2 Thessalonians 2

1–4

Now I am aware that your teachers, sirs, admit the whole of the words of this passage to refer to Christ; and I am likewise aware that they maintain He has not yet come; or if they say that He has come, they assert that it is not known who He is; but when He shall become manifest and glorious, then it shall be known who He is. And then, they say, the events mentioned in this passage shall happen, just as if there was no fruit as yet from the words of the prophecy. O unreasoning men! understanding not what has been proved by all these passages, that two advents of Christ have been announced: the one, in which He is set forth as suffering, inglorious, dishonoured, and crucified; but the other, in which He shall come from heaven with glory, when the man of apostasy, who speaks strange things against the Most High, shall venture to do unlawful deeds on the earth against us the Christians, who, having learned the true worship of God from the law, and the word which went forth from Jerusalem by means of the apostles of Jesus, have fled for safety to the God of Jacob and God of Israel; and we who were filled with war, and mutual slaughter, and every wickedness, have each through the whole earth changed our warlike weapons — our swords into ploughshares, and our spears into implements of tillage— and we cultivate piety, righteousness, philanthropy, faith, and hope, which we have from the Father Himself through Him who was crucified; and sitting each under his vine, i.e., each man possessing his own married wife.

Dialogue with Trypho, Chapter CX

For the mystery of iniquity doth already work; only he who now hinders must hinder, until he be taken out of the way." What obstacle is there but the Roman state, the falling away of which, by being scattered into ten kingdoms, shall introduce Antichrist upon (its own ruins)? "And then shall be revealed the wicked one, whom the Lord shall consume with the spirit of His mouth, and shall destroy with the brightness of His coming: even him whose coming is after the working of Satan, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish.

On the Resurrection of the Flesh

And the blessed Apostle Paul, writing to the Thessalonians, says: "Now we beseech you, brethren, concerning the coming of our Lord Jesus Christ, and our gathering together at it, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letters as from us, as that the day of the Lord is at hand. Let no man deceive you by any means; for (that day shall not come) except there come the falling away first, and that man of sin be revealed, the son of perdition, who opposeth and exalteth himself above all that is called God, or that is worshipped: so that he sitteth in the temple of God, showing himself that he is God. Remember ye not, that when I was yet with you, I told you these things? And now ye know what withholdeth, that he might be revealed in his time. For the mystery of iniquity doth already work; only he who now letteth (will let), until he be taken out of the way. And then shall that wicked be revealed, whom the Lord Jesus shall consume with the Spirit of His mouth, and shall destroy with the brightness of His coming: (even him) whose coming is after the working of Satan, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth. And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness." And Esaias says, "Let the wicked be cut off, that he behold not the glory of the Lord."

Fragments - Dogmatic and Historical

At least, when the apostles were preaching and the eyewitnesses of Jesus were teaching his precepts, no minor dispute in the church took place among Jewish believers about those of the Gentiles who were converted to the faith; the question was whether they ought to keep the Jewish customs or if the burden of clean or unclean meats ought to be taken away so that it would not be a load upon those Gentiles who abandoned their traditional customs and believed in Jesus. Furthermore, in the epistles of Paul, who was contemporary with those who had seen Jesus, there are some statements to be found which concern certain disputes about the resurrection, and about the view that it had already occurred, and about the question whether the day of the Lord was already present or not.

Against Celsus 3.11

Now it is right and necessary, as in all divine Scripture, so here, faithfully to explain the time of which the apostle wrote, and the person and the point. This is so that the reader will not from ignorance miss either these or any similar particular and thus miss the true sense of the text. This was what the inquiring eunuch understood when he asked Philip, “I ask you, of whom does the prophet speak this? Of himself, or of someone else?” He feared lest, having explained the lesson unsuitably to the person, he should wander from the right sense. And the disciples, wishing to learn the time of what was predicted, implored the Lord: “Tell us,” they said, “when shall these things be? And what is the sign of your coming?” And again, hearing from the Savior the events of the end, they desired to learn the time of it, that they might be kept from error themselves. They also wished to be able to teach others, just as, when they had learned, they set right the Thessalonians, who were going wrong. When, then, one understands these points properly, knows properly these points, his understanding of the faith is right and healthy. But if he fails to understand, he immediately falls into heresy. Thus, Hymenaeus and Alexander and their followers were beside the time when they said that the resurrection had already taken place. The Galatians, too, were after the time in continuing to think circumcision was an important issue.

Discourses Against the Arians 1.54

And further, not to know when the end is, or when the day of the end will occur, is actually a good thing. If people knew the time of the end, they might begin to ignore the present time as they waited for the end days. They might well begin to argue that they should only focus on themselves. Therefore, God has also remained silent concerning the time of our death. If people knew the day of their death, they would immediately begin to neglect themselves for the greater part of their lifetime. The Word, then, has concealed both the end of all things and the time of our own death from us, for in the end of all is the end of each, and in the end of each the end of all is comprehended. This is so that, when things remain uncertain and always in prospect, we advance day by day as if summoned, reaching forward to the things before us and forgetting the things behind. … The Lord, then, knowing what is good for us beyond ourselves, thus stabilized the disciples in a correct understanding. They, being taught, set right those of Thessalonica, who were likely to err on the very same point.

Discourses Against the Arians 3.49-50

For that he did not depart, we may conjecture from hence: for he says in this Epistle, "We beseech you by the coming of our Lord Jesus Christ." For in his first Epistle he said, "Concerning the times and the seasons ye have no need that aught be written unto you." So that if he had gone, there would have been no need of his writing. But since the question was deferred, on this account he adds this Epistle, as in his Epistle to Timothy he says, "They subvert the faith of some, saying that the Resurrection is already past"; that the faithful henceforth hoping for nothing great or splendid, might faint under their sufferings.

For since that hope supported them, and did not allow them to yield to the present evils, the devil wishing to cut it off, as being a kind of anchor, when he was not able to persuade them that the things to come were false, went to work another way, and having suborned certain pestilential men, endeavored to deceive those who believed into a persuasion that those great and splendid things had received their fulfillment. Accordingly these men then said that the Resurrection was already past. But now they said that the Judgment and the coming of Christ were at hand, that they might involve even Christ in a falsehood, and having pointed out to them that there is hereafter no retribution, nor judgment-seat, nor punishment and vengeance for those who had done them evil, they might both render these more bold, and those more dispirited.

Homily on 2 Thessalonians 1

"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.

Homily on 2 Thessalonians 3

To what has been said it must also be added that we must not affirm that after the ascension the Lord Christ is not Christ but only the begotten Son. The divine Gospels and the history of the Acts and the epistles of the apostle himself were, as we know, written after the ascension. It is after the ascension that the divine Paul exclaims “Seeing then that we have a great high priest that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.” … And again when writing to the same a second time, he says, “Now we beseech you, brothers, by the coming of our Lord Jesus Christ, and by our gathering together unto him.”

Letters 146

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.

Commentary on 2 Thessalonians

The Apostle taught what will happen in the future regarding the punishments of the wicked and the rewards of the good. Here he announces what will happen in the future as regards the dangers to the church that will arise during the time of the Antichrist. And first, he sets forth the truth about future dangers; second, he admonishes the Thessalonians to persevere in the truth, there at "therefore, brethren."

Concerning the first, he does two things, for first, he excludes a falsehood; second, he gives instruction regarding the truth, at "for unless." And his exclusion of falsehood has three parts, for first, he shows that by which they should be persuaded; second, he shows that to which they should be persuaded, at "that you be not easily moved"; third, he forestalls that which could move them, at "neither by spirit."

Now he persuades them by three means. First, by means of his own prayers, at "we beseech you", and not by commanding them. "Having complete confidence to command you in Christ Jesus to perform the necessary thing, for the sake of charity I rather beseech you" (Phlm 5:8).

Second, by the coming of Christ, which is desirable to the good even though terrifying to the wicked. "Woe to those who desire the day of the Lord" (Amos 5:18); "and not only to me, but also to those who love his coming" (2 Tim 4:8); "come, Lord Jesus" (Rev 22:20).

Third, by the desire and love of the whole congregation of the saints, "unto him", namely where Christ is, for "where the body is, there will the eagles be gathered" (Matt 24:28). Or "unto him", i.e., in the same, for all the saints will be in the same place and glory. "Gather to him his saints" (Ps 99:5).

Commentary on 2 Thessalonians

Deceivers have a way of counterfeiting letters under the name of some well-known person in order to mislead, so that the authority of the name may recommend something which would never be accepted on its own.

And, what was worse than all, some attempted merely to report words as if they were said by Paul, but others even to forge Epistles as written by him. On this account, cutting off all access for them, he says, "Be not quickly shaken from your mind, nor yet be troubled, either by spirit, or by word, or by epistle as from us." "Neither by spirit" he says, glancing at the false prophets.

Homily on 2 Thessalonians 1

"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.

Homily on 2 Thessalonians 3

Therefore, not to know the times is something different from moral decay and the love of vice. For when the apostle Paul said, “Don’t be easily shaken in your mind nor be frightened, neither by word nor by epistle as sent from us, as if the day of the Lord were at hand,” he obviously did not want them to believe those who thought the coming of the Lord was already at hand. Neither, moreover, did he want them to be like the wicked servant and say, “My Lord will not be coming for a long time,” and deliver themselves over to destruction by pride and immoral behavior. Thus, Paul’s desire that they should not listen to false rumors about the imminent approach of the last day was consistent with his wish that they should await the coming of their Lord fully prepared and ready for the journey, with lamps burning.

Letters 199.1.2

All this you repeat with great piety and truth, praising the happiness of those who love the coming of the Lord. But those to whom the apostle said, “Be not easily moved from your mind as if the day of the Lord were at hand,” evidently loved the Lord’s coming. The purpose of the doctor of the Gentiles in saying this was not to break them away from the love which burned in them. Rather, he did not want them to put their faith in those from whom they heard that the day of the Lord was at hand, lest, perhaps, when the time had passed when they thought he would come and they realized that he had not come, they might think that the other promises made to them were also false and might despair of the mercy of faith itself. Therefore, it is not the one who asserts that he is near nor the one who asserts that he is not near who loves the coming of the Lord but the one who rightly waits for him, whether he be near or far, with sincere faith, firm hope and ardent love.

Letters 199.4.15

"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.

"Nor by word," that is, by teaching expressed in living language (orally).

"Nor by letter, as if sent by us." Deceivers confirmed what they were saying with forged epistles, as if sent by Paul.

"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.

Commentary on 2 Thessalonians

But of what is he trying to persuade them? "That you be not easily moved from your sense." It is one thing to be moved and another to be terrified. Now the one who is moved from his sense loses what he had previously held fast. The Apostle says, in effect, "do not easily let go my teaching." "Who easily believes is light of heart" (Sir 19:4). But terror is a kind of trepidation with fear of what opposes one. And so he says "nor be terrified." "The sound of terror always in his ears" (Job 15:21). And if there is peace, they always suspect treacheries. "For since wickedness is always fearful, it gives testimony for its own condemnation" (Wis 17:10).

Then when he says, "neither by spirit", he forestalls that which could move them, first, in particular, second, in general, at "let no man."

