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2 Thessalonians i. 9, 10.
"Who shall suffer punishment, even eternal destruction from the face
of the Lord, and from the glory of His might, when He shall come to
be glorified in His Saints, and to be marveled at in all them that
believed."
THERE are many men, who form good hopes not by abstaining from
their sins, but by thinking that hell is not so terrible as it is said
to be, but milder than what is threatened, and temporary, not
eternal; and about this they philosophize much. But I could show
from many reasons, and conclude from the very expressions concerning
hell, that it is not only not milder, but much more terrible than is
threatened. But I do not now intend to discourse concerning these
things. For the fear even from bare words is sufficient, though we do
not fully unfold their meaning. But that it is not temporary, hear
Paul now saying, concerning those who know not God, and who do not
believe in the Gospel, that "they shall suffer punishment, even
eternal destruction. How then is that temporary which is everlasting?
"From the face of the Lord," he says. What is this? He here
wishes to say how easily it might be. For since they were then much
puffed up, there is no need, he says, of much trouble; it is enough
that God comes and is seen, and all are involved in punishment deed
will be Light, but to others vengeance.
"And from the glory of His might," he says "when He shall come to
be glorified in His Saints, and to be marveled at in all them that
believed."
Is God glorified? Yea; he says, in all the Saints. How? For
when they that puff so greatly see those who were scourged by them, who
were despised, who were derided, even those now near to Him, it is
His glory, or rather it is their glory, both theirs and His; His
indeed, because He did not forsake them; theirs, because they were
thought worthy of so great honor. For as it is His riches, that
there are faitful men, so also it is His glory that there are those
who are to enjoy His blessings. It is the glory of Him that is
good, to have those to whom He may impart His beneficence. "And to
be marveled at," he says, "in all them that believed," that is,
"through them that believed." See here again, "in" is used for
"through." For through them He is shown to be admirable, when He
brings to so much splendor those who were pitiable and wretched, and
who had suffered unnumbered ills, and had believed. His power is
shown then; because although they seem to be deserted here, yet
nevertheless they there enjoy great glory; then especially is shown all
the glory and the power of God. How?
"Because our testimony unto you was believed in that day."
Ver. 11. "To which end also we pray always for you."
That is, when those are brought into public view, who have suffered
unnumbered ills, deigned to make them apostatize from the faith, and
yet have not yielded, but have believed, God is glorified. Then is
shown the glory of these men also. "Judge none blessed," it says,
"before his death." (Ecclus. xi. 28.) On this account he
says, in that day will be shown those who believed. "To which end
also we pray," he says, "always for you, that our God may count
you worthy of your calling, and fulfill every desire of goodness and
every work of faith, with power."
"That He may count you," he says, "worthy of calling"; for they
were not called. Therefore he has added, "and fulfill every desire
of goodness." Since he also who was clothed in filthy garments, was
called, but did not abide in his calling, but for this reason was the
more rejected. "Of the calling," namely that to the
bride-chamber. Since the five virgins also were called. "Arise"
it says, "the bridegroom cometh." (From Matt. xxv. 6.) And
they prepared themselves, but did not enter in. But he speaks of that
other calling. Showing therefore what calling he is speaking of, he
has added, "And fulfill every desire of goodness and every work of
faith, with power." This is the calling, he says, that we seek.
See how gently he takes them down. For that they may not be rendered
vain by the excess of commendation, as if they had done great deeds,
and may not become slothful, he shows that something still is wanting
to them, so long as they are in this life. Which also he said in his
Epistle to the Hebrews. "Ye have not yet resisted unto blood,
striving against sin." (Heb. xii. 4.) "Unto all
wellpleasing," he says, that is, His gratification, persuasion,
full assurance. That is, that the persuasion of God may be
fulfilled, that nothing may be wanting to you, that you may be so, as
He wills. "And every work of faith," he says, "with power."
What is this? The patient endurance of persecutions, that we may not
faint, he says.
