by the unpleasant external situation and, therefore, from this side the Thessalonians demanded mainly support, Saint Paul then 2) puts forward such truths that could inspire the Thessalonians to be patient and put all attacks into nothing, namely: there will be a judgment at which the unbelievers - the persecutors - will be put to shame and condemned to eternal torment, and the believers - persecuted are glorified (verses 5-10). Then, since this happy resolution of their fate at the trial depends on steadfastness in faith and constancy in a good and Christian life, the Apostle encloses 3) a prayer that God would grant the Thessalonians to endure to the end, as required by the Christian calling, for the glorification on that day of the Lord in them and them in Him (verses 11-12). Judging by this content of the first part of the message, it is very fair to title it: an inspiring essay on the bright side of the Thessalonica Church. 1. Commendable qualities of the Christian life of the Thessalonians (2 Thess. 1:3, 4) 2Sol. 1:3. We must always thank God for you, brothers, as it is worthy to eat, as your faith exceeds, and the love of one of you for each other multiplies. “The apostle depicts praise in the form of gratitude, and just as he is surprised at their faith in God, he is also surprised at their love for their neighbors, and both testify to their most perfect virtue” (Theodoret). “You see the prosperity of the Thessalonians, that the Apostle gives thanks to God for them, not because they simply believe, but because their faith exceeds, and not because they simply love, but because they grow rich in love” (Damascene). “Give thanks to God...” He wants to praise for success in the Christian life, but, realizing that this success is from God, he first of all treats Him with gratitude, which also disposes the Thessalonians. Thus, he praises and cuts off the urge to self-praise. At the same time, indicating the source of their perfections in God, it imposes an obligation on the conscience to guard them as a gift from above and perfect them as an entrusted talent. “We must.” “Confesses himself to be a debtor to God for success” (Ambrosiastes). The apostolic conscience obliges us to do this. The apostles took every success of Christians deeply to heart. They did not outwardly relate to the cause of Christianity, but were close to it in their hearts. It’s not that the sermon is spoken, the Gospel is proclaimed, but there it is, as everyone wants. They considered it their duty not only to proclaim Christ, but to root Christianity in their hearts and introduce it into life. Why did they care about this with all their might and prayed unceasingly, and then rejoiced when their desire was fulfilled and thanked God for it. And the Apostle prayed for the Thessalonians, so that God would fill them with Christian virtues (1 Thessalonians 2:12, 3:12). Now, seeing that his wishes and prayers are being fulfilled, he thanks God for it. “As it is worthy to eat.” Or - they should thank, as they should, as duty dictates, “in fairness.” Realizing that your success is from God, in justice and duty we are obliged to thank God, for your success is also our good. Or - you should give thanks “according to its merits”, adequately, to the extent that we consider your success to be a great blessing, “so that for an invaluable gift we can give the greatest thanks” (Amvrosiastes). – Both can be combined in the following thought: as required by your bright state in Christianity, which (state) is from God. It is unfair to separate these traits and, while accepting one, reject the other. They are inseparable in life. He who has not felt the good will not give thanks; and whoever has felt, at the same time recognizes himself as obliged to thank and tries to express his gratitude in accordance with the feeling of the good received. The ancient interpreters do not separate them, but accept both. Ecumenius: “Either “righteous” is there, or “very much,” how one should thank the One who bestowed such great blessings.” Theophylact: “He said this so that we would not become exalted in gratitude itself, as if we were doing something special by this, for here we are doing what we should do. Why did you call this task (gratitude) “duty”. Or he says this in order to inspire that one should give thanks both in word and in deed, for only such gratitude is real gratitude.” From this action of Saint Paul, that he thanks God for the success of the Thessalonians in Christianity, despite sorrows and persecutions, Blessed Theophylact draws the following lessons: “The Apostle teaches us three things here: if anything turns out to be good in us, then we should not honor ourselves for it, but thank God and, attributing everything to Him, not to be exalted by it; if someone suffers, then this is not worthy of crying and tears, but of thanksgiving to God - and these (those who suffer) should rejoice, and not lose heart; We should not envy those who are successful, but rejoice in this and thank God for our brothers, so that those who are offended by the good that they see in others dishonor God Himself.” “If Paul thanks God for the blessings of others, then what should befall those who not only do not thank, but are also tormented by envy?” (Saint Chrysostom). Thus the Apostle lifts up the minds of the Thessalonians to God in order to divert their attention from external sorrows. For the same purpose, in them themselves, he points to nothing else, but to faith and love, as if saying: do not look at the external, whatever it may be, but rather look at those treasures that are ripening in your heart, under this external oppression. Faith and love, indeed, are the treasures of the Christian heart, the multiplication and preservation of which should be the first and main concern of Christians. Faith increases, love multiplies, or becomes richer, expanding the circle of activity in the variety of deeds of love and in the number of persons warmed and benefited by it. Faith, remaining in itself, is the basis, the point of support and departure for love - it grows, remaining unshakable among temptations and troubles. Love expands on the basis of faith, multiplying like flowers in good soil. Saying: “faith exceeds,” the Apostle gives the idea that it rises above all unpleasant accidents, outgrows them, stands like a rock, indestructible among the waves. Troubles for faith drive faith deeper into the heart and make it unshakable. Here it enters the juice and blood and becomes an inseparable element of life. That is why it is dear and preserved like life, and cannot be lost or taken away even along with life. The Apostle puts the multiplication of troubles as a sign of the growth of faith. Saint Chrysostom writes: “When the gusts of wind intensify, when torrential rains come, when a fierce storm rises from all sides, when the waves thicken, and despite this you remain unshaken, then this is a sign of nothing else but that your faith has grown and surpassed, and has become more exalted. Just as during a flood, all low-lying places are covered with water, while high places remain unattainable, so faith, which has reached a certain height, no longer falls. That is why the Apostle did not say: increases, but: “exceeds.” It should be noted that the faith of the Thessalonians grew in strength and intensity; this did not prevent, however, some objects of faith from being misunderstood. The Apostle knew that this was so, and yet he testifies that their faith surpasses them. Faith can be strong even if its content is incomplete. Strong faith, standing steadfast in the truths learned, fosters a readiness to willingly receive and keep every truth that is in Christ Jesus. Such a person, by mistake, can accept as truth any wrong thoughts, but at the same time she is alien to stubbornness - to stand in what has once been accepted, even if the wrongness of it is exposed, but immediately abandons the lie as soon as it is explained. The apostle writes to them as such. "Love multiplies". Common sorrows bring those mourning closer together for the same thing. Further, sorrow causes compassion, compassion - mutual assistance and support, which is a matter of love. So sorrows strengthened love; love, in turn, alleviated suffering and gave courage. “You see,” says Saint Chrysostom, “that in sorrows it helps us when we mutually protect and support each other. This also gives great consolation.” “One thing you do to each other.” So many sayings were used to express that in their love no one was inferior to anyone else; they were still burning with her, jealous of each other about her. And she connected them all closely, like brothers or members of the same family. “The Apostle showed by this,” says Ecumenius, “that mutual love for each other was equal among all of them, and no one had it more or less.” Pointing to the same thing, Saint Chrysostom draws from this a very edifying lesson about the inappropriateness between Christians of exclusive love for some. “Pay attention to the