Now someone can be deceived by a false revelation. Hence he says, "neither by spirit", i.e., if someone announces to you as a revelation by the Holy Spirit, or from the Holy Spirit, something contrary to my teaching, do not "be terrified." "Do not believe every spirit" (1 John 4:1). "Woe to the foolish prophets who follow their own spirit and see nothing" (Ezek 13:3). Sometimes even Satan transfigures himself into an angel of light (2 Cor 11:14); "I will go out, and I will be a lying spirit in the mouth of all his prophets" (1 Kgs 22:22).

Second, someone can also be deceived by reasoning, or a false exposition of Scripture, and so he says "nor by word." "Their word spreads like gangrene" (2 Tim 2:17). "Let no one deceive by foolish words" (Eph 5:6).

Third, someone can be deceived by an authority quoted but wrongly understood. "As our most beloved brother Paul has written to you in accord with the wisdom given to him, speaking as in all his letters of things in which there are certain points difficult to understand, which the unlearned and unstable twist as they do the other Scriptures" (2 Pet 3:15-16).

But what were they being deceived about? "As if the day of the Lord were at hand."

And he says "nor by epistle as sent from us", because his first epistle to the Thessalonians, if it is not understood well, seems to say that the Lord's coming is at hand, as when it says, "then we who are alive" (1 Thess 4:16).

Commentary on 2 Thessalonians

For in the last days false prophets and corrupters shall be multiplied, and the sheep shall be turned into wolves, and love shall be turned into hate; for when lawlessness increaseth, they shall hate and persecute and betray one another, and then shall appear the world-deceiver as Son of God, and shall do signs and wonders, and the earth shall be delivered into his hands, and he shall do iniquitous things which have never yet come to pass since the beginning.

The Didache, Chapter 16

Happy ye who endure the great tribulation that is coming on, and happy they who shall not deny their own life. For the Lord hath sworn by His Son, that those who denied their Lord have abandoned their life in despair.

Hermas, Vision 2

Now I am aware that your teachers, sirs, admit the whole of the words of this passage to refer to Christ; and I am likewise aware that they maintain He has not yet come; or if they say that He has come, they assert that it is not known who He is; but when He shall become manifest and glorious, then it shall be known who He is. And then, they say, the events mentioned in this passage shall happen, just as if there was no fruit as yet from the words of the prophecy. O unreasoning men! understanding not what has been proved by all these passages, that two advents of Christ have been announced: the one, in which He is set forth as suffering, inglorious, dishonoured, and crucified; but the other, in which He shall come from heaven with glory, when the man of apostasy, who speaks strange things against the Most High, shall venture to do unlawful deeds on the earth against us the Christians, who, having learned the true worship of God from the law, and the word which went forth from Jerusalem by means of the apostles of Jesus, have fled for safety to the God of Jacob and God of Israel; and we who were filled with war, and mutual slaughter, and every wickedness, have each through the whole earth changed our warlike weapons,-our swords into ploughshares, and our spears into implements of tillage,-and we cultivate piety, righteousness, philanthropy, faith, and hope, which we have from the Father Himself through Him who was crucified

Dialogue with Trypho, Chapter CX

Well, but who is the man of sin, the son of perdition," who must first be revealed before the Lord comes; "who opposeth and exalteth himself above all that is called God, or that is worshipped; who is to sit in the temple of God, and boast himself as being God? " According indeed to our view, he is Antichrist; as it is taught us in both the ancient and the new prophecies, and especially by the Apostle John, who says that "already many false prophets are gone out into the world," the fore-runners of Antichrist, who deny that Christ is come in the flesh, and do not acknowledge Jesus (to be the Christ), meaning in God the Creator.

Against Marcion Book 5

But as, in accordance with the train of our discussion, we have been constrained to come to the matter of the days of the dominion of the adversary, it is necessary to state in the first place what concerns his nativity and growth; and then we must turn our discourse, as we have said before, to the expounding of this matter, viz., that in all respects the accuser and son of lawlessness

Dubious Hippolytus Fragments

As Celsus also objects to the doctrine about the figure called Antichrist, though he has read neither the passages about him in Daniel, nor those in Paul, nor the Savior’s prophecies in the Gospels concerning his coming, we have to say a little about this also. “Just as faces are unlike other faces, so also the hearts of men are unlike one another.” Obviously differences exist in the hearts of men, both among those who have inclined to goodness, since they have not all been molded and shaped equally and similarly in their propensity toward good, and among those who because of their neglect of what is good rapidly pass to the other extreme. For among the latter there also are some who have been overwhelmed by the flood of evil, while others have sunk less far. Why, then, is it absurd that among men there should be two extremes, if I may so say, the one of goodness, the other of the opposite, so that the extreme of goodness exists in the human nature of Jesus, since from him the mighty work of conversion, healing and improvement flowed to the human race, whereas the opposite extreme exists in him who is called Antichrist? God understood all this through his foreknowledge. Seeing that there were these two extremes, he willed to tell men about these things through the prophets, in order that those who understood their words might be made lovers of what is better and be on their guard against the opposite. It was right, also, that one of the extremes, the best, should be called Son of God because of his superiority, and that the one diametrically opposed to him should be called son of the evil demon, who is Satan and the devil.

Against Celsus 6.45

"There was a battle in heaven: Michael and his angels fought with the dragon; and the dragon warred, and his angels, and they prevailed not; nor was their place found any more in heaven. And that great dragon was cast forth, that old serpent: he was cast forth into the earth." This is the beginning of Antichrist yet previously Elias must prophesy, and there must be times of peace. And afterwards, when the three years and six months are completed in the preaching of Elias, he also must be cast down from heaven, where up till that time he had had the power of ascending; and all the apostate angels, as well as Antichrist, must be roused up from hell. Paul the apostle says: "Except there come a falling away first, and the man of sin shall appear, the son of perdition; and the adversary who exalted himself above all which is called God, or which is worshipped."

Commentary on the Apocalypse of the Blessed John

3–4

In truth, both of our ears rang on learning of the shameless and inhuman heresy of those who persecuted you. They had no regard for age, nor for the labors of a life well spent, nor for the affection of the people. On the contrary, they tortured and dishonored bodies, handed them over to exile and plundered whatever property they were able to find, not fearing the censure of men nor foreseeing the fearful requital of the just Judge.… But, along with these considerations, there came this thought also: The Lord has not entirely abandoned his churches, has he? And this is not the last hour, is it? Is apostasy finding an entrance through them, in order that now the impious one may be revealed, “the son of perdition, who opposes and is exalted above all that is called God, or that is worshiped”? But if the trial is transitory, bear it, noble champions of Christ.… For if all creation is destroyed and the scheme of the world is altered, what wonder is it if we also, being a part of creation, suffer the common evils and are given over to afflictions?… The crowns of martyrs await you, brothers; the choirs of confessors are ready to reach out to you their hands and to receive you into their own number.

Letters 139

3–12

For in the last days false prophets shall be multiplied, and such as corrupt the word; and the sheep shall be changed into wolves, and love into hatred: for through the abounding of iniquity the love of many shall wax cold. For men shall hate, and persecute, and betray one another. And then shall appear the deceiver of the world, the enemy of the truth, the prince of lies, [2 Thessalonians 2:3-12] whom the Lord Jesus "shall destroy with the spirit of His mouth, who takes away the wicked with His lips; and many shall be offended at Him. But they that endure to the end, the same shall be saved. And then shall appear the sign of the Son of man in heaven;" [Isaiah 11:4; Matthew 24:1-51] and afterwards shall be the voice of a trumpet by the archangel; and in that interval shall be the revival of those that were asleep. And then shall the Lord come, and all His saints with Him, with a great concussion above the clouds, with the angels of His power, [Matthew 16:27] in the throne of His kingdom, to condemn the devil, the deceiver of the world, and to render to every one according to his deeds. "Then shall the wicked go away into everlasting punishment, but the righteous shall go into life eternal," [Matthew 25:46] to inherit those things "which eye has not seen, nor ear heard, nor have entered into the heart of man, such things as God has prepared for them that love Him;" [1 Corinthians 2:9] and they shall rejoice in the kingdom of God, which is in Christ Jesus.

(Book 7), Section 2, XXXII

He says this so that they will not be upset by their own lack of caution and be led astray into the worship of the Devil.

3–4

Such is Paul’s account. And we have reached the “falling away.” Men, that is, have fallen away from the true faith. Some proclaim the identity of Father and Son. Others dare to assert that one should believe Christ has come into existence out of nonexistence. Formerly heretics were quite evident, but now the church is full of masked heretics. For men have deserted the truth and want to have their ears tickled. Make a plausible case, and everyone is ready to listen to you. Talk of changing one’s life, and everyone deserts you. The majority have fallen away from the sound doctrines and are readier to choose what is bad than to prefer what is good. So there you have the “falling away,” and the coming of the enemy is to be expected next. Meanwhile, he has begun to send out his forerunners here and there, so that the spoil may be prepared for him when he comes. Therefore, brothers, look to yourselves. Watch over your souls carefully.

Catechetical Lecture 15:9

"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. 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.

Homily on 2 Thessalonians 3

3–4

[Daniel 7:8] "I was looking at the horns, and behold, another small horn rose up out of the midst of them, and three of the earlier horns were torn away before it. And behold, there were in that horn eyes like unto human eyes, and a mouth uttering overweening boasts." Porphyry vainly surmises that the little horn which rose up after the ten horns is Antiochus Epiphanes, and that the three uprooted horns out of the ten are Ptolemy VI (surnamed Philometer), Ptolemy VII (Euergetes), and Artaraxias, King of Armenia. The first two of these kings died long before Antiochus was born. Against Artarxias, to be sure, we know that Antiochus indeed waged war, but also we know that Artarxias remained in possession of his original kingly authority. We should therefore concur with the traditional interpretation of all the commentators of the Christian Church, that at the end of the world, when the Roman Empire is to be destroyed, there shall be ten kings who will partition the Roman world amongst themselves. Then an insignificant eleventh king will arise, who will overcome three of the ten kings, that is, the king of Egypt, the king of Africa, and the king of Ethiopia, as we shall show more clearly in our later discussion. Then after they have been slain, the seven other kings also will bow their necks to the victor. "And behold," he continues, "there were eyes like unto human eyes in that horn." Let us not follow the opinion of some commentators and suppose him to be either the Devil or some demon, but rather, one of the human race, in whom Satan will wholly take up his residence in bodily form. "...and a mouth uttering overweening boasts..." For this is the man of sin, the son of perdition, and that too to such a degree that he dares to sit in the temple of God, making himself out to be like God (2 Thessalonians 2:3-4).

