帖撒羅尼迦後書講道集 第 4 章

'And now you know that which restrains, so that he should be revealed in his own time.'

'For the mystery of iniquity is already at work; only he who now restrains will do so until he be taken out of the way;'

'and then shall be revealed that lawless one, whom the Lord Jesus shall consume with the breath of His mouth, and shall bring to nought by the manifestation of His coming;'

'whose coming is according to the working of Satan.'

One might reasonably inquire first what 'that which restrains' is, and after that learn why Paul sets it forth so obscurely.

What then is 'that which restrains' him from being revealed, that is, that which hinders? Some say it is the grace of the Spirit, others the Roman empire;

and to these latter I myself especially incline.

Why? Because if he had meant the Spirit, he would not have spoken obscurely, but plainly, saying that even now the grace of the Spirit—that is, the spiritual gifts—restrains him.

And besides, he ought already to have come, if indeed he was going to come when the gifts had ceased;

but since he says this concerning the Roman empire, he reasonably spoke in riddles, and for the time speaks under a veil;

for he did not wish to incur needless enmities and useless dangers.

For if he had said that a little later the empire of the Romans would be dissolved, they would forthwith have buried him alive as a pestilent fellow, and all the faithful with him, as men living and warring for this end.

For this reason he did not say so, nor that it would happen quickly, although he always affirms it;

but what does he say? 'So that he should be revealed in his own time,' he says.

'For the mystery of iniquity is already at work.'

Here he means Nero, as being a type of the Antichrist;

for this man too wished to be thought a god.

And well did he say 'the mystery';

for he did not do so openly, as that one will, nor without shame.

For if before that time, he says, there was found one who fell little short of the Antichrist in wickedness, what wonder is it if he shall already be? Thus then he spoke under a veil, and did not wish to make him plain—not out of cowardice, but training us not to incur needless enmities when there is nothing pressing.

So then here too he says:

'Only he who now restrains will do so until he be taken out of the way;'

that is, when the Roman empire is taken out of the way, then that one will come.

For so long as the fear of this empire remains, no one will quickly submit himself;

but when it has been dissolved, he will attack the state of anarchy, and will attempt to seize both the rule of men and that of God.

For just as the kingdoms before this one were dissolved—as 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 also this one will be dissolved by the Antichrist, and he in turn by Christ, and shall no longer prevail.

And these things Daniel sets before us with great clearness.

'And then,' he says, 'shall be revealed that lawless one.'

And what after this? The consolation is near;

'Whom the Lord Jesus,' he says, 'shall consume with the breath of His mouth, and shall bring to nought by the manifestation of His coming, whose coming is according to the working of Satan.'

For just as fire, when it comes upon them, causes even the little creatures that are far off, before its very approach, to grow numb and consumes them;

so also Christ, by His mere command and His coming, will consume the Antichrist.

It suffices for Him to be present, and all these things are destroyed.

he shall put a stop to the deception merely by appearing.

Then, showing who this one is, he says, 'Whose coming is according to the working of Satan.'

'With all power,' he says, 'and signs and lying wonders.'

That is, he will display every kind of power, but nothing true; all will be for deception.

These things he foretold, that those living at that time might not be deceived.

'And with wonders,' he says, 'of falsehood';

that is, either counterfeit wonders, or wonders that lead men into falsehood.

'And with all deceit of unrighteousness among those who are perishing.'

Why then, one asks, did God permit this to come to pass, and what sort of dispensation is this? And what is the gain of his coming, seeing he arrives for our ruin? Fear not, beloved, but hear him saying:

He has power among those who are perishing—those who, even if that one had not come, would not have believed.

What then is the gain, you say? That these very ones who are perishing will have their mouths stopped.

How? Because even if that one had not come, they would not have believed in Christ;

he comes, therefore, to convict them.

For lest they should be able to say, 'Since Christ called Himself God—though indeed He nowhere said this openly, yet since those who came after Him proclaimed it—we did not believe;

since we had heard that there is one God, from whom are all things, for this reason we did not believe':

this pretext of theirs, then, the Antichrist will take away.

For when that one comes, commanding nothing sound but everything lawless, and is believed on the ground of false signs alone, he will stop their mouths.