love of Thessalonians. They did not act in such a way as to love one and not the other; on the contrary, their love was equal to everyone. For the Apostle points to this when he says “one of you one after another”; because their love extended equally to all as members of one body. True, even in our time we find love between many, but such love that can be the cause of discord. For when we join together in twos or threes, and these two, or three, or four are in greater agreement with each other, and are separated from everyone else, so that between them there is no longer mutual assistance and trust in everything, then this will be the dissolution of love, and not love. If we concentrate the love that should extend to the entire Church of God on one or two only, then we will harm ourselves, them, and everyone in general. What is the benefit of loving so-and-so very much? This is human love. And if not human, but you love him for God, then love everyone too. For God commanded us to love our enemies just as much. If He commanded us to love our enemies, then even more so those who have not upset us in any way.” 2Sol. 1:4. For we ourselves should boast about you in the churches of God, about your patience and faith in all your persecutions and sorrows that you endure. “Having recognized the greatness of the sorrows that have befallen you and your firmness with which you repel them, we boast about you, extolling your courage in other Churches” (Theodoret). This complements Saint Paul’s depiction of the praiseworthy features of Thessalonians. In his first letter, he noted in them, as excellent aspects, “work of faith, labor of love, and patience of hope” (1 Thessalonians 1:3). The second message certifies that these qualities were not only preserved in them, but also ascended to the highest degree of perfection. That faith exceeds and love multiplies, he said about this before this. Now he says that trusting patience does not lag behind in perfection from those two virtues; but he does not express this directly, but by exposing the common knowledge of their high patience and general praise for it. His glory is everywhere, so that its reflection falls on us, and we cannot resist, but, carried away by your general praise, we ourselves begin to boast about you. So the idea of ​​this place is to indicate excellence and patience; all other sayings serve as a decent setting for this main thought. “We ourselves should boast about you.” Perhaps this is the thought here: for the sake of your high patience, the news of which has spread everywhere, and we are praised, and great honor is given to us in all the Churches. But the generally accepted understanding is that the Apostles themselves boast of their patient fidelity to the faith of the Thessalonians despite all the attacks on them. “We ourselves should boast.” It is unusual for us to boast, but the greatness of your patience makes us forget our restraint. Or this: others praise. This is not enough, we ourselves could not resist and began to boast about you, placing your firmness in the faith in our honor. The Apostle had already called them “a crown of boasting” for himself, only before the Lord at His coming (1 Thess. 2:19). Now he boasts about them here, of course, not literally saying: this is what our disciples are like, but hinting at it in every possible way - and not in order to exalt himself, but the power of the Gospel truth and the grace of God, which manifests such power over the heart that for their sake believers are ready to endure all hardships, with the idea of ​​encouraging and inspiring others by their example (Ambrosiastes). That the Apostle does not praise himself, but grace, we can be convinced of this by his confession that he “is by the grace of God” (1 Cor. 15:10). He forbids boasting about anything other than the Lord (1 Cor. 1:31, 3:21), and here, of course, he boasts about the Lord, showing what the Lord has done and is doing in Thessalonians and how He shows them with His grace. It is possible, therefore, to boast and not offend God, to boast in boasting that is alien to pride, relating all good things to the grace of God, which alone accomplishes in people, with all their personal labors, every true and valuable good before God. “In the churches of God” - those that were near Corinth, in Athens, for example, and in other places. Writing his second letter to the Corinthians, the Apostle mentions many saints “who are in Achaia” (2 Cor. 1:1). The range of activities of the Apostle Paul during his one and a half year stay in Corinth was probably not limited to Corinth alone. “About your patience and faith.” “Here he points out that a lot of time has already passed since the beginning of their suffering, for patience becomes noticeable over a long time, and not in two or three days. And he doesn’t just talk about patience. Of course, patience is also expressed when a person does not enjoy the benefits promised to him; but in the present case he speaks of greater patience. What is this about? – About something that is born as a result of persecution. That he is hinting at this is evident from what he further adds and says: “in all your persecutions and sorrows, even as you endure” (Chrysostom). “Patience also exists when the promised good is not received quickly, but patience in temptations and sorrows is higher and more wondrous” (Ecumenius). The height of patience is that, despite adversity, everyone stands firm in the accepted confession. Why does the Apostle also see faith under patience, indicating why they endure, and at the same time from what source they draw strength to endure. Be patient, and keep the faith, loving it, making sure that it is the only true faith, and in conviction, drawing the motivation to endure, and with it attracting strength from above for patience. The Apostle already mentioned the growth of faith of the Thessalonians above; here, of course, he points to those aspects of faith that especially support patience, namely: that by faith in the Lord Jesus Christ and the grace received from Him, God became their God, and they of God, received the realm of being children of God, why they are in the special mercy of God, under His guardianship, and if they do not enjoy happiness here, then so that through this the true eternal bliss awaiting them in heaven will be aggravated. We can therefore say that “patience and faith” in this place is the same as “patience of hope” in the first epistle (1 Thessalonians 1:3). With the word “faith” the Apostle pointed to the spirit of patience. For patience is not valuable in itself in the eyes of God, but according to the disposition with which someone endures. Persecution and sorrow embrace the external and internal aspects of the plight of Thessaloniki. Persecution presses in from outside. There are various displeasures and oppression in everyday affairs, deprivation of their previous position in society, confiscation of estates and the like. Having been subjected to all this not through any fault, but for faith alone, the Thessalonians could not help but feel that they were suffering in vain; the feeling of vain makes deprivation the most sensitive. The Apostle does not give any thought to them remaining insensitive to these deprivations. He saw that they were grieving, but did not lose heart from grief, but overcame it by faith and, despite all the misfortune, were content. For the sake of this complacency, which absorbed external troubles, the Apostle does not grieve or lament the suffering of the Thessalonians, although he loved the Thessalonians like a father, but boasts of it before others. He writes about this to the Thessalonians themselves, in order to further inspire them to be firm in the faith, in the conviction that this deed is commendable not only for them, but also for their teachers, and for Christianity itself; which suggested that if they weaken, they will cast a shadow on the Gospel itself, and through that on the Lord Himself. On the other hand, it was also suggested that suffering is not derogatory on all sides. If the Apostle values ​​them so highly, how much more does God. There is an Eye that always looks favorably on those who mourn, praising and encouraging them. The words: “even as you accept,” make it clear that the sorrows were still continuing at the time the Apostle wrote this letter; and at the same time the fact that the Thessalonians willingly carried them, did not shirk or resist, but preferably agreed to them. With this they could disarm their enemies, but they turned out to be insatiable. Saint Chrysostom writes: “They lived constantly among enemies who tried to harm them from all sides; and, despite this, they showed unyielding and unshakable patience.” “Let them therefore be ashamed,” he adds, “those who change their convictions for the sake of human protection. For even at the very beginning of the Gospel preaching, people who were poor and lived by daily labor entered into a struggle with the people who ruled the state and occupied the first places in it - when not a single king or a single ruler was among the believers - and they withstood irreconcilable hostility and, despite that, did not abandon their convictions. 