返回Chapter 2
Chapter 2
Chapter Two
2 Thess. 2:1. We beseech you, brethren, concerning the coming of our Lord Jesus Christ and our gathering together unto Him,
2 Thess. 2:2. not to be quickly shaken in mind
He does not say when the resurrection will be, but that it will not follow now — this is what he teaches; since there were certain deceivers who said that the time of the general end and the coming of the Lord had already arrived. To no small consolation, the apostle also said that the faithful will be gathered to Him, to be together with Him, just as in the first epistle he said that the worthy, immediately after the resurrection, will be caught up to the Lord. What does the word "we beseech" mean? That is, we entreat you not to be shaken and not to turn aside from the correct conviction which you have held until now.
2 Thess. 2:2. "and not to be troubled either by spirit,"
That is, through prophecy. For some, hypocritically explaining prophecy, were deceiving the people, saying that the coming of the Lord had already occurred.
2 Thess. 2:2. nor by word,
That is, by teaching expressed in living language (orally).
2 Thess. 2:2. nor by letter, as if sent by us,
Deceivers confirmed what they were saying with forged epistles, as if sent by Paul.
2 Thess. 2:2. as though the day of Christ is already at hand.
Do not be alarmed, he says, that the day of the Lord has come, that is, the coming of Christ.
2 Thess. 2:3. Let no one deceive you in any way:
Not as a prophet, nor as a teacher, nor as one writing such a thing on my own behalf.
2 Thess. 2:3. For that day shall not come, unless the falling away comes first, and the man of sin is revealed, the son of perdition,
He will not come, he says, the coming of the Lord, unless the apostasy comes first, that is, the antichrist. The apostle called him the apostasy because he is truly such: he will cause many to fall away, even the elect, if possible. He also called him the "man of sin" because he will commit every lawlessness and will push others toward lawlessness. And he called him the "son of perdition" because he himself will also perish. But who is he? Is he Satan? No, but a certain man who has received all his power.
2 Thess. 2:4. Who opposes and exalts himself above all that is called God or that is worshiped,
He will not lead people to idol worship; on the contrary, he will reject all gods and all objects of their veneration, or idols, and will declare himself alone to be god.
2 Thess. 2:4. so that he will sit in the temple of God as God,
It is not said: in the Jerusalem temple specifically, but simply: "in the temple," in every temple of God.
2 Thess. 2:4. passing himself off as God.
He did not say, the apostle, that he will call himself God, but that he will strive to show himself as God. For he will perform great deeds and show signs for the temptation of all.
2 Thess. 2:5. Do you not remember that while I was still with you, I told you these things?
From this it is clear that the apostle transmitted great mysteries to the Thessalonians, and not in writing. Do you see that it is necessary to constantly speak about the same thing, to persistently repeat the same words? Here they heard the apostle speaking about this when he was among them, and yet again they had need of confirmation. Nothing extraordinary am I saying, he says, but the same thing I have always said. The apostle somewhat shames the Thessalonians, saying: "do you not remember?" Have you forgotten so quickly?
2 Thess. 2:6. And now you know what restrains, that he might be revealed in his own time.
That which "restrains" means an obstacle — that which hinders. What is this? Some assert that it is the grace of the Holy Spirit; others — the Roman state, and with the latter Saint John Chrysostom also agrees. For as long as it is not destroyed, the Antichrist will not have the ability to do as he pleases. Therefore Paul also spoke covertly: he did not wish to bring upon himself needless enmity and useless danger. For if he had said that in a short time the Roman state would be destroyed, they would have immediately wiped him off the face of the earth as a troublemaker, and together with him all the believers, who would have rejoiced at the destruction of such a state. That the apostle is not speaking about the grace of the Holy Spirit — this is clear. First, he would not have spoken covertly then, but would have spoken plainly, because even now the grace of the Holy Spirit restrains the Antichrist, that is, the gifts of grace. Furthermore, if the Antichrist were supposed to appear when the extraordinary gifts diminish, then he would have already appeared, because they diminished long ago. Notice also that he did not say that this would happen soon, but says: "to be revealed in his own time." Again he left the time unknown.
