Homilies on 2 Thessalonians 4.1–4.4

“And you know what is restraining him now, so that he may be revealed in his own time. For the mystery of lawlessness is already at work; only he who now restrains [will do so] until he is taken out of the way. And then the lawless one will be revealed, whom the Lord Jesus will consume with the breath of his mouth and destroy by the manifestation of his coming; whose coming is according to the working of Satan.” One might reasonably ask first what “that which restrains” is, and then learn why Paul puts it so obscurely. What then is “what restrains him from being revealed,” that is, what hinders? Some say the grace of the Spirit, others the Roman empire; with these I agree most of all. Why? Because if he had meant the Spirit, he would not have spoken obscurely, but openly, that even now the grace of the Spirit, that is, the gifts, restrains him. Besides, he ought to have come already, if he was to come when the gifts failed; for they failed long ago. But since he says this about the Roman empire, he naturally hinted at it, and for the time speaks in a veiled way; for he did not wish to take on superfluous enmities and useless dangers. For if he had said that a little later the empire of the Romans would be dissolved, they would at once have buried him as a pest, and all the faithful as living and fighting for this. Therefore he did not speak so, nor say that it would be soon, although he always says it; but what? “So that he may be revealed in his own time,” he says. “For the mystery of lawlessness is already at work.” He means Nero here, as being a type of the Antichrist; for he too wished to be thought a god. And well did he say “the mystery”; for it was not openly, like that one, nor shamelessly. For if before that time, he says, one was found who was not much behind the Antichrist in wickedness, what wonder if he will now come? So he spoke in a veiled way, and did not wish to make it plain, not from cowardice, but teaching us not to take on superfluous enmities when nothing is pressing. So too here he says, “only he who now restrains, until he is taken out of the way”; that is, when the Roman empire is taken out of the way, then that one will come. And naturally. For as long as the fear of this empire remains, no one will quickly submit; but when it has been dissolved, he will fall upon the anarchy, and will try to seize the rule both of men and of God. For just as the kingdoms before this were dissolved, 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 this too by the Antichrist, and he by Christ, and he will no longer hold sway. And Daniel delivers these things to us with great clearness. “And then,” he says, “the lawless one will be revealed.” And what after this? The comfort is near; for he adds: “whom the Lord Jesus will consume,” he says, “with the breath of his mouth and destroy by the manifestation of his coming, whose coming is according to the working of Satan.” For just as fire, merely coming on, makes small creatures numb and consumes them even before its arrival, while they are far off, so too Christ will consume the Antichrist by his command alone and by his coming. It is enough that he is present, and all these things have perished. He will stop the deceit …

… and everything of the deceit will be gone, [when he] only appears. Then, making plain who this is: “whose coming is according to the working of Satan, with all power and signs and lying wonders”; that is, he will display every power, but nothing true, but all for deceit. He foretold these things so that those living then might not be deceived. “And lying wonders,” he says: either false, or leading to falsehood. “And with all deceit of unrighteousness among those who are perishing.” “Why then,” someone says, “did God permit this to happen, and what is this dispensation? And what is the gain of his coming, when he comes for our ruin?” Do not fear, beloved, but hear him saying: he has strength among those who are perishing, who, even if he had not come, would not have been persuaded. “What then is the gain?” he says. That these very people who are perishing will have their mouths stopped. How? Because even if he had not come, they would not have believed in Christ; he comes, then, to convict them. For so that they may not be able to say, “Since Christ called himself God” (although he nowhere said it openly; but since those after him preached it) “we did not believe; since we had heard that there is one God from whom are all things, for this reason we did not believe,” the Antichrist will take away this excuse of theirs. For when he comes, commanding nothing sound, but everything lawless, and is believed on the strength of false signs alone, he will sew up their mouth. For if you do not believe in Christ, much more ought you not to believe in the Antichrist; for that one said he had been sent by the Father, but this one the opposite. Therefore Christ said, “I have come in the name of my Father, and you did not receive me; if another comes in his own name, you will receive him.” “But we saw signs,” someone says. But in the case of Christ too many great ones took place; so much more ought you to have