2. Consolation of Thessalonians in patience and encouragement to persevere in it (2 Thessalonians 1:5–10) Internally, the Solunians prospered in good Christian dispositions and feelings, but their external situation was not encouraging. The Apostle hastens to console them in their sorrows and encourage them to endure. For this purpose, he exposes those truths that are most powerful to contribute to this. For those who suffer in vain, there is only one consolation and reinforcement: there is God, Who sees my righteousness and with it the burden of sorrows, and there will be a time when He will reward everyone according to His righteousness. Anyone who has endured even the slightest falsehood will testify that this is so. These truths are now painted by Saint Paul. With special force, he establishes in their minds first: a) confirmation of the certainty of retribution, verses 5–7, and then: b) depicts the circumstances under which it will be accomplished, and especially what it will be like, verses 8–10. As the Thessalonians had already declared their complacency in patience, then, of course, these convictions were inherent in their spirit, under the influence of which it matured in their hearts. And Saint Paul does not want to revive them for the first time, but to revive them, to give them more strength and a life-giving effect on suffering hearts, confirming their truth with his apostolic word and thereby giving them Divine authority. a) Certification of the certainty of retribution (2 Thess. 1:5–7) To ensure that there will be judgment and righteous reward, the Apostle will not go far. He borrows it from the very situation of the Thessalonians. From the fact that you tolerate such lies, it is clear that there will be a judgment in which you will be rewarded, and your persecutors will be avenged. God's truth demands this. Saint Paul used here the same proof that most strongly confirms the immortality of the soul, or the existence of an afterlife. The righteous suffer here, and the wicked prosper. If there is a God, and a righteous God - and He is - then, undoubtedly, there will be another life, when the first will receive the due reward, and the second - the due punishment. 2Sol. 1:5. An indication of the righteous judgment of God, so that you will be considered worthy of the kingdom of God, for whose sake you suffer. “Testimony”, grammatically, is not: into evidence, or into evidence, but what is evidence, evidence, or what serves as evidence. Thought: the persecutions and sorrows you graciously endure, like a finger, point to the righteous judgment that is about to take place, at which you will be awarded (or so that you will receive on it) the blessed kingdom of heaven as a reward. "Indication of the righteous judgment of God". What does such a judgment indicate: complacent patience or persecution and sorrow? - Both. Compassionate patience indicates in those who endure the conviction that there will be a trial at which their just cause will triumph. This belief gives them the strength to endure and not to fall under the weight of troubles. That this was also the case in Thessalonians should not be in doubt, otherwise patience would not have existed in them. Blessed Theodoret paraphrases the Apostle’s thought: “The sorrows you endure show that you clearly know the rewards for enduring dangers and expect the kingdom of heaven, knowing the righteous definition of the Lawgiver. For this is what the words mean: “testimony of the righteous judgment of God.” But from this personal conviction, how does it come out that there will really be judgment and righteous retribution? – This conclusion is mediated by the truth that does not require proof, that there is a God who is good and righteous. Everyone carries this truth in his heart with a conviction of its immutability, which is above all evidence. And evidence alone does not reach the strength of direct conviction. Compassionate patience for the just cause of God arises and matures in the heart no other way than under the influence of this immediate truth, firmly contained by the same heart that endures and is complacent in patience. So, how from the fact that there is a good and righteous God, it undoubtedly follows that He will not allow the unfaithful to always triumph over those faithful to Him, but has certainly determined in His council the day when He will glorify some and put others to shame; so from the complacent patience formed in the heart under the undoubted truth of the existence of God, good and righteous, it also undoubtedly follows that there will be judgment and righteous reward. This is what happens if you look only at what happened in the hearts of Thessalonians and for Thessalonians. But how could others deduce the same thing from here? “This was brought about by their unrighteous persecutions and sorrows. They might not have seen what was in the hearts of the Thessalonians, but they could not help but see that they were suffering, and suffering for a just cause. And from this alone they immediately came to the conclusion of their own accord: therefore, there will be a righteous judgment; It cannot be that it will remain like this forever, that is, the right will suffer and the wrong will triumph. There will be a time when everyone will be given the dignity they deserve. But even for them this conclusion is mediated by the same undoubted and not requiring proof truth that there is a good and righteous God, whose essential property is to reward everyone according to his deeds. So, whether you pay attention to patience, or persecution and sorrow, it follows from both that there will be judgment and reward, and this comes through the truth of the existence of the righteous God. The Apostle puts it out in the next verse - 6th. And in other places of Scripture these subjects are compared together. So, one says that he who wants to please God must be ready for all kinds of temptations (Sir. 2:1); and in another: “He who comes to God must believe, for He is, and He is a rewarder of those who seek Him” (Heb. 11:6). Inseparable from a God-pleasing and righteous life are temptations, or sorrows and persecutions, as well as faith in reward, or in the existence of God’s righteous judgment. The Apostle’s thought can be expressed this way: the persecution and sorrow that you, believers and living by faith in the spirit of love, endure, while your enemies and persecutors enjoy happiness and, moreover, at your expense, prove that there will be a day when God’s justice will reward you with bliss for your current hardships. Or this: your complacent patience and firmness in faith in the midst of persecution and sorrow serves as a guarantee of that bliss that God will once vouchsafe to you, in His boundless truth, paying tribute to your selfless fidelity. “In this way you will be considered worthy of the kingdom of God.” The purpose and meaning of the court is to reward everyone according to his deeds. As for you, it will be for you so that you may receive the kingdom. For you, judgment is not fear and trembling, but joy and consolation. The fact that you are suffering in vain already shows that you will be worthy of the kingdom. God has already awarded it to you, it is already yours, just come the judgment. “You are suffering for his sake.” Endure persecution and sorrow in that hope, thereby being comforted and inspired that for your patience you will certainly receive the kingdom. Review the lives of the martyrs, and you will be convinced that, with the strength of faith and love for the Lord, deep in their hearts lay the confidence of receiving indescribable bliss for short-term suffering. The brightness of the kingdom with Christ the Lord that awaited them through torment in another life obscured from them the horrors of torment that their tormentors were preparing for them. “For the passions of this present time are unworthy of the glory that desires to be revealed in us,” the Apostle certifies (Rom. 8:18). Everyone was animated by hope: “We will suffer with Him, that we may also be glorified with Him” (Rom. 8:17). Or this: you suffer, because this is the only way to enter the kingdom. The way is narrow and the gate that enters into the belly is narrow (Matthew 7:14). The Lord suffered, the Apostles and prophets suffered, and sorrow is inevitable for everyone who follows in their footsteps. The Lord foretold only sorrow for his people in the world (John 16:33). As they persecute Me, he says, so they will persecute you (John 15:20). But “it is blessed to drive away righteousness for the sake of them, for the kingdom of heaven is theirs” (Matthew 5:10). Saint Chrysostom writes: “So, the reason for their suffering is not that their persecutors are stronger than them, but that this is the way they must enter the kingdom: “For through many