St. Jerome, Commentary on Daniel, CHAPTER SEVEN

3–4

What the same Apostle writes to the Thessalonians: Unless the apostasy shall come first, and the man of sin be revealed (2 Thess. 2:3), and so forth. In his first Epistle to the Thessalonians he wrote: But of the times and moments, brethren, you need not, that we should write to you. For yourselves know perfectly, that the day of the Lord shall so come, as a thief in the night. For when they shall say, peace and security; then shall sudden destruction come upon them, as the pains upon her that is with child, and they shall not escape. (1 Thess. 5:1 seq.) For he had written to them above: we say this to you in the word of the Lord, that we who live, who survive, will not precede those who have died in the advent of the Lord. For the Lord himself at the command of the Archangel's voice and the trumpet of God will descend from heaven, and the dead who are in Christ will rise first. Then we who live, who are left behind, will be carried together with them in the clouds to meet Christ in the air, and so we will always be with the Lord. Therefore, comfort each other with these words (Ibid. 4:14 et seq.). When the Macedonians heard this, they did not understand whom the Apostle calls those who are to be swept in the clouds to meet the Lord, together with whom he calls the "surviving" ones; but they thought that Christ, in his majesty, would come before they were dead, while they were still in their bodies. When the Apostle heard this, he begs and adjures them by the coming of our Lord Jesus Christ, that they be not soon shaken in mind, nor be troubled, neither by spirit, nor by word, nor by letter, as from us, as that the day of the Lord is at hand. And that there are two advents of the Lord and that all the books of the prophets teach this and the faith of the Gospels. His first coming in humility and His next coming in glory which the Lord Himself testifies to what shall happen before the end of the world and how the Antichrist shall come. When He spoke to His Apostles, "When you shall see the abomination of desolation, standing where it ought not," let him that readeth understand. Then let them that are in Judea flee to the mountains: And let him that is on the housetop, not go down into the house, nor enter therein to take any thing out of the house. And again: If any man shall say to you, Lo, here is Christ; or, lo, he is there; do not believe him. (Matthew 24:15-16, 23). For false Christ's and false prophets will arise, and they will doubt great signs and wonders, so as to lead astray, if possible, even the elect. Behold, I have told you in advance. Therefore, if they say to you, ‘Look, he is in the wilderness!’ do not go out; ‘Look, he is in the inner rooms!’ do not believe it. For just as the lightning comes from the east and flashes as far as the west, so will be the coming of the Son of Man. And then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory. And He will send forth His angels with a great trumpet and they will gather together His elect from the four winds, from one end of the sky to the other. (Matthew 24:24-31) And he speaks again about Antichrist to the Jews: 'I came in the name of my Father, and you did not believe me. If another comes in his own name, you will accept him' (John 7:43). So, some Thessalonians were stirred by an error in their minds, whether it was because they did not understand an epistle, or because of a fictitious revelation that deceived them while they were sleeping, or because of the interpretations of Isaiah, Daniel, and the words of the Gospels predicting Antichrist at that time, which disturbed them and caused them to hope that Christ would come in his majesty then. The apostle corrects this error and explains what they should expect before the coming of Christ, so that when those things happen, then they will know that Antichrist, that is, the man of sin and the son of perdition who opposes and exalts himself above everything called God or that is worshipped, will sit in the temple of God. Unless the apostasy comes first, which is called the ἀποστασία in Greek, so that all nations subject to the Roman Empire may depart from them, and he, the man of sin, may be revealed, in whom the fountain of all sins is; and the son of perdition, that is, the devil; for he is the destruction of all, who is opposed to Christ, and therefore called the Antichrist: and he is exalted above all that is called God, so that he may tread with his foot upon all the gods of nations, or approve every religion chosen, and true to him; and he may sit in the Temple of God, or in Jerusalem (as some believe), or in the Church (as we believe more truly), showing himself as if he were Christ himself, and the Son of God. Unless," he says, "the Roman kingdom exists before it is laid waste and Antichrist has already preceded, Christ will not come: who is therefore coming in such a way to destroy Antichrist. You remember, he says, that I was telling you all this in the present conversation when I was among you, and I was saying to you that Christ would not come unless the Antichrist had preceded. And now you know what is restraining, that he may be revealed in his own time: that is, you know very well what is the reason why Antichrist is not coming at this time. Nor does he want to openly say that the Roman empire must be destroyed, which those who rule it regard as eternal. Therefore, according to the Apocalypse of John, on the forehead of the purple-clad prostitute, the name of blasphemy is written, that is, the eternal Rome. For if he had openly and boldly said that the Antichrist would not come unless the Roman empire was first destroyed, it would have seemed like a just cause for persecution to then arise against the Church in the east.

And that which follows: For now the mystery of iniquity operates only that he who now holds, holds until he is taken out of the way, and then the wicked one shall be revealed, whose arrival is after the working of Satan, with all power, and signs, and lying wonders, and with all deceivableness of iniquity, in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion that they should believe a lie, that they all might be damned who believed not the truth but had pleasure in unrighteousness. And because of his unknown influence he shall prevail, until the advent of the predestined period and the end of the world. And just as the darkness of the sun is dispelled by its coming: so by the illustration of His coming, the Lord will destroy and wipe him out. Whose works are the works of Satan. And just as in Christ the fullness of divinity was embodied, so in Antichrist all will be strength, and signs, and wonders, but all of them lies. For just as the Magi were able to resist the signs of God which Moses worked through their false arts, and the rod of Moses devoured their rods; so the truth of Christ will devour the lies of Antichrist. But those who are prepared for destruction will be led astray by his lies. And since a silent question could be raised, why did God allow him to have all power, signs and wonders, through which, if possible, even the chosen ones of God could be deceived, he provided the answer before the question was asked, and he absolved what could be opposed, before it was made. He says that none of these things would be done by his own power, but by the permission of God, for the sake of the Jews, who did not want to receive the charity of the truth, that is, the Spirit of God through Christ, because the love of God is poured into the hearts of believers (Romans 5:5) : And he himself says: I am the truth (John 14:6) : Of whom it is written in the Psalms: Truth has emerged from the earth (Psalms 84:12). Therefore, those who have not received charity and truth, in order to be saved by having received the Saviour, God will send them not an operator, but the operation itself, that is, the source of error, so that they may believe the lie. For he himself is a liar and his father. And if Antichrist had been born of a virgin and had come first into the world, the Jews could have an excuse, and say that they had believed the truth and therefore received a lie for the truth. But now they are to be judged, or rather without doubt condemned: because, having rejected the truth of Christ, they will afterwards receive the lie, that is, Antichrist.

Letter 121, Chapter 11

3–4

No one can doubt that Paul is here speaking of Antichrist, telling us that the day of judgment (which he calls the day of the Lord) will not come without the prior coming of a figure whom he calls the Apostate, meaning, of course, an apostate from the Lord God. And if this appellation can rightly be attached to all the ungodly, how much more to him! There is, however, some uncertainty about the "temple" in which he is to take his seat. Is it the ruins of the temple built by King Solomon, or actually in a church? For the apostle would not say "the temple of God" if he meant the temple of some idol or demon. For that reason some people would have it that Antichrist means here not the leader himself but what we may call his whole body, the multitude, that is, of those who belong to him, together with himself, their leader.… For myself I am much astonished at the great presumption of those who venture such guesses.

City of God 20.19.2

Such is the saying of the Lord, "If someone should say to you, 'Behold, here is the Christ,' or 'there,' do not believe it (Mt 24:23)."

"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.

"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.

Commentary on 2 Thessalonians

Then when he says "let no man deceive you by any means", he says the same thing more generally. "Beware lest you be deceived" (Luke 21:8); "do not be deceived" (1 Cor 15:33).

Now the reason why the Apostle forestalls this, namely this error concerning the Lord's coming, is that no prelate should desire that any good be achieved by a lie. "We are even found to be false witnesses" (1 Cor 15:15). Also, because, the thing believed, namely that the Lord's day was at hand, was dangerous. First, it could be the occasion of a greater deception, because after the time of the apostles men were going to come who would claim to be Christ. "Many will say: I am he" (Luke 21:8). And so the Apostle did not want them to believe this error regarding the Lord's coming. Similarly, demons frequently pretend to be Christ, as is clear in the case of blessed Martin. And so lest they should be deceived, he did not want them to believe this error.

And Augustine gives another reason, namely that it posed a danger to faith. One person would say, "the Lord will come late, and then I will prepare myself for him." Another would say, "he will come quickly, and so I am preparing myself now." Still another would say, "I don't know when he will come." And this person speaks best, because what he says agrees with Christ. But the one who says "quickly" errs more seriously, because with the passing of time men would despair, and would think that the Scriptures spoke falsely.

Then when he says "for unless there come a revolt", he proceeds to the truth. First he shows what will happen when the Antichrist comes. And two things will happen, one of which will precede the Antichrist's coming and the other of which is itself his coming.

First comes the "revolt", which is explained in many different ways in the Gloss. And first it is explained as a revolt from faith, because later the faith would be accepted by the whole world. "And this Gospel of the kingdom will be preached in the whole world" (Matt 24:14). Therefore this comes before what according to Augustine has not yet been fulfilled, and afterwards many will depart from the faith, etc. "In the last times certain men will depart from the faith" (1 Tim 4:1). "The love of many will grow cold" (Matt 24:12).

Or a "revolt" from the Roman empire, to which the whole world was subject. And Augustine says that this is represented in Daniel by the statues (Dan 2:31), where four kingdoms are named after whom comes Christ, and that this was a fitting sign because the Roman empire was strengthened for this very purpose, namely that under its power the faith should be preached throughout the whole world.

But how can this be, since the nations have already withdrawn themselves from the Roman empire and yet the Antichrist has still not come?

The answer is that it is not over yet, but has changed from a temporal revolt into a spiritual revolt, as Pope Leo says in a sermon about the apostles. And so one should say that the revolt from the Roman empire should be understood not only as a revolt from the temporal but from the spiritual empire, namely from the catholic faith of the Roman church. And it is fitting that, as Christ came when the Roman empire held sway over all, so conversely a sign of the Antichrist is revolt against it.

Second, he predicts according to the future, namely, the Antichrist. And first, regarding his guilt and punishment; second, regarding his power, at "him whose coming." Again, first he touches generally and implicitly on his guilt and punishment; second, he explains both, at "who opposes."

He says, therefore: The revolt will come first, and then he will be revealed. According to the Gloss, he is said to be "the man of sin" and "the son of perdition" because, as the plenitude of virtue abounded in Christ, so a multitude of all sins will abound in the Antichrist. And as Christ is better than all the saints, so that man will be worse than all the wicked. And so he is called "the man of sin", because he will be wholly given over to sins. But he is not called "the man of sin" in such a way that there could not be a worse man, because evil never corrupts the entire good—although no man could be worse in the actual order of things. But there could be no man better than Christ.

He is also called "the son of perdition", i.e., consigned to the utmost perdition. "The wicked will be preserved for the day of perdition, and will be led to the day of fury" (Job 21:30). Or "son of perdition", i.e., of the devil, not by nature but by the completion of his wickedness, which will be completed in him.

And he says "be revealed", because as all the good deeds and virtues of the saints who came before Christ were figures of Christ, so in all the persecutions of the church the tyrants have been so to speak figures of the Antichrist, and the Antichrist was hidden in them. And so that whole wickedness, which was hidden in them, will be revealed at that time.

Commentary on 2 Thessalonians

And the Apostle Paul also, saying, "For though ye have served them which are no gods; ye now know God, or rather, are known of God," has made a separation between those that were not [gods] and Him who is God. And again, speaking of Antichrist, he says, "who opposeth and exalteth himself above all that is called God, or that is worshipped." He points out here those who are called gods, by such as know not God, that is, idols. For the Father of all is called God, and is so; and Antichrist shall be lifted up, not above Him, but above those which are indeed called gods, but are not. And Paul himself says that this is true: "We know that an idol is nothing, and that there is none other God but one. For though there be that are called gods, whether in heaven or in earth; yet to us there is but one God, the Father, of whom are all things, and we through Him; and one Lord Jesus Christ, by whom are all things, and we by Him." For he has made a distinction, and separated those which are indeed called gods, but which are none, from the one God the Father, from whom are all things, and, he has confessed in the most decided manner in his own person, one Lord Jesus Christ.

