2 THES. tion and complaint: for the coiner coineth but in vain. For 2,3. this you ought more especially to attend, because they are

the same things, because we give you no labour, nor speak things that are strange or variable. What then, since you say, that those are the same things, but our discourses are not the same things, but we always speak things that are new to you, do you pay heed to these? By no means. But if we say, Why do you not retain even these? We have heard them but once,' you say,' and how can we retain them?' If we say, Why do ye not attend to them? The same things,' you say, are always said'-and every way your words are those of sloth and excuse. But these excuses will not always serve, but there will be a time when we shall lament in vain and without effect. Which may God forbid, and grant that having repented here, and having with understanding and godly fear attended to the things spoken, we may be urged on to the due performance of good works, and may amend our own lives with all diligence, that we may be able to obtain the blessings promised to those who love Him, by His grace and lovingkindness, &c.

ε ὅτι εἰς κενὸν ἀργυροκόπος ἀργυροκοπεί.

HOMILY IV.

2 THESS. ii. 6-9.

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 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.

ONE may first naturally inquire, what is that which withholdeth, and after that would know, why Paul expresses this 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 for the present 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 now immediately have even overwhelmed' him, as a pestilent person, and all Gr.

buried.

a

τίθεμαι, Bodl. συντίθεμαι, L. πείθομαι.

492

The Roman Empire is what stays Antichrist.

2, 6-9.

2 THES. the faithful, as living and warring to this end. On this account he has not thus spoken, nor that it will be quickly, although he is always saying it-but what? that he might be revealed in his time, he says,

He speaks

For the mystery of iniquity doth already work.
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, for 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? Thus indeed he has
spoken covertly, and he did not wish to point him out plainly:
not from cowardice, but instructing us not to bring upon our-
selves unnecessary enmities, when there is nothing to call for
it. So indeed he also says here. Only he who now letteth
will let, 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 be subject to him, but when that is
dissolved, he will attack the anarchy, and endeavour to seize
upon the government both of men and of God. For as the
kingdoms before this were destroyed, that of the Medes by
the Babylonians, that of the Babylonians by the Persians,
that of the Persians by the Macedonians, that of the Mace-
donians by the Romans: so will this be by Antichrist, and
he by Christ, and it will no longer withhold. And these
things Daniel delivers to us with great clearness.

And

And then, he says, shall that Wicked be revealed.
what after this? The consolation is at hand. For he adds,
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.

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, will
consume Antichrist. 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 shewing who he is,

6

b B. Bodl. and Cat. åvǹg súgien for åviên, one was found.'

Unbelievers silenced through Antichrist.

493

IV.

whose coming is after the working of Satan, with all power, HOM. he says, and signs, and lying wonders, that is, he will display all power, but nothing true, but all things for deceit. These things he foretold, that the men of that time might not be deceived. And lying wonders, he says, that is, false, or leading to falsehood.

Ver. 10. In all deceivableness of unrighteousness in them that perish.

Why then, you say, did God permit this to be? and what dispensation is this? And what is the advantage of his coming, who comes to our ruin? Fear not, beloved, but hear Him saying, In them that perish he hath strength, who, even if he had not come, would not have believed. What then is the advantage? you say. That these very men who perish will be put to silence. How? Because even 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 no where 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 stop1 their mouths. 1oggΠἀπορρά. For if thou believest not in Christ, much more oughtest thou, sew 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 Father's name, and John 5, 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 wrought by Christ. Much more therefore ought ye to have believed in Him. And yet many things were predicted concerning this one, that he is that wicked, that he is the son of perdition, that his coming is after the working of Satan. But the contrary concerning Him, that He is the Saviour, that He brings with Him unnumbered blessings.

B. L. and Bodl. ' if it takes place for the ruin of our race.'

up.

43.

2 THES. 2,10-12.

I or

494

Christ the Love of the Truth. His Forerunners.

Ver. 10, 11, 12. Because they received not the love of the truth, that they might be saved. And for this cause God shall send them a strong delusion, that they should believe a lie. That they all might be damned' who believed not the judged. truth, but had pleasure in unrighteousness. Exgitwon. That they might be judged2. He does not say, that they (2) might be punished. For even without this they were about to be punished, but that they might be judged, that is, condemned at that dreadful Seat of Judgment. But who are these? He has himself interpreted, by adding, who believed not the truth, but had pleasure in unrighteousness. But he calls Christ, the Love of the Truth. Because 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 .

11. Luke 1,

17.

But had pleasure, he says, in unrighteousness. For he comes 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 says, he will have his strength. For Elias too will then come to give confiMat.17, dence to the faithful, and this Christ says; Elias shall come and restore all things. Therefore it is said of John, In the spirit and power of Elias. For he neither wrought signs nor wonders, as Elias 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 Elias? 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 3 xαrí- reserved. Let us not therefore fear. He has calmed3 the minds of the hearers. He causes them no longer to think present things dreadful, but worthy of thankfulness. Wherefore he has added,

σεισε

Ver. 13. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath

d Compare John 18, 37.

He seems only to refer to the

words of ver. 10, with the general sense of the context.