Commentary on 2 Thessalonians (Super II Epistolam ad Thessalonicenses Lectura)

He who is Apostle above showed things to come, as regards the punishments of the wicked and the rewards of the good; here he announces things to come as regards the dangers of the Church, which will be in the time of Antichrist. And first he announces the truth about the future dangers; second he warns them to remain in the truth, at the place therefore, brothers. Concerning the first he does two things: first he excludes falsity; second he instructs concerning the truth, at the place unless. Again the first is divided into three: first he recalls that from which they ought to be induced; second he shows to what they ought to be induced, at the place that you be not quickly; third he removes that which could move them, at the place nor by spirit. Now he induces from three things, namely from his own prayers, at we beg, not from precepts. Philem. 8: having much confidence in Christ Jesus to command you what pertains to the matter, for charity's sake I rather beseech. Second, from the coming of Christ, desirable to the good, though terrible to the wicked. Amos 5:18: woe to them that desire the day of the Lord, et cetera. 2 Tim. 4:8: and not only to me, but to them also that love his coming, et cetera. Apoc., last chapter: come, Lord Jesus, et cetera. Third, from the desire and love of the whole congregation of the saints, unto the same, namely where Christ is, because Matt. 24:28: where the body shall be, there shall the eagles also be gathered together. Or unto the same, that is, into the same, because all the saints will be in the same place and glory. Ps. 49:5: gather ye together his saints to him.

But to what does he induce them? That you be not quickly moved from your sense. Now to be moved is one thing, to be terrified another. He is moved from his sense who abandons what he held; as if he were to say: do not quickly let go of my teaching. Ecclus. 19:4: he that is hasty to give credit is light of heart. But terror is a certain trepidation, with dread of what is contrary. And therefore he says: be not terrified. Job 15:21: the sound of dread is always in his ears. Likewise, if there is peace, they always suspect ambushes. Wis. 17:10: for whereas wickedness is fearful, it beareth witness to its condemnation, et cetera.

Then when he says nor by spirit, he removes what could move them, first in particular, second in general, at the place lest anyone. Now a person is seduced through a false revelation; hence he says nor by spirit, that is: if anyone should say that something contrary to my teaching has been revealed to him through the Holy Spirit, or by the Holy Spirit, do not be terrified. 1 John 4:1: believe not every spirit. Ezek. 13:3: woe to the foolish prophets that follow their own spirit, and see nothing. Sometimes too Satan transforms himself into an angel of light, as is said 2 Cor. 11:14; and 3 Kings, last chapter: I will go out, and I will be a lying spirit in the mouth of all his prophets. Second, through reasoning, or a false exposition of Scripture; therefore he says nor by word. 2 Tim. 2:17: their speech spreadeth like a canker. Eph. 5:6: let no man deceive you with vain words. Third, through authority adduced in an evil sense. 2 Peter, last chapter: as also our most dear brother Paul, according to the wisdom given him, hath written to you, as also in all his epistles, speaking in them of these things, in which are certain things hard to be understood, which the unlearned and unstable wrest, as also the other Scriptures, et cetera.

But concerning what were they being seduced? As though the day of the Lord were at hand. And he says nor by an epistle as if sent by us. Because in the first epistle, unless it be well understood, it seems to say that the Lord's coming is at hand, as that: then we who live, et cetera. Then when he says lest anyone, etc., he does the same in general. Luke 21:8: take heed you be not seduced, et cetera. 1 Cor. 15:33: be not seduced.