Against Heresies Book 3

We know that "Satan himself is transformed into an angel of light" -much more into a man of light-and that at last he will "show himself to be even God," and will exhibit "great signs and wonders, insomuch that, if it were possible, he shall deceive the very elect.

A Treatise on the Soul

Knowing that the Lord is coming to repress them, he will usurp His name for himself; and in order to appear that his kingdom is true, he will attract with him those who shall perish together with him; so that in the house of the Lord, in the seat of Christ, he may sit and assert himself as God, not as the Son of God. Wherefore in the Gospel to the Jews the Lord says: I came in my Father's name, and ye received me not; if another comes in his own name, him ye will receive (John 5:43). Therefore, from circumcision, it is to be hoped that he will come, circumcised, so that there may be trust for the Jews to believe in him.

Commentary on 2 Thessalonians

so much so that he sits in the temple of God he means, the Temple of the Jews which has been destroyed. For if the Antichrist comes to the Jews as Christ, and desires to be worshipped by the Jews, he will make great account of the Temple, that he may more completely beguile them; making it supposed that he is the man of the race of David, who shall build up the Temple which was erected by Solomon.

Paul therefore, in speaking of Antichrist, would not have passed over these things if they had been profitable. Let us not therefore enquire into these things. For he will not come so bending his knees, but "exalting 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." For as the devil fell by pride, so he who is wrought upon by him is anointed unto pride.

Homily on 2 Thessalonians 1

"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.

Homily on 2 Thessalonians 3

He who speaks on his own seeks his own glory. This will be that one who is called the Antichrist, "exalting himself," as the apostle says, "above all that is called God and that is worshiped." Indeed, the Lord, announcing that he would seek his own glory, not the glory of the Father, said to the Jews, "I have come in the name of my Father, and you have not received me; another will come in his own name, this one you will receive." He signified that they would receive the Antichrist, who would seek the glory of his own name, puffed up, hollow, and so not enduring but in fact ruinous. But our Lord Jesus Christ offered us a great example of humility.

Tractates on John 29.8

For he will not come to us (Christians), but to the Jews- not for the sake of Christ and Christians, for which reason he is called Antichrist.

"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.

"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.

"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.

Commentary on 2 Thessalonians

Then when he says, "who opposes", he explains what he said before. And first, he shows how he will be the man of sin; second, how he will be the son of perdition, at "and then that wicked one shall be revealed." And first, he foretells his wrongdoing; second, he gives the cause for it, at "and now." And first, he describes the wrongdoing; second, he says that he is not announcing a new teaching, at "do you not remember." And first, he sets out the wrongdoing; second, the sign of it, at "so that."

Now his wrongdoing has two sides to it. First, opposition to God; hence he says "who opposes" all the good spirits. "He charged against God with an upraised neck, and with a fat neck, and he is armed, as are his members" (Job 15:26). "Their tongues and their schemes are against the Lord, that they may provoke the eyes of his majesty" (Isa 3:8).

Second, he puts himself above Christ; and so he says "and is lifted up."

The name "God" is said in three ways. First, according to nature: "hear, O Israel, the Lord your God is one God" (Deut 6:4). Second, according to opinion: "all the gods of the nations are demons" (Ps 95:5). Third, by way of participation: "I have said, you are gods" (Ps 81:6). And the Antichrist would put himself over all these: "he will be lifted up and will magnify himself against every god, and against the God of gods he will speak great things" (Dan 11:36).

When he says "so that he sits in the temple of God, showing himself as if he were God", he gives the sign of this wrongdoing. For the Antichrist's pride is greater than the pride of all who came before him. So as it is written of Gaius Caesar that he wanted to be worshiped while he was still alive, and put statues of himself in every temple, and as Ezekiel says of the king of Tyre, "I have said that I am God" (Ezek 28:2), so it is quite believable that the Antichrist will act as they did, saying that he is both God and man. And as a sign of this he will sit in the temple.

But in what temple? Was it not destroyed by the Romans? This is why some say that the Antichrist is from the tribe of Dan, whose tribe is not named among the other twelve in Revelation (Rev 7:5). Because of this, the Jews will accept him at first, and will rebuild the temple in Jerusalem, and thus Daniel will be fulfilled: "an abomination and an idol will be in the temple" (Dan 9:27). "But when you see the abomination of desolation spoken of by Daniel the prophet standing in the holy place, let him who reads understand" (Matt 24:15).

But some say that neither Jerusalem nor the temple will ever be rebuilt, but that their desolation will last until the final consummation. And even some Jews believe this. So this text is explained to mean "in the temple of God", i.e., in the Church, since many from the church will accept him. Or according to Augustine, "he sits in the temple of God", i.e., he rules and governs as though he himself with his messengers were the temple of God, as Christ is the temple with his adherents.

Commentary on 2 Thessalonians

"Remember ye not, that when I was yet with you, I told you these things?"

Seest thou that it is necessary continually to say the same 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"; 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 earth, 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.

Homily on 2 Thessalonians 3

And, that is, Christ would not come unless the Antichrist came first.

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?

Commentary on 2 Thessalonians

Then when he says, "do you not remember", he shows that he is writing nothing new, as though to say: when I was with you long ago, I said this. "I do not write a new command for you, but an old command, which you have had from the beginning" (2 John 5); "as we are in word by epistles when absent, such also we will be indeed when present" (2 Cor 10:11).

Commentary on 2 Thessalonians

6–7

There is also another, even greater, obligation for us to pray for the emperors; yes, even for the continuance of the empire in general and for Roman interests. We realize that the tremendous force which is hanging over the whole world, and the very end of the world with its threat of dreadful afflictions, is arrested for a time by the continued existence of the Roman Empire. This event we have no desire to experience and, in praying that it may be deferred, we favor the continuance of Rome. APOLOGY 32.Chrysostom: One may naturally inquire what is that which restrains the man of lawlessness, and in addition, why Paul expresses it so obscurely. What then is it that holds back, that is, that hinders the revealing of, the Antichrist? Some indeed say, the grace of the Spirit, but others the Roman Empire. I agree with the latter position. Why? Because if Paul 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, hold back the Antichrist. If not, he should have come by now, if his coming was to occur with the cessation of the gifts of the Spirit; for they have long since ceased. But because Paul said this of the Roman Empire, he merely touched the topic, understandably speaking covertly and darkly. For he had no need to create unnecessary enemies and useless dangers.… “For the mystery of lawlessness does already work.” He speaks here of Nero, as if he were the type of the Antichrist.

The Apology, Chapter XXXII

6–7

Now, if good order with its attendant harmony is characteristic of those who look to one source of authority and are subject to one king, then universal disorder and disharmony are a sign that leadership is lacking. By the same token, if we discover in our midst such discord as I have mentioned, both with regard to one another and with respect to the Lord’s commands, it would either be an indictment or our rejection of the true king. That agrees with the scriptural saying, “only that he who now holds back does so until he is taken out of the way,” or of denial of him according to the psalmist, “The fool has said in his heart: There is no God.”

Preface on the Judgment of God

6–7

"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."

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 would have warred against him. 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 nothing 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 exalt 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.

Homily on 2 Thessalonians 4

6–7

That which restrains and prevents the coming of the lawless one is the Holy Spirit. Paul says this to show that the mystery of iniquity is already beginning in the heresies that have arisen since apostolic times. The Manichaeans say that the devil is the God of the law, and the Marcionites say that the father of Christ is not the God of the law.

Pauline Commentary from the Greek Church

Then as for the words, “And now ye know what withholdeth,” i.e., ye know what hindrance or cause of delay there is, “that he might be revealed in his own time;” they show that he was unwilling to make an explicit statement, because he said that they knew. And thus we who have not their knowledge wish and are not able even with pains to understand what the apostle referred to, especially as his meaning is made still more obscure by what he adds. For what does he mean by “For the mystery of iniquity doth already work: only he who now holdeth, let him hold until he be taken out of the way: and then shall the wicked be revealed?” I frankly confess I do not know what he means. I will nevertheless mention such conjectures as I have heard or read.

Some think that the Apostle Paul referred to the Roman empire, and that he was unwilling to use language more explicit, lest he should incur the calumnious charge of wishing ill to the empire which it was hoped would be eternal; so that in saying, “For the mystery of iniquity doth already work,” he alluded to Nero, whose deeds already seemed to be as the deeds of Antichrist. And hence some suppose that he shall rise again and be Antichrist. Others, again, suppose that he is not even dead, but that he was concealed that he might be supposed to have been killed, and that he now lives in concealment in the vigor of that same age which he had reached when he was believed to have perished, and will live until he is revealed in his own time and restored to his kingdom. But I wonder that men can be so audacious in their conjectures. However, it is not absurd to believe that these words of the apostle, “Only he who now holdeth, let him hold until he be taken out of the way,” refer to the Roman empire, as if it were said, “Only he who now reigneth, let him reign until he be taken out of the way.” “And then shall the wicked be revealed:” no one doubts that this means Antichrist. But others think that the words, “Ye know what withholdeth,” and “The mystery of iniquity worketh,” refer only to the wicked and the hypocrites who are in the Church, until they reach a number so great as to furnish Antichrist with a great people, and that this is the mystery of iniquity, because it seems hidden...

The City of God, Book 20

6–7

Indeed, the God of the universe has decreed that this figure shall himself appear during the time of consummation, and thus it is God’s own decree that actually detains him until that appearance. What this means is as follows. When the divine apostle taught that the Lord had instructed him to preach the gospel among all the Gentiles, and then the end would come, and when he saw the worship of idols flourishing in connection with this, he spoke in obedience to the Lord’s teaching. He said that superstition would be openly overturned and that when divine preaching would shine forth, then the adversary of the truth would appear.… Some say that the mystery of iniquity is Nero, that the master of impiety has already lived. But I think that the apostle indicates the heresies that have since arisen.

Interpretation of the Second Letter to the Thessalonians

so that he may be revealed in his own time: That is, the proper time set by God.

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.

Commentary on 2 Thessalonians

Above, the Apostle foretold the coming and the wrongdoing of the Antichrist; here he explains the reason for its delay. And first, he shows that they know this cause; second, he sets out this cause in an obscure manner, at "for the mystery."

He says, therefore: I say that the man of sin must be revealed. "And now you know what withholds", i.e., what is the cause of his delay. "You know", because I spoke to you about it, so that he is withheld in this way at the present time, that "in his time", i.e., at a fitting time, "he may be revealed." "There is a time and an occasion for every business" (Eccl 8:6); "God has made all things good in their time" (Eccl 3:11).

Commentary on 2 Thessalonians

"And the beast which ascendeth from the abyss." After many plagues completed in the world, in the end he says that a beast ascended from the abyss. Bat that he shall ascend from the abyss is proved by many testimonies; for he says in the thirty-first chapter of Ezekiel: "Behold, Assur was a cypress in Mount Lebanon." Assur, deeply rooted, was a lofty and branching cypress-that is, a numerous people-in Mount Lebanon, in the kingdom of kingdoms, that is, of the Romans. Moreover, that he says he was beautiful in offshoots, he says he was strong in armies. The water, he says, shall nourish him, that is, the many thousands of men which were subjected to him; and the abyss increased him, that is, belched him forth. For even Isaiah speaks almost in the same words; moreover, that he was in the kingdom of the Romans, and that he was among the Caesars. The Apostle Paul also bears witness, for he says to the Thessalonians: "Let him who now restraineth restrain, until he be taken out of the way; and then shall appear that Wicked One, even he whose coining is after the working of Satan, with signs and lying wonders." And that they might know that he should come who then was the prince, he added: "He already endeavours after the secret of mischief" -that is, the mischief which he is about to do he strives to do secretly; but he is not raised up by his own power, nor by that of his father, but by command of God, of which thing Paul says in the same passage: "For this cause, because they have not received the love of God, He will send upon them a spirit of error, that they all may be persuaded of a lie, who have not been persuaded of the truth." And Isaiah saith: "While they waited for the light, darkness arose upon them." Therefore the Apocalypse sets forth that these prophets are killed by the same, and on the fourth day rise again, that none might be found equal to God.