2 Thess. 2:7. For the mystery of lawlessness is already at work,
So the apostle calls Nero, who was a prototype of the antichrist. He was also a lawless man and wanted to be called god. He well said: "mystery." For, he says, Nero did not so openly and shamelessly rise up against every god as that one will rise up. What the apostle says has this meaning: before the time of the antichrist comes, another man was found, little inferior to him. What is so surprising, then, if there is already an antichrist? The apostle spoke of Nero in a veiled manner not out of slavish fear, but to teach us as well not to bring unnecessary hatred upon ourselves when nothing compels us to do so.
2 Thess. 2:7. Only it will not be accomplished until he who now restrains is taken out of the way.
2 Thess. 2:8. And then the lawless one will be revealed,
That is, when the Roman state shall be taken out of the way, then he will come. For as long as people fear this state, no one will quickly submit to the Antichrist. But when it shall be destroyed, then lawlessness will prevail, and he will seek to seize both human and divine authority. Just as before this state, other kingdoms were destroyed — namely, the Median by the Babylonians, the Babylonian by the Persians, the Persian by the Macedonians, and the Macedonian by the Romans — so this last one will be destroyed by the Antichrist. And Daniel conveys this to us with greater clarity (Dan. 2:37–43). By the expression "the one who restrains" (κατέχων), some understood idolatry. When, they say, the restraining delusion ceases and idolatry is abolished, then the Antichrist will also appear, as the Lord once said: "This gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come" (Matt. 24:14). Others by the word "the one who restrains" mean the decree of God. When, they say, the decree of God that now restrains the coming of the Antichrist is fulfilled, and the time appointed for him arrives, then he will be revealed. And some, as has already been said, maintained that the Holy Spirit restrains the Antichrist. When He, on account of men's lawlessness, shall be taken out of the way and depart, then the lawless one will have free scope to manifest himself. And into his power, says the apostle, he received the mystery of lawlessness. For the heresiarchs Simon and Nicolaus also did the works of the Antichrist, and all their followers — Marcion and Montanus, who even called himself the Comforter, and Manes, and others. But follow the interpretation of Saint John, as being the more true.
2 Thess. 2:8. whom the Lord Jesus will slay with the breath of His mouth and destroy by the manifestation of His coming
Immediately he also consoles: "The Lord will kill him." For just as fire, even before its appearance, from afar stiffens and destroys small animals, so also Christ by a single command, or by a breath filled with the Holy Spirit, will put him to death, and by His very coming will "destroy" him, that is, will utterly annihilate him. For by merely appearing, He will put an end to the deception.
2 Thess. 2:9. that one, whose coming is according to the working of Satan,
The Apostle teaches us who the antichrist is, namely: he is a man having Satan within himself, who will act through him.
2 Thess. 2:9. will be with all power and signs and false wonders,
That is, he will reveal all his power, but will have nothing true, on the contrary everything will be deceptive. "With lying wonders," that is, counterfeit or misleading those who pay attention to him. Paul foretells this so that those living at that time will not be deceived.
2 Thess. 2:10. and with every unrighteous deception of those who are perishing
He will be fearsome everywhere by his power, because he will do everything with cruelty, in order to seduce people and cause them harm, destroying their salvation. But lest anyone become perplexed, saying: why did God allow him to come, when people must suffer so much harm? the apostle answers: do not fear! He will prevail over those who are perishing, who, even if he had not come, would have remained unbelievers.
2 Thess. 2:10. for the reason that they did not receive the love of the truth for their salvation.
By the love of truth he means Christ, for He was both the one and the other, and came for the sake of both: out of love for mankind and to reveal the truth. The Apostle hints that the deceiver will have the greatest power among the Jews, for they did not accept Christ and did not believe in Him. About this Christ Himself says to them: "I have come in My Father's name, and you do not receive Me; if another comes in his own name, him you will receive" (John 5:43).
2 Thess. 2:11. And for this reason God will send them the working of delusion, so that they will believe a lie,
"He will send," instead of: He will permit him to come. Look, first they rejected the truth, and then they abandoned God, and falsehood took hold of them. The apostle calls "the working of delusion" the deeds of the antichrist, which he performs in order to deceive, or thus he also named him himself, acting at the instigation of Satan, in order to seduce many.
