Let no man deceive you by any means, for unless there come a revolt first, and the man of sin be revealed, the son of perdition,

“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.”

“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.”

“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.”

“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 is to make himself like our Saviour. Thus also the demonstration makes the matter clear to us. Since the Saviour of the world, with the purpose of saving the race of men, was born of the immaculate and virgin Mary, and in the form of the flesh trod the enemy under foot, in the exercise of the power of His own proper divinity; in the same manner also will the accuser come forth from an impure woman upon the earth, but shall be born of a virgin spuriously. For our God sojourned with us in the flesh, after that very flesh of ours which He made for Adam and all Adam's posterity, yet without sin. But the accuser, though he take up the flesh, will do it only in appearance; for how should we wear that flesh which he did not make himself, but against which he warreth daily? And it is my opinion, beloved, that he will assume this phenomenal kind of flesh as an instrument. For this reason also is he to be born of a virgin, as if a spirit, and then to the rest he will be manifested as flesh. For as to a virgin bearing, this we have known only in the case of the all-holy Virgin, who bore the Saviour verily clothed in flesh. For Moses says, "Every male that openeth the womb shall be called holy unto the Lord." This is by no means the case with him; but as the adversary will not open the womb, so neither will he take to himself real flesh, and be circumcised as Christ was circumcised. And even as Christ chose His apostles, so will he too assume a whole people of disciples like himself in wickedness.”

“"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."”

“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.”

“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.”

“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.”

“"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.”

“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.”

“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.”

“Except there come a falling away first - We have the original word αποστασια in our word apostasy; and by this term we understand a dereliction of the essential principles of religious truth - either a total abandonment of Christianity itself, or such a corruption of its doctrines as renders the whole system completely inefficient to salvation. But what this apostasy means is a question which has not yet, and perhaps never will be, answered to general satisfaction. At present I shall content myself with making a few literal remarks on this obscure prophecy, and afterwards give the opinions of learned men on its principal parts. That man of sin - Ὁ ανθρωπος της ἁμαρτιας· The same as the Hebrew expresses by איש און ish aven, and איש בליעל ish beliyaal; the perverse, obstinate, and iniquitous man. It is worthy of remark that, among the rabbins, Samael, or the devil, is called איש בליעל ואיש און ish beliyaal veish aven, the man of Belial, and the man of iniquity; and that these titles are given to Adam after his fall. The son of perdition - Ὁ υἱος της απωλειας· The son of destruction; the same epithet that is given to Judas Iscariot, Joh 17:12 (note). The son of perdition, and the man of sin, or, as some excellent MSS. and versions, with several of the fathers, read, ανθρωπος της ανομιας, the lawless man, see Th2 2:8, must mean the same person or thing. It is also remarkable that the wicked Jews are styled by Isaiah, Isa 1:4, בנים משחיתים benim mashchithim, "children of perdition;" persons who destroy themselves and destroy others.”

