The grace of our Lord Jesus Christ be with you. Amen.

“Above he showed how subjects ought to conduct themselves toward their prelates; here he shows the converse. And concerning this he does two things: first he teaches how prelates ought to conduct themselves toward subject priests; second, generally, how they ought to conduct themselves toward all, at the place "see that no one." But it should be known that the care of prelates ought to tend to two things, namely to drawing others back from sins, and to guarding themselves. As to the first, the Apostle says three things. For subjects can suffer defect in three ways: first in act, second in will, third in power. In act, when they burst forth into an act of sin, and then they are to be corrected. And although this holds for every sin, yet they are especially to be corrected concerning the sin of restlessness. And therefore he says "rebuke the unruly." 2 Thess. 3:7: "we were not unruly among you." Ecclesiasticus 19:17: "rebuke your neighbor before you threaten, and give place to fear." In will, when one does not undertake great things, because he is cast down on account of adversities and preceding sins. Hence he says "comfort the fainthearted." The fainthearted is one not having courage for great things, fearing lest he fail. Isaiah 35:4: "say to the fainthearted: take courage and do not fear." Job 4:4: "your hands have strengthened the wavering," etc. In power, when they either sin from weakness, or are weakened in a good act, and these are to be cherished. Hence he says "support," namely by cherishing in the bowels of charity, "the weak," whose power is feeble, either for resisting evils or for doing good. Romans 15:1: "we who are stronger ought to bear the weaknesses of the weak." But the prelate ought to guard himself from defect of whatever kind, and especially from impatience, because he himself carries the whole weight of the multitude. Numbers 11:14: "I cannot alone bear this whole multitude, because it is heavy for me," etc. And therefore he says "be patient toward all." Proverbs 19:11: "the teaching of a man is known through patience." Ps. 91:15: "they will be well patient, that they may proclaim." Then when he says "see that no one," he shows generally how they should conduct themselves toward all. And concerning this he does two things: first he shows how all ought to conduct themselves in certain matters; second, what in all matters, at "but all things." Concerning the first he does three things: first he shows how they ought to conduct themselves toward the neighbor; second, how they should conduct themselves in the things that pertain to God, at "rejoice always"; third, how they should conduct themselves toward his gifts, at "do not [quench] the spirit." As to the neighbor, they ought to conduct themselves so as not to inflict evils on him, and so as to strive to do him good. Hence he says: I said above in particular, but now I say in general, let no one... evil, etc. Ps.: "if I have returned evils to those who repaid me." But on the contrary: vengeance is often sought before a judge. I respond. Just as a moral act is taken according to the intention of the end, so the intention toward two things can be: either toward the evil of that person, such that it rests there, and this is unlawful, because it comes from the rancor of vengeance; or toward the good of correction, or of justice and the preservation of the commonwealth, and thus he does not render evil for evil, but good, namely his correction. As to the second he says "but always what is good," etc. And he says "pursue," not "do": because you ought to take from yourself the occasion of doing good to your neighbor, and not wait for him to give you the occasion of doing good to him. Hence Ps. 33:15: "seek peace, and pursue it." Romans 12:21: "do not be conquered by evil," namely so that you are drawn by it to do evil, "but conquer evil with good," by drawing it back to good. Gal., last chapter: "while we have time, let us do good to all." Then when he says "rejoice always," he shows how they ought to conduct themselves with regard to God, toward whom three things must be had. First, to rejoice in him; hence he says "rejoice always," namely in God, because whatever evil may occur is incomparable to the good, which is God. And therefore let no evil interrupt that; hence he says "rejoice always." Second, "pray" for benefits to be received, at "pray without ceasing." Luke 18:1: "one must always pray, and never fail." But how can this be? I respond. It must be said that this can be in three ways. First, that he always prays who does not omit the appointed hours. A similar thing is found in 2 Kings 9:7: "you shall eat bread at my table always." Second, thus: "always," that is, "pray continually," but then prayer is taken for the effect of prayer. For prayer is the interpretation or unfolding of desire, because when I desire something, then I seek it by praying. Hence prayer is also a petition for fitting things from God, and therefore desire has the force of prayer. Ps. 9:38: "the Lord has heard the desire of the poor." All things therefore that we do proceed from desire. Therefore prayer remains virtually in the good things we do, because the good things we do proceed from good desire. The Gloss: "he does not cease to pray, who does not cease to do good." Third, as to the cause of prayer, namely by giving alms. In the Lives of the Fathers: "he always prays who gives alms, because he who has received alms prays for you, even while you sleep." Likewise, third, to pray for benefits to be received and to give thanks for those received; therefore he says "in all things," namely in good things and in adverse things, "give thanks." Romans 8:28: "for those who love God, all things work together unto good." Colossians 2:7: "abounding in him in thanksgiving." Philippians 4:6: "with thanksgiving. For this is the will," etc. 1 Timothy 2:4: "who wills all men to be saved, and to come to the knowledge of the truth." Then when he says "do not [quench] the spirit," etc., he shows how they should conduct themselves toward the gifts of God. And first, that they not impede them; second, that they not despise them, at "prophecies." Now the Holy Spirit