sorrows,” he says, “it is fitting for us to enter the kingdom of God” (Acts 14:22).” In addition to what has been said, in the words: “testimony of the righteous judgment of God,” our interpreters see other shades of thoughts that are not alien to edification. Saint Chrysostom writes: “The Apostle seems to be saying this here: so that the truth of God may be revealed in this, that He will crown you and punish those.” Ecumenius expresses the same thought at greater length: “You endure this so that God’s justice may be revealed in awarding you the kingdom of heaven. Then God allows you to be in sorrow, so that when He rewards you with the kingdom of heaven, He will show His justice in that,” “to show that God’s judgment will righteously honor you with the kingdom” (Theophylact). It’s like this: there will be something to make you worthy of the kingdom: you will suffer it for yourself. The Apostle consoles them, showing that they will be crowned for their labors and worries, in accordance with the demands of justice” (Chrysostom). “Look, suffering for Christ brings about the kingdom of heaven by righteousness, and not by grace alone. By this he delighted the thoughts of their grief and inspired them to despise sorrow” (Ecumenius). Or: “Great brought them consolation, showing that they would not be crowned by grace, but by truth, receiving the kingdom as retribution for their own labors and sweats” (Theophylact). To all that has been said, we can add the following thought: the faithful, despite all their efforts to be pure in the eyes of God, cannot boast of this: for who is clean from filth? They hate sin and persecute it within themselves, but it still breaks through and brings upon itself the righteous judgment of God. This judgment is accomplished by the fact that they are subjected to temporary suffering in order to be delivered from eternal torment - in order to, having satisfied them with God’s righteousness here, open them there to an unhindered entrance into the kingdom. “Being judged, we are punished by the Lord, lest we be condemned with the world,” says the same Apostle in another place (1 Cor. 11:32). But from this it is clear how unwashed the truth of God is: it does not leave small sins unpunished. The righteous, for the sake of their constant zeal for the fulfillment of God's will, for falling into sins as if against their will, she rewards here with temporary suffering. What should after this await those who do not believe and have no concern for deeds pleasing to God, but indulge in all unrighteousness and uncleanness? There should be no measure of their torment. This is precisely what the suffering of those who believe in the Lord and walk according to His will indicates. The Holy Apostle Peter, in consolation to those suffering persecution, writes: “It is time for judgment to begin from the house of God: if it were first from you, what will be the end of those who resist God’s Gospel? And even if the righteous barely escapes, where will the wicked and sinful appear?” (1 Pet. 4:17, 18). 2Sol. 1:6, 7. If it is righteous with God, to give sorrow to those who insult you, and to you who are insulted, joy with us, in the revelation of the Lord Jesus from heaven, with the angels of His power. The conclusion from unrighteous suffering for the cause of God, that there will be judgment and reward, is mediated, as mentioned above, by the concept of a righteous God. The Apostle now places this truth as the beginning and basis for what was said before this. There will be judgment, and through it you will receive the kingdom, because the truth of God demands this. It is righteous with God to give to everyone according to their property. According to this law of truth, you will receive joy for sorrow, and those who insult you will receive sorrow. This will not be in the present order of things, but after the second glorious coming of the Lord from heaven with hosts of angels - to bring judgment on all those living on earth. Verses 6 and 7 continue the thought sufficiently explained above. Let us make just a few comments on the words used here. “If it is wicked”, (in Greek it is not read anywhere) “righteous”, - if righteous - “does not express doubt, but strengthens the truth expressed” (Theodoret). This condition is such that it immediately implies: but undoubtedly righteous. Such a turn of phrase, the same thought, is as if the Apostle had said: since it is righteous. In other places, in such speech, the Greek conditional particle: “if” – ειπερ, in Slavic is translated directly: as little as possible. So (Rom. 8:9, 17; 1 Pet. 2:3). “Also” is put here instead of for, just as we use the same expression when speaking about objects that we consider undoubted and indisputable. Instead of saying: for it is very fair, he says: if it is fair. He used “if”, speaking about what everyone agreed to” (Chrysostom). “Those who heard naturally came out with guidance: but this is righteous” (Theophylact). The apostle had in mind the idea of ​​provoking the Thessalonians’ own judgment, naturally arousing a sense of truth, common to all, and, thus, erecting in the minds and hearts of his readers a defender and confirmer of the truth of the reward of the righteous. “This kind of judgment eliminates all doubt, because they themselves knew that it was fair. For if this is fair before people, much more so before God” (Chrysostom). “Before God”, with God, in His advice and decisions, if we take into account His essential properties - with God, Who is Truth itself, Who sees both your suffering and your complacent patience for Himself, for His work on earth, the work of faith in Him and His Son, to which He Himself called you, He Himself helped your minds and hearts to accept it and now helps you to stand in it. Judge for yourself whether it is right for such a God to reward you with joy and your enemies with torment? "Reward". This word means both decisions and actions of God's righteous judgment: reward (Luke 14:14) and vengeance (Rom. 12:19). Retribution also occurs in the present period of existence, but not complete and not universal. It is here in the forms of correction and purification. The real reward will follow after the resurrection, as a result of the general Last Judgment. Retribution presupposes correspondence to deeds and merits. "Well? Will the reward really be equal to the deeds? “No, on the contrary, look how from what he says afterwards, it is revealed that the punishment will be much more severe, the reward will be much more significant” (Chrysostom). "Tribulation to those who offend". Truth repays those who do wrong. “What is so just as for those who oppress the good in this age to suffer in the future what they are now doing to others?” (Ambrosiast). But what will this sorrow be like? – Below (verse 9) it is called destruction. “And there is consolation for you who are insulted.” Joy is not only liberation from external tightness and needs, as we say: God has finally allowed us to breathe freely; but also positive benefits - comforting and delightful - as they say among us: this is my consolation, consolation, joy. But what will this consolation be? - Below (verse 10) the idea is given that it will be a subject of surprise for everyone, both those who receive it and those who will look only at those who are worthy of it. This sorrow and joy are depicted in more relief - Apoc. 14:10–13. “With us” - that is, with the Apostle Paul and his companions, or with all the Apostles in general, working on the establishment of the kingdom of Christ on earth, among such troubles and dangers that in another place he calls himself and their “death men” (1 Cor. 4:9). For this reason, the Apostle does not even allow the thought that great consolation would not be reserved for him and all the Apostles in heaven, confirming this by the word of the Lord, Who says: “I command you (those who were in adversity), just as My Father commanded Me a kingdom, that you may eat and drink at My table in My kingdom” (Luke 22:29, 30). If the Thessalonians knew such a promise of the Lord, then with what consolation this one word - “with us” - should have filled their hearts! And how much greater power of conviction was gained through that proof of the truth of the reward of the righteous, led by the Apostle! - “He consoles them, presenting them as fellow members of the Apostles” (Damascene); “commoners of both labors and apostolic crowns” (Ecumenius); “thus equating them with crowns with those who accomplished countless and much greater feats” (Chrysostom). b) Circumstances under which retribution will be made (2 Thess. 