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"If so be that it is a righteous thing with God to recompense affliction to them that afflict you, and to you that are afflicted rest with us at the revelation of the Lord Jesus from heaven with the Angels of His power." The phrase "If so be that" here is put for "because," which we also use, in speaking of things that are quite evident and not to be denied; instead of saying, "Because it is exceedingly righteous." "If so be," he says, "that it is a righteous thing" with God to punish these, he will certainly punish them. As if he had said, "If God cares for human affairs," "If God takes thought." And he does not put it of his own opinion, but among things confessedly true; as if one said, "If God hates the wicked," that he may compel them to grant that He does hate them. For such sentences are above all indisputable, inasmuch as they also themselves know that it is just. For if this is just with men, much more with God. "To recompense," he says, "affliction to them that afflict you, and to you that are afflicted rest." What then? Is the retribution equal? By no means, but see by what follows how he shows that it is more severe, and the "rest" much greater. Behold also another consolation, in that they have their partners in the afflictions, as partners also in the retribution. He joins them in their crowns with those who had performed infinitely more and greater works. Then he adds also the period, and by the description leads their minds upward, all but opening heaven already by his word, and setting it before their eyes; and he places around Him the angelic host, both from the place and from the attendants amplifying the image, so that they may be refreshed a little. "And to you that are afflicted rest with us," he says, "at the revelation of the Lord Jesus from heaven with the Angels of his power."

But why instead of a stern reproof did our Lord speak a parable of persuasion to that Pharisee? He spoke the parable to him tenderly, that he, though stubborn and resistant, might unawares be enticed to correct his perversities. For the waters that are frozen by the force of a cold wind, the heat of the sun gently dissolves. So our Lord did not oppose him harshly, that he might not give occasion to the rebellious to rebel again.… Our Lord, then, did not employ harsh reproof, because his coming was of grace. He did not refrain from reproof, because his later coming will be of retribution. Even though he had come in humility, he nonetheless caused men to be afraid, because “it is a fearful thing to fall into his hands” when he shall come “in flaming fire.” But our Lord most often helped others by way of persuasion than by reproof. For the gentle shower softens the earth and penetrates all through it. But violent rain binds and hardens the face of the earth, so that it does not receive it.

is revealed that is, manifestation. from heaven, coming to judge. with the Angels of his virtue, just as he Himself says, "When the Son of man will come, and all the angels with him." (Mt 25:31)

with a repose with us Beautifully do they say 'with us'; to the extent that they who were imitators of the apostles shall have fellowship with them in the Kingdom of Heaven. Therefore John says "that you may have fellowship with us," (1Jn 1:3) And because this is rest, it is conferred not here, but in the future, to the saints.

For if it is just before men, how much more before God. In ordinary conversation we are accustomed to saying: if God hates the wicked, or: if God cares about affairs, then such and such will happen — in full confidence that the listeners will necessarily answer: of course, He hates them. So here too the expression "for it is righteous" means, of course, it is righteous. One cannot say that just as the sorrows inflicted upon you are temporary, so too the punishments that will follow in return upon your persecutors from God will be temporary; on the contrary, the latter will be endless — and such also will be your rest.

Here is another consolation as well, since the Thessalonians were to be partakers in the crowns together with Paul, who had attained such perfection. By "the appearing of the Lord" he means His second coming, comforting them with this also. For, he says, now He is hidden, but do not lose heart. He shall be revealed as God and Lord. "From heaven," which is the throne of God. "With the angels of His power" (μετ αγγέλων φοβερών), because the angels are powers, that is, they are mighty. Therefore, why should you despair, when we have such a Lord whose servants are the angels of power? Those who persecute you now will bear punishment and shall not escape it.

"And to you who are troubled, rest." "You received good things in your life, and Lazarus likewise evil things. But now he is consoled while you suffer" (Luke 16:25). "Blessed are those who die in the Lord from henceforth now, says the Spirit, that they may rest from their labors" (Rev 14:13). "With us," i.e., in equal glory. But surely this is not true? I respond that there are two kinds of equality, namely the equality of absolute quantity and the equality of proportion. The first kind of equality is not equal as regards man's participation but as regards the beatitude in which he participates, which is God; for a man participates more or less according as he loves God more or less ardently. But as regards the second kind of equality there will be equality in every respect, because Peter's glory stands to the grace given him and to his merit as Linus' glory stands to his merit. And this will happen "when the Lord Jesus shall be revealed." "The Father has given all judgment to his Son" (John 5:22), and this insofar as he is a son of man; hence it continues "and has given him power to render judgment," because he will appear to all in human form. He does not appear now, because his humanity is hidden in the glory of God, but then he will appear. "And the glory of the Lord shall be revealed" (Isa 45:5). "With the angels of his power," his ministers. "When the son of man comes in his majesty, and all his angels with him" (Matt 25:31).