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

“Whence then shall we know them, he says? For this very reason, he added, "The salutation of me Paul with mine own hand, which is the token in every Epistle: so I write. The grace of our Lord Jesus Christ be with you all." He does not here mean, that this is the token,-for it is probable that others also imitated this,-but that I write the salutation with mine own hand, as is the custom also now among us. For by the subscription the writings of those who send letters are made known.”

“Above, the Apostle showed what he handed on to them by his own example, namely that they should not be restless, but that they should work; here he shows how he handed this on in the present passage by words and by deeds. Hence he says *when we were*, as if to say: that we might give you a model, we did what we taught, because we declared this, that, etc. These words, as the Gloss says, and Augustine in the book *On the Works of Monks*, certain men were perverting, to mean that it is not lawful for the servants of God to work with their hands, on account of what is said in Matthew 6:34: *be not solicitous*, etc. For they say that this work pertains to solicitude for sustenance. And on account of this they referred this to spiritual works; as if to say: if anyone does not want to do meritorious and spiritual works, he is not worthy to eat. But this is against the intention of the Apostle, who says *we declared* that we ourselves did so, namely in labor and weariness. But what is the meaning of *because if anyone does not want*, etc.? Is this a counsel or a precept? And it seems to be a precept, because below it is said: *if anyone does not obey our word*, etc. Therefore all are bound to work with their hands. Whoever therefore does not work with his hands, but stands idle, sins mortally. I answer. It must be said that it is a precept, but a thing is commanded in two ways: simply, or under a condition. That which is of itself necessary for salvation is commanded simply, and these are the works of the virtues. But under a condition, as when such is the case that the precept cannot be kept without manual work. Now it is commanded to man that he sustain his own body, for otherwise he is a murderer of himself. Genesis 2:16: *of every tree of Paradise you may eat*, etc. By precept, therefore, man is bound to nourish his own body, and likewise we are bound to all the things without which the body cannot live. Hence whoever does not have another means by which to sustain his body lawfully, either by possession or by lawful business, is bound to labor, lest he steal. Ephesians 4:28: *he who stole, let him now steal no more, but rather let him labor, working with his hands*, etc. It is therefore a precept, when one cannot otherwise live lawfully. Hence he says *if anyone does not want to work, neither let him eat*. One or the other of two things is therefore necessary, that a man may eat, namely either that he have a possession, or that he procure it lawfully. Psalm 127:2: *the labors of your hands, for you shall eat*, etc. 1 Thessalonians 4:11: *work with your hands, as we commanded you*, etc. Then when he says *we have heard*, etc., he sets forth the necessity of this precept, because the Apostle says this not so much from the office of a teacher, as on account of a vice of the people. Therefore first he sets forth the fault which induces the necessity of the precept; second he applies a remedy, at the place *but to those who*, etc. He says therefore *we have heard*, etc.; as if to say: therefore I do not conceal this precept, because we have heard that certain ones, etc. For the soul of man must always be occupied about something, and therefore it is necessary that the idle suffer restlessness about unlawful things. 1 Thessalonians 4:11: *give heed that you be quiet*, etc. And he adds *but acting curiously*, namely about the affairs of others. Proverbs 21:25: *desires kill the slothful*. Then he applies a remedy, when he says *but to those who*, etc. And first on the part of those sinning, second on the part of the others, at the place *but you*, etc. He says therefore, to those who are of this sort *we declare* — severely, as a prelate — and *we beseech* — charitably, as their father — that their own bread, not another's but owed to them, namely lawfully acquired, *with silence*, that is, without restlessness, not running about, they eat. Isaiah 30: the cultivation of justice is silence. Ezekiel: idleness taught much malice. Then when he says *but you*, etc., on the part of the others not sinning he applies a twofold remedy. First, namely, that they not cease from doing good; second, that they correct those men, at the place *but if anyone*, etc. He says therefore *but you*, etc., as if to say: do not fail in doing good, even though the idle abuse it. Galatians 5: *doing good, let us not fail*, etc. And this is necessary, even if they should work with their hands, and nothing should be lacking to them, because assistance to others is necessary. Then when he says *but if anyone*, etc., he signifies that they be corrected, and first he shows in what order they are punished; second he shows the effect of the punishment, at the place *that they may be ashamed*; third the end, at the place *and do not*, etc. As to the order indeed: first, he sets forth the fault, second its manifestation, third its punishment. The fault is disobedience; and therefore he says *but if anyone does not obey*. 1 Kings 15:23: *to resist is as it were the sin of divination, and to be unwilling to acquiesce is as it were the crime of idolatry*. The manifestation and the conviction is set forth, when he says *note this man by an epistle*, that is, make him manifest, but through an inquiry into the truth. Job 29:16: *the cause which I did not know, I investigated most diligently*. Their punishment is the sentence of excommunication; hence he says *and do not mingle with him*, etc. 1 Corinthians 5:11: *with such a one not even to take food*. 2 John, v. 10: *do not receive him into the house, nor say to him, hail*. Here note that excommunication is inflicted for disobedience; he must, however, be convicted. Hence he says *if anyone does not obey*, by your epistle, *note this man*, that is, signify him to us, that he may be punished; and yet you meanwhile are not to mingle with him. But the effect of the punishment is that he be ashamed, and from this come to his senses. Ecclesiasticus 4:25: *there is a shame that brings sin, and there is a shame that brings glory*. But the end and intention ought to be his correction, which charity intends; hence he says *and do not regard him as*, because it ought not to be done out of the rancor of hatred, but out of zeal for charity; as if to say: let your avoiding of him not be done out of the hatred of enmity. Matthew 5:44: *love your enemies, do good to those who hate you*. And therefore he says *but correct him as a brother*. In which charity is shown. Psalm 132:1: *behold how good, and how pleasant it is for brothers to dwell in one*, etc. Then when he says *but he himself*, etc., he concludes the epistle. And first the conclusion is set forth; second the salutation, which is as it were the seal of the epistle, at the place *the salutation*, etc. Again the first is divided into two, because he first wishes them the gifts of God, second God himself, at the place *the Lord be*, etc. As to the first he says *he himself*, etc. God is said to be of peace with respect to two things. For peace consists in two things, namely that a man be in concord with himself, and with others. And neither can be had sufficiently except in God: because he is not in concord with himself sufficiently except in God, and less so with others, because then the affection of man is in concord within itself when that which is desired according to one thing suffices with respect to all, which nothing can be except God. Psalm 102:5: *who fills your desire with good things*. For whatever other things, besides God, do not suffice for all, but God suffices. John 16:33: *in me you shall have peace*, etc. Likewise men are not united among themselves, except in that which is common among them, and this is above all God. And therefore he says *may the God of peace give* — not a temporal peace, but an everlasting one, that is, a spiritual one, which begins here, and is perfected there. Psalm 147:3: *who has placed peace as your borders*, etc. And this *in every place*, and in the whole world among the faithful. As to the second he says *the Lord be with you all*, because nothing else is well possessed, unless he himself be possessed through faith and charity. *My salutation*, he says this on account of unfaithful men perverting his epistles. Galatians, last chapter: *see with what letters I have written to you with my own hand*, etc. *Which is a sign*, etc. *Grace*, that is, the gratuitous gift of God, which renders you pleasing to God, etc. John 1:17: *grace and truth came through Jesus Christ*.”