1:8–10) The Apostle, comforting the Thessalonians in patience and inspiring them to be firm in it, assured them, as we have seen, of the certainty of retribution for those who are insulted and insulted. When will this reward be? "By the revelation of the Lord Jesus from heaven, with the mighty angels". With these words of the 7th verse of the 1st chapter of the letter, Saint Paul begins to depict the circumstances under which judgment and retribution will take place. He does this because nothing is so powerful, on the one hand, to keep one from falling and falling away, and, on the other hand, to inspire complacent patience with all sorts of wrongdoing for a just cause, as contemplating the picture of future righteous judgment and retribution. Saint Chrysostom writes: “The Apostle points here to the time of retribution, and (further) through a description (of the event itself) raises their thoughts to grief, as if opening the heavens with his word and presenting them to their gaze, surrounds the Lord with an angelic army, thus drawing a brilliant image of both the place itself and what is on it, in order through this to give the Thessalonians the opportunity to somewhat come to their senses” (2 Thess. 1:7), that is, to sigh from the cramped conditions, to be comforted, to anticipate the expected joy. "In Revelation". The hidden is revealed. And the Lord is now hidden. He was also hidden during earthly life. The Resurrection revealed His glory for a moment, but the Ascension hid Him again. It was necessary for “the heavens to receive Him until the years of the dispensation of all” (Acts 3:21). And although He sits at the right hand of the Father in glory and, as the head of the Church, acts all things in it and its members, all this acts invisibly and is comprehended only by faith, or the feeling of a purified heart. Then, at the end of the ages, He will clearly reveal himself to everyone in glory, as the King and Lord of all, by descending from heaven and being visible to everyone. “Now the Lord is hidden, but do not lose heart, He will reveal Himself” (Theophylact). "With Angels of Strength". Everywhere in the Word of God, the second coming of Christ is depicted in such a way that He will be accompanied and surrounded by hosts of angels. Here they are called the angels of His power, as messengers of the power of the Lord, or executors of His commands, in which His boundless power will be revealed, as, for example, they will sound the trumpet and the dead will rise, and the like. Others understand that the angels of His power are the same as the angels of His army, just as we usually call the army – strength. The Lord will appear, accompanied by the angels who make up His army. Others interpret the angels of power as strong, powerful angels (Ecumenius, Theophylact). 2Sol. 1:8. In the fiery fires that give vengeance to those who do not know God and do not listen to the gospel of our Lord Jesus Christ. “In the fiery fires” is either an attribute of the appearance of the Lord, if we combine these words with the previous words: “in the revelation of the Lord from heaven,” or it is an instrument of punishment for sinners, if we combine them with the subsequent ones: “the one who gives vengeance.” In other places of Scripture, the appearance of the Lord is accompanied by fire, and the torment of sinners is placed in fiery Gehenna. At this point, the flow of speech allows for the connection of these words with both the previous and the subsequent ones. Ancient interpreters also accepted one or the other understanding, or even both together. Blessed Theodoret writes: “First he presented the coming Judge, then the power of the angels serving Him, and after this the very type of punishment: the condemned are given over to the flames of fire.” “Fire will be an instrument of retribution” (Ambrosiast). The ecumenium has a different opinion: “In the revelation, he says, of Christ, which is to be “in flaming fires,” about which David also says: “Fire will go before Him and will burn up His enemies around” (Ps. 96:3).” Photius in Ecumenius and Theophylact retain both understandings. Photius: “In flaming fires,” either gives an image of the punishment that those who do not know God and those who do not accept the Gospel will suffer, or indicates the very coming of the Master, which will be in flaming fire. This is how those who were before us interpreted it.” Theophylact: “In the fiery fires” should be attributed, or to: “the one who gives vengeance,” as if he said: punishing the unfaithful with hell; or like this: “in the revelation of the Lord from heaven,” having to be in fiery fire, as David (Ps. 97:3) and Daniel say: “a river of fire flowed before Him” (Dan. 7:10). (Theophylact adds below: “Note that “in fiery fires” he says instead: in a burning fire, but not shining. For sinners, the fire will only burn, but not shine; for the righteous, it will shine, but not burn.” - Auth.) “Giver”, present instead of future, in the sense of an invariable determination to be something this way and not otherwise, or in order to give revenge. “Vengeance” is not as revenge, but as a righteous, well-deserved punishment, which satisfies not the feeling of the Judge, but the demand for justice, rewarding what is deserved. The appearance of the Lord is depicted as the appearance of the Judge, punishing the ill-wishers of Christians and Christianity, not only in order to console the suffering, to quench their restless feeling: why do we suffer, while they are happy? But also in order to give them an inspiration - not to deviate from the faith and not to fall, for the judgment will be without any partiality. “Those who do not know God and do not listen to the gospel.” The Apostle said above that those who insult the Thessalonian believers will be rewarded with sorrow; then he added that this will happen when the Lord appears to give vengeance to “those who do not know God and those who disobey the gospel.” It turns out, according to the flow of speech, that those “offending” are either one and the same with these “ignorant and disobedient”, or form part of them, more worthy of punishment. Theophylact writes: “Whom he previously called “offenders,” he now calls ignorant of God.” Saint Chrysostom reinforces: “If those who do not obey the Gospel are punished, then what will not those who, despite this disobedience, still insult you?” (Same as Theodoret and Ecumenius). If, to console the persecuted, it was necessary to ensure that the unbelievers who oppress the believers will not always triumph, then with this turn of phrase such a goal was fully achieved. “Notice, I ask you, the wisdom of the Apostle,” says Chrysostom. - He did not say here: those who insult you, but: those who disobey the Gospel. That is, he says: if not in vengeance for you, then in vengeance for Himself (the Lord) must subject them to punishment. Thus, this is said to further ensure that, in any case, the persecutors must be punished.” Those who do not know God and those who do not listen to the Gospel embrace the entire circle of people who are subject to God’s wrath and punishment. Not only those who do not know God will be condemned to eternal torment, for even such are unresponsive (Rom. 1:20), but also those who do not obey the Gospel. At the trial, the following speech will not be accepted as justification: I knew God, believed in His creativity and providence, recognized the obligation to obey my conscience and hoped for a future life. And such a one will be guilty if he did not believe in the Gospel. With this word the Apostle condemns not only atheists, materialists, pantheists, but also the most reasonable deists. Eternal salvation will be the lot of only those who believed in the Gospel and were transformed by Divine grace. It is also obvious that by those who disobey the Gospel, the Apostle means not only those who do not accept the Gospel and do not subjugate their minds to the yoke of faith, but also those who, although they accept the Gospel, do not live according to its demands, do not subordinate their will and their feelings to the dictates of the Gospel. This last thought is suggested by the verb: “disobedient,” which embraces both sides of obedience. During the time of the Apostles, it was mainly the pagans who exposed themselves as ignorant of God (1 Thess. 4:5; Gal. 4:8; Rom. 1:28; Eph. 2:12), and mainly the Jews as those who disobeyed the Gospel (Rom. 10:3, 1:21; 1 Thess. 2:15, 16). Perhaps St. Paul meant it that way. But if we, with the word of the Apostle, look at our time, and especially at the time of judgment, we will be forced to admit that the Apostle here did not designate one or another people, but rather moral and religious qualities and conditions that deserve God’s vengeance, by which self-destruction is possible among all nations. This is all the more permissible since the pagans did not listen to the Gospel, and the Jews turned out to be ignorant of God, not recognizing the work of God in Christ Jesus (John 8:54, 55, 15:21). 