believed him. And besides, many things were foretold of this one, that he is the lawless one, the son of perdition, that his coming is according to the working of Satan; but of that One the opposite, that he is Saviour, that he will bring ten thousand good things. “Because they did not receive the love of the truth so as to be saved. Therefore God sends them a working of error, so that they believe the lie, in order that all may be judged who did not believe the truth but took pleasure in unrighteousness.” “In order that they may be judged”: he did not say “in order that they may be punished”; for they would have been punished even without this; but so that they may be without excuse. And who are these? He himself explained, adding, “who did not believe the truth but took pleasure in unrighteousness.” He calls Christ “the love of the truth”: “because,” he says, “they did not receive the love of the truth”; for he was both, and came for both reasons, both loving men and for the sake of true things. “But took pleasure,” he says, “in unrighteousness”; for that one came for the ruin of men, and to wrong them. For what will he not do then? He will set everything in motion, he will throw everything into confusion, by commands and by fear. He will be fearful from every side: from his authority, from his cruelty, from his lawless [commands]. “Among those who are perishing,” he says, “he will have strength.” For Elijah too will come then, to secure the faithful. And this Christ says: “Elijah is coming and will restore all things.” Therefore it is said of John, “in the spirit and power of Elijah.” For he worked neither signs, as Elijah did, nor wonders: “For John,” it says, “did no sign, but everything that John said about this man was true.” How then “in the spirit and power of Elijah”? That he will take up the same ministry. Just as this one was the forerunner of the first coming, so that one is the forerunner of the second and glorious coming, and is kept for this. Let us not then fear [the Antichrist] … Having shaken the minds of the hearers, he no longer let them think the present things terrible, but worthy of thanksgiving. Therefore he added: “But we ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you from the beginning for salvation in sanctification of the Spirit and faith in the truth.” How did he choose them for salvation? He shows it by saying, “in sanctification of the Spirit”; that is, to sanctify through the Spirit and true faith. For these are what hold our salvation together: nowhere from works, nowhere from good deeds, but through faith in the truth. See, “in” again stands for “through.” “In sanctification of the Spirit,” he says. “To which he called you through our gospel, for the obtaining of the glory of our Lord Jesus Christ.” This too is no small thing, if Christ counts our salvation his own glory. For it is the glory of one who loves mankind that those saved are many. So great is our Lord, if he so desires our salvation; great too is the Holy Spirit [who gives] us sanctification. Why did he not say faith first, but sanctification? Because even after sanctification we still need much [faith], so as not to be shaken. Do you see how he shows that nothing is theirs, but everything God’s? “So then, brothers, stand firm and hold fast the traditions which you were taught, whether by word or by our letter.” From this it is plain that they did not hand down everything by letter, but much also unwritten; and the one and the other are equally trustworthy. So let us think the tradition of the church too trustworthy. It is tradition: seek nothing further. He shows here that there were many who were being shaken. “Now may our Lord Jesus Christ himself, and God our Father, who loved us and gave eternal comfort and good hope in grace, comfort your hearts and establish them in every good work and word.” Again a prayer after exhortation; for this is truly to help. “Who loved us,” he says, “and gave eternal comfort and good hope in grace.” Where now are those who make the Son lesser, because he is named after the Father in the grace of the washing? For see, here it is the reverse: he says first, “our Lord Jesus Christ,” then, “God our Father.” “Who loved us and gave eternal comfort.” What is this? The hope of the things to come. Do you see how in the form of a prayer he raises up their minds, setting down the pledges and proofs of God’s unspeakable care? “Comfort your hearts,” he says, “in every good work and word”; that is, through every good work and word. For this is the comfort of Christians, not only to wish to do something good, but what pleases God. See how he humbles their pride: “who gave comfort,” he says, “and good hope in grace.” At the same time he makes them hopeful about the future. For if he gave so much by grace, much more the things to come. I indeed have said so, he says; but the whole is God’s. “Establish”: confirm, so that you may not be shaken nor turned aside; for this is both ours and his. So both for doctrines and for deeds. For this is comfort, to be established. For when someone is not carried away, he bears whatever he suffers with great long-suffering; but if the mind is shaken, he will do nothing more of good and noble deeds; but just as a man’s hands grow slack, so too the soul is shaken when it does not believe that it is going toward some good end. “Finally, brothers, pray for us, that the word of the Lord may run and be glorified, as also with you.” He himself prayed for them, that they might be established; and now he asks of them, requesting them to pray for him, not that he may not be in danger (for he was appointed to this), but “that the word of the Lord may run and be glorified, as also with you.” And the request comes with praise: “as also with you,” he says. “And that we may be delivered from perverse and wicked men; for not all have faith.” This is the language of one indicating his dangers too; therefore he especially exhorted them. “From perverse,” he says, “and wicked men; for not all have faith.” So he speaks about those who contradict the preaching, about those who resist and fight against the doctrines; for he hinted at this by saying, “For not all have faith.” He does not seem to me to hint at dangers here, but at those who contradict and hinder his word, as Hymenaeus was, as Alexander the coppersmith. As if someone said about an inheritance from a father, that not all are to serve in the palace, so he too says of the wicked from whom he wishes to be delivered: they are such, he says, that to them it is given not to believe. And in saying this he at the same time rouses them. So they were great men, if they had such boldness as to be able even to deliver their teacher from dangers and make the preaching prosper for him. So we too say the same things to you. Let none of you condemn us for arrogance; let none of you, out of excessive humility, deprive us of such help. For we do not speak from the same mind as Paul spoke: he said these things wishing to encourage the disciples; but we, to reap something great and good; and we firmly believe that we shall accomplish everything, if all of you will with one mind stretch out your hands to God for our littleness. So let us war against the enemies, with prayers and supplications. For if the ancients warred so against armed men, much more must one war so against those without arms. So Hezekiah routed the Assyrian, so Moses Amalek, so Samuel the men of Ascalon, so Israel the thirty-two kings. If, where arms and battle line and fighting were needed, they left their arms and fled to prayer, where things must be accomplished by prayers alone, how much more must one pray? “But there,” someone says, “the leaders entreated for the people; and do you ask the people to entreat for the leader?” I know it too. For then those ruled were wretched and of little worth; therefore they were saved by the boldness and virtue of their general alone; but now, when the grace of God has increased, we shall find many among those ruled, or rather most of them, far surpassing the one who rules. Do not then deprive us of this alliance; hold up our hands, so that they may not grow slack; open our mouth, so that it may not be stopped; entreat God, entreat him for this. What happens is for us, but the whole happens for you; for we are appointed for your benefit, and we take care of your affairs. Entreat, each of you, both privately and in common. See Paul saying, “so that the gift given to us through many may be the occasion of thanks by many on our behalf”; that is, so that he may give the grace to many. If, among men, a crowd comes up and begs off men condemned and being led away to death, and the king, put to shame by the multitude, reverses his decision, much more will God be put to shame by you, not by your numbers, but by your virtue. For we have a fierce enemy. Each of you cares and takes thought for his own affairs; but we for those of all at once; we stand at the part of the war that is hard pressed. The devil arms himself more fiercely against us. For in wars too the enemy tries before all else to bring down the general. Therefore there all his fellow soldiers run there; therefore there is a great uproar, each trying to take him out, and they fence him round with their shields on every side, wishing to save his head. Hear what the whole people says to David (I do not say this comparing myself to David; I am not so mad; but wishing to show the affection of a people for its ruler): “You shall not go out,” it says, “to war with us, lest the lamp of Israel be quenched.” See with how much care they kept the old man. I greatly need your prayers; let no one, as I said, out of excessive humility take away this alliance and help from me. If our affairs prosper, yours too will be more splendid; if the stream of teaching flows to us, the wealth will pass on to you. Hear the prophet saying, “Do the shepherds feed themselves?” Do you see Paul continually seeking these prayers? Do you hear that Peter was snatched from prison so, because earnest prayer was being made for him? I firmly believe that your prayer will be able to do much, made with such harmony. How much greater do you think it is than our littleness, to approach God and entreat him for so great a people? For if I have no boldness to make petition for myself, much less for others. For it belongs