Commentary on the Apocalypse of the Blessed John

Therefore, as the end of this world approaches, the condition of human affairs must undergo a change, and through the prevalence of wickedness become worse; so that now these times of ours, in which iniquity and impiety have increased even to the highest degree, may be judged happy and almost golden in comparison of that incurable evil. For righteousness will so decrease, and impiety, avarice, desire, and lust will so greatly increase, that if there shall then happen to be any good men, they will be a prey to the wicked, and will be harassed on all sides by the unrighteous; while the wicked alone will be in opulence, but the good will be afflicted in all calumnies and in want. All justice will be confounded, and the laws will be destroyed. No one will then have anything except that which has been gained or defended by the hand: boldness and violence will possess all things. There will be no faith among men, nor peace, nor kindness, nor shame, nor truth; and thus also there will be neither security, nor government, nor any rest from evils. For all the earth will be in a state of tumult; wars will everywhere rage; all nations will be in arms, and will oppose one another; neighbouring states will carry on conflicts with each other; and first of all, Egypt will pay the penalties of her foolish superstitions, and will be covered with blood as if with a river. Then the sword will traverse the world, mowing down everything, and laying low all things as a crop.

And-my mind dreads to relate it, but I will relate it, because it is about to happen-the cause of this desolation and confusion will be this; because the Roman name, by which the world is now ruled, will be taken away from the earth, and the government return to Asia; and the East will again bear rule, and the West be reduced to servitude. Nor ought it to appear wonderful to any one, if a kingdom founded with such vastness, and so long increased by so many and such men, and in short strengthened by such great resources, shall nevertheless at some time fall. There is nothing prepared by human strength which cannot equally be destroyed by human strength, since the works of mortals are mortal.

The Divine Institutes, Book 7, Chapter XV

The mystery of iniquity began with Nero, who in his zeal for idolatry killed the apostles at the instigation of his father the Devil, and went on to Diocletian, and most recently Julian. And that, AQUINAS all the wicked who have gone before are signs of the Antichrist.

But others think that the words, “Ye know what withholdeth,” and “The mystery of iniquity worketh,” refer only to the wicked and the hypocrites who are in the Church, until they reach a number so great as to furnish Antichrist with a great people, and that this is the mystery of iniquity, because it seems hidden; also that the apostle is exhorting the faithful tenaciously to hold the faith they hold when he says, “Only he who now holdeth, let him hold until he be taken out of the way,” that is, until the mystery of iniquity which now is hidden departs from the Church. For they suppose that it is to this same mystery John alludes when in his epistle he says, “Little children, it is the last time: and as ye have heard that Antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us.” As therefore there went out from the Church many heretics, whom John calls “many antichrists,” at that time prior to the end, and which John calls “the last time,” so in the end they shall go out who do not belong to Christ, but to that last Antichrist, and then he shall be revealed.

The City of God, Book 20

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.

Commentary on 2 Thessalonians

Then when he says, "for the mystery", he sets out the reason for the delay. And this text has been explained in many ways, because the word "mystery" can be either in the nominative case or in the accusative case.

If it is nominative, the meaning is this: I say that he will be revealed in his own time, because already the mystery, i.e., a thing hidden after the manner of a figure, is at work in false men who seem good and yet are evil. And these play the role of the Antichrist. "Having the appearance of religion, but denying its power" (2 Tim 3:5).

But if it is accusative, then the meaning is this: the Devil, in whose power the Antichrist will come, has already secretly begun to work his wickedness through tyrants and deceivers, because the persecutions of the church of this time are figures of that final persecution of all good men, and are as it were imperfect by comparison with it.

"Only so that he who now holds, should hold until he be taken out of the way." This has been explained in many ways. One way is in accord with the Gloss and with Augustine, who say that some thought that Nero, who first persecuted the Christians, was the Antichrist, and that he was not killed but taken away, and that at some time he will be brought back. Hence the Apostle, nullifying this, says "only so that he who now holds" the Roman empire "should hold until he be taken out of the way", i.e., until he dies. But this way of interpreting the text is not fitting, because it has been many years since Nero died; he died in the same year as the Apostle. But it is better to refer it to Nero insofar as he was a public person of the Roman empire: "until he be taken out of the way", i.e., until the Roman empire is removed from this world. "The Lord of hosts has planned this, that he may take away the pride of every glory, and bring to disgrace" (Isa 23:9).

Or taken another way, "only so that he who now holds", i.e., who now restrains the Antichrist's coming, "should hold", lest he come. As much as to say, it is necessary as yet for some to come to the faith and others to withdraw. He says, in effect, as a departure or as an approach let him "who now holds" until he comes "should hold until" that foul man is taken away. Or it can be taken this way: "only so that he who now holds" the faith "should hold", i.e., be strong in it. "Hold what you have, that no one take your crown" (Rev 3:11). "Until he be taken out of the way", i.e., until the intermingled congregation of the wicked be separated and come to be separate, which will happen during the Antichrist's persecution.

Or "only so that he who now holds, should hold", i.e., that the mystery of iniquity, i.e., the secret iniquity, which now holds back, let it hold back "until he be taken out of the way", i.e., until the iniquity is brought before the public and becomes as it were something public and common. For many now sin secretly, but at some point sin will be committed openly; for God endures sinners so long as they are hidden, until they sin publicly, and then he no longer endures them, as is clear in the case of the Sodomites (Gen 19:24).

But Augustine confesses that he does not know what the Apostle said to them, which they already knew. Hence he says "now you know what withholds." And beyond this there was not much necessary to know.

Commentary on 2 Thessalonians

Of whom also the Apostle Paul again, speaking in the second [Epistle] to the Thessalonians, and at the same time proclaiming the cause of his advent, thus says: "And then shall the wicked one be revealed, whom the Lord Jesus shall slay with the spirit of His mouth, and destroy by the presence of His coming; whose coming [i.e., the wicked one's] is after the working of Satan, in all power, and signs, and portents of lies, and with all deceivableness of wickedness for those who perish; because they did not receive the love of the truth, that they might be saved. And therefore God will send them the working of error, that they may believe a lie; that they all may be judged who did not believe the truth, but gave consent to iniquity."

Against Heresies Book 5

What obstacle is there but the Roman state, the falling away of which, by being scattered into ten kingdoms, shall introduce Antichrist upon (its own ruins)? "And then shall be revealed the wicked one, whom the Lord shall consume with the spirit of His mouth, and shall destroy with the brightness of His coming: even him whose coming is after the working of Satan, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish."

On the Resurrection of the Flesh

Now just as it is said that the task of the Word is to judge with justice, so also the Word’s task is to fight with justice, that by thus fighting the soul’s enemies with reason and justice, he may dwell in the soul, justifying it when the irrational elements and injustices are destroyed. He casts out the hostile elements from that soul which, if I may speak in this way, has been taken captive by Christ for salvation. The war that the Word wages is seen even more clearly when we compare it to the war waged by he who pretends to be the Word. This one proclaims himself the truth when he is not the truth but a lie, declaring that he is the truth. For then the Word, having fully armed himself against the lie, “destroys it with the breath of his mouth and annihilates it by the appearance of his presence.”

Commentary on John 2.54-55

"And out of His mouth was issuing a sharp two-edged sword." By the twice-sharpened sword going forth out of His mouth is shown, that it is He Himself who has both now declared the word of the Gospel, and previously by Moses declared the knowledge of the law to the whole world. But because from the same word, as well of the New as of the Old Testament, He will assert Himself upon the whole human race, therefore He is spoken of as two-edged. For the sword arms the soldier, the sword slays the enemy, the sword punishes the deserter. And that He might show to the apostles that He was announcing judgment, He says: "I came not to send peace, but a sword." And after He had completed His parables, He says to them: "Have ye understood all these things? And they said, We have. And He added, Therefore is every scribe instructed in the kingdom of God like unto a man that is a father of a family, bringing forth from his treasure things new and old," -the new, the evangelical words of the apostles; the old, the precepts of the law and the prophets: and He testified that these proceeded out of His mouth. Moreover, He also says to Peter: "Go thou to the sea, and cast a hook, and take up the fish that shall first come up; and having opened its mouth, thou shalt find a stater (that is, two denarii), and thou shalt give it for me and for thee." And similarly David says by the Spirit: "God spake once, twice I have heard the same." Because God once decreed from the beginning what shall be even to the end. Finally, as He Himself is the Judge appointed by the Father. on account of His assumption of humanity, wishing to show that men shall be judged by the word that He had declared, He says: "Think ye that I will judge you at the last day? Nay, but the word," says He, "which I have spoken unto you, that shall judge you in the last day." And Paul, speaking of Antichrist to the Thessalonians, says: "Whom the Lord Jesus will slay by the breath of His mouth." And Isaiah says: "By the breath of His lips He shall slay the wicked." This, therefore, is the two-edged sword issuing out of His mouth.

Commentary on the Apocalypse of the Blessed John

The Antichrist just mentioned by Paul will come when the destined period of the Roman Empire has run its course and the subsequent end of the world is drawing near. Ten claimants to the empire will arise simultaneously, I suppose in different parts, but all wearing the purple at the same time. Antichrist will form an eleventh after them, having seized the imperial power by the use of magic arts. He will humble three of those who came to power before him and cause the remaining seven to be Caesars under him. At first he will feign mildness and will appear to be a learned and understanding man, with pretended prudence and kindness. Then he will take in the Jews, by making them suppose him to be their expected Messiah, by false signs and wonders produced by magical trickery. And afterwards his character will be written large in evil deeds of inhumanity and lawlessness of every kind, so as to outdo all wicked and godless men that were before him. He will display a murderous, most absolute, pitiless and unstable temper toward all people, but especially toward us Christians. He will act insolently for only three and a half years. Then he will be defeated by the second glorious coming from heaven of the only-begotten Son of God, our Lord and Savior Jesus, the true Christ. He will destroy Antichrist “with the spirit of his mouth” and commit him to the flames of hell.

Catechetical Lecture 15:12

We have heard that the Lord Jesus not only judges but also punishes in the Spirit. For neither would he punish Antichrist, whom, as we read, “the Lord Jesus shall slay with the Spirit of his mouth,” unless he had already judged him as fit for punishment … but the unity of the divine action remains undivided, since Christ cannot be separated from the Spirit, nor the Spirit act apart from Christ. For the unity of the divine nature cannot be divided.

