Grace unto you, and peace from God our Father, and from the Lord Jesus Christ.

“For while I say that similar things are written of the Son as of the Spirit, I am rather proceeding to the following point. My claim is not that because something is written of the Son, therefore it would appear to be reverently written of the Holy Spirit. Rather, I am contending against the argument that because the same is written of the Spirit, therefore the Son's honor is lessened because of the Spirit. For they say, Is it not written of God the Father? But let them learn that it is also said of God the Father, "In the Lord I will praise the word," and elsewhere, "In God we will do mighty deeds," "My remembrance shall be ever in Thee," and "In Thy name will we rejoice," and again in another place, "That his deeds may be manifested, that they are wrought in God," and by Paul, "In God, who created all things," and again, "Paul and Silvanus and Timothy to the church of the Thessalonians in God the Father and the Lord Jesus Christ."”

“The greater part of men do and devise all things with a view to ingratiate themselves with rulers, and with those who are greater than themselves; and they account it a great thing, and think themselves happy, if they can obtain that object. But if to obtain favor with men is so great an advantage, how great must it be to find favor with God? On this account he always thus prefaces his Epistle, and invokes this upon them, knowing that if this be granted, there will be nothing afterwards grievous, but whatever troubles there may be, all will be done away. And that you may learn this, Joseph was a slave a young man, inexperienced, unformed, and suddenly the direction of a house was committed to his hands, and he had to render an account to an Egyptian master. And you know how prone to anger and unforgiving that people is, and when authority and power is added, their rage is greater, being inflamed by power. And this too is manifest from what he did afterwards. For when the mistress made accusation, he bore with it. And yet it was not the part of those who held the garment, but of him who was stripped, to have suffered violence. For he ought to have said, If he had heard that thou didst raise thy voice, as thou sayest, he would have fled, and if he had been guilty, he would not have waited for the coming of his master. But nevertheless he took nothing of this sort into consideration, but unreasonably giving way altogether to anger, he cast him into prison. So thoughtless a person was he. And yet even from other things he might have conjectured the good disposition and the intelligence of the man. But nevertheless, because he was very unreasonable, he never considered any such thing. He therefore who had to do with such a harsh master, and who was intrusted with the administration of his whole house, being a stranger, and solitary, and inexperienced; when God shed abundant grace upon him, passed through all, as if his temptations had not even existed, both the false accusation of his mistress, and the danger of death, and the prison, and at last came to the royal throne. "Grace to you and peace," he says, "from God the Father and the Lord Jesus Christ." This blessed man therefore saw how great is the grace of God, and on this account he invokes it upon them. And another thing also he effects, wishing to render them well-disposed to the remaining part of the Epistle; that, though he should reprove and rebuke them, they might not break away from him. For this reason he reminds them before all things of the grace of God, mollifying their hearts, that, even if there be affliction, being reminded of the grace by which they were saved from the greater evil, they may not despair at the less, but may thence derive consolation. As also elsewhere in an Epistle he has said, "For if, while we were enemies, we were reconciled to God through the death of His Son, much more, being reconciled, shall we be saved by His life."”

“This epistle is divided into the greeting, and the epistolary narration, at "we ought to give thanks," etc. Again, first the persons greeting are set down; second, the persons greeted; third, the goods wished for. Now these are the same persons as in the first. But three persons greeting are set down, so that the authority of the epistle might appear more robust. Eccles. 4:12: A threefold cord is broken with difficulty. To the church of the Thessalonians, etc. Church means a congregation: which ought to be in God, otherwise it is evil. Of the good one it is said, Ps. 49:5: Gather together his saints to him, etc. In Christ, that is, in faith in him. Rom. 5:2: through whom we have access by faith into this grace. Then he wishes them good things, and first, peace. For it is the beginning of all spiritual gifts. 1 Cor. 15:10: By the grace of God I am what I am. Again, peace, which is the end of men. Ps. 147:14: who has placed your ends as peace, etc. And this from God, etc. James 1:17: Every excellent gift, and every perfect gift, is from above, descending from the Father of lights, etc. And from the Lord Jesus, etc. 2 Pet. 1:4: through whom he has given us the greatest and precious things. We ought to give thanks, etc. This is the epistolary narration. And first he instructs them concerning the things to come in the last days; second, he admonishes them familiarly concerning certain matters, in the third chapter, at "for the rest, brothers," etc. Again, first he admonishes, as has been said, as to the rewards of the good, and the punishments of the wicked; second, as to the dangers in the time of Antichrist, chapter 2, at "but we ask you," etc. Again, first he gives thanks concerning the preparation for the future judgment; second he describes the judgment itself, at "if indeed it is just." Again, first he gives thanks for their progress; second he shows the fruit of the progress; third, the sign. He says therefore, we ought to give thanks, etc. For because in the first epistle he commended them for faith and charity and other goods in which they abounded, therefore he says, we ought always to give thanks for you, because the good that you have, I reckon as my own. 3 John 4: I have no greater grace than this, that I hear my children walk in truth. And this to God, without whom nothing good can be done. And this is fitting, because we give thanks for great goods. 2 Macc. 1:11: Having been delivered by God from great dangers, let us give magnificent thanks. Why? Because spiritual goods grow exceedingly. For they are kept perilously, unless a man makes progress in them. Now among these gifts of God, the first is faith, through which God dwells in us, and in this we make progress according to the intellect. Eph. 3:17: that Christ may dwell through faith in your hearts. And thus man makes progress through knowledge, devotion, and adherence. The second is charity, through which God is in us according to effect. 1 John 4:16: God is charity, and he who abides in charity abides in God, and God in him. And therefore he says, and it abounds. Prov. 15:5: in abundant justice, there is the greatest strength, etc. 1 Thess. 4:9: But concerning brotherly charity we had no need to write to you, for you yourselves have learned from God to love one another, etc. And then the progress is set down, when he says: so that I glory in it among others, because I reckon what is yours as mine. For the good of disciples is the glory of prelates. Prov. 10:1: A wise son makes a father glad, etc. Prov. 17:6: The crown of old men is their children's children, etc. 2 Cor. 9:2: for which I glory concerning you. And then he sets down the sign of progress, namely patience, which is shown most of all in tribulations. James 1:12: Blessed is the man who endures temptation, etc. In tribulations there are two things to be kept, namely patience, lest one depart from the faith. James: patience has a perfect work. And faith in persecutions. 1 Cor. 4:12: We suffer persecution and we endure it. Hence he says, in faith, in all your persecutions and tribulations. These tribulations indeed are named from thistles, by which we are pricked inwardly through afflictions. Gen. 3:18: it shall bring forth to you thorns and thistles. Ps. 24:17: The tribulations of my heart are multiplied. And these things the saints endure on account of two things: namely, on account of the terror of the wicked. For if God does not spare the good in this world, how will he spare the wicked in the future? 1 Pet. 2: but if first from us, what is the end of those who do not believe the Gospel of God, etc. Jer. 49:12: Behold, they to whom there was no judgment, that they should drink the cup, etc. Second, to increase merit. Hence he says, that worthy, etc. For, as it is said in Matt. 11:12, the kingdom of heaven suffers violence, and the violent bear it away. And Luke, last chapter: was it not necessary for Christ to suffer these things, and so enter into his glory? Rom. 8:17: if indeed we suffer with him, that we may also be glorified together with him. Hence he says, for which you also suffer. For the tribulation which is borne for God makes one worthy of the kingdom of God. Matt. 5:10: Blessed are they who suffer persecution, etc. 1 Pet. 4:15: let none of you suffer as a murderer, or a thief, or a reviler, or a coveter of what belongs to others.”