Ver. 12. "That the name of our Lord Jesus Christ may be
glorified in you, and ye in Him, according to the grace of our God
and the Lord Jesus Christ"
He spoke there of glory, he speaks of it also here. He said, that
they are glorified, so that they might even boast. He said, what was
much more, that they also glorify God. He said, that they will
receive that glory. But here too he means; For the Master being
glorified, the servants also are glorified. For those who glorify
their Master, are much more glorified themselves, both by that very
thing, and apart from it. For tribulation for the sake of Christ is
glory, and that thing he everywhere calls glory. And by how much the
more we suffer anything dishonorable, so much the more illustrious we
become. Then again showing that this also itself is of God, he
says, "according to the grace of our God and the Lord Jesus Christ
"; that is, this grace He Himself has given us, that He may be
glorified in us, and that He may glorify us in Him. How is He
glorified in us? Because we prefer nothing before Him. How are we
glorified in Him? Because we have received power from Him, so that
we do not at all yield to the evils that are brought upon us. For when
temptation happens, at the same time God is glorified, and we too.
For they glorify Him, because He has so nerved us; they admire us,
because we have rendered ourselves worthy. And all these things are
done by the grace of God.
Chap. ii. 1, 2. "Now we beseech you, brethren, touching the
coming of our Lord Jesus Christ, and our gathering together unto
Him; to the end that ye be not quickly shaken from your mind."
When the Ressurection will be, he has not said, but that it will not
be now, he has said. "And our gathering together unto Him." This
also is no little matter. See how the exhortation also is again
accompanied with commendation and encouragement, in that He and all
the Saints will certainly appear with us. Here he is discoursing
concerning the resurrection and our gathering together. For these
things will happen at the same time. He raises up their minds.
"That ye be not quickly shaken," he says, "nor yet be troubled,
either by spirit, or by word, or by epistle as from us, as that the
day of the Lord is now present."
Here he seems to me to intimate that certain persons went about having
forged an Epistle, as if from Paul, and showing this, said that the
Day of the Lord is at hand, that thence they might lead many into
error. Therefore that they might not be deceived, Paul gives
security by the things he writes, and says, "be not troubled, either
by spirit or by word ": and this is the meaning of what he says:
Though any one having the spirit of prophecy should say this, believe
it not. For when I was with you I told you these things, so that
you ought not to change your persuasion from the things which you were
taught. Or thus, "by spirit": so he calls the false prophet,
speaking what they spoke by an unclean spirit. For these men, willing
the more to be believed, not only endeavored to deceive by persuasive
words, (for this he shows, saying, "or by word,") but they also
showed a forged letter, as from Paul, declaring the same thing.
Wherefore pointing out this also, he has added, "or by letter as
from us." Having therefore secured them on every side, he thus sets
forth his own doctrine, and says:
Ver. 3, 4. "Let no man beguile you in any wise: for it will not
be, except the falling away come first, and the man of sin be
revealed, the son of perdition, he that opposeth and exalteth himself
against all that is called God or that is worshiped; so that he
sitteth in the temple of God, setting himself forth as God."
Here he discourses concerning the Antichrist, and reveals great
mysteries. What is "the falling away? He calls him Apostasy, as
being about to destroy many, and make them fall away. So that if it
were possible, He says, the, very Elect should be offended.
(From Matt. xxiv. 24.) And he calls him "the man of sin."
For he shall do numberless mischiefs, and shall cause others to do
them. But he calls him "the son of perdition," because he is also
to be destroyed. But who is he? Is it then Satan? By no means;
but some man, that admits his fully working in him. For he is a man.
"And exalteth himself against all that is called God or is
worshiped." For he will not introduce idolatry, but will be a kind
of opponent to God; he will abolish all the gods, and will order men
to worship him instead of God, and he will be seated in the temple of
God, not that in Jerusalem only, but also in every Church.
"Setting himself forth," he says; he does not say, saying it, but
endeavoring to show it. For he will perform great works, and will
show wonderful signs.