2Sol. 1:9. Those who will suffer torment, eternal destruction, from the presence of the Lord and from the glory of His strength. Here the Apostle explains what vengeance will consist of and how it will befall them. “They will suffer torment” - they will suffer a punishment that is righteous according to their deeds, which will be extremely painful, so that it cannot be better described as “eternal destruction.” The words: “grief to those who offend” only indicate something sensitively unpleasant; “giving vengeance” - they give a presentiment of the threat of punishment, but do not determine it; “in the fiery fires” - if we understand these words as an instrument of punishment, they more fully define what kind of punishment it will be. But here it is also appropriate to wait for the end of the torment. When he said: “They will receive torment, eternal destruction”; then, having thus completed the picture of the bitter fate of unbelievers and sinners, it finally amazes them, condemning them to eternal joylessness. “Eternal destruction” - before (1 Thessalonians 5:3) “all destruction” - is eternal destruction. They will feel that they are finally perishing, and yet carry the conviction that they will never perish, at every moment as if being born again for new torment: “They will suffer and not be exhausted; the fire itself will in some way revive them, in order to then devour them” (Ambrosiastes). “There are many people who place good hopes not on the fact that they abstain from sins, but on the fact that they believe that Gehenna is not as terrible as they say about it, but weaker than what they threaten us with, and, moreover, is temporary, and not eternal; and they think a lot about this. Meanwhile, I can present evidence from all sides that it is not only no weaker than how it is presented in the threats, but even much more terrible. To confirm this, the fear that mere words about Gehenna arouse is enough, even if we do not reveal their meaning. And to make sure that it is not temporary, listen to what St. Paul says here about people who do not know God and do not believe in the Gospel, namely, that they will receive eternal destruction. How then can the eternal become temporary? (Chrysostom). “So, where are the Origenists who talk fabulously about the finality of torment?” (Theophylact). “On the face of the Lord,” according to the Hebrew idiom (a figure of speech that cannot be translated literally), is the same as “from the Lord,” from the Lord Himself, and not through intermediaries, to personally hear a sentence from Him, and by His power they will be cast into Gehenna. A similar meaning is found in Acts, where the expectation of cool times from the presence of the Lord is expressed (Acts 3:20). He didn’t just say: from the Lord, but from the face of the Lord, to signify the terribleness of the Judge of the Lord for unbelievers and sinners, and at the same time the incorruptibility of judgment and vengeance. They will be afraid to look into the face of the Lord: it will drive them away, or they will run away so as not to meet His face. For His eyes are “a flame of fire” (Apoc. 19:12). “From the glory of His strength,” from His glorious power, or from mighty glory. This expresses the formidable greatness of the Almighty Judge, like God. “He will not just come, but with strong glory. And His glory will not be without power, and His power will not be without glory; that is, He will appear as the Almighty King” (Theophylact). – “Litse” means menacing; but menacingness without strength is nothing. The Judge on the last day will clearly have both. Unbelievers and sinners will see not only menacing and inexorable anger on the face of the Lord the Judge, but also boundless power that will punish them, plunging them into torment, from which no one will ever take them away. They will feel both - they will be imbued with a feeling of both menace and boundless punitive power and, being suppressed by this feeling, will be reflected from Him like lightning, as soon as the terrible decision of their fate comes from His lips: “get away from Me” (Matthew 7:23), and they will be cast into Gehenna. But the same face and the same power will pour inexplicable joy into the hearts of all who believed and remained faithful to the faith. Saint Chrysostom writes: “The Apostle wants to express here that the punishment of sinners will be easily accomplished, that this does not require great effort, but it will be enough to just come and appear to the Lord, and all the guilty will suffer punishment and torment. His coming will bring joy to some and torment to others.” The words: “from the presence of the Lord and from the glory of His strength,” some of the heterodox Western interpreters paraphrase as follows: being removed from the presence of the Lord and from His glory, believing that this will be eternal torment. This idea, due to the structure of speech, is inappropriate here and is generally incorrect. Precisely, future punishments will be made more severe by the fact that sinners will be removed from the face of God, in whose sight the righteous will delight, but they will not consist of this alone. And their external situation will be bleak, not only because of the lack of benefits, but also because of positive torment. Just as the bliss of the righteous, with the all-blissing sight of God, will have the same external environment as it should be at that sight. 2Sol. 1:10. When He comes to be glorified in His saints and to be wondrous among all who believe, for our testimony in you is assured on that day. This is the purpose of the second coming of the Lord! Then he will come to be glorified and wondrous among the saints and believers. The rejection of unbelievers and sinners will happen as if in passing. The greatness and awesomeness of the Lord's appearance will reflect and amaze them. Yet the Lord's attention will be directed to surprising His mercy in glorifying His faithful. What a warm and soothing consolation for those who suffer because of faith in the Lord! In accordance with the previous one, eternal destruction for unbelievers, and wonderful glory for you, although he does not speak directly about their glory, but about the glorification of the Lord in them, this further increases the lightness of the state awaiting them in the future, making it clear that their glory will be part of a certain glory of God - Divine glory. The Lord Himself is always glorious and wondrous, but in His saints and believers He is not always and not completely now glorious and wondrous. In their presence they humiliate Him and do not revere Him. Then He will show what saints and believers in Him are, what grace-filled power they carry within themselves on earth and with what spiritual glory their souls are clothed under the cover of a mortal body and a dim external position. What is now hidden will then be revealed to everyone. The Lord will clothe them with the glory with which He Himself is clothed, so that not only those who are strangers to Him, but also the believers and angels themselves will be amazed at this and glorify Him Himself. “It was not revealed that we would be” (1 John 3:2). And it did not enter man’s heart what God had prepared for those who love Him (1 Cor. 2:9). God is marvelous in His saints (Ps. 67:36), and He astonishes His desires in them (Ps. 15:3), often even here. This is necessary in the type of dispensation for the salvation of the human race. The Lord Himself appeared marvelous on earth; The holy Apostles were marvelous, carrying in their meager vessels the great grace of God that conquered the entire universe; The holy martyrs were wonderful, rejoicing in their terrible torments, even weak wives, young virgins and children; The saints were marvelous, finding paradise in severe hardships. The moral changes are especially wondrous: from drunkards - to sober, from fornicators - to chaste, from angry - to meek, from stingy - to generous, from proud - to humble. But here this is not seen or respected by everyone. Then the light of the glory of God’s grace will shine before everyone, and it will be obvious what perfections someone has acquired through their labors on earth, and in which the Divine glory is manifested. For that glory will not clothe them outwardly, but will burst forth from within, from those holy qualities that make up the structure of their souls. The Apostle’s purpose in these speeches was to drive away the dark thoughts that persecution and sorrow could give rise to. The Holy Fathers pay more attention to this side when interpreting. Here are their thoughts. Theodoret: “The Apostle showed the greatness of the punishment of the unbelievers, calling it eternal destruction; now he makes them see the glory of those who believe, saying that God Himself will be glorified in them and become wondrous. In real life, some remain in suffering and labor, while others, living viciously, enjoy abundant benefits; On the day of judgment, the righteous will be glorified and awarded crowns, but those who lived wickedly will be given over to torment.” Saint Chrysostom: “When the persecutors see that those very ones whom they tormented, despised and ridiculed have become close to Him, then His glory will be revealed, or, more correctly speaking, this will consist of both His glory and the glory of these latter; His glory is because He did not abandon them, but surrounded them