103. Sed videtur hoc difficile, quia de vivis multi erunt probati in persecutione antichristi, qui dignitate praecellent multos prius defunctos. 103. This does seem difficult to maintain, for many still alive will suffer in the persecution of the antichrist and be more distinguished than those who had died before. Et ideo videtur aliter esse dicendum, quod omnes morientur et omnes resurgent, et quod simul. Nec Apostolus dicit hic quod illi prius resurgent, quam isti, sed quod illi prius resurgent, quam isti occurrant. Apostolus enim non ponit ordinem resurrectionis ad resurrectionem, sed ordinem ad raptum, vel ad occurrentiam. Nam primo veniente Domino morientur qui invenientur vivi, et tunc statim cum illis, qui prius mortui fuerant resurgentes rapientur in nubibus, etc., ut Apostolus hic dicit. And so it seems necessary to answer the question in a different way, saying that all will die and all will rise at the same time. For the Apostle does not say that the dead will rise first and then the living, but that the dead will rise before the living will meet Christ. Therefore he is not speaking about the resurrection in terms of the order in which they shall rise, but of the order in which they will be taken up to meet Christ. For when the Lord does come, first those who are found alive will die and then, immediately together with those who had died before, they will rise up and be taken up into the clouds to meet Christ, as Paul clearly says. Est autem haec inter bonos et malos differentia, quia mali remanebunt in terra, quam dilexerunt, boni rapientur ad Christum, quem quaesierunt. Matth. XXIV, 28: ubi fuerit corpus, ibi congregabuntur et aquilae. In resurrectione etiam sancti conformabuntur Christo, non solum quantum ad gloriam corporis, Phil. III, sed etiam quantum ad situm, quia Christus erit in nube. Act. I, 9: et nubes suscepit eum; et: quemadmodum vidistis eum, et cetera. Sic et sancti a nubibus rapientur. But there is a difference between the good and the evil people, because the evil people will remain on the earth that they loved, while the good people will be taken up to the Christ whom they had sought. Wherever the body is, there the eagles will be gathered together (Matt 24:28). In the time of the resurrection the saints will be conformed to Christ, not only with regard to the glory of the body (Phil 3), but also with respect to place, for Christ will be in a cloud. A cloud took him out of their sight (Acts 1:9), and Jesus will come in the same way as you saw him go into heaven (Acts 1:11). And so the saints too will be taken up into the clouds. Et quare hoc? Ad ostendendum eorum deiformitatem. In Veteri enim Testamento gloria Domini apparuit per modum nubis. III Reg. VIII, 10: Dominus venit in nebula. Hae nubes erunt praeparatae virtute divina ad ostensionem gloriae sanctorum. Vel ipsa fulgentia corpora gloriosorum videbuntur malis quaedam nubes, qui erunt in terra. Matth. c. XXV, 6: ecce sponsus venit, exite obviam ei. The reason for this is to show their likeness to God. For in the Old Testament the glory of the Lord appeared in the form of a cloud. The Lord said that he would dwell in a cloud (1 Kgs 8:12). These clouds will be prepared by divine power in order to show the glory of the saints. Or, the resplendent bodies of the glorified will appear as clouds to the evil people who will remain on earth. Behold, the bridegroom! Come out to meet him (Matt 25:6). 104. Deinde cum dicit et sic semper, ostendit beatitudinem sanctorum, quia semper erunt cum Domino, eo fruentes. Io. XIV, v. 3: iterum veniam et accipiam vos ad meipsum, ut ubi ego sum, et vos sitis. Hoc sancti desiderant. Phil. I, 23: desiderium habens dissolvi et esse cum Christo. 104. Then when Paul says, and so we shall be always with the Lord, he shows the beatitude of the saints, for they shall always be with the Lord and derive constant enjoyment from him. I will come again and will take you to myself, that where I am you may be also (John 14:3). The saints desire this: my desire is to depart and be with Christ (Phil 1:23). 105. Deinde cum dicit itaque, etc., concludit consolationem habendam esse de mortuis, dicens: ex quo sancti resurgunt, et nullum detrimentum consequuntur, ergo de mortuis consolamini. Is. XL, 1: consolamini, consolamini, popule meus, dicit dominus Deus vester. 