For if you do not believe in Christ, much more ought you not to have believed in the Antichrist;

for the former said that He was sent from the Father, but the latter the contrary.

For this reason Christ said, 'I have come in My Father's name, and you did not receive Me;

if another comes in his own name, him you will receive.'

'But we saw signs,' they say.

But in Christ's case also there were many and great signs.

Therefore they ought much rather to have believed in Him.

And indeed concerning the one, many things were foretold: that he is the lawless one, that he is the son of perdition, that his coming is according to the working of Satan;

but concerning the other, the opposite: that He is the Saviour, that He brings countless blessings.

'Because they did not receive the love of the truth, so as to be saved, for this cause God will send them a working of error, that they should believe the lie;

that they all might be judged who did not believe the truth, but had pleasure in unrighteousness.'

He did not say, 'that they might be punished';

for even apart from this they were going to be punished; but, 'that they might be judged,' that is, condemned at that fearful judgment-seat, so that they may be without excuse.

And who are these? He himself explained, adding, 'those who did not believe the truth, but had pleasure in unrighteousness.'

And by 'the love of the truth' he means Christ;

for he says, 'because they did not receive the love of the truth';

for He was both, and for both He came—both loving mankind, and on behalf of things that are true.

'But,' he says, 'they had pleasure in unrighteousness';

for that one comes for the ruin of men, and to wrong them.

For what will he not work then? He will move all things, he will throw all things into confusion, both by his commands and by fear.

He will be terrible in every way—from his power, from his cruelty, from his lawless commands.

But he says, 'among those who are perishing' he will have his strength.

For Elijah too will come then, securing the faithful.

And this Christ says: 'Elijah comes, and will restore all things.'

For this reason it was said of John, 'In the power and spirit of Elijah.'

For he neither wrought signs, as Elijah did, nor miracles;

for it says, 'John indeed did no sign;

but all things whatsoever John spoke of this man were true.'

How then 'in the power and spirit of Elijah'? That is, he will take up the same ministry.

Just as John was the forerunner of the first coming, so Elijah will be the forerunner of the second and glorious coming, and for this he is being kept.

…the minds of his hearers, he no longer made them consider their present circumstances grievous, but worthy of thanksgiving.

'But we ought to give thanks to God always for you, brethren beloved of the Lord, because God chose you from the beginning unto salvation, in sanctification of the Spirit and belief of the truth.'

How did He choose them unto salvation? He shows it by saying, 'In sanctification of the Spirit'—that is, to sanctify them through the Spirit and true faith.

For these are the things that hold our salvation together;

nowhere from works, nowhere from righteous achievements, but 'through belief of the truth.'

Behold, the word 'in' again stands for 'through.'

'In sanctification of the Spirit,' he says.

'Whereunto He called you through our Gospel, unto the obtaining of the glory of our Lord Jesus Christ.'

This too is no small thing, that Christ counts our salvation His own glory.

For it is the glory of the Lover of mankind that those who are saved should be many.

Great, then, is our Lord, if He so earnestly desires our salvation;

great also is the Holy Spirit, who works in us our sanctification.

Why did he not mention faith first, but sanctification? Because even after sanctification we still have much need of faith, that we may not be shaken.

Do you see how he shows that nothing is of themselves, but the whole is of God? 'So then, brethren, stand firm, and hold the traditions which you were taught, whether by word or by our epistle.'

From this it is plain that they did not deliver all things by epistle, but many things also unwritten;

and both alike are worthy of credit, these and those.

Therefore let us also count the tradition of the Church worthy of credit.

It is a tradition—seek nothing further.

Here he shows that there were many who were being shaken.

'Now our Lord Jesus Christ Himself, and God our Father, who loved us and gave us eternal comfort and good hope in grace, comfort your hearts, and establish you in every good work and word.'

Again, prayer after exhortation;

for this is truly to help.

'Who loved us,' he says, 'and gave us eternal comfort and good hope in grace.'

Where now are those who diminish the Son, because He is named after the Father in the grace of the laver? For behold, here it is the very opposite:

He first says, 'Our Lord Jesus Christ';

then, 'God and Father of our Lord.'