On the Holy Spirit 3.7.44

“To the one a savor from death to death, to the other a savor from life to life.” For this sweet savor some so receive that they are saved, others so that they perish. If any one is lost, it is his own fault.… Light (as I have already observed) blinds the weak. Such is the nature of good things. They not only correct things similar to them but also destroy their opposite. In this way their power is most clearly displayed. Fire displays its unique power when it gives light and when it purifies gold. The same is true when it consumes thorns. In all these cases it demonstrates itself to be fire. Christ, too, in the same way will display his own majesty when he “shall consume” Antichrist “with the breath of his mouth and overcome him with the manifestation of his coming.”

Homilies on Second Corinthians 5.2

"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 merely 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 power," but nothing true, but for deceit. "And lying wonders," he says, that is, false, or leading to falsehood.

Homily on 2 Thessalonians 4

Then even this is not the last judgment of the wicked; but the last judgment is that which they shall suffer when the bodily resurrection has taken place.

The Devil and the Antichrist, together with the kings who march with them, will make war against the Lord and His divine angels, but will be defeated more quickly than a word. Isaiah says, "Let the impious one be done away with, that he may not see the glory of the Lord." (Is. 26:10) What could be quicker than breathing and blowing a breath against His enemies?

at the brightness of his return because His coming will be in a flash of lightning, as that passage says, "just as a flash of lightning goes forth from the east." Mt.24:27

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.

"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.

Commentary on 2 Thessalonians

Then when he says, "and then", the wicked man's coming is set out, and his punishment. First, his appearance, and second, his punishment.

Regarding the first he says "that" singularly "wicked one shall be revealed", because his wrongdoing will be manifest, "whom the Lord Jesus shall kill with the Spirit of his mouth." "The zeal of the Lord of hosts will accomplish this" (Isa 9:7), i.e., the zeal for justice, which is love. For the Spirit of Christ is the love of Christ, and this is the zeal of the Holy Spirit, which he has for the Church. Or "with the spirit of his mouth", i.e., his command, for Michael will kill him on Mount Olivet whence Christ ascended. So also Julian was killed by the hand of God.

And this is his punishment in the present time, although in the future he will also be punished eternally, because Christ "shall destroy with the brightness of his coming", i.e., bringing all things to light at his coming. "He will bring to light the hidden things of darkness" (1 Cor 4:5). And he "shall destroy", I say, namely by eternal damnation. "He will destroy them" (Ps 27:5). And he says "with the brightness" because the Antichrist himself will seem to darken the church, but the darkness will be driven out by brightness; for whatever the Antichrist claims will be shown to have been a lie.

Commentary on 2 Thessalonians

But whichsoever of the two it is, I want to know why he comes "in all power, and with lying signs and wonders? " "Because," he says, "they received not the love of the truth, that they might be saved; for which cause God shall send them an instinct of delusion (to believe a lie), that they all might be judged who believed not the truth, but had pleasure in unrighteousness.

Against Marcion Book 5

9–10

“And his coming is according to the working of Satan with all power and signs and lying wonders.” This means that Satan will use him as his personal instrument. Realizing that his own condemnation will be no longer deferred, he will no longer wage war through his ministers in his usual way, but now openly, in person. “With all signs and lying wonders,” for the father of falsehood will display his lying works and cheating fantasies, to make the people think they see a dead man raised, when he is not raised, and the lame walking, and the blind receiving sight, when there have been no such cures.

Catechetical Lecture 15:14-15

9–10

"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." 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.

Homily on 2 Thessalonians 4

9–10

Thus it is that what is obscure in the words of the apostle has given rise to various conjectures. Yet, of one thing there is no doubt, namely, that Paul meant Christ will not come to judge the living and the dead until after his adversary, Antichrist, has come to seduce the souls of the dead. And, of course, the fact that those souls are to be seduced is already a part of God’s hidden judgment.… There seems to be some ambiguity in the expression “pretended signs and wonders.” It may be that Satan is to deceive men’s senses by means of phantasms, in which they imagine they see wonders which are nonexistent. Or perhaps true miracles will lead into deception those who ought to believe that miracles can be done only by God but who mistakenly ascribe them to the devil’s power, particularly at a time when Satan is to be given unheard-of power.… What the devil does is done with his own wicked and malign purpose, but it is permitted by God’s just judgment so “that all may be judged who have not believed the truth but have preferred wickedness.” Thus it comes about that judgments both precede and follow the deception. Those who are deceived are antecedently judged by these judgments of God, covertly just and justly covert, by which he has never ceased to judge even since the first sin of his rational creature. Those are deceived and subsequently judged in a last and overt judgment by Christ Jesus, who is to be the great judge of all judges as he was the victim of the most unjust of all judgments.

City of God 20.19.4

The Apostle teaches us who the antichrist is, namely: he is a man having Satan within himself, who will act through him.

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.

Commentary on 2 Thessalonians

Then when he says "him, whose coming", he foretells the Antichrist's power. And concerning this he does two things, for first, he sets out his power to deceive; second, he shows how this power has its cause in God's justice, at "because they do not receive." And the first of these is in three parts, for first, he sets out the one who stands behind this power; second, how he will deceive; third, he describes those who will be deceived.

The one who stands behind the power is the Devil, and so Christ will destroy him. "For this purpose the Son of God appeared, to destroy the works of the Devil" (1 John 3:8). And this is why he says that the Antichrist's "coming" will be "according to the working of Satan", i.e., at his inspiration. "Satan will be released from his prison, and he will go out and will deceive the nations" (Rev 20:7).

For one way something can be done "according to the working of Satan" is as in the possessed, in whom Satan not only inspires the will but also impedes the use of reason. The possessed person is not considered culpable for his actions, because he does not have the use of free will. But the Antichrist will not be like this, but will have the use of free will, and the Devil will be in him making suggestions as is written of Judas: "Satan entered into him" (John 13:27), namely by inspiring him to act.

Now he will deceive in this way: first, by his worldly power; second, by his power of working miracles.

As regards the first, he says, "in all power", namely worldly power. "And he shall have power over the treasures of gold, and of silver, and all the precious things of Egypt" (Dan 11:43). Or "power", namely pretended power.

As regards the second, he says, "and signs and lying wonders." Signs are a kind of marvel, including small things, but prodigies are great works produced by someone prodigious, being, as it were, far from the finger. "He works great signs, so that he even causes fire to fall from heaven" (Rev 13:13). "They will work great signs and prodigies so that they would even lead into error the elect, were it possible" (Matt 24:24).

And he says "lying." Miracles are called "lying" either because they fall short of the true nature of the supposed deed, or because they fall short of the true nature of a miracle, or because they fall short of the due end of a miracle. The first is what happens in illusions, when the senses are duped by demons so that things seem other than they are, as when Simon Magus caused a ram to be decapitated and later displayed it alive. A man was also decapitated, and later the man, whom all believed had been decapitated, was shown to be alive, and was thought to have been resuscitated. And men do this by rearranging phantasms and deceiving.

In a second way, those are called miracles in an improper sense which are full of wonderment because, although the effect is seen, the cause is unknown. Therefore, things that have a cause hidden to somebody but not hidden simply speaking are called marvels, and not miracles simply speaking. But things whose cause is hidden simply speaking are called miracles in the proper sense of the word, and their cause is the glorious God himself, because they transcend the whole order of created nature. But sometimes marvels come to pass which are not beyond the order of nature yet have hidden causes, and this is much more the kind of thing demons do. The demons know the powers of nature, and they have determinate abilities to work particular effects. So the Antichrist will work these sorts of things, but they will not have the true nature of a miracle because the demons have no power to work what goes beyond nature.

In a third way things are called miracles according as they are ordered to bearing witness to the truth of the faith, to leading believers to God. "The Lord working with them and confirming their words by the accompanying signs" (Mark 16:20). But if someone has the glory of miracles and does not use them for this purpose, they are miracles indeed as regards the nature of the thing done, as regards the nature of a miracle, but they are false with respect to their due end and God's intention. Yet the Antichrist's works will not be of this sort, because no one works true miracles against the faith, since God is not a false witness. Hence someone preaching a false doctrine cannot work miracles, even though someone leading a bad life can.

Commentary on 2 Thessalonians

Inasmuch, then, as in this world some persons betake themselves to the light, and by faith unite themselves with God, but others shun the light, and separate themselves from God, the Word of God comes preparing a fit habitation for both. For those indeed who are in the light, that they may derive enjoyment from it, and from the good things contained in it; but for those in darkness, that they may partake in its calamities. And on this account He says, that those upon the right hand are called into the kingdom of heaven, but that those on the left He will send into eternal fire for they have deprived themselves of all good.

And for this reason the apostle says: "Because they received not the love of God, that they might be saved, therefore God shall also send them the operation of error, that they may believe a lie, that they all may be judged who have not believed the truth, but consented to unrighteousness." For when he (Antichrist) is come, and of his own accord concentrates in his own person the apostasy, and accomplishes whatever he shall do according to his own will and choice, sitting also in the temple of God, so that his dupes may adore him as the Christ; wherefore also shall he deservedly "be cast into the lake of fire:" [this will happen according to divine appointment], God by His prescience foreseeing all this, and at the proper time sending such a man, "that they may believe a lie, that they all may be judged who did not believe the truth, but consented to unrighteousness;"...

Against Heresies Book 5

You must "seek" until you "find," and believe when you have found; nor have you anything further to do but to keep what you have believed provided you believe this besides, that nothing else is to be believed, and therefore nothing else is to be sought, after you have found and believed what has been taught by Him who charges you to seek no other thing than that which He has taught. When, indeed, any man doubts about this, proof will be forthcoming, that we have in our possession that which was taught by Christ.

The Prescription Against Heretics

But whichsoever of the two it is, I want to know why he comes "in all power, and with lying signs and wonders? " "Because," he says, "they received not the love of the truth, that they might be saved; for which cause God shall send them an instinct of delusion (to believe a lie), that they all might be judged who believed not the truth, but had pleasure in unrighteousness." If therefore he be Antichrist, (as we hold), and comes according to the Creator's purpose, it must be God the Creator who sends him to fasten in their error those who did not believe the truth, that they might be saved; His likewise must be the truth and the salvation, who avenges (the contempt of) them by sending error as their substitute -that is, the Creator, to whom that very wrath is a fitting attribute, which deceives with a lie those who are not captivated with truth.

Against Marcion Book 5

And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be judged who believed not the truth, but had pleasure in unrighteousness.

10–11

"And the beast which ascendeth from the abyss." After many plagues completed in the world, in the end he says that a beast ascended from the abyss. Bat that he shall ascend from the abyss is proved by many testimonies; for he says in the thirty-first chapter of Ezekiel: "Behold, Assur was a cypress in Mount Lebanon." Assur, deeply rooted, was a lofty and branching cypress-that is, a numerous people-in Mount Lebanon, in the kingdom of kingdoms, that is, of the Romans. Moreover, that he says he was beautiful in offshoots, he says he was strong in armies. The water, he says, shall nourish him, that is, the many thousands of men which were subjected to him; and the abyss increased him, that is, belched him forth. For even Isaiah speaks almost in the same words; moreover, that he was in the kingdom of the Romans, and that he was among the Caesars. The Apostle Paul also bears witness, for he says to the Thessalonians: "Let him who now restraineth restrain, until he be taken out of the way; and then shall appear that Wicked One, even he whose coining is after the working of Satan, with signs and lying wonders." And that they might know that he should come who then was the prince, he added: "He already endeavours after the secret of mischief" -that is, the mischief which he is about to do he strives to do secretly; but he is not raised up by his own power, nor by that of his father, but by command of God, of which thing Paul says in the same passage: "For this cause, because they have not received the love of God, He will send upon them a spirit of error, that they all may be persuaded of a lie, who have not been persuaded of the truth." And Isaiah saith: "While they waited for the light, darkness arose upon them." Therefore the Apocalypse sets forth that these prophets are killed by the same, and on the fourth day rise again, that none might be found equal to God.