105. Then when he says, therefore comfort one another with these words, Paul concludes that they should comfort one another about the dead. He feels that since the saints will rise without suffering any loss, the Thessalonians should comfort one another about the dead. Comfort, comfort my people, says your God (Isa 40:1). Caput 5 Chapter 5 Children of Light Lectio 1 Lecture 1 Secundus adventus The second coming ^5:1 De temporibus autem, et momentis, fratres, non indigetis ut scribamus vobis. [n. 106] ^5:1 But of the times and moments, brethren, you do not need us to write to you: [n. 106] ^5:2 Ipsi enim diligenter scitis quia dies Domini, sicut fur in nocte, ita veniet: [n. 108] ^5:2 For you yourselves know perfectly that the day of the Lord shall so come as a thief in the night. [n. 108] ^5:3 cum enim dixerint: Pax et securitas: tunc repentinus eis superveniet interitus, sicut dolor in utero habenti, et non effugient. [n. 109] ^5:3 For when they shall say: peace and security; then shall sudden destruction come upon them, as the pains upon her who is with child, and they shall not escape. [n. 109] ^5:4 Vos autem, fratres, non estis in tenebris, ut vos dies illa tamquam fur comprehendat: [n. 113] ^5:4 But you, brethren, are not in darkness, that the day should overtake you as a thief. [n. 113] ^5:5 omnes enim vos filii lucis estis, et filii diei: non sumus noctis, neque tenebrarum. [n. 115] ^5:5 For all you are the children of light and children of the day: we are not of the night nor of darkness. [n. 115] ^5:6 Igitur non dormiamus sicut et ceteri, sed vigilemus, et sobrii simus. [n. 116] ^5:6 Therefore, let us not sleep, as others do: but let us watch, and be sober. [n. 116] ^5:7 Qui enim dormiunt, nocte dormiunt: et qui ebrii sunt, nocte ebrii sunt. [n. 118] ^5:7 For those who sleep, sleep in the night; and those who are drunk, are drunk in the night. [n. 118] ^5:8 Nos autem, qui diei sumus, sobrii simus, induti loricam fidei et caritatis, et galeam spem salutis: [n. 119] ^5:8 But let us, who are of the day, be sober, having on the breastplate of faith and charity and, for a helmet, the hope of salvation. [n. 119] ^5:9 quoniam non posuit nos Deus in iram, sed in acquisitionem salutis per Dominum nostrum Jesum Christum, [n. 121] ^5:9 For God has not appointed us unto wrath: but unto the purchasing of salvation by our Lord Jesus Christ, [n. 121] ^5:10 qui mortuus est pro nobis: ut sive vigilemus, sive dormiamus, simul cum illo vivamus. ^5:10 Who died for us: that, whether we watch or sleep, we may live together with him. ^5:11 Propter quod consolamini invicem, et aedificate alterutrum, sicut et facitis. [n. 122] ^5:11 For which cause, comfort one another and edify one another, as you also do. [n. 122] ^5:12 Rogamus autem vos, fratres, ut noveritis eos qui laborant inter vos, et praesunt vobis in Domino, et monent vos, ^5:12 And we beseech you, brethren, to know those who labor among you and are over you in the Lord and admonish you; ^5:13 ut habeatis illos abundantius in caritate propter opus illorum: pacem habete cum eis. ^5:13 That you esteem them more abundantly in charity, for their work’s sake. Have peace with them. 106. Supra correxit in eis corrigenda, hic monet eos in futurum, et 106. In what he had written before, Paul corrected them in matters which needed to be improved upon, and now he begins to instruct them concerning the future. primo ponit monitionem; He first gives them a warning and secundo orationem, ibi ipse autem Deus. then provides a prayer with the words, and may the God of peace himself. Haec autem duo sunt nobis necessaria. Nam quia bona quae facimus sunt ex libero arbitrio, ideo indiget homo monitione, et quoniam sunt etiam ex gratia, ideo oratione. These two things are indeed necessary for us. For the good deeds that we do are the result of free will, and so a man could profit from a warning. And since these deeds are also the result of grace, man needs prayer as well. Circa primum duo facit, quia Concerning the first point he does two things: primo hortatur, ut praeparent se ad futurum iudicium; Paul first urges the Thessalonians to prepare themselves for the coming judgment; secundo ostendit praeparandi modum, ibi propter quod consolamini. second, he shows them how they should prepare themselves, at for which cause, comfort. Iterum prima in duas, quia In addition, he divides the first part into two: primo ostendit qualis sit conditio futuri iudicii; he points out a feature of the coming judgment and secundo qualiter praeparent se ad illud, ibi igitur non dormiamus. then he shows in what manner they ought to prepare themselves for the judgment, at therefore, let us not sleep. Item prima in duas, quia There is also a subdivision of the first section into two further parts that include primo praemittit conditionem futuri iudicii; this feature of the coming judgment and secundo exponit, ibi cum enim. then an explanation, at for when.