Now the reason why the Apostle removes these things, namely concerning the Lord's coming, is that a prelate ought in no way to wish that any goods be procured through a lie. 1 Cor. 15:15: we are found also false witnesses, et cetera. Likewise, because the thing believed was dangerous, namely that the day of the Lord was at hand. First, because occasion would be given for greater seduction, because after the times of the apostles there were to be some who would say that they were Christ. Luke 21:8: many will say: I am, et cetera. And therefore the Apostle was unwilling. Likewise the Demon frequently pretends to be Christ, as is clear concerning blessed Martin. And therefore, lest they be seduced, he was unwilling. But Augustine gives another reason, that a danger to faith would threaten. Hence someone might say: the Lord will come late, and then I will prepare myself for him. Another would say: he will come soon, and therefore I will prepare myself now. Another would say: I do not know. And this one speaks better, because he agrees with Christ. But he errs more who says: soon; because, the term having elapsed, men would despair, and would believe that the things written are false.

Then when he says unless the departure come first, etc., he establishes the truth; and first he shows what things are to come regarding the coming of Antichrist. And there are two things, one of which precedes the coming of Antichrist; the other is his coming itself. The first is the departure, which is explained in many ways in the Gloss. And first, a departure from the faith, because it was to be that the faith would be received by the whole world. Matt. 24:14: and this gospel of the kingdom shall be preached in the whole world. This therefore precedes, which according to Augustine has not yet been fulfilled, and afterward many will depart from the faith, et cetera. 1 Tim. 4:1: in the last times some shall depart from the faith, et cetera. Matt. 24:12: the charity of many shall grow cold. Or a departure from the Roman empire, to which the whole world was subject. Now Augustine says that this is figured in Dan. 2:31 in the statue, where four kingdoms are named; and after those, the coming of Christ, and that this was a fitting sign, because the Roman empire was established for this, that under its power the faith might be preached throughout the whole world. But how is this, since the nations withdrew from the Roman empire long ago, and yet Antichrist has not yet come? It must be said that it has not yet ceased, but has been changed from temporal into spiritual, as Pope Leo says in a sermon on the apostles. And therefore it must be said that the departure from the Roman empire ought to be understood not only as regards the temporal, but as regards the spiritual, namely from the Catholic faith of the Roman Church. Now this is a fitting sign, that just as Christ came when the Roman empire ruled over all, so conversely the sign of Antichrist is a departure from it.

Second, he foretells the second thing to come, namely Antichrist. And first as regards his guilt and punishment; second as regards his power, at the place whose coming. Again, first he touches on his guilt and punishment commonly and implicitly; second he explains both, at the place who opposes. He says therefore: the departure will come first, and then he will be revealed. Now he is called the man of sin and the son of perdition, according to the Gloss, because just as the fullness of virtue abounded in Christ, so in Antichrist a multitude of all sins abounds. And just as Christ is better than all the saints, so he is worse than all the wicked. And for this reason he is called the man of sin, because he will be totally given over to sins. But he is not called man of sin in such a way that he could not be worse, because evil never corrupts the whole good, although as regards act he will not be able to be worse. But no man could be better than Christ. Now he is called son of perdition, that is, appointed to utter perdition. Job 21:30: the wicked man is reserved to the day of destruction, and he shall be led to the day of wrath. Or of perdition, that is, of the Devil, not by nature, but by the completion of his malice, which will be completed in him. And he says he will be revealed, because just as all the goods and virtues of the saints who preceded Christ were a figure of Christ, so in all the persecutions of the Church the tyrants were, as it were, a figure of Antichrist, and Antichrist lay hidden there; and thus all that malice, which lies hidden in them, will be revealed at that time.

Then when he says who opposes, he explains what he had said. And first he shows how he is the man of sin; second how he is the son of perdition, at the place and then shall be revealed. Again, first he foretells his future guilt; second he assigns its cause, at the place and then. Again, first he describes the guilt, second he says that he is not announcing a new teaching, at the place you remember not. Again, first he shows the guilt, second its sign, at the place so that, et cetera. Now his guilt is twofold, namely opposition to God; hence he says who is opposed to all good spirits. Job 15:26: he ran against God with neck erect, and with fat neck he is armed, as also are his members. Isa. 3:8: their tongue and their devices are against the Lord, to provoke the eyes of his majesty. The second is that he prefers himself to Christ; therefore he says he is lifted up, et cetera. Now God is spoken of in three ways. First, naturally. Deut. 6:4: hear, O Israel, the Lord your God is one God. Second, by opinion. Ps. 95:5: all the gods of the Gentiles are devils. Third, by participation. Ps. 81:6: I have said: you are gods. But Antichrist will set himself above all these. Dan. 11:36: he shall be lifted up, and magnified against every god, and shall speak great things against the God of gods.