with great splendor - their glory because they were granted such honor.” He: “When He grants such glory to the unfortunate, and the humiliated, and those who have endured thousands of sufferings, and yet retained their faith in Him, then His power will be revealed, because, although here the believers were apparently abandoned by Him, yet there they will be rewarded with glory. In this especially, all the glory and power of God will be revealed.” Ecumenius: “To be glorified” can be understood in two ways: it is glorious for Him that there will be many saints with whom He will fill His blessings; or this way: He will be glorified by the saints, seeing Him in the Father’s glory seated at the right hand of the Father, as the God of all. One can also assume a third thought: that the saints will awaken ethereal forces to glorify Him, seeing how many and how many benefits He will vouchsafe to His faithful. “It is wondrous to be,” - just as the saints will give Him a reason to become glorified, He will also appear wondrously, because those who in this life seemed so humiliated and rejected, so that they were persecuted and killed, He was awarded with so many and so many blessings” (Theophylact has the same thoughts). “For our testimony may be assured.” Some see in these words an explanation of the word “those who believed,” as it were: the Lord will come marvelously to be in those who believed - meaning: in you, or: and in you - since you also believed our testimony, that is, the testimony of Christ Jesus, or the preaching of the Gospel, - since this testimony was accepted by you with faith, you believed it. In this case - “on that day” - will refer to the glorification and wonder of the Lord in the saints: when he comes to be glorified and to be wondrous on that day; the words: “for our testimony is confident in you,” will form a subordinate sentence, as if standing in parentheses. - Theophylact writes: “God will be marvelous on that day, because you believed our word and preaching, that is, because you believed and made yourself worthy of those blessings that will then be granted to the faithful.” Theodoret does the same: “On that day” - should be attributed to what was said above, that is, the Lord will be marvelous in all those who believed on that day. He called the sermon a testimony; He said that they believed this testimony.” Saint Chrysostom, who always had moral goals in his conversations, among other things sees here the following thought: “Since many pretend to be believers, do not please anyone before death, for only on the day will it be revealed who truly believed.” Ecumenius also holds the same thought: “On that day” it will be obvious that you have believed, for now many pretend to be believers.” And with this understanding, the words: “as I am convinced...” explains the previous one: “those who believed,” only in a different way. At the same time, there is no need, however, to come up with the idea that - “as soon as I am sure...” there is an input proposal and - “on the day it” - move it to another place. But, it seems, the closest to the flow of speech will be the interpretation of Saint Damascus, according to which - “for I am convinced...” then not the sincerity of the faith of the believers will be revealed, but the Divine dignity of the faith itself. He says: “The truth that we now preach will on that day - πιστευθησεται - be proven unquestionably true.” Nowadays unbelievers have the courage to say: in whom do you believe, and in what, and for what? - treating with words of humiliation both faith, and the Lord Himself - the object of faith, and believers. And they seem to triumph, towering with their wisdom above the simplicity of the faith of believers. Then the glory of faith will shine, it will be solemnly revealed to everyone that it is the only guide given by God to those living on earth for the entire time of the earth’s existence, and that those who followed it, despite much opposition, were not mistaken in their aspirations. The testimony of the Apostles, that they preach not their own, but that which was given to them by God and the Lord and inspired by the Holy Spirit, will turn out to be true, and everyone will recognize it. And the Lord will appear marvelously in the faith of those who believe - “He will be justified in His words, and He will be victorious, and He will never judge” (Ps. 50:6). The fact that the word “be convinced” is in the past, and not in the future, does not interfere with the above understanding. The Apostle directs our attention to the moment when this happens, and as if he says: the Lord will be marvelous among those who believe, for behold, look, our testimony has been justified. With this Saint Paul ends his depiction of future judgment and retribution. He kept his attention on this subject for so long because there is no other subject that would be so powerful to sober the mind and give such vigor and energy to moral forces as the contemplation of what the end of everything will be. Cold moralizing severity - to act only out of a sense of duty - is alien to Divine teaching. It surrounds man with impulses to which human nature responds sympathetically at all stages of its development. Saint Chrysostom teaches regarding this as follows: “The thought of the kingdom encourages us to lead a virtuous life. True, he who is completely virtuous is guided not by fear (of punishment) or by the desire to acquire the kingdom, but by Christ Himself, just as Paul did. But we will think about the blessings in the kingdom of heaven and about the torment in Gehenna, and at least in this way we will correctly educate and educate ourselves, we will thus encourage ourselves to do what we must do. When in real life you see something good and great, then think about the kingdom of heaven, and you will be convinced that what you have seen is insignificant. When you see something scary, think about Gehenna, and you will laugh at what seemed scary to you. When carnal lust takes possession of you, think about fire, think about the very pleasure of this sin, that it is insignificant and that it does not even bring pleasure. If the fear of breaking the laws that have been issued here has such power that it keeps us from committing atrocities, then even more so is the remembrance of the future, constant torment, eternal punishment. If the fear of offending the earthly king keeps us from committing so many crimes, then all the more so the fear of offending the heavenly King. If the mere sight of a dead man humbles our mind to such an extent, then how much more so does Gehenna and unquenchable fire, and how much more so does the undying worm. If we constantly thought about Gehenna, we would not soon fall into it. This is why God threatens punishment. If thinking about Gehenna did not bring us great benefit, then God would not have uttered this threat; but since the memory of her can contribute to the proper execution of great deeds, He, as it were, sowed some kind of saving medicine in our souls - a terrifying, exciting thought about her” (under verse 8). 3. The Apostle’s prayer for the success of the Thessalonians in Christian perfections (2 Thess. 1:11, 12) The Apostle spoke such great promises to the believers! But receiving them does not depend on faith alone, but is conditioned by fidelity to faith to the end and the exact fulfillment of its requirements - everything to which the Christian title obliges. Since success in this is not acquired through human effort alone, but is given primarily by the grace of God, Saint Paul adds a prayer that the Lord will grant this to the Thessalonians. 2Sol. 1:11. For this we always pray for you, that you may be worthy of the title of our God and fulfill every good pleasure of goodness and the work of faith with power. “For this” - “so that God may be glorified and wondrous in you” (Ecumenius). The next verse 12 says so. “And we always pray for you.” Having accepted both the temporary and eternal fate of those converted to his heart, the Apostle tirelessly prays for them, like a compassionate father for his children, wanting them to truly be worthy of all the good things in Christ Jesus our Lord. “Will be worthy of the title.” The calling, in the Holy Scripture, is or a call to faith in the Lord Jesus Christ (1 Thess. 