2 Thess. 2:12. That all may be condemned who did not believe the truth, but took pleasure in unrighteousness.
He did not say: that they may receive punishment (for even if the antichrist had not come, the unbelievers would have had to be punished); but he says: that they may be condemned, so that they would be without excuse. Will they say that the reason we did not believe in Christ was that His disciples proclaimed Him as God, while we heard that there is one God, from Whom are all things? In that case, how did you believe the antichrist, who passes himself off as god? Christ referred everything to the Father, but this one does the opposite. But they will say: we saw signs. Yet many great miracles were also performed by Christ. Moreover, the prophets foretold concerning Christ that He is the Savior, while that one is the son of lawlessness and perdition. For this reason they will be condemned: because, having abandoned the truth, they were well pleased — that is, they took delight in and willingly gave themselves over to "unrighteousness," that is, to the deceiver who employs every injustice against people, who is himself unrighteousness incarnate.
2 Thess. 2:13. But we are bound to give thanks always to God for you, brethren beloved of the Lord,
Since the apostle had said something fearful, capable of troubling an unsteady soul, he now calms their hearts, teaching that all this is fearful for others, for those who are perishing, for whom it is appointed. But concerning you, we ought to give thanks to God — for the fact that He chose you and loved you. And if we give thanks for you, then how much more ought you to do this for yourselves.
2 Thess. 2:13. That God from the beginning, through sanctification of the Spirit and belief of the truth, chose you unto salvation,
Therefore we give thanks that God chose you for Himself and predestined you to salvation, by foreknowledge that you are worthy. In what way? "Through sanctification of the Spirit," that is, He saved you by sanctifying you with the Spirit. Then, lest someone say: so what then? Did we contribute nothing? the apostle added: "and belief of the truth," that is, He sanctified us who brought faith to the truth, that is, to true things. For they did not believe some lie, but the truth itself. Besides this, he mentioned the faith that follows thereafter, since even after sanctification we have great need of it, lest we be led astray.
2 Thess. 2:14. To which He also called you through our gospel, for the obtaining of the glory of our Lord Jesus Christ.
Lest, having heard about faith, they become puffed up, as though they themselves had contributed something, he gives them to understand that this too is from God. "To which He also called you," he says. For what purpose? To be saved through sanctification and faith, so that, although you believed, this is the grace of the One who called. For if He had not called you through our gospel, how would you have heard? It is also no small thing that Christ considers your salvation His own glory. For the glory of the Lover of mankind is that many be saved. And who would not be zealous for His glory, that is, for their own salvation?
2 Thess. 2:15. Therefore, brethren, stand firm and hold the traditions which you were taught, whether by word or by our epistle.
From this it is clear that the apostles transmitted much without letters as well, through the word, that is, by living speech, and not only through epistles. Meanwhile, both the one and the other are equally trustworthy. Therefore we must also recognize Church Tradition as trustworthy. There is Tradition — seek nothing more. Here the apostle also shows that there were many who were wavering in the faith.
2 Thess. 2:16. Now our Lord Jesus Christ Himself, and God and our Father, who loved us and gave us everlasting consolation and good hope by grace,
2 Thess. 2:17. May He comfort your hearts and establish you in every good word and deed.
After the exhortation follows prayer, for in this truly consists the help given to others. The apostle speaks as if to say: I said, stand firm; but all things are from God. Where then are those who demean the Son because in baptism He is named after the Father? Behold, here it is the opposite: the apostle named the Son first. "Who gave," he says, "everlasting consolation." What is this consolation? Hope, he says, for the future. It—the hope of future blessings—sustains our hearts when they waver in temptations. God gave it to us not according to merits, but by grace. The apostle said this to humble their pride. Do you see how through prayer he encourages their hearts, presenting a guarantee and sign of God's providence toward them? For if to those who labored not at all He granted consolation, how much more will He grant it to those who labor for the faith. Therefore, be in full hope. "May He comfort," he says, "your hearts and establish you in every good word and deed," that is, through every good deed and word. For the consolation of a Christian consists in doing something useful and pleasing to God. Or: may He establish you in right doctrines and good works, whatever may happen. Such is consolation. One who is established in faith and life, no matter how much he suffers, endures everything courageously and is not led astray; for the preservation of right doctrines assures him of receiving future blessings, and a good life brings joy in that he suffers not as an evildoer, but as a servant of God.