Ver. 5. "Remember ye not, that when I was yet with you, I told
you these things?" and to enlarge upon them in the same words? For
behold, they heard him saying these things when present, and again
they had need to be reminded of them. For as when they had heard
concerning afflictions, "For verily," he says, "when we were with
you, we told you beforehand that we are to suffer affliction" (1
Thess. iii. 4); they nevertheless forgot it, and he confirms them
again by letters; so also having heard concerning the Coming of
Christ, they again needed letters to compose them. He therefore
reminds them, showing that he speaks of nothing strange, but what he
had always said.
For as in the case of husbandmen, the seeds are indeed cast into the
earth once for all, yet do not constantly remain, but require much
preparation withal, and if they do not break up the earth, and cover
over the seeds sown, they sow for the birds that gather grain; so we
also, unless by constant remembrance we cover over what has been sown,
have but cast it all into the air. For both the devil carries it
away, and our sloth destroys it, and the sun dries it up, and the
rain washes it away, and the thorns choke it: so that it is not
sufficient after once sowing it to depart, but there is need of much
assiduity, driving off the birds, roofing up the thorns, filling up
the stony ground with much each, checking, and fencing off, and
taking away everything injurious. But in the case of the earth all
depends upon the husbandman, for it is a lifeless subject, and
prepared only to be passive. But in the spiritual soil it is quite
otherwise. All is not the teachers' part, but half at least, if not
more, that of the disciples. It is our part indeed to cast the seed,
but yours to do the things spoken for your recollection, by your works
to show the fruits, to pull up the thorns by the roots.
For wealth truly is a thorn, bearing no fruit, both uncomely to the
sight, and unpleasant for use, injuring those that meddle with it not
only not itself bearing fruit, but even hindering that which was
shooting forth. Such is wealth. It not only does not bear eternal
fruit but it even hinders those who wish to gain it. Thorns are the
food of irrational camels; they are devoured and consumed by fire,
being useful for nothing. Such also is wealth, useful for nothing,
but to kindle the furnace, to light up The Day that burns as an
oven, to nourish passions void of reason, revenge and anger. For
such is also the camel that feeds on thorns. For it is said by those
who are acquainted with such things, that revengeful, as a camel.
Such is wealth. It nourishes the unreasonable passions of the soul
but it pierces and wounds the rational, as is the case with thorns.
This plant is hard and rough, and grows up of itself.
Let us see how it grows up, that we may root it out. It grows in
places that are precipitous, stony and dry, where there is no
moisture. When therefore anyone is rough and precipitous, that is
unmerciful, the thorn grows in him. But when the sons of husbandmen
wish to root them up, they do it not with iron. How then? Having
set fire to it, they in that way extract all the bad quality of the
land. For since it is not enough to cut away the upper part, whilst
the root remains below, nor even to extirpate the root, (for it
remains in the each from its bad quality, and, as when some pestilence
has assailed the body, there are still left the remains of it,) the
fire from above, drawing up all that moisture of the thorns, like some
poison, extracts it by means of the heat from the bowels of the earth.
For as the cupping glass placed upon the part draws all the disorder to
itself, so also the fire draws off all the base quality that was in the
thorns, and makes the land pure.
On what account then do I say these things? Because it behoves you
to purge off all affection for riches. With us also there is a fire
that draws this bad quality from the soul; I mean that of the
Spirit. This if we let work on them, we shall be able not only to
dry up the thorns, but also the humor from them, since if they be
deeply fixed, all is rendered vain. For mark, Has a rich man
entered here, or also a rich woman? She does not regard how she shall
hear the oracles of God, but how she shall make a show, how she shall
sit with pomp, how with much glory, how she shall surpass all other
women in the costliness of her garments, and render herself more
dignified both by her dress, and look, and gait. And all her care
and concern is, Did such a woman see me? did she admire me? Is my
beauty handsomely set off? so that her garments may not rot, nor be
rent; and about this is all her care. In like manner also the rich
man enters, meaning to exhibit himself to the poor man, and to strike
him with awe by the garments which are about him, and by the number of
his slaves, who also stand round, driving off the crowd. But he from
his great pride does not condescend even to do this but considers it a
work so unworthy of a gentleman, that although excessively puffed up,
he cannot bear to do it, but commits it to his slaves. For to do this
requires truly servile and impudent manners. Then when he is seated,
the cares of his house immediately intrude themselves, distracting him
on every side. The pride that possesses his soul overflows. He
thinks that he does a favor both to us, and to the peo thus inflamed,
how shall he ever be cured?