Now the sign of the guilt is when he says so that in the temple, et cetera. For the pride of Antichrist is greater than the pride of all who preceded him. Hence just as it is read of Caius Caesar, that while he was still living he wished to be worshipped, setting up his statue in every temple, and Ezek. 28:2 it is said of the king of Tyre: thou hast said, I am God, et cetera: so it is credible that Antichrist will do likewise to them, saying that he is God and man. And as a sign of this he will sit in the temple. But in which temple? Was it not destroyed by the Romans? And therefore some say that Antichrist is of the tribe of Dan, which tribe among the other twelve is not named in Apoc. 7:5. And therefore the Jews will first receive him, and will rebuild the temple in Jerusalem, and thus that will be fulfilled, Dan. 9:27: there shall be in the temple the abomination and the idol; Matt. 24:15: and when you shall see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place, he that readeth let him understand. But some say that neither Jerusalem nor the temple will ever be rebuilt, but the desolation will persist even to the consummation and the end. And this also some Jews believe. Therefore it is expounded in the temple of God, that is, in the Church, because many from the Church will receive him. Or according to Augustine, he sits in the temple of God, that is, he rules and dominates, as though he himself with his messengers were the temple of God, just as Christ is with his own.

Then when he says do you not remember, he shows that he writes nothing new; as if he were to say: formerly, when I was with you, I said this. 2 John 5: I write not a new commandment to you, but the old commandment, which you had from the beginning. 2 Cor. 10:11: such as we were in word through letters when absent, such also when present in deed, et cetera.

Above, the Apostle, foretelling, narrated the coming and the guilt of the Antichrist; here he shows the cause of the delay. And first he shows that they have the cause of this knowledge; second he sets forth that cause obscurely, at the words for the mystery. He says therefore: I say that the man of sin must be revealed. And what now restrains — that is, what is the cause that delays it — you know, because I have told you, so that thus at present it is restrained, that in its own time — that is, at the fitting time — it may be revealed. Ecclesiastes 8:6: for every matter there is a time and an opportunity. And in the same place, 3:11: God has made everything good in its time, et cetera.

Then, when he says for the mystery, etc., he sets forth its cause. And this text is expounded in many ways, because this word mystery can be in the nominative case, or the accusative. If in the first way, the sense is: I say that in its own time, because even now the mystery — that is, figuratively hidden — is at work in pretenders, who seem good, and yet are evil. And these perform the office of the Antichrist. 2 Timothy 3:5: having a form of godliness, but denying its power.

But in the second way, the sense is: for the Devil, in whose power the Antichrist will come, already begins to work his iniquity secretly, through tyrants and seducers, because the persecutions of the Church of this time are figures of that last persecution against all the good, and are, as it were, imperfect in comparison to it.

Only that he who now restrains, et cetera. This is expounded in many ways. In one way, according to the Gloss and Augustine, who say that certain persons supposed that Nero, who first persecuted the Christians, was the Antichrist, and that he had not been slain, but withdrawn, and would at some time be restored. Whence the Apostle, dispelling this, says only that he who now restrains — the Roman empire — should hold, until he be taken out of the way — that is, until he dies. But this way is not fitting, because it is many years since Nero died, namely in that year in which the Apostle. But it is better that it be referred to Nero, insofar as he is a public person of the Roman empire, until he be taken out of the way — that is, until the Roman empire be removed from this world. Isaiah 23:9: the Lord of hosts has purposed this, to bring down the pride of all glory, and unto ignominy, et cetera.