2 Thess. 2:1. We beseech you, brethren, concerning the coming of our Lord Jesus Christ and our gathering together unto Him,
2 Thess. 2:2. not to be quickly shaken in mind
He does not say when the resurrection will be, but that it will not follow now — this is what he teaches; since there were certain deceivers who said that the time of the general end and the coming of the Lord had already arrived. To no small consolation, the apostle also said that the faithful will be gathered to Him, to be together with Him, just as in the first epistle he said that the worthy, immediately after the resurrection, will be caught up to the Lord. What does the word "we beseech" mean? That is, we entreat you not to be shaken and not to turn aside from the correct conviction which you have held until now.
2 Thess. 2:2. "and not to be troubled either by spirit,"
That is, through prophecy. For some, hypocritically explaining prophecy, were deceiving the people, saying that the coming of the Lord had already occurred.
2 Thess. 2:2. nor by word,
That is, by teaching expressed in living language (orally).
2 Thess. 2:2. nor by letter, as if sent by us,
Deceivers confirmed what they were saying with forged epistles, as if sent by Paul.
2 Thess. 2:2. as though the day of Christ is already at hand.
Do not be alarmed, he says, that the day of the Lord has come, that is, the coming of Christ.
2 Thess. 2:3. Let no one deceive you in any way:
Not as a prophet, nor as a teacher, nor as one writing such a thing on my own behalf.
2 Thess. 2:3. For that day shall not come, unless the falling away comes first, and the man of sin is revealed, the son of perdition,
He will not come, he says, the coming of the Lord, unless the apostasy comes first, that is, the antichrist. The apostle called him the apostasy because he is truly such: he will cause many to fall away, even the elect, if possible. He also called him the "man of sin" because he will commit every lawlessness and will push others toward lawlessness. And he called him the "son of perdition" because he himself will also perish. But who is he? Is he Satan? No, but a certain man who has received all his power.
2 Thess. 2:4. Who opposes and exalts himself above all that is called God or that is worshiped,
He will not lead people to idol worship; on the contrary, he will reject all gods and all objects of their veneration, or idols, and will declare himself alone to be god.
2 Thess. 2:4. so that he will sit in the temple of God as God,
It is not said: in the Jerusalem temple specifically, but simply: "in the temple," in every temple of God.
2 Thess. 2:4. passing himself off as God.
He did not say, the apostle, that he will call himself God, but that he will strive to show himself as God. For he will perform great deeds and show signs for the temptation of all.
2 Thess. 2:5. Do you not remember that while I was still with you, I told you these things?
From this it is clear that the apostle transmitted great mysteries to the Thessalonians, and not in writing. Do you see that it is necessary to constantly speak about the same thing, to persistently repeat the same words? Here they heard the apostle speaking about this when he was among them, and yet again they had need of confirmation. Nothing extraordinary am I saying, he says, but the same thing I have always said. The apostle somewhat shames the Thessalonians, saying: "do you not remember?" Have you forgotten so quickly?
2 Thess. 2:6. And now you know what restrains, that he might be revealed in his own time.
That which "restrains" means an obstacle — that which hinders. What is this? Some assert that it is the grace of the Holy Spirit; others — the Roman state, and with the latter Saint John Chrysostom also agrees. For as long as it is not destroyed, the Antichrist will not have the ability to do as he pleases. Therefore Paul also spoke covertly: he did not wish to bring upon himself needless enmity and useless danger. For if he had said that in a short time the Roman state would be destroyed, they would have immediately wiped him off the face of the earth as a troublemaker, and together with him all the believers, who would have rejoiced at the destruction of such a state. That the apostle is not speaking about the grace of the Holy Spirit — this is clear. First, he would not have spoken covertly then, but would have spoken plainly, because even now the grace of the Holy Spirit restrains the Antichrist, that is, the gifts of grace. Furthermore, if the Antichrist were supposed to appear when the extraordinary gifts diminish, then he would have already appeared, because they diminished long ago. Notice also that he did not say that this would happen soon, but says: "to be revealed in his own time." Again he left the time unknown.