Tell me then, if any one should go to the shop of a physician, and
not ask a favor of the physician, but think that he was doing him a
favor, and declining to request a medicine for his wound, should
concern himself about his garments; would he go away having received
any leave, I will tell you the cause of all these things. They think
when they enter in here, that they enter into our presence, they think
that what they hear they hear from us. They do not lay to heart, they
do not consider, that they are entering into the presence of God,
that it is He who addresses them. For when the Reader standing up
says, "Thus saith the Lord," and the Deacon stands and imposes
silence on all, he does not say this as doing honor to the Reader,
but to Him who speaks to all through him. If they knew that it was
God who through His prophet speaks these things, they would cast away
all their pride. For if when rulers are addressing them, they do not
allow their minds to wander, much less would they, when God is
speaking. We are ministers, beloved. We speak not our own things,
but the things of God, letters coming from heaven are every day read.
Tell me then, I beseech you, if now, when we are all present some
one entered, having a golden girdle, and drawing himself up, and with
an air of consequence said that he was sent by the king that is on the
earth, and that he brought letters to the whole city concerning matters
of importance; would you not then be all turned towards him? Would
you not, without any command from a deacon, observe a profound
silence? Truly I think so. For I have often heard letters from
kings read here. Then if any one comes from a king, you all attend;
and does a Prophet come from God, and speak from heaven, and no one
attend? Or do you not believe that these things are messages from
God? These are letters sent from God; therefore let us enter with
becoming reverence into the Churches, and let us hearken with fear to
the things here said.
What do I come in for, you say, if I do not hear some one
discoursing? This is the ruin and destruction of all. For what need
of a person to discourse? This necessity arises from our sloth.
Wherefore any necessity for a homily? All things are dear and open
that are in the divine Scriptures; the necessary things are all
plain. But because ye are hearers for pleasure's sake, for that
reason also you seek these things. For tell me, with what pomp of
words did Paul speak? and yet he converted the world. Or with what
the unlettered Peter? But I know not, you sub the things that are
contained in the Scriptures. Why? For are they spoken in Hebrew?
Are they in Latin, or in foreign tongues? Are they not in Greek?
But they are expressed obscurely, you say: What is it that is
obscure? Tell me. Are there not histories? For (of course) you
know the plain parts, in that you enquire about the obscure. There
are numberless histories in the Scriptures. Tell me one of these.
But you cannot. These things are an excuse, and mere words. Every
day, you say, one hears the same things. Tell me, then, do you not
hear the same things in the theaters? Do you not see the same things
in the race-course? Are not all things the same? Is it not always
the same sun that rises? Is it not the same food that we use? I
should like to ask you, since you say that you every day hear the same
things; tell me, from what Prophet was the passage that was read?
from what Apostle, or what Epistle? But you cannot tell me--you
seem to hear strange things. When therefore you wish to be slothful,
you say that they are the same things. But when you are questioned,
you are in the case of one who never heard them. If they are the
same, you ought to know them. But you are ignorant of them.
This state of things is worthy of lamentation--of lamentation and
complaint: for the coiner coineth but in vain. For this you ought
more especially to attend, because they are the same things, because
we give you no labor, nor speak things that are strange? variable.
What then, since you say, that those are the same things, but our
discourses are not the same things, but we always speak things that are
new to you, do you pay heed to these? By no means. But if we say,
Why do you not reign even these? "We hear them but once," you
say," and how can we retain them?" If we say, Why do ye not
attend to those other things? "The same things," you say, "are
always said "--and every way these are words of sloth and excuse.
But they will not always serve, but there will be a time when we shall
lament in vain and without effect. Which may God forbid, and grant
that having repented here, and attending with understanding and godly
fear to the things spoken, we may both be urged on to the due
performance of good works, and may amend our own lives with all
diligence, that we may be able to obtain the blessings promised to
those who love Him, by the grace and lovingkindness,
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