Or otherwise: only that he who now restrains — that is, who now holds back the coming of the Antichrist — should hold, lest he come; as though it were necessary that still some should come to the faith, and some fall away. As if he were to say: that the departure and approach, which now holds until he come, should hold until that foul one be taken away. Or thus: only let him who now holds the faith, hold it — that is, let him be firm in it. Apocalypse 2: hold fast what you have, that no one take your crown — until he be taken out of the way — that is, until the mingled congregation of the wicked be separated, and become distinct, which will be in the persecution of the Antichrist. Or only, etc. — that is, that the mystery of iniquity, that is, the mystical iniquity, which restrains, may restrain until it be taken out of the midst — that is, until the iniquity be brought into the open, and become, as it were, something existing openly out of the midst.

For many now sin in secret, but nevertheless at some time it will be done openly; for God bears with sinners as long as they are hidden, until they sin publicly, and then he will not bear with them, as is clear concerning the Sodomites in Genesis 19:24. But nevertheless Augustine confesses that he does not know what the Apostle is saying to them, who already knew. Whence he says, what now restrains, you know. And besides, this was not very necessary to know.

Then, when he says and then, etc., the coming of the wicked one is set forth, and his punishment. First the manifestation; second his punishment. As to the first, he says that wicked one — in the singular — shall be revealed, because his guilt will be manifest, whom the Lord Jesus will slay with the spirit of his mouth. Isaiah 11: the zeal of the Lord of hosts shall do this — that is, the zeal of justice, which is love. For the spirit of Christ is the love of Christ, and this zeal belongs to the Holy Spirit, which he has toward the Church. Or by the spirit of his mouth, that is, by his command; because Michael is to slay him on the Mount of Olives, from where Christ ascended; thus also Julian was extinguished by the divine hand. And this is the present punishment, although he will also be punished eternally in the future, because he will destroy by the brightness, etc. — that is, by his coming, illuminating all things. 1 Corinthians 4:5: he will bring to light the hidden things of darkness, et cetera. And he will destroy, I say, eternally, namely by damnation. Psalm 27:5: he shall destroy them, et cetera. And he says, by the brightness, because he himself was seen to darken the Church, and darkness is driven away by brightness, because whatever the Antichrist shall show, it shall be shown to have been a lie.

Then, when he says whose coming is, he foretells the power of the Antichrist. And concerning this he does two things: first he sets forth his power to seduce; second, the cause of this from the justice of the Lord, at the words because the love. Again the first is divided into three, because first he sets forth the author of this power; second, the manner of seducing; third he shows those who are to be seduced. The author of this power is the Devil, and therefore Christ will destroy him. 1 John 3:8: for this the Son of God appeared, that he might dissolve the works of the Devil. And therefore he says that the coming of the Antichrist will be according to the working of Satan — that is, from his instigation. Apocalypse 20:7: Satan will be released from his prison, and will go out, and will seduce the nations, et cetera.

For something works according to the working of Satan, as in the possessed, in whom he not only instigates the will, but also impedes the use of reason; which, however, is not imputed to his fault, because he does not have the use of free will. But the Antichrist is not so; rather he will have the use of free will, in which the Devil is suggesting, as is said of Judas, John chapter 3: Satan entered into him — namely, by instigating.

But he will deceive in this manner: first through secular power; second through the power of miracles. As to the first, he says in all power — namely, secular power. Daniel 11:43: he shall have dominion over the treasures of gold and silver, and over all the precious things of Egypt. Or power, namely feigned. But as to the second he says in signs, et cetera. Signs are certain wonders, even small ones. But prodigies are great, which show something prodigious, as it were far from the finger. Revelation 13:13: he did great signs, so that he even made fire come down from heaven, et cetera. Matthew 24:24: they shall give great signs and wonders, so that, if it were possible, even the elect would be led into error.