2 Thess. 2:7. For the mystery of lawlessness is already at work,
So the apostle calls Nero, who was a prototype of the antichrist. He was also a lawless man and wanted to be called god. He well said: "mystery." For, he says, Nero did not so openly and shamelessly rise up against every god as that one will rise up. What the apostle says has this meaning: before the time of the antichrist comes, another man was found, little inferior to him. What is so surprising, then, if there is already an antichrist? The apostle spoke of Nero in a veiled manner not out of slavish fear, but to teach us as well not to bring unnecessary hatred upon ourselves when nothing compels us to do so.
2 Thess. 2:7. Only it will not be accomplished until he who now restrains is taken out of the way.
2 Thess. 2:8. And then the lawless one will be revealed,
That is, when the Roman state shall be taken out of the way, then he will come. For as long as people fear this state, no one will quickly submit to the Antichrist. But when it shall be destroyed, then lawlessness will prevail, and he will seek to seize both human and divine authority. Just as before this state, other kingdoms were destroyed — namely, the Median by the Babylonians, the Babylonian by the Persians, the Persian by the Macedonians, and the Macedonian by the Romans — so this last one will be destroyed by the Antichrist. And Daniel conveys this to us with greater clarity (Dan. 2:37–43). By the expression "the one who restrains" (κατέχων), some understood idolatry. When, they say, the restraining delusion ceases and idolatry is abolished, then the Antichrist will also appear, as the Lord once said: "This gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come" (Matt. 24:14). Others by the word "the one who restrains" mean the decree of God. When, they say, the decree of God that now restrains the coming of the Antichrist is fulfilled, and the time appointed for him arrives, then he will be revealed. And some, as has already been said, maintained that the Holy Spirit restrains the Antichrist. When He, on account of men's lawlessness, shall be taken out of the way and depart, then the lawless one will have free scope to manifest himself. And into his power, says the apostle, he received the mystery of lawlessness. For the heresiarchs Simon and Nicolaus also did the works of the Antichrist, and all their followers — Marcion and Montanus, who even called himself the Comforter, and Manes, and others. But follow the interpretation of Saint John, as being the more true.
2 Thess. 2:8. whom the Lord Jesus will slay with the breath of His mouth and destroy by the manifestation of His coming
Immediately he also consoles: "The Lord will kill him." For just as fire, even before its appearance, from afar stiffens and destroys small animals, so also Christ by a single command, or by a breath filled with the Holy Spirit, will put him to death, and by His very coming will "destroy" him, that is, will utterly annihilate him. For by merely appearing, He will put an end to the deception.
2 Thess. 2:9. that one, whose coming is according to the working of Satan,
The Apostle teaches us who the antichrist is, namely: he is a man having Satan within himself, who will act through him.
2 Thess. 2:9. will be with all power and signs and false wonders,
That is, he will reveal all his power, but will have nothing true, on the contrary everything will be deceptive. "With lying wonders," that is, counterfeit or misleading those who pay attention to him. Paul foretells this so that those living at that time will not be deceived.
2 Thess. 2:10. and with every unrighteous deception of those who are perishing
He will be fearsome everywhere by his power, because he will do everything with cruelty, in order to seduce people and cause them harm, destroying their salvation. But lest anyone become perplexed, saying: why did God allow him to come, when people must suffer so much harm? the apostle answers: do not fear! He will prevail over those who are perishing, who, even if he had not come, would have remained unbelievers.
2 Thess. 2:10. for the reason that they did not receive the love of the truth for their salvation.
By the love of truth he means Christ, for He was both the one and the other, and came for the sake of both: out of love for mankind and to reveal the truth. The Apostle hints that the deceiver will have the greatest power among the Jews, for they did not accept Christ and did not believe in Him. About this Christ Himself says to them: "I have come in My Father's name, and you do not receive Me; if another comes in his own name, him you will receive" (John 5:43).
2 Thess. 2:11. And for this reason God will send them the working of delusion, so that they will believe a lie,
"He will send," instead of: He will permit him to come. Look, first they rejected the truth, and then they abandoned God, and falsehood took hold of them. The apostle calls "the working of delusion" the deeds of the antichrist, which he performs in order to deceive, or thus he also named him himself, acting at the instigation of Satan, in order to seduce many.