is a divine person, incorruptible and eternal, hence in his substance he cannot be extinguished. But nevertheless someone is said to extinguish the spirit, in one way, by extinguishing his fervor, either in himself or in another. Romans 12:11: "fervent in spirit." For when someone wills to do something good from the fervor of the Holy Spirit, or also when some good movement arises, and he himself impedes it, he extinguishes the Holy Spirit. Acts 7:51: "you have always resisted the Holy Spirit." In another way, by sinning mortally. For the Holy Spirit in himself always lives, but in us he lives when he makes us live in him; but when someone sins mortally, the Holy Spirit does not live in him. Wisdom 1:5: "for the Holy Spirit of discipline will flee the deceitful," etc. In a third way, by hiding it, as if he were to say: if you have the gift of the Holy Spirit, use it for the benefit of your neighbors. Ecclesiasticus 20:32: "hidden wisdom and unseen treasure, what use is there in either?" Matthew 5:15: "no one lights a lamp and puts it under a bushel," etc. "Do not despise prophecies." For some among these were endowed with the spirit of prophecy, who were reckoned by these others as insane. 1 Corinthians 14:1: "be zealous for spiritual things, but rather that you may prophesy." Or "prophecies," that is, divine teaching. For those expounding divine teaching are called prophets; as if he were to say: do not despise the words of God and the preachings. Jeremiah 20:8: "the word of the Lord has become a reproach and a derision all the day." Then when he says "but test all things," he shows how they should conduct themselves toward all things, and it is one point, that in all things they use discretion. Romans 12:1: "your reasonable service." In this matter there ought to be diligent examination, choice of the good, rejection of the bad. As to the first he says "do not despise prophecies," yet "test all things," namely those that are doubtful. For manifest things do not need examination. 1 John 4:1: "do not believe every spirit." Job 12:8: "does not the ear discern words?" As to the second he says "hold fast what is good." Galatians 4:18: "but be zealous for good, in a good thing, always." As to the third he says "abstain from every appearance of evil." Isaiah 7:15: "that he may know to refuse the evil and choose the good." And he says "appearance," because we ought also to avoid even those things which have the likeness of malice, which namely we could not observe before men without scandal to them. Then when he says "but he himself," he adds a prayer, and concerning this he does three things: first he prays for them; second he gives hope of being heard; third he gives special admonitions. He says therefore: thus I admonish, but it avails nothing unless God gives grace. Hence "may the God of peace himself sanctify you." Leviticus 21:8: "I am the Lord, who sanctifies you," etc. "In every part," that is, that you may be wholly holy. And this "that [your] whole [spirit]," etc. For on the occasion of these words some said that in man the spirit is one thing and the soul another, positing two souls in man, one which animates, the other which reasons. And these have been condemned in ecclesiastical teachings. Hence it should be known that these do not differ according to essence, but according to power. For in our soul there are certain powers which are acts of bodily organs, as are the powers of the sensitive part. There are others, which are not acts of such organs, but are abstracted from them, as are the powers of the intellective part. And these are called "spirit," as being immaterial and separated in some way from the body, inasmuch as they are not acts of the body, and they are also called "mind." Ephesians 4:23: "be renewed in the spirit of your mind." But insofar as it animates, it is called "soul," because this is proper to it. And Paul here speaks properly. For three things concur in sinning: reason, sensuality, and the execution of the body. He wishes therefore that there be sin in none of these. Not in reason; hence he says "that [your] spirit," that is, your mind, "may be kept whole." For in every sin reason is corrupted, according as every evil man is ignorant. Likewise, nor in sensuality, hence he says "soul." Likewise, nor in body; and therefore he says "and body." But this happens thus, when it is kept immune from sin. And he says "without blame," not "without sin," which belongs to Christ alone; but to be without blame belongs also to others, who, even if they commit venial sins, do not nevertheless commit grave ones, and ones by which the neighbor is scandalized. Luke 1:6: "walking in all the commandments and justifications of the Lord without blame." And he adds "at the coming," etc., namely by persevering until the end of life. Or "whole spirit" refers to the gift of the Holy Spirit, as if he were to say: may the gift of the Holy Spirit, which you have, be whole. Then when he says "faithful," etc., he gives hope of being heard; as if he were to say: as I hope, so it will be, because "he also who has called [you] will do [it]," that is, will fulfill it. Ps. 144:13: "the Lord is faithful in all his words," etc. Romans 8:30: "whom he called, these he also justified," etc. Lastly he appends familiar admonitions: namely prayer, at "pray"; likewise mutual peace, at "greet all the brothers with a holy kiss," not a treacherous one, like Judas, Matthew 26:49, nor a lustful one, like the lustful woman, Proverbs 7:10. "That it be read," etc. For he feared lest the prelates, on account of certain things that were here, might conceal it. Proverbs 11:26: "he who hides grain will be cursed among the peoples," etc. Lastly he concludes the epistle with a salutation.”

“(See on Co2 13:14.) Paul ends as he began (Th1 1:1), with "grace." The oldest manuscripts omit "Amen," which probably was the response of the Church after the public reading of the Epistle. The subscription is a comparatively modern addition. The Epistle was not, as it states, written from Athens, but from Corinth; for it is written in the names of Silas and Timothy (besides Paul), who did not join the apostle before he reached the latter city (Act 18:5). Next: 2 Thessalonians Introduction”