Thomas Aquinas

After he has shown in whom the deception of Antichrist takes place, namely in those foreknown to damnation, here he assigns the cause of what has been said. And first he shows the cause of this, and how they will be deceived; second, how the faithful are freed from him, at the words but we. Again, first he sets down their fault alone; second, the punishment together with the fault; third, the punishment alone. And this is the process of sin: for first, on account of the demerit of the first sin, one is deserted by grace, and falls into another sin, and afterward is punished eternally.

He says, therefore, that the cause why they will be deceived is that they were unwilling to receive the truth of charity, that is, the truth of the Gospel. John 8:46: if I tell the truth, why do you not believe me? Job 24:13: they were rebels against the light. And he says the charity of truth, because unless faith be formed by charity, it is nothing. 1 Cor 13:2: if I should have faith, so as to move mountains, but should not have charity, I am nothing, et cetera. Gal, last chapter: in Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creature. And he adds the benefit of the truth, saying that they might be saved. Rom 5:1: being justified by faith, let us have peace with God through our Lord, et cetera.

But their seduction is both fault and punishment; hence he says he will send, that is, he will permit to come upon them, the working of error. Is 19:14: the Lord has mingled in the midst of her a spirit of dizziness. 3 Kings, last chapter: I will be a lying spirit in the mouth of all his prophets. And therefore he says that they may believe the lie, that is, the false doctrine of Antichrist. Rom 2: for which reason God handed them over to a reprobate sense, that they might do those things which are not fitting. But the punishment alone is eternal damnation; hence he adds that they may be judged, namely by the judgment of damnation. John 5:29: and those who have done evil things shall come forth unto the resurrection of judgment, et cetera. All who have not believed the truth. John 3:18: he who does not believe is already judged.

Then when he says but we, he shows why the faithful of Christ are freed. And first he gives thanks for them; second he calls to mind the divine benefits by which they are freed from such things. He says, therefore, thus: they will be deceived, but we ought to give thanks. Rom 1:8: first indeed I give thanks to my God always for you through our Lord, et cetera. Now he sets down a twofold benefit of God, namely the election of God, which is eternal, and the calling, which is temporal, at the words in which he also called you. He says, therefore, that (that is, because) he chose us, namely the apostles, and you, namely the faithful. Eph 1:4: he chose us in him before the foundation of the world, that we should be holy, et cetera. John 15:16: you have not chosen me, but I have chosen you.

Concerning the election he touches on three things, namely the order of the elect, the end of the election, and the means of attaining the end. All the saints from the beginning of the world are elect. Deut 33:3: he loved the peoples, all the saints are in his hand. But the apostles are in a special way the firstfruits. Rom 8:23: we ourselves having the firstfruits of the spirit, et cetera. And therefore he says firstfruits of faith. Again, the end of the election is eternal salvation; and therefore he says unto salvation. 1 Tim 2:4: he wills all men to be saved, et cetera. Now this comes about, first, on God's part, through sanctifying grace; hence he says in sanctification of the spirit; second, on our part, there is the consent of free will through faith; therefore he adds and in the faith of truth.

Then when he says in which he also called you, et cetera, he sets down the second benefit, which is the temporal calling of Christ, which follows upon the election. Rom 8:30: whom he called, these he also justified, et cetera. And concerning this calling, note the parable, Lk 14:16, of him who made a great supper, et cetera. And he adds through our Gospel, that is, preached by me. But to what supper? Unto the acquiring of glory, that is, that we may acquire the glory of Christ.

Then when he says therefore, et cetera, he admonishes them to hold to the truth, and first he sets down the admonition; second the prayer, at the words but may the Lord himself, et cetera. And he does the first because our work depends on free will; but the second because it needs the help of grace. And first he admonishes them to stand, when he says stand in the truth. Gal 5:1: stand, and do not be held again by the yoke of servitude. Second, he teaches the manner of standing, at the words and hold the traditions, that is, the teachings which are handed down by our elders. For teachings which are handed down by lesser persons are sometimes not to be kept, namely when they are contrary to the teachings of the faith. Matt 15:6: you have made void the commandment of God on account of your tradition. But those things are to be kept which are ordered to the commandments of God. Which you have learned. Acts 16:4: Paul taught that they should hold the traditions and teachings which had been decreed by the apostles and elders who were at Jerusalem, et cetera. And they set forth these traditions in two ways: some by words, hence he says by word; some in writings, therefore he adds or by letter. Whence it is clear that many things in the Church, not written, were taught by the apostles, and therefore are to be kept. For many things, according to the judgment of the apostles, it was better that they be kept hidden, as Dionysius says. Hence the Apostle in 1 Cor 10 says the rest I will set in order when I come.

Then he sets down the prayer, at the words but our Lord Jesus Christ himself, et cetera; as if to say: thus I admonish, but it avails nothing unless the divine help be present. And therefore he first sets down a twofold benefit of God. The first is his love toward us, by which he bestows other things upon us; therefore he says he has loved us. The second is spiritual consolation, at the words and gave eternal consolation. 2 Cor 1:4: who consoles us in all our tribulation. Is 40:1: be comforted, be comforted, my people, says the Lord your God, et cetera. And he says eternal consolation, namely against all evils imminent and to come. And therefore we await a good hope, that is, the infallibility of eternal goods. 1 Pet 1:3: who according to his great mercy has regenerated us unto a living hope. And this in grace, namely through which we hope to attain eternal life. Rom 6:23: the grace of God is eternal life.

But he asks on their behalf for exhortation, which is an admonition leading the mind to willing. And this a man can do outwardly; but it would not be effective unless the spirit of God were within. Hence he says may he exhort your hearts, that is, may he incite them. Hos 2:14: I will lead her into solitude, and speak to her heart. Likewise he asks for confirmation, hence he says and confirm. Ps 67:29: confirm this, O God, which you have worked in us. As if to say: may he exhort through grace, that we may will, and confirm, that we may will effectively. And this in every good work and word. Work precedes word, because Jesus began to do and to teach, Acts 1:1.