Commentary on the Apocalypse of the Blessed John

Paul says that the deception of the iniquity of his miracles is of advantage to those who will perish, because they have rejected the love of the truth by which they could have been saved through the preaching of the Apostles, they have been handed over to the Devil. They did not want to be saved and so they have been abandoned by God.

10–12

"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 unrighteousness." 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." Therefore it is said, "In the spirit and power of Elijah." For he neither wrought signs nor wonders, as Elijah did. For "John," it is said, "did no miracle, but all 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.

Homily on 2 Thessalonians 4

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.

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).

Commentary on 2 Thessalonians

Then he sets out those who will be deceived, when he says "to those who perish", i.e., among those who God foreknows will perish. "None of them was lost save the son of perdition" (John 17:12). And this is because "my sheep hear my voice" (John 10:27).

Having described those in whom the Antichrist has power to deceive, namely those foreknown as going to suffer damnation, here the Apostle gives the reason for what he has said. And first, he gives the reason for it, and how they will be deceived; second, he explains how believers will be freed from it, at "but we ought." And first he sets out their sin only; second, the punishment and sin; third, the punishment only. And this is the progression of sin. For first a person is abandoned by grace on account of his first sin, and then he falls into another sin, and later is punished for all eternity.

He says, therefore, that the reason why they will be deceived is because they did not want to accept the truth of love, i.e., the truth of the Gospel. "If I speak the truth, why do you not believe me?" (John 8:46). "They were rebels against the light" (Job 24:13). And he says "the love of the truth" because unless faith be formed by love, it is nothing. "If I have faith so as to move mountains and have not love, I am nothing" (1 Cor 13:2). "In Christ Jesus neither circumcision nor uncircumcision count for anything, but a new creature" (Gal 6:15).

And he adds something about the usefulness of truth, saying, "that they might be saved." "Having been justified by faith, we have peace with God through the Lord" (Rom 5:1).

Commentary on 2 Thessalonians

"But," say they, "God hardened the heart of Pharaoh and of his servants." Those, then, who allege such difficulties, do not read in the Gospel that passage where the Lord replied to the disciples, when they asked Him, "Why speakest Thou unto them in parables?"-"Because it is given unto you to know the mystery of the kingdom of heaven; but to them I speak in parables, that seeing they may not see, and hearing they may not hear, understanding they may not understand; in order that the prophecy of Isaiah regarding them may be fulfilled, Make the heart of this people gross and make their ears dull, and blind their eyes. But blessed are your eyes, which see the things that ye see; and your ears, which hear what ye do hear. For one and the same God [that blesses others] inflicts blindness upon those who do not believe, but who set Him at naught; just as the sun, which is a creature of His, [acts with regard] to those who, by reason of any weakness of the eyes cannot behold his light; but to those who believe in Him and follow Him, He grants a fuller and greater illumination of mind. In accordance with this word, therefore, does the apostle say, in the Second [Epistle] to the Corinthians: "In whom the god of this world hath blinded the minds of them that believe not, lest the light of the glorious Gospel of Christ should shine [unto them]." And again, in that to the Romans: "And as they did not think fit to have God in their knowledge, God gave them up to a reprobate mind, to do those things that are not convenient." Speaking of antichrist, too, he says clearly in the Second to the Thessalonians: "And for this cause God shall send them the working of error, that they should believe a lie; that they all might be judged who believed not the truth, but consented to iniquity."

If, therefore, in the present time also, God, knowing the number of those who will not believe, since He foreknows all things, has given them over to unbelief, and turned away His face from men of this stamp, leaving them in the darkness which they have themselves chosen for themselves, what is there wonderful if He did also at that time give over to their unbelief, Pharaoh, who never would have believed, along with those who were with him?

Against Heresies Book 4

In this case how happens it that he can suborn the Creator's Christ to avenge his truth? But should he after all agree with us, that Antichrist is here meant, I must then likewise ask how it is that he finds Satan, an angel of the Creator, necessary to his purpose? Why, too, should Antichrist be slain by Him, whilst commissioned by the Creator to execute the function of inspiring men with their love of untruth? In short, it is incontestable that the emissary, and the truth, and the salvation belong to Him to whom also appertain the wrath, and the jealousy, and "the sending of the strong delusion," on those who despise and mock, as well as upon those who are ignorant of Him; and therefore even Marcion will now have to come down a step, and concede to us that his god is "a jealous god.

Against Marcion Book 5

Nevertheless the profound gloom of the falling darkness has so blinded the hearts of some, that they receive no light from the wholesome precepts, but, once turned away from the direct path of the true way, they are hurried headlong and suddenly by the night and error of their sins.

Epistle LXIII

Not to recognize sins lest penance follow is the wrath of God, as it is written, “And the Lord gave to them the spirit of a deep sleep,” lest they actually return and be cured and healed by their lamentations and just satisfactions after their sins. The apostle Paul in his epistle states and says, “For they have not received the love of truth that they might be saved. Therefore God will send them a misleading influence that they may believe falsehood, that all may be judged who have not believed the truth but have preferred wickedness.” The first degree of happiness is not to sin; the second, to recognize the sins committed.

Epistle LIV.13

We can recount many other events clearly showing that from a hidden judgment of God comes perversity of heart, with the result that refusal to hear the truth leads to commission of sin, and this sin is also punishment for preceding sin. For to believe a lie and not believe the truth is indeed sin, but it comes from the blindness of heart which by a hidden but just judgment of God is also punishment for sin. We see this also in what the apostle says to the Thessalonians, “For they have not received the love of truth, that they might be saved. Therefore God sends them a misleading influence that they may believe falsehood.”

Against Julian 5.3.12

Sometimes by the hidden and incomprehensible judgment of God, the bad angels are permitted to make certain things to test the good and seduce the evil. Now the bad angels themselves do not create what they produce, but they are permitted to bring forth certain things, because these already exist hidden in the heart of God, things which we cannot see. Similarly, the devil was not able to create serpents or frogs, although with God’s permission he produced them, just as he was not the creator of the fire when, to test Job, he, with fire falling from heaven, consumed his sheep together with the shepherds. Nor was he the creator of the wind, when a wicked wind blowing out of the desert, struck the four corners of the house and crushed all the children of holy Job in one simultaneous ruin. The omnipotent God alone created the various natures, that is, the elements of this world. In secret and hidden places, God places certain seeds of things, hidden to us but visible to the angels. From these, as the nature of the work and its own proper time require, by the hidden counsel of his wisdom, God either commands that certain things be produced by the good angels or permits them to be shown through the bad angels. By permitting these latter things, God shows how much power he has given to the holy angels when he has given the ability to do certain things in the material creation even to the wicked angels.… So it is [that] the blessed apostle, speaking of the Antichrist, says, “And thus the lawless one will be revealed.”

Letters to Scarila 10.46

One should know that the Antichrist must come. Antichrist, to be sure, is everyone who does not confess that the Son of God came in the flesh, is perfect God and became perfect man while at the same time he was God. In a peculiar and special sense, however, he who is to come at the consummation of the world is called Antichrist. So, it is first necessary for the gospel to have been preached to all the Gentiles, as the Lord said, and then God shall proceed to the conviction of the impious Jews.… “Because they refused to love the truth and so be saved. Therefore God sends upon them a strong delusion, to let them believe what is false, so that all may be condemned who did not believe the truth but had pleasure in unrighteousness.”

The Orthodox Faith 4.26

Note that the Apostle did not hesitate to say that God sends to them the working of error, since then God is said to send it, when He allows to send it with the Devil. For God permits the Devil to do this with a just and hidden judgment, because he acts unjust and uneven intention. But what follows, who have not believed in the truth, is similar to that passage of the same Apostle, "because though they knew God they did not worship him as God or give Him thanks" (Rom 1:21). And right after that, "For that reason God gave them over to a reprobate frame of mind, that they may do those things which are not fitting." (Rom 1:28) Nevertheless, we must note that those who were judged shall be deceived, secretly by the just judgments of God, whom God himself did not cease to judge since the beginning of the sin of the rational creature. Even those who were described and led astray shall be justified at the last and open judgment of God, through our Lord Jesus Christ, who, having been judged most unjustly, shall judge most justly.

"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.

Commentary on 2 Thessalonians

But their sin and punishment is their deception; hence he says "God shall send them", i.e., permit to come to them, "the operation of error." "God has mingled in their midst a spirit of confusion" (Isa 19:14). "I will be a lying spirit in the mouth of all his prophets" (1 Kgs 22:22). And this is why he says "to believe lying", i.e., the false teaching of the Antichrist. "For which reason God gave them over to a reprobate mind, that they might do things which are not fitting" (Rom 1:28).

Commentary on 2 Thessalonians

O given to believe a lie, O my mad mother, do do not die, Whose eyes turn all ways but within, Whose sin is innocence of sin.

Tremendous Trifles, The Two Noises (1909)

In this passage the foreknowledge of God comes through clearly. He knows the minds of all before they are born, nor is it a secret to Him of who will believe. He has known from the beginning who would become believers and which of them will increase in faith and not decrease.

Who, then, is the Lord Who makes us to increase and abound before God and our Father at the coming of the Lord Jesus? He has named the Father and has named the Son; Whom, then, has he joined with the Father and the Son except the Spirit? Who is the Lord Who establishes our hearts in holiness. For holiness is a grace of the Spirit, as, too, is said farther on: "In holiness of the Spirit and belief of the truth."

On the Holy Spirit, Book 3, Chapter 14, 95

Yet we must always give thanks to God for you We should note that he had said this at the beginning of the epistle.

brothers, beloved of God as if he should say, his unspeakable and immeasurable gifts. But not that those who he said to be about to be loved by God cannot in any way be mistaken. No one, therefore, disputed that they are of great merit; wherefore the Apostle calls them beloved in the judgment of him who can neither deceive nor be deceived.

by the sanctification of the Spirit and by faith in the truth He added 'of the Spirit' because this sanctification is in the Spirit and is acquired in the Spirit.

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.

Commentary on 2 Thessalonians

But the punishment only is eternal damnation; hence he adds "that all may be judged", namely with the judgment of condemnation. "And those who have done wickedly shall go forth to the resurrection of judgment" (John 5:29). "Who have not believed the truth." "He who does not believe is already judged" (John 3:18).

Commentary on 2 Thessalonians

And the apostle also teaches that the Holy Spirit sanctifies. For he speaks thus, “We are bound to give thanks to God always for you, brothers dearly beloved of the Lord; because God chose you as first fruits for salvation, in sanctification of the Spirit, and belief of the truth.” So, then, the Father sanctifies, the Son also sanctifies, and the Holy Spirit sanctifies; but the sanctification is one, and the grace of the sacrament is one.

On the Holy Spirit 3.4.27-28

"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 deeds, but through belief of the truth. Here again, "in" is used for "through." "And through sanctification of the Spirit," he says.