to those who are approved, who have made God favourable to themselves, to ask him to be gracious to others too; but the one who has himself offended, how will he petition for another? Yet nevertheless, since I embrace you with a father’s heart, since love dares all things, not in the church only, but also at home, before all else I make petition for your health of soul and body. For no other prayer so befits a priest as to approach and intercede with God for the good things of the people before his own. For if Job, rising up at once, did so much for his children according to the flesh, how much more ought we to do this for our spiritual children? Why do I say these things? Because if we make petitions and prayers for all of you, although we are so far from the greatness of the task, much more is it right that you too do this. For one to make petition for many is very bold and needs much confidence; but for many to come together and make petition for one is nothing burdensome. For each does this not trusting in his own virtue, but in the multitude and the concord by which God above all is moved everywhere. “For where two or three are gathered,” he says, “in my name, there am I in their midst.” If where two or three are gathered he is in the midst, much more among you. For what one praying by himself cannot receive, he will receive praying with the multitude. Why? Because even if his own virtue does not, the concord has great power. “Where two or three are gathered,” he says. Why did he say “two”? “If one [is gathered] in your name, why are you not there?” Because I wish all to be together, and not torn apart. [Let us bind] one another then, let us bind ourselves with love, let no one separate us. If anyone has a complaint, if anyone has been grieved, let him not keep it in his mind, whether against his neighbour or against us. This favour I ask of you: to come forward, and to make complaint, and to receive defences from us. “Question,” it says, “perhaps he did not say it; question, perhaps he did not do it; and if he did, so that he may not do it again.” Either we have answered, or we try henceforth not to fall into the same things again. This benefits both you and us. For you, perhaps complaining even unreasonably, will be corrected when you learn the truth of the matter; and we, having sinned unknowingly, are corrected. It does not benefit you to disparage; for punishment is laid up for those who utter every idle word; and we strip off the charges, both the false and the true: the false, by showing that they are false; the true, by no longer doing the same things. For it is quite necessary that one who cares for so many both be ignorant and sin from ignorance. For if each of you, having a house and presiding over wife and children and slaves, one more, another fewer, is nevertheless forced, among so few souls, to sin often, not as he wishes, either through not knowing or through wishing to correct something, much more we, who preside over so great a people. “May the Lord add to you still more, and bless you, the small with the great.” For even if the care becomes great from the multitude, nevertheless we do not cease praying that this care may be increased for us, and that this multitude may grow and become many times larger and boundless. For fathers too, although often worn out by having many children, nevertheless do not wish to lose one. All things are equal for us and you, even the chief of good things. I do not share in the holy table with greater abundance, and you with less; but we both touch it equally. And if I partake first, this is nothing great; for among children too the elder stretches out his hand to the feast first, but nevertheless nothing more comes of this; but all things are equal to us; the saving life that holds our souls together is given to both with the same honour. I do not partake of one Lamb and you of another, but we all partake of the same; we both have the same baptism, we have been counted worthy of one Spirit, we both hasten to the same kingdom, we are alike brothers of Christ; all things are common to us. Where then is my greater share? In the cares, in the toils, in the anxieties, in grieving for you. But nothing is sweeter than this grief; for a mother too, grieving for her child, takes pleasure in the grief; she cares for her offspring, and is gladdened by her cares; and yet care by itself is bitter; but when it is for children, it has great pleasure. I have begotten many of you, but after this come the birth pangs. For with bodily mothers the pangs come first, and then the birth; but here the pangs last to the last breath, lest even after the birth there be some miscarriage. And I long for you. For even if another has often begotten them, yet I am torn by cares; for we do not beget from ourselves, but the whole is of the grace of God. And if we both give birth through the Spirit, one will not be wrong to call those born through me his, and those born through him mine. Consider all these things, then, and stretch out your hand, so that you may become our boast, and we yours, on the day of our Lord Jesus Christ; which may we all see with boldness, in Christ Jesus our Lord.