2:12); or a state corresponding to this calling, when someone is such as the Christian calling requires (2 Pet. 1:10; Eph. 4:1); or the fruit of the calling - what the calling leads to - “the hope of the calling” (Eph. 4:4), “the heavenly calling” (Heb. 3:1). Since the Thessalonians have already been called to the faith, then, of course, the Apostle here wishes for them either that God would grant them to appear worthy of this calling, to endure themselves to the end as it demands, or that He would grant them the privilege of receiving what is reserved in heaven for this calling, to bless them with all the fullness of the blessings that the goodness of God was pleased to prepare for believers. Both can be accepted - both what is required here and what is promised there. For in essence they are inseparable. The present is a necessary condition for what is there. When there is in us that to which we commit ourselves here, there will also be that which is prepared there; and when there is no one here, then don’t expect one there. Blessed Theophylact writes: “Well, weren’t they called? - Yes, they were. But the Apostle is not talking about that calling, for by that many are called. And he who did not have wedding clothes was called, and the five virgins were called, but (neither he nor these) entered. The calling here the Apostle means is that which is confirmed by works and which, in fact, is a calling, just as real faith is active faith.” What is needed for the Thessalonians to walk worthy of the title, St. Paul further desires: “and he will fulfill all good pleasure of goodness.” “The good will of goodness” is what the goodness of God wants for people, all the blessings that are given to us in the Lord Jesus Christ: the grace of regeneration, sanctification, communion with God, sonship, which is directly called by the Apostle the “good will of God” (Eph. 1:5). The Apostle wants all this to be fulfilled at Thessalonians, so that, having received remission of sins, they would strive to be cleansed from passions and, having developed good dispositions and feelings in themselves, would become a worthy dwelling of the Trinitarian God. Ecumenius paraphrases this passage as follows: “We pray that God may fulfill all His good will in you. It is God’s will and good pleasure that all people will be saved and experience eternal bliss.” Theophylact adds: “So that every good will of God, that is, everything that is pleasing to Him, is fulfilled in you, and you appear as God wishes you to be, lacking nothing.” Both of them took such thoughts from St. Chrysostom, who says: “So that God may be fully convinced that nothing more is lacking for you to become what He desires.” Having raised the Thessalonians to such moral perfection by His grace and good will, God will fulfill in them “the work of faith in power.” The matter of faith is generally that for which the faith of Christ was founded and established on earth. The Apostle wants this to happen in Thessaloniki. Or a matter of faith - demonstrating one’s faith by deed (Saint Damascus) before others, despite their hostility for it; therefore, the work of faith is the fruits of faith in general and in particular the endurance of persecution for the faith. In Theodoret we read: “We beseech the God of all to fill you, who have been worthy of the calling, with all good things, and that you may grow the fruits of faith.” According to Saint Chrysostom, the matter of faith is enduring persecution, and, according to Theophylact, the Apostle wishes, “may God make the endurance of persecution perfect in Thessaloniki. Patience is a work of faith, so whoever does not have patience does not show the work of faith.” “In power” - or in all its fullness, in all the greatness of good will, and in all the meaning of faith, in the most perfect manner. Or by His power, sent down from above, by the power of grace, strengthening people for all works of faith and especially for patience. “In strength,” that is, having strengthened and strengthened you” (Theophylact). “May He fulfill the work of faith in you by His own (Divine) power. For from this last is born the first. If He gives us the strength to fulfill the work of faith, then, of course, He will also fulfill His good pleasure in us” (Ecumenius). Both, the good will of God's goodness and the work of faith in people, embrace everything that is required in order for us to be worthy of the calling, or to appear as it requires us to be, or, which is the same thing, to walk worthy of the calling (Eph. 4:1). The first indicates that it is from God; the second is that from people. The whole dispensation of salvation and grace-filled powers are there; here is our own activity, labor, effort in the spirit of faith, or in fulfilling the obligations of faith, although all this matters only when strengthened by power from above. The Christian calling is fulfilled not by grace alone and not by human efforts alone, but by both together. Saint Damascus writes: “The Apostle prays this way in order to make them more zealous. He does this not in order to remove what should be from us, but so that we do not think too much about ourselves, but, on the contrary, so that even in all that we have received the ability from the grace of God, we call on God as our helper; because if we rely on ourselves, all our work will amount to nothing. The words “let him fulfill” shows that they are still imperfect. For then there will be perfection when the time of achievement has passed. But while anyone is still struggling, let him be afraid lest he fall. This is why it is said: “before the end you do not please” (Sir. 11:28). Saint Chrysostom deduces from here: “See how the Apostle imperceptibly humbles them. So that they, like people who have accomplished great feats, do not become proud from an excess of praise and indulge in laziness, he says that as long as they are in this life, they lack something. Likewise, in the Epistle to the Hebrews he says: “It is not for the sake of shelter that one strives against sin” (Heb. 12:4). 2Sol. 1:12. For may the name of our Lord Jesus Christ be glorified in you, and you in Him, by the grace of our God and the Lord Jesus Christ. This is why the Apostle wishes the Thessalonians that everything of Christ would be realized in them, wishes them complete perfection in the Christian calling! To glorify the Lord in them and them in Him. This glorification is either here or there. If there, then the Apostle’s thought is this: we pray for the fullness of your perfection in the Christian title, so that when the Lord comes to be glorified and wondrous in His saints and believers, He will appear glorious and wondrous in you too, glorifying you and surprising His mercy on you. So Ecumenius: “If it be so (that is, as we pray), then just as God will be glorified in the saints, as said above, so will he be in you. He will become glorified by granting His servants so many blessings. And it will be glorious for them to be worthy of this.” If here, then, according to Saint Damascus, “the words of the Apostle are similar to the saying of the Lord: “So let your light shine before men, so that they may see your good deeds and glorify your Father who is in heaven” (Matthew 5:16). The Apostle says, as it were: “If everything that has been said happens in you, then in this life the name of the Lord will be glorified in you and you in Him” (Theophylact). How is this, Saint Chrysostom decides: “How will the Lord be glorified in us? - Such that we do not prefer anything to Him. How will we be glorified in Him? - Such that we receive from Him the strength not to weaken when misfortunes befall us. For when any temptation happens to us, then at the same time both God and we are glorified. Namely, He is glorified because He has made us so strong, and we are amazed because we have made ourselves worthy of this.” Theophylact also solves this in his own way: “When they see you enduring every temptation out of love for your Master, then it will be to His glory that He is so good that slaves are ready to die for Him, and so strong that He strengthens you for patience. But you will also be glorified in Him by the fact that you are so faithful that you endure everything. For the glory of a servant is to be faithful to his Master.” "By the grace of our God and the Lord Jesus Christ". If we are worthy that God will be glorified in us and we in Him, then all this is God’s, and not ours, all the grace of Christ. “That is, God Himself gave us this grace in order to be glorified in us and so that we would be glorified in Him” (Chrysostom). “We ourselves are dissatisfied with this and are unworthy of it; but everything is accomplished in us by the grace of God” (Ecumenius). “The grace of God exists both if the Lord is glorified in us when we prefer nothing to Him as the sweetest of all, and if we are glorified in Him when we receive from Him the strength to endure all temptations” (Theophylact). With the news about the bright side of Thessalonians, Saint Paul also received information about their faults, one of which darkened their Christian knowledge, and the other their Christian behavior. The first was that they allowed themselves to be carried away by the opinion that the day of Christ had already arrived; the second is that some of them continued to indulge in idleness and live at the expense of others. The Apostle could not leave such important deviations from the truth without reproof and correction. And he corrects the first in the 2nd chapter; and the second in the 3rd, here and there inserting other moral lessons and his well-wishes for the Thessalonians. Let us distinguish them by calling one religious and the other moral. You might be interested in: