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2 THESSALONIANS ii. 6--9.
"And now ye know that which restraineth, to the end that he may be
revealed in his own season. For the mystery of lawlessness doth
already work: only there is one that restraineth now, until he be
taken out of the way. And then shall be revealed the lawless one,
whom the Lord Jesus shall slay with the breath of His mouth, and
bring to nought by the manifestation of His coming: even he whose
coming is according to the working of Satan."
ONE may naturally enquire, what is that which withholdeth, and
after that would know, why Paul expresses it so obscurely. What then
is it that withholdeth, that is, hindereth him from being revealed?
Some indeed say, the grace of the Spirit, but others the Roman
empire, to whom I most of all accede. Wherefore? Because if he
meant to say the Spirit, he would not have spoken obscurely, but
plainly, that even now the grace of the Spirit, that is the gifts,
withhold him. And otherwise he ought now to have come, if he was
about to come when the gifts ceased; for they have long since ceased.
But because he said this of the Roman empire, he naturally glanced at
it, and speaks covertly and darkly. For he did not wish to bring upon
himself superfluous enmities, and useless dangers. For if he had said
that after a little while the Roman empire would be dissolved, they
ing and warring to this end. And he did not say that it will be
quickly, although he is always saying it--but what? "that he may be
revealed in his own season," he says, "For the mystery of
lawlessness doth already work." He speaks here of Nero, as if he
were the type of Antichrist. For he too wished to be thought a god.
And he has well said, "the mystery"; that is, it worketh not
openly, as the other, nor without shame. For if there was found a
man before that time, he means, who was not much behind Antichrist in
wickedness, what wonder, if there shall now be one? But he did not
also wish to point him out plainly: and this not from cowardice, but
instructing us not to bring upon ourselves unnecessary enmities, when
there is noting to call for it. So indeed he also says here. "Only
there is one that restraineth now, until he be taken out of the way,"
that is, when the Roman empire is taken out of the way, then he shall
come. And naturally. For as long as the fear of this empire lasts,
no one will willingly exit himself, but when that is dissolved, he
will attack the anarchy, and endeavor to seize upon the government both
of man and of God. For as the kingdoms before this were destroyed,
for example, that of the Medes by the Babylonians, that of the
Babylonians by the Persians, that of the Persians by the
Macedonians, that of the Macedonians by the Romans: so will this
also be by the Antichrist, and he by Christ, and it will no longer
withhold. And these things Daniel delivered to us with great
clearness.
"And then," he says, "shall be revealed the lawless one." And
what after this? The consolation is at hand. "Whom the Lord Jesus
shall slay with the breath of His mouth, and bring to nought by the
manifestation of His coming, even he whose coming is according to the
working of Satan."
For as fire merry coming on even before its arrival makes torpid and
consumes the little animals that are afar off; so also Christ, by
His commandment only, and Coming. It is enough for Him to be
present, and all these things are destroyed. He will put a stop to
the deceit, by only appearing. Then who is this, whose coming is
after the working of Satan, "With all display all power, but
nothing true, but for deceit. "And lying wonder," he says, that
is, false, or leading to falsehood.
Ver. 10. "And with all deceit of unrighteousness for them that
are perishing."
Why then, you say, did God permit this to be? and what dispensation
is this? And what is the advantage of his coming, if it takes place
for the ruin of our race? Fear not, beloved, but hear Him saying,
"In them that are perishing," he hath strength, who, even if he
had not come, would not have believed. What then is the advantage?
That these very men who are perishing will be put to silence. How?
Because both if he had come, and if he had not come, they would not
have believed in Christ; He comes therefore to convict them. For
that they may not have occasion to say, that since Christ said that
He was God,--although He nowhere said this openly,--but since
those who came after proclaimed it, we have not believed. Because we
have heard that there is One God from whom are all things, therefore
we have not believed. This their pretext then Antichrist will take
away. For when he comes, and comes commanding nothing good, but all
things unlawful, and is yet believed from false signs alone, he will
stop their mouths. For if thou believest not in Christ, much more
oughtest thou not to believe in Antichrist. For the former said that
He was sent from the Father, but the latter the contrary. For this
reason Christ said, "I am come in My Fathers name, and ye receive
Me not: if another shall come in his own name. him ye will receive"
(John v. 43.) But we have seen signs, you say. But many and
great signs were also wrought in the case of Christ; much more
therefore ought ye to have believed in Him. And yet many things were
predicted concerning this one, that he is the lawless one, that he is
the son of perdition, that his coming is after the working of Satan,
But the contrary concerning the other, that He is the Saviour, that
He brings with Him unnumbered blessings.
Ver. 10, 11, 12. "For because they received not the love of
the truth, that they might be saved; for this cause God will send
them a working of error, that they should believe a lie: that they all
might be judged who believed not the truth, but had pleasure in
unrighteousness."
"That they might be judged." He does not say, that they might be
punished; for even before this they were about to be punished; but
"that they might be condemned," that is, at the dreadful Seat of
Judgment, in order that they might be without excuse. "Who believed
not the truth, but had pleasure in unrighteousness." He calls
Christ, "the Love of the Truth." "For because," says he,
"they received not the love of the truth," For He was both, and
came for the sake of both, both as loving men, and on behalf of things
that were true.
"But had pleasure," he says, "in unrighteous ness." For he came
to the destruction of men and to injure them. For what will he not
then work? He will change and confound all things, both by his
commandments, and by the fear of him. He will be terrible in every
way, from his power, from his cruelty, from his unlawful
commandments.
But fear not. "In those that perish" he will have his strength.
For Elijah too will then come to give confidence to the faithful, and
this Christ says; "Elijah cometh, and shall restore all things."
(Matt. xvii. 11.) Therefore it is said, "In the spirit and
power of Elijah." (Luke i. 17.) For he neither wrought signs
nor wonders, as Elijah did. For "John," it is said, "did no
miracle, but alI things which John spake of this Man were true."
How then was it "in the spirit and power of Elijah"? That is, he
will take upon him the same ministry. As the one was the forerunner of
His first Coming, so will the other be of His second and glorious
Coming, and for this he is reserved. Let us not therefore fear. He
has calmed the minds of the hearers. He causes them no longer to think
present things dreadful but worthy of thankfulness. Wherefore he has
added, Ver. 13. "But we are bound to give thanks alway to God
for you, brethren beloved of the Lord, for that God chose you from
the beginning unto salvation, in sanctification of the Spirit and
belief of the truth."
How unto salvation? By sanctifying you through the Spirit. For
these are the things that are the efficient causes of our salvation.
It is nowhere of works, nowhere of righteous of the Spirit," he
says, Ver. 14. "Whereunto He called you through our Gospel to
the obtaining of the glory of our Lord Jesus Christ."
This too is no little thing, if Christ considers our salvation His
glory. For it is the glory of the Friend of man that they that are
saved should be many. Great then is our Lord, if the Holy Spirit
so desires our salvation. Why did he not say faith first? Because
even after sanctification we have yet need of much faith, that we may
not be shaken. Seest thou how He shows that nothing is of
themselves, but all of God?
Ver. 15. "So then, brethren, stand fast, and hold the
traditions which ye were taught, whether by word, or by Epistle of
ours."
Hence it is manifest, that they did not deliver all things by
Epistle, but many things also unwritten, and in like manner both the
one and the other are worthy of credit. Therefore let us think the
tradition of the Church also worthy of credit. It is a tradition,
seek no farther. Here he shows that there were many who were shaken.
Ver. 16, 17. "Now our Lord Jesus Christ Himself, and God
our Father, which loved us, and gave us eternal comfort and good hope
through grace, comfort your hearts, and stablish them in every good
work and word."
Again a prayer after an admonition. For this is truly to benefit.
"Which loved us," he says, "and gave us eternal comfort and good
hope through grace." Where now are those who lessen the Son,
because He is named in the grace of the Layer after the Father?
For, lo, here it is the contrary. "Which loved us," he says,
"and gave us eternal comfort." Of what sort then is this? Even the
hope of things future. Seest thou how by the method of prayer he stirs
up their mind, giving them the unspeakable care of God for pledges and
signs. "Comfort your heart," he says, "in every good work and
word," that is, through every good work and word. For this is the
comfort of Christians, to do something good and pleasing to God.
See how he brings down their spirit.
"Which gave us comfort," he says, "and good hope through grace."
At the same time he makes them also full of good hopes with respect to
future things. For if He has given so many things by grace, much
more things future. I indeed, he says, have spoken, but the whole
is of God. "Stablish" confirm you, that you be not shaken, nor
turned aside. For this is both His work and ours, so that it is in
the way both of doctrines, and of actions. For this is comfort, to
be stablished. For when any one is not turned aside, he bears all
things, whatever may happen to him, with much longsuffering; whereas
if his mind be shaken, he will no longer perform any good or noble
action, but like one whose hands are paralyzed, so also his soul is
shaken, when it is not fully persuaded that it is advancing to some
good end.
Chap. iii. I. "Finally, brethren, pray for us, that the word
of the Lord may run and be glorified, even as also it is with you."
He indeed had prayed for them, that they might be stablished; and now
he asks of them, entreating them to pray for him, not that he may not
incur danger, for to this he was appointed, but that "the word of the
Lord may run and be glorified, even as also it is with you." And
the request is accompanied with commendation. "Even as also it is
with you."
Ver. 2. "And that we may be delivered from unreasonable and evil
men; for all have not faith."
This is the manner of one showing also his dangers as to which
especially he besought them. "From unreasonable and evil men," he
says," for all have not faith?' Thus he is speaking of those who
contradict the Preaching, who oppose and contend against the doctrines
For this he has intimated by saying, "For all men have not faith."
And here he seems to me not to glance at dangers, but at the men who
contradicted and hindered his word, as did Alexander the
copper-smith. For he says, "he greatly withstood our words." (2
Tim. iv. 15.) That is, there are some to whom it is given. As
if he were speaking of a paternal inheritance, that "it is not for all
to serve in the Palace." And at the same time he also excites them,
as already having such ground of confidence as to be able both to
deliver their Teacher from dangers, and to facilitate his preaching.
Therefore we also say the same things. Let no one condemn us of
arrogance, nor from an excessive humility deprive us of so great an
assistance. For neither do we speak from the same motive from which
Paul spoke. For he indeed said these things from a wish to comfort
his disciples; but we to reap some great and good fruit. And we are
very confident, if ye all be willing with one mind to stretch forth
your hands to God in behalf of our littleness, that you will succeed
in all things. Thus let us make war with our enemies with prayers and
supplications. For if thus the ancients made war with men in arms,
much more ought we so to make war with men without arms. So Hezekiah
triumphed over the Assyrian king, so Moses over Amalek, so Samuel
over the men of Ascalon, so Israel over the thirty-two kings. If
where there was need of arms, and of battle array, and of fighting,
they, leaving their arms. had recourse to prayer; here where the
matter has to be accomplished by prayers alone, does it not much more
behove us to pray?
But there, you say, the rulers entreated for the people, but you
request the people to entreat for the ruler. I also know it. For
those under rule at that time were wretched and mean persons.
Wherefore they were saved by the and we shall find among those who are
ruled many or rather the greater part excelling their ruler in a great
degree; do not deprive us of this succor, raise up our hands that they
may not be faint, open our mouth for us, that it may not be closed.
Entreat God--for this cause entreat Him. It is in our behalf
indeed that it is done, but it is wholly for your sakes. For we are
appointed for your advantage, and for your interests we are concerned.
Entreat every one of you, both privately and publicly. Mark Paul
saying, "That for the gift bestowed upon us by means of many, thanks
may be given by many persons on our behalf" (2 COR. i. II);
that is, that He may give grace to many. If in the case of men, the
people coming forward ask a pardon for persons condemned and led away to
execution, and the king from regard to the multitude revokes the
sentence, much more will God be influenced by regard to you, not by
your multitude but your virtue.
For violent is the enemy we have. For each of you indeed anxiously
thinks of his own interests, but we the concerns of all together. We
stand in the part of the battle that is pressed on. The devil is more
violently armed against us. For in wars too, he that is on the
opposite side endeavors before all others to overthrow the general.
For this reason all his fellow-combatants hasten there. For this
reason there is much tumult, every one endeavoring to rescue him; they
surround him with their shields, wishing to preserve his person. Hear
what all the because I wish to show the affection of the people for
their ruler.) "Thou shalt go no more quench not the lamp of
Israel." (2 Sam. xxi. 17.) See how anxious they were to
spare the old man. I am greatly in need of your prayers. Let no
one, as I have said, from an excessive humility deprive me of this
alliance and succor. If our part be well approved, your own also will
be more honorable. If our teaching flow abundantly, the riches will
redound to you. Hear the prophet saying, "Do the shepherds feed
themselves?"
(From Ezek. xxxiv. 2, Sept.)
