[1066] i.e. to the works.
Homily III.
2 Thessalonians i. 9, 10
"Who shall suffer punishment, even eternal destruction from the face of the Lord, and from the glory of His might, when He shall come to be glorified in His Saints, and to be marveled at in all them that believed."
There are many men, who form good hopes not by abstaining from their sins, but by thinking that hell is not so terrible as it is said to be, but milder than what is threatened, and temporary, not eternal; and about this they philosophize much. But I could show from many reasons, and conclude from the very expressions concerning hell, that it is not only not milder, but much more terrible than is threatened. But I do not now intend to discourse concerning these things. For the fear even from bare words is sufficient, though we do not fully unfold their meaning. But that it is not temporary, hear Paul now saying, concerning those who know not God, and who do not believe in the Gospel, that "they shall suffer punishment, even eternal destruction." How then is that temporary which is everlasting? "From the face of the Lord," he says. What is this? He here wishes to say how easily it might be. For since they were then much puffed up, there is no need, he says, of much trouble; it is enough that God comes and is seen, and all are involved in punishment and vengeance. His coming only to some indeed will be Light, but to others vengeance.
"And from the glory of His might," he says, "when He shall come to be glorified in His Saints, and to be marveled at in all them that believed."
Is God glorified? Yea, he says, in all the Saints. How? For when they that puff so greatly see those who were scourged by them, who were despised, who were derided, even those now near to Him, it is His glory, or rather it is their glory, both theirs and His; His indeed, because He did not forsake them; theirs, because they were thought worthy of so great honor. For as it is His riches, that there are faithful men, so also it is His glory that there are those who are to enjoy His blessings. It is the glory of Him that is good, to have those to whom He may impart His beneficence. "And to be marveled at," he says, "in all them that believed," that is, "through them that believed." See here again, "in" is used for "through." For through them He is shown to be admirable, when He brings to so much splendor those who were pitiable and wretched, and who had suffered unnumbered ills, and had believed. His power is shown then; because although they seem to be deserted here, yet nevertheless they there enjoy great glory; then especially is shown all the glory and the power of God. How?
"Because our testimony unto you was believed in that day."
Ver. 11. "To which end also we pray always for you."
That is, when those are brought into public view, who have suffered unnumbered ills, deigned to make them apostatize from the faith, and yet have not yielded, but have believed, God is glorified. Then is shown the glory of these men also. "Judge none blessed," it says, "before his death." (Ecclus. xi. 28.) On this account he says, in that day will be shown those who believed. "To which end also we pray," he says, "always for you, that our God may count you worthy of your calling, and fulfill every desire of goodness and every work of faith, with power."
"That He may count you," he says, "worthy of calling"; for they were not called. Therefore he has added, "and fulfill every desire of goodness." Since he also who was clothed in filthy garments, was called, but did not abide in his calling, but for this reason was the more rejected. "Of the calling," namely that to the bride-chamber. Since the five virgins also were called. "Arise" it says, "the bridegroom cometh." (From Matt. xxv. 6.) And they prepared themselves, but did not enter in. But he speaks of that other calling. Showing therefore what calling he is speaking of, he has added, "And fulfill every desire of goodness and every work of faith, with power." This is the calling, he says, that we seek. See how gently he takes them down. For that they may not be rendered vain by the excess of commendation, as if they had done great deeds, and may not become slothful, he shows that something still is wanting to them, so long as they are in this life. Which also he said in his Epistle to the Hebrews. "Ye have not yet resisted unto blood, striving against sin." (Heb. xii. 4.) "Unto all wellpleasing," he says, that is, His gratification, persuasion, full assurance. That is, that the persuasion [1067] of God may be fulfilled, that nothing may be wanting to you, that you may be so, as He wills. "And every work of faith," he says, "with power." What is this? The patient endurance of persecutions, that we may not faint, he says.
Ver. 12. "That the name of our Lord Jesus Christ may be glorified in you, and ye in Him, according to the grace of our God and the Lord Jesus Christ."
He spoke there of glory, he speaks of it also here. He said, that they are glorified, so that they might even boast. He said, what was much more, that they also glorify God. He said, that they will receive that glory. But here too he means; For the Master being glorified, the servants also are glorified. For those who glorify their Master, are much more glorified themselves, both by that very thing, and apart from it. For tribulation for the sake of Christ is glory, and that thing he everywhere calls glory. And by how much the more we suffer anything dishonorable, so much the more illustrious we become. Then again showing that this also itself is of God, he says, "according to the grace of our God and the Lord Jesus Christ"; that is, this grace He Himself has given us, that He may be glorified in us, and that He may glorify us in Him. How is He glorified in us? Because we prefer nothing before Him. How are we glorified in Him? Because we have received power from Him, so that we do not at all yield to the evils that are brought upon us. For when temptation happens, at the same time God is glorified, and we too. For they glorify Him, because He has so nerved us; they admire us, because we have rendered ourselves worthy. And all these things are done by the grace of God.
Chap. ii. 1, 2. "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 Resurrection 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. "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, and says: [1068]
Ver. 3, 4. "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?" [1069] 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. (From Matt. xxiv. 24.) 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. "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.
Ver. 5. "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" (1 Thess. iii. 4.); 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, rooting 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.
For wealth truly is a thorn, bearing no fruit, both uncomely to the sight, and unpleasant for use, injuring those that meddle with it, not only not itself bearing fruit, but even hindering that which was shooting forth. Such is wealth. It not only does not bear eternal fruit but it even hinders those who wish to gain it. Thorns are the food of irrational camels; they are devoured and consumed by fire, being useful for nothing. Such also is wealth, useful for nothing, but to kindle the furnace, to light up The Day that burns as an oven, to nourish passions void of reason, revenge and anger. For such is also the camel that feeds on thorns. For it is said by those who are acquainted with such things, that there is no animal so implacable, so sulky and revengeful, as a camel. Such is wealth. It nourishes the unreasonable passions of the soul but it pierces and wounds the rational, as is the case with thorns. This plant is hard and rough, and grows up of itself.