“First, &c.[2] What is meant by this falling away, (in the Greek this apostacy) is uncertain, and differently expounded. St. Jerome and others understand it of a falling off of other kingdoms, which before were subject to the Roman empire; as if St. Paul said to them: you need not fear that the day of judgment is at hand, for it will not come till other kingdoms, by a general revolt, shall have fallen off, so that the Roman empire be destroyed. The same interpreters expound the sixth and seventh verses in like manner, as if when it is said, now you know [3] what withholdeth, &c. That is, you see the Roman empire subsisteth yet, which must be first destroyed. And when it is added, only that he who now holdeth, do hold, until he be taken out of the way; the sense, say these authors, is, let Nero and his successors hold that empire till it be destroyed, for not till then will the day of judgment come. Cornelius a Lapide makes this exposition so certain, that he calls it a tradition of the fathers, which to him seems apostolical. But we must not take the opinion of some fathers, in the exposition of obscure prophecies, where they advance conjectures (which others at the same time reject, or doubt of) to be apostolical traditions, and articles of faith, as the learned bishop of Meaux, Bossuet, takes notice on this very subject, in his preface and treatise on the Apocalypse, against Jurieux. St. Jerome indeed, and others, thought that the Roman empire was to subsist till the antichrist’s coming, which by the event most interpreters conclude to be a mistake, and that it cannot be said the Roman empire continues to this time. See Lyranus on this place, St. Thomas Aquinas, Salmeron, Estius, and many others; though Cornelius a Lapide, with some few, pretend the Roman empire still subsists in the emperors of Germany. We also find that divers of the ancient fathers thought that the day of judgment was just at hand in their time. See Tertullian, St. Cyprian, St. Gregory the Great, &c. And as to this place, it cannot be said the fathers unanimously agree in their exposition. St. Chrysostom[4], Theodoret, St. Augustine in one of his expositions, by this falling off, and apostacy, understand antichrist himself, apostatizing from the Catholic faith. And they who expound it of Nero, did not reflect that this letter of St. Paul was written under Claudius, before Nero’s reign. According to a third and common exposition, by this revolt or apostacy, others understand a great falling off of great numbers from the Catholic Church and faith, in those nations where it was professed before; not but that, as St. Augustine expressly takes notice, the Church will remain always visible, and Catholic in its belief, till the end of the world. This interpretation we find in St. Cyril[5] of Jerusalem. (Catech. 15.) See also St. Anselm on this place, St. Thomas Aquinas, Salmeron, Estius, &c. In fine, that there is no apostolical tradition, as to any of the interpretations of these words, we may be fully convinced from the words of St. Augustine[6], lib. xx. de Civ. Dei. chap. 19. t. 7. p. 597. Nov. edit., where he says: For my part, I own myself altogether ignorant what the apostle means by these words; but I shall mention the suspicions of others, which I have read, or heard. Then he sets down the exposition concerning the Roman empire. He there calls that a suspicion and conjecture, which others say is an apostolical tradition. In like manner the ancient fathers are divided, as to the exposition of the words of the sixth and seventh verse, when it is said you know what hindereth; some understand that antichrist must come first. Others, that the beforementioned apostacy, or falling off from the Church, must happen before. And when St. Paul says, (ver. 7.) that he who now holdeth, do hold; some expound it, let him take care at the time of such trials, to hold, and preserve the true faith to the end. When the expositions are so different, as in this place, whosoever pretends to give a literal translation ought never to add words to the text, which determine the sense to such a particular exposition, and especially in the same print, as Mr. N. hath done on the seventh verse, where he translates, only let him that now holdeth the faith, keep it until he be taken out of the way. — And the man of sin [7] revealed, the son of perdition, so that he sitteth in the temple of God, shewing himself as if he were God. He is called again, (ver. 8.) that wicked one….whom the Lord Jesus Christ shall kill with the spirit of his mouth. By all these words is described to us the great antichrist, about the end of the world, according to the unexceptionable authority and consent of the ancient fathers. It is as ridiculous as malicious to pretend, with divers later reformers, that the pope, and all the popes since the destruction of the Roman empire, are the great antichrist, the man of sin, &c. Grotius, Dr. Hammond, and divers learned Protestants, have confuted and ridiculed this groundless fable, of which more on the Apocalypse. It may suffice to observe here that antichrist, the man of sin, the son of perdition, the wicked one, according to all the ancients, is to be one particular man, not so many different men. That he is to come a little while before the day of judgment. That he will make himself be adored, and pretend to be God. What pope did so? That he will pretend to be Christ, &c. (Witham) — St. Augustine (de Civ. Dei. book xx. chap. 19.) says, that an attack would be made at one and the same time against the Roman empire and the Church. The Roman empire subsists as yet, in Germany, though much weakened and reduced. The Roman Catholic Church, notwithstanding all its losses, and the apostacy of many of its children, has always remained the same. (Calmet) — The two special signs of the last day will be a general revolt, and the manifestation of antichrist, both of which are so dependent on each other, that St. Augustine makes but one of both. What presumptive folly in Calvin and other modern reformers, to oppose the universal sentiments of the fathers both of the Latin and Greek Church! What inconsistency, to give such forced interpretations, not only widely different from the expositions of sound antiquity, but also widely different from each other! The Church of God, with her head, strong in the promises of Jesus Christ, will persevere to the end, frustra circumlatrantibus hæreticis. (St. Augustine, de util. cred. chap. xvii.) — In the temple. Either that of Jerusalem, which some think he will rebuild; or in some Christian Church, which he will pervert to his own worship; as Mahomet has done with the churches of the east. (Challoner)”