2 Thess. 2:12. That all may be condemned who did not believe the truth, but took pleasure in unrighteousness.
He did not say: that they may receive punishment (for even if the antichrist had not come, the unbelievers would have had to be punished); but he says: that they may be condemned, so that they would be without excuse. Will they say that the reason we did not believe in Christ was that His disciples proclaimed Him as God, while we heard that there is one God, from Whom are all things? In that case, how did you believe the antichrist, who passes himself off as god? Christ referred everything to the Father, but this one does the opposite. But they will say: we saw signs. Yet many great miracles were also performed by Christ. Moreover, the prophets foretold concerning Christ that He is the Savior, while that one is the son of lawlessness and perdition. For this reason they will be condemned: because, having abandoned the truth, they were well pleased — that is, they took delight in and willingly gave themselves over to "unrighteousness," that is, to the deceiver who employs every injustice against people, who is himself unrighteousness incarnate.
2 Thess. 2:13. But we are bound to give thanks always to God for you, brethren beloved of the Lord,
Since the apostle had said something fearful, capable of troubling an unsteady soul, he now calms their hearts, teaching that all this is fearful for others, for those who are perishing, for whom it is appointed. But concerning you, we ought to give thanks to God — for the fact that He chose you and loved you. And if we give thanks for you, then how much more ought you to do this for yourselves.
2 Thess. 2:13. That God from the beginning, through sanctification of the Spirit and belief of the truth, chose you unto salvation,
Therefore we give thanks that God chose you for Himself and predestined you to salvation, by foreknowledge that you are worthy. In what way? "Through sanctification of the Spirit," that is, He saved you by sanctifying you with the Spirit. Then, lest someone say: so what then? Did we contribute nothing? the apostle added: "and belief of the truth," that is, He sanctified us who brought faith to the truth, that is, to true things. For they did not believe some lie, but the truth itself. Besides this, he mentioned the faith that follows thereafter, since even after sanctification we have great need of it, lest we be led astray.
2 Thess. 2:14. To which He also called you through our gospel, for the obtaining of the glory of our Lord Jesus Christ.
Lest, having heard about faith, they become puffed up, as though they themselves had contributed something, he gives them to understand that this too is from God. "To which He also called you," he says. For what purpose? To be saved through sanctification and faith, so that, although you believed, this is the grace of the One who called. For if He had not called you through our gospel, how would you have heard? It is also no small thing that Christ considers your salvation His own glory. For the glory of the Lover of mankind is that many be saved. And who would not be zealous for His glory, that is, for their own salvation?
2 Thess. 2:15. Therefore, brethren, stand firm and hold the traditions which you were taught, whether by word or by our epistle.
From this it is clear that the apostles transmitted much without letters as well, through the word, that is, by living speech, and not only through epistles. Meanwhile, both the one and the other are equally trustworthy. Therefore we must also recognize Church Tradition as trustworthy. There is Tradition — seek nothing more. Here the apostle also shows that there were many who were wavering in the faith.
2 Thess. 2:16. Now our Lord Jesus Christ Himself, and God and our Father, who loved us and gave us everlasting consolation and good hope by grace,
2 Thess. 2:17. May He comfort your hearts and establish you in every good word and deed.
After the exhortation follows prayer, for in this truly consists the help given to others. The apostle speaks as if to say: I said, stand firm; but all things are from God. Where then are those who demean the Son because in baptism He is named after the Father? Behold, here it is the opposite: the apostle named the Son first. "Who gave," he says, "everlasting consolation." What is this consolation? Hope, he says, for the future. It—the hope of future blessings—sustains our hearts when they waver in temptations. God gave it to us not according to merits, but by grace. The apostle said this to humble their pride. Do you see how through prayer he encourages their hearts, presenting a guarantee and sign of God's providence toward them? For if to those who labored not at all He granted consolation, how much more will He grant it to those who labor for the faith. Therefore, be in full hope. "May He comfort," he says, "your hearts and establish you in every good word and deed," that is, through every good deed and word. For the consolation of a Christian consists in doing something useful and pleasing to God. Or: may He establish you in right doctrines and good works, whatever may happen. Such is consolation. One who is established in faith and life, no matter how much he suffers, endures everything courageously and is not led astray; for the preservation of right doctrines assures him of receiving future blessings, and a good life brings joy in that he suffers not as an evildoer, but as a servant of God.