“The grace of our Lord Jesus Christ be with you all. Amen. This was the sign or token; See Gill on Rom 16:20 The subscription to this epistle is, "The Second Epistle to the Thessalonians was written from Athens"; though it seems rather to be written from Corinth. In the Syriac version it is said, "the Second Epistle to the Thessalonians, which is written from Laodicea of Pisidia, and sent by the hands of Tychicus.'' Next: 1 Timothy Introduction”

“The grace - The favor, blessing, and influence of our Lord Jesus Christ, be with you all - be your constant companion. May you ever feel his presence, and enjoy his benediction! Amen - So let be! God grant it! This word in this place, has more evidence in favor of its genuineness than it has in most other places; and was probably added here by the apostle himself, or by the Church of the Thessalonians. The subscriptions to this epistle are various in the MSS. and Versions. The latter are as follows: - The Second Epistle to the Thessalonians was written from Athens. - Common Greek text. The Second Epistle to the Thessalonians, which was written at Laodicea in Pisidia, was sent by the hands of Tychicus. - Syriac. The end of the Epistle; and it was written at Athens. - Arabic. To the Thessalonians. - Aethiopic. Written from Athens, and sent by Silvanus and Timotheus. - Coptic. No subscription in the Vulgate. Written at Corinth. - Author of the Synopsis. - sent by Titus and Onesimus. - Latin Prologue. The Second Epistle to the Thessalonians, written from Rome. - No. 71, a MS. of the Vatican library, written about the eleventh century. The chief of the MSS. either have no subscription, or agree with some of the above versions. That the epistle was neither written at Athens, Laodicea, nor Rome, has been sufficiently proved; and that it was written, as well as the first, at Corinth, is extremely probable. See the preface, and what has been said on the preceding epistle. I have often had occasion to observe that the subscriptions at the end of the sacred books are not of Divine origin; they are generally false; and yet some have quoted them as making a part of the sacred test, and have adduced them in support of some favourite opinions. Finished correcting this epistle for a new edition, the shortest day in 1831. - A. C.”

“He closes every Epistle by praying for GRACE to those whom he addresses. Amen--omitted in the oldest manuscripts It was doubtless the response of the congregation after hearing the Epistle read publicly; hence it crept into copies. The Subscription is spurious, as the Epistle was written not "from Athens," but from Corinth. Next: 1 Timothy Introduction”