Homily on 2 Thessalonians 4

With these words they show that they were converted to faith by his teaching. The purpose was for the acquisition of the glory of our Lord Jesus Christ. As if he should say, "Therefore you were drawn to the faith by our teaching, so that you might obtain for yourselves the glory 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.

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.

Commentary on 2 Thessalonians

Then when he says "but we ought", he shows why Christ's faithful will be freed. And first he gives thanks for them; second, he recalls the divine favors by which they are freed from such things.

He speaks therefore like this: those men will be deceived, but "we ought to give thanks." "First indeed I give thanks to my God always for you through the Lord" (Rom 1:8).

And he sets out two favors of God, namely God's choice, which is eternal, and his calling, which is temporal, at "to which he has also called you."

He says, therefore, "that", meaning "because", "God has chosen" us, namely the apostles, and "you", namely the believers. "He chose us in him before the foundation of the world, that we should be holy" (Eph 1:4). "You have not chosen me, but I have chosen you" (John 15:16).

Concerning choice he touches on three things, namely the order of those chosen, the goal of the choice, and the medium of obtaining the goal.

All the saints are chosen from the beginning of the world. "He has loved the people, all the saints are in his hand" (Deut 33:3). But the apostles are in a special way the firstfruits. "We ourselves having the firstfruits of the Spirit" (Rom 8:23). And this is why he says "firstfruits" of faith.

The goal of God's choice is eternal salvation, and this is why he says "unto salvation." "He desires all men to be saved" (1 Tim 2:4).

This happens first of all on God's part by sanctifying grace; hence he says "in sanctification of the Spirit." Second, on our part, there is the consent of the free will by faith; and this is why he adds "and faith of the truth."

Commentary on 2 Thessalonians

In this order, and by this succession, the ecclesiastical tradition from the apostles, and the preaching of the truth, have come down to us. And this is most abundant proof that there is one and the same vivifying faith, which has been preserved in the Church from the apostles until now, and handed down in truth.

Against Heresies Book 3

In order for God's foreknoledge to remain favorable to their salvation, Paul warns them to stand and to presevere in the traditon of the Gospel. They must take care not to grow weary through idleness or sloth and so fail to complete the work of God which they have begun.

14–15

In learning and professing the faith, embrace and guard that only which is now delivered to you by the church and confirmed by all the Scriptures. For since not everyone has the education and the leisure required to read and know the Scriptures, to prevent the soul perishing from ignorance, we sum up the whole doctrine of the faith in a few lines.… For the present, just listen and memorize the creed as I recite it, and you will receive in due course the testimony from Scripture of each of its propositions. For the articles of faith have not been composed to please human desire, but the most important points collected from the Scriptures make up one complete teaching of the faith. And just as the mustard seed in a small grain contains in embryo many future branches, so also the creed embraces in a few words all the religious knowledge in both the Old and New Testament. Pay attention, therefore, brothers, and cling to the teachings which are now delivered to you, and “write them on the tablet of your heart.”

Catechetical Lecture 5:12

That is, by succession from the Apostles through the saints who came after them.

The very tradition, teaching, and faith of the Catholic Church from the beginning was preached by the Apostles and preserved by the Fathers.

We must turn to tradition, for everything cannot be received from the divine Scriptures. That is why the holy Apostles handed down certain things in writings but others by traditions.

"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?

Homily on 2 Thessalonians 4

Here perhaps, someone may ask: Since the canon of the Scripture is complete and more than sufficient in itself, why is it necessary to add to it the authority of ecclesiastical interpretation? As a matter of fact, Holy Scripture, because of its depth, is not universally accepted in one and the same sense. The same text is interpreted different by different people, so that one may almost gain the impression that it can yield as many different meanings as there are men. Thus, because of the great distortions caused by various errors, it is, indeed, necessary that the trend of the interpretation of the prophetic and apostolic writings be directed in accordance with the rule of the ecclesiastical and Catholic meaning.

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?

Commentary on 2 Thessalonians

Then when he says "to which he has also called you by our Gospel", he sets out the second divine favor, which is the temporal calling of Christ, which follows on God's choice. "Those whom he called, these he also justified" (Rom 8:30). And concerning this calling, note the parable about the man who made a great dinner (Luke 14:16).

And he adds "by our Gospel", i.e., the Gospel preached by me. But to what dinner are we called? "Unto the purchasing of the glory", i.e., that we may acquire the glory of Christ.

Commentary on 2 Thessalonians

To which course many nations of those barbarians who believe in Christ do assent, having salvation written in their hearts by the Spirit, without paper or ink, and, carefully preserving the ancient tradition, believing in one God, the Creator of heaven and earth, and all things therein, by means of Christ Jesus, the Son of God; who, because of His surpassing love towards His creation, condescended to be born of the virgin, He Himself uniting man through Himself to God, and having suffered under Pontius Pilate, and rising again, and having been received up in splendour, shall come in glory, the Saviour of those who are saved, and the Judge of those who are judged, and sending into eternal fire those who transform the truth, and despise His Father and His advent. Those who, in the absence of written documents, have believed this faith, are barbarians, so far as regards our language; but as regards doctrine, manner, and tenor of life, they are, because of faith, very wise indeed; and they do please God, ordering their conversation in all righteousness, chastity, and wisdom. If any one were to preach to these men the inventions of the heretics, speaking to them in their own language, they would at once stop their ears, and flee as far off as possible, not enduring even to listen to the blasphemous address. Thus, by means of that ancient tradition of the apostles, they do not suffer their mind to conceive anything of the [doctrines suggested by the] portentous language of these teachers, among whom neither Church nor doctrine has ever been established.

Against Heresies Book 3

And so they upbraid the discipline of monogamy with being a heresy; nor is there any other cause whence they find themselves compelled to deny the Paraclete more than the fact that they esteem Him to be the institutor of a novel discipline, and a discipline which they find most harsh: so that this is already the first ground on which we must join issue in a general handling (of the subject), whether there is room for maintaining that the Paraclete has taught any such thing as can either be charged with novelty, in opposition to catholic tradition, or with burdensomeness, in opposition to the "light burden" of the Lord.

On Monogamy

"When I was a child," he says, "as a child I spake, as a child I understood; but when I became a man, those (things) which had been the child's I abandoned: " so truly did he turn away from his early opinions: nor did he sin by becoming an emulator not of ancestral but of Christian traditions, wishing even the precision of them who advised the retention of circumcision.

On Modesty

Therefore, brethren, stand fast and hold the tradition of the apostles and the apostolic seat, "that our Lord Jesus Christ and our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, may comfort your hearts, and stablish you in every good work and word."

In answer to the objection that the doxology in the form “with the Spirit” has no written authority, we maintain that if there is no other instance of that which is unwritten, then this must not be received. But if the greater number of our mysteries are admitted into our constitution without written authority, then, in company with the many others, let us receive this one. For I hold it apostolic to abide also by the unwritten traditions. “I praise you,” it is said, “that you remember me in all things and keep the ordinances as I delivered them to you,” and “Hold fast the traditions which you have been taught whether by word or by our epistle.”

On the Spirit 29.71

Again, that thou mayest know that the Father is, and the Son is, and that the work of the Father and of the Son is one, follow the saying of the Apostle: "Now may God Himself, and our Father, and our Lord Jesus Christ direct our way unto you." Both Father and Son are named, but there is unity of direction, because unity of power.

Exposition of the Christian Faith, Book 2

Paul did not instruct Timothy in his duty through letters alone, but also through the spoken word. He shows this, both in many other passages, as where he says, “whether by word or our epistle,” and especially here. Let us not, therefore, suppose that Paul spoke anything imperfectly that was related to doctrine. For he delivered many things to Timothy without writing. He reminds him of these when he says, “Hold fast the form of sound words, which you have heard from me.” After the manner of artists, I have impressed on you the image of virtue, fixing in your soul a sort of rule, model and outline of all things pleasing to God. Therefore, cling to these things, and whether you are meditating on any matter of faith or love, or of a sound mind, form your ideas from what I have taught you. It will not be necessary to consult others for examples, when all has been deposited within yourself.

Homilies on Second Timothy 3.1

"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.

Homily on 2 Thessalonians 4

who has loved us So much so that He gave us His only Son.

and who has given us an everlasting consolation For He is their Fater, He consoles them, and they cannot be his sons without consolation. And because there is consolation in prosperous lands, Paul adds "eternal" so that he might separate earthly consolation from that which is in eternal things.

and good hope in grace Becase there is hope in prperous times, he added "good" so that he might separate earthly hope from that which is in heavenly things.

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.

Commentary on 2 Thessalonians

Then when he says, "therefore, brethren", he admonishes them to hold fast the truth. And first he sets out his admonition; second, a prayer, at "now may our Lord Jesus Christ himself." And he does the first because our works depend on free will; but he adds the second because they need the help of grace.

And first he admonishes them to stand fast, when he says "stand fast" in the truth. "Stand, and do not be held again under yoke of slavery" (Gal 5:1).

Second, he teaches them how to stand, there at "and hold the traditions", i.e., the instructions which have been handed down by the elders. For the instructions given by the younger should sometimes not be followed, namely when they are contrary to the instructions of the faith. "You have made void the commandment of God for your tradition" (Matt 15:6). But those which are ordered to the commands of God should be kept. "Which you have learned." "Paul was teaching that they should hold fast the traditions and instructions which were decreed by the apostles and the elders who were in Jerusalem" (Acts 16:4).

And they delivered these traditions in two ways. Some they delivered by words, and so he says, "by word." Others they delivered in writing, and so he adds, "or by our epistle." Hence it is clear that there are many things in the church which were not written and yet were taught by the apostles and so must be followed. For there were many things which the apostles judged were best hidden, as Dionysius says. Hence the Apostle says: "the rest I will arrange when I come" (1 Cor 11:34).

Commentary on 2 Thessalonians

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.

Homily on 2 Thessalonians 4

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.

Commentary on 2 Thessalonians

Then he sets out his prayer, at "now may our Lord Jesus Christ himself", as though to say: I have admonished you in this fashion, but it will avail nothing without God's help. And so he sets out first two favors from God.

The first is his love for us, by which he gives other things to us; and so he says "who has loved us."

The second is spiritual consolation, at "and has given us everlasting consolation." "Who consoles us in our every tribulation" (2 Cor 1:4). "Be consoled, be consoled, my people, says the Lord your God" (Isa 40:1).

And he says, "everlasting consolation", namely for all evils both at hand and in the future. And for this reason we await the "good hope", i.e., the infallibility of eternal goods. "Who in accordance with his great mercy has regenerated us unto a living hope" (1 Pet 1:3). And this is "in grace", namely, the grace through which we hope to obtain eternal life. "The grace of God is eternal life" (Rom 6:23).

Commentary on 2 Thessalonians

"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.

Commentary on 2 Thessalonians

And he begs for them an exhortation, which is an admonition that leads the soul to will something. And a man can do this exteriorly, but it is not efficacious unless the Spirit of God be present interiorly. Hence he says "exhort your hearts", i.e., inspire them. "I will lead her into solitude, and I will speak to her heart" (Hos 2:14). Similarly, he begs for a strengthening, and so he says "and confirm you." "Strengthen, O God, what you have worked in us" (Ps 67:29). As though to say: may he exhort us by his grace that we may will, and may he strengthen us that we may will efficaciously. And this "in every good work and word." Work precedes word, for Jesus "began to do and to teach" (Acts 1:1).

Commentary on 2 Thessalonians