And he says lying. A miracle is called lying, either because it lacks the true nature of the deed, or the true nature of a miracle, or the due end of a miracle. The first happens in illusions, when through demons the sight is deceived, so that something appears other than it is: as Simon Magus made a ram be beheaded, and afterward it was shown alive; and a man was beheaded, and afterward the man, who was believed to have been beheaded, was shown alive, and was believed to have been raised. And this men do by changing phantasms and deceiving. In the second way, those things are called miracles improperly which are full of wonder, when the effect is seen and the cause is unknown. Therefore, those things which have a cause hidden to someone, and not absolutely, are indeed called wonders, and not miracles absolutely. But those which have a cause absolutely hidden are properly miracles, whose cause is God himself, the glorious one, because they transcend the whole order of created nature. But sometimes certain wonders happen, not beyond the order of nature, but having hidden causes; and these the demons do much more, who know the powers of nature, and who have determined efficacies for special effects, and these the Antichrist will do; but not those which have the true nature of a miracle, because they cannot do those things which are above nature.

In the third way, they are called miracles insofar as they are ordered to bearing witness to the truth of the faith, to bringing back the faithful to God. Mark, last chapter: the Lord working with them, and confirming the word with signs that followed. But if the glory of miracles is present to someone, and he does not use them for this end, the miracles are indeed true as to the nature of the deed done, and as to the nature of a miracle, but they are false as to the due end, and the intention of God. But nevertheless this will not be in the Antichrist, because no one against the faith does true miracles, because God is not a witness of falsehood. Whence someone preaching false doctrine cannot do miracles, although someone having an evil life could.

Then he shows those who are to be seduced, when he says to those who perish — that is, among those foreknown unto perdition. John 17:12: none of them perished, but the son of perdition. And this for this reason, because John 10:27: my sheep hear my voice.

After he has shown in whom the deception of Antichrist takes place, namely in those foreknown to damnation, here he assigns the cause of what has been said. And first he shows the cause of this, and how they will be deceived; second, how the faithful are freed from him, at the words but we. Again, first he sets down their fault alone; second, the punishment together with the fault; third, the punishment alone. And this is the process of sin: for first, on account of the demerit of the first sin, one is deserted by grace, and falls into another sin, and afterward is punished eternally.

He says, therefore, that the cause why they will be deceived is that they were unwilling to receive the truth of charity, that is, the truth of the Gospel. John 8:46: if I tell the truth, why do you not believe me? Job 24:13: they were rebels against the light. And he says the charity of truth, because unless faith be formed by charity, it is nothing. 1 Cor 13:2: if I should have faith, so as to move mountains, but should not have charity, I am nothing, et cetera. Gal, last chapter: in Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creature. And he adds the benefit of the truth, saying that they might be saved. Rom 5:1: being justified by faith, let us have peace with God through our Lord, et cetera.

But their seduction is both fault and punishment; hence he says he will send, that is, he will permit to come upon them, the working of error. Is 19:14: the Lord has mingled in the midst of her a spirit of dizziness. 3 Kings, last chapter: I will be a lying spirit in the mouth of all his prophets. And therefore he says that they may believe the lie, that is, the false doctrine of Antichrist. Rom 2: for which reason God handed them over to a reprobate sense, that they might do those things which are not fitting. But the punishment alone is eternal damnation; hence he adds that they may be judged, namely by the judgment of damnation. John 5:29: and those who have done evil things shall come forth unto the resurrection of judgment, et cetera. All who have not believed the truth. John 3:18: he who does not believe is already judged.

Then when he says but we, he shows why the faithful of Christ are freed. And first he gives thanks for them; second he calls to mind the divine benefits by which they are freed from such things. He says, therefore, thus: they will be deceived, but we ought to give thanks. Rom 1:8: first indeed I give thanks to my God always for you through our Lord, et cetera. Now he sets down a twofold benefit of God, namely the election of God, which is eternal, and the calling, which is temporal, at the words in which he also called you. He says, therefore, that (that is, because) he chose us, namely the apostles, and you, namely the faithful. Eph 1:4: he chose us in him before the foundation of the world, that we should be holy, et cetera. John 15:16: you have not chosen me, but I have chosen you.