Do you observe Paul constantly seeking these prayers? Do you hear
that thus Peter was delivered from prison, when fervent prayer was
made for him? (Acts xii. 5.) I verily believe that your prayer
will have great effect, offered with so great unanimity. Do you not
think that it is a matter much too great for my littleness to draw nigh
to God, and entreat Him for so numerous a people? For if I have
not confidence to pray for myself, much less for others. For it
belongs to men of high estimation, to beseech God to be merciful to
others; it is for those who have rendered Him favorable to
themselves. But he who is himself an offender, how shall he entreat
for another? But nevertheless, because I embrace you with a
father's heart, because love dares everything, not only in the
Church, but in the house also, I make my prayer above all other
things for your health both in soul and in body. For there is no other
people, before his own. For if Job rising up immediately made so
many offerings for his children in the flesh, how much more ought we to
do this for our spiritual children?
Why do I say these things? Because if we who are so far removed from
the greatness of the work, offer supplications and prayers for you,
much more is it just that you should do it. For that one should
entreat for many, is exceedingly bold, and requires much confidence:
but that many having met together should offer supplication for one, is
nothing burdensome. For every one does this not trusting to his own
virtue, but to the multitude, and to their unanimity, to which God
everywhere has much respect. For He says, "where two or three are
gathered together in My Name, there am I in the much more is He
among you. For that which a man praying by himself is not able to
receive, that he shall receive praying with a multitude. Why?
Because although his own virtue has not, yet the common consent has
much power.
"Where two or three," it is said, "are gathered together." Why
didst thou say, "Two"? For if there be one in Thy Name, why art
Thou not there? Because I wish all to be together, and not to be
separated. Let us therefore close up together; let us bind one
another together in love, let no one separate us. If any one
accuses, or is offended, let him not retain it in his mind, whether
against his neighbor, or against us. This favor I ask of you, to
come to us, and bring the accusation, and receive our defense.
"Reprove him," it says, "lest haply he hath not said it. Reprove
him, lest haply he hath not done it" (Ecclus. xix. 14, 15);
and if he hath done it, that he add not thereto. For we have either
defended ourselves, or being condemned have asked pardon, and
henceforth endeavor not to fall into the same faults. This is
expedient both for you and for us. For you indeed having accused us
perhaps without reason, when you have learned the truth of the matter,
will stand corrected, and we have offended unawares and are corrected.
For you indeed it is not expedient. For punishment is appointed for
those who utter any idle word. But we put off accusations, whether
false or true. The false, by showing that they are false; the true,
by not again doing the same things. For it must needs happen that he
who has the care of so many things should be ignorant, and through
ignorance commit errors. For if every one of you having a house, and
presiding over wife and children, and slaves, one more and another
fewer, among souls that are so easily numbered, is nevertheless
compelled to commit many errors involuntarily, or from ignorance, or
when wishing to set something right; much more must it be so with us
who preside over so many people.
And may God still multiply you and bless you, the little with the
great! For although the care becomes greater from the increase of
numbers, we do not cease praying that this our care may be increased,
and that this number may be added to, and be many times as great and
without limit. For fathers, although often harassed by the number of
their children, nevertheless do not wish to lose any one. All things
are equal between us and you, even the very chief of our blessings. I
do not partake of the holy Table with greater abundance, and you with
less, but both equally participate of the same. And if I take it
first, it is no great privilege, since even among children, the elder
first extends his hand to the feast, but nevertheless no advantage is
gained thereby. But with us all things are equal. The saving life
that sustains our souls is given with equal honor to both. I do not
indeed partake of one Lamb and you of another, but we partake of the
same. We both have the same Baptism. We have been vouchsafed the
same Spirit. We are both hastening to the same kingdom. We are
alike brethren of Christ, we have all things in common.
Where then is my advantage? In cares, in labors, in anxieties, in
grieving for you. But nothing is sweeter than this grief, since even
a mother grieving for her child is delighted with her grief, she thinks
carefully of those whom she has brought forth, she is delighted at her
cares. And yet care in itself is bitter, but when it is for
children, at least it has in it much pleasure.
Many of you have I begotten, but after this are my pangs. For in
the case of mothers in the flesh the pangs are first, and then the
birth. But here the pangs last till the latest breath, lest there
should be anywhere some abortion even after the birth. And I indeed
have a further longing; for although perchance another has begotten
you, yet I nevertheless am harassed with cares.
For we do not of ourselves beget you, but it is all of the grace of
God. But if we both through the Spirit beget, he will not err who
calls those begotten by me, his children, and those begotten by him,
mine. All these things then consider, and stretch forth your hand,
that you may be our boast and we yours, in the day of our Lord Jesus
Christ, which God grant that we may all see with confidence, through
Jesus Christ our Lord, with whom,
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