Concerning the election he touches on three things, namely the order of the elect, the end of the election, and the means of attaining the end. All the saints from the beginning of the world are elect. Deut 33:3: he loved the peoples, all the saints are in his hand. But the apostles are in a special way the firstfruits. Rom 8:23: we ourselves having the firstfruits of the spirit, et cetera. And therefore he says firstfruits of faith. Again, the end of the election is eternal salvation; and therefore he says unto salvation. 1 Tim 2:4: he wills all men to be saved, et cetera. Now this comes about, first, on God's part, through sanctifying grace; hence he says in sanctification of the spirit; second, on our part, there is the consent of free will through faith; therefore he adds and in the faith of truth.

Then when he says in which he also called you, et cetera, he sets down the second benefit, which is the temporal calling of Christ, which follows upon the election. Rom 8:30: whom he called, these he also justified, et cetera. And concerning this calling, note the parable, Lk 14:16, of him who made a great supper, et cetera. And he adds through our Gospel, that is, preached by me. But to what supper? Unto the acquiring of glory, that is, that we may acquire the glory of Christ.

Then when he says therefore, et cetera, he admonishes them to hold to the truth, and first he sets down the admonition; second the prayer, at the words but may the Lord himself, et cetera. And he does the first because our work depends on free will; but the second because it needs the help of grace. And first he admonishes them to stand, when he says stand in the truth. Gal 5:1: stand, and do not be held again by the yoke of servitude. Second, he teaches the manner of standing, at the words and hold the traditions, that is, the teachings which are handed down by our elders. For teachings which are handed down by lesser persons are sometimes not to be kept, namely when they are contrary to the teachings of the faith. Matt 15:6: you have made void the commandment of God on account of your tradition. But those things are to be kept which are ordered to the commandments of God. Which you have learned. Acts 16:4: Paul taught that they should hold the traditions and teachings which had been decreed by the apostles and elders who were at Jerusalem, et cetera. And they set forth these traditions in two ways: some by words, hence he says by word; some in writings, therefore he adds or by letter. Whence it is clear that many things in the Church, not written, were taught by the apostles, and therefore are to be kept. For many things, according to the judgment of the apostles, it was better that they be kept hidden, as Dionysius says. Hence the Apostle in 1 Cor 10 says the rest I will set in order when I come.

Then he sets down the prayer, at the words but our Lord Jesus Christ himself, et cetera; as if to say: thus I admonish, but it avails nothing unless the divine help be present. And therefore he first sets down a twofold benefit of God. The first is his love toward us, by which he bestows other things upon us; therefore he says he has loved us. The second is spiritual consolation, at the words and gave eternal consolation. 2 Cor 1:4: who consoles us in all our tribulation. Is 40:1: be comforted, be comforted, my people, says the Lord your God, et cetera. And he says eternal consolation, namely against all evils imminent and to come. And therefore we await a good hope, that is, the infallibility of eternal goods. 1 Pet 1:3: who according to his great mercy has regenerated us unto a living hope. And this in grace, namely through which we hope to attain eternal life. Rom 6:23: the grace of God is eternal life.

But he asks on their behalf for exhortation, which is an admonition leading the mind to willing. And this a man can do outwardly; but it would not be effective unless the spirit of God were within. Hence he says may he exhort your hearts, that is, may he incite them. Hos 2:14: I will lead her into solitude, and speak to her heart. Likewise he asks for confirmation, hence he says and confirm. Ps 67:29: confirm this, O God, which you have worked in us. As if to say: may he exhort through grace, that we may will, and confirm, that we may will effectively. And this in every good work and word. Work precedes word, because Jesus began to do and to teach, Acts 1:1.