'Who loved us, and gave us everlasting consolation.'

And what kind of consolation is this? The hope of the things to come.

Do you see how, in the manner of a prayer, he rouses up their understanding, laying down the pledges and proofs of God's unspeakable providence? 'May He comfort your hearts,' he says, 'in every good work and word';

that is, through every good work and word.

For this is the consolation of Christians: not merely to wish to do something good, but that which is also well-pleasing to God.

Observe how he humbles their pride.

'Who gave us consolation,' he says, 'and good hope through grace.'

At the same time he also makes them full of good hope concerning the things to come.

For if He bestowed such great things by grace, much more will He grant the things to come.

'I indeed have spoken thus,' he says, 'but the whole is of God.'

'May He stablish you,' so that you be not shaken nor swerve aside;

for this is both ours and His.

So that it is both for the sake of doctrines and of deeds.

For this is consolation—to be firmly established.

For when one is not carried about, whatever he may suffer, he bears it all with great long-suffering;

whereas if the mind be shaken, it will thenceforth accomplish none of its good and noble deeds; but just as a man whose hands are unstrung, so also is the soul shaken, when it has not believed that it is coming to some good end.

'Finally, brethren, pray for us, that the word of the Lord may run and be glorified, even as also it is with you.'

He indeed prayed for them, that they might be stablished;

but now he asks of them, deeming them worthy to pray on his behalf—not that he may not be in danger (for to that he was appointed), but 'that the word of the Lord may run and be glorified, even as also it is with you.'

'Even as also,' he says, 'it is with you.'

'And that we may be delivered from unreasonable and wicked men';

this indicates that he too has his dangers;

wherefore he especially exhorted them.

'From unreasonable,' he says, 'and wicked men.'

So then he speaks concerning those who gainsay the preaching, concerning those who resist and fight against the doctrines.

He does not seem to me here to be hinting at dangers, but at those who contradict and hinder his word, such as was Hymenaeus, such as Alexander the coppersmith.

'For he greatly,' he says, 'withstood our words';

as if one were speaking about a paternal inheritance, that it is not for all to serve in the royal courts, so he too says that among those wicked men from whom he wishes to be delivered, there are such as these—men to whom it has been given not to believe.

And in saying this, at the same time he also rouses them up.

So then they were some great persons, seeing that they had such great boldness as to be able even to free their teacher from dangers, and to smooth the way for his preaching.

Therefore we also say the same things to you.

Let no one condemn us for presumption;

let none of you, out of immoderate humility, deprive us of so great a help.

For we do not speak from the same mind from which Paul spoke;

for he, wishing to comfort his disciples, said these things;

but we, that we may reap some great and good thing;

and we firmly believe that we shall accomplish all things, if you all with one accord are willing to stretch out your hands to God on behalf of our littleness.

Thus let us make war upon our enemies—with prayers and supplications.

For if the ancients thus made war even upon armed foes, much more ought we to war in this manner upon those without arms.

Thus Hezekiah routed the Assyrian; thus Moses routed Amalek; thus Samuel routed the Ascalonites; thus Israel routed the thirty-two kings.

If, where there was need of arms and of battle-array and of fighting, they laid aside their arms and fled to prayer;

where matters must be accomplished by prayers alone, how much more ought we to pray? But there, one may say, the leaders interceded on behalf of the people;

and do you deem the people worthy to intercede on behalf of the leader? I too know this.

For at that time those who were ruled were some wretched and worthless persons;

wherefore they were saved by the boldness and the virtue of their commander alone;

but now, when the grace of God has increased, we shall find among the ruled also many—nay rather the greater part—far surpassing the ruler in that respect; do not then deprive us of this alliance;

hold up our hands, that they be not slackened;

open our mouth, that it be not stopped up;

beseech God, beseech Him for this cause.

That which is done is indeed on our behalf, yet the whole comes to pass for your sakes;

for we are set for your profit, and we are anxious for your affairs.

Let each one beseech, both privately and in common.

Behold Paul saying, 'That for the gift bestowed upon us by means of many persons thanks may be given by many on our behalf';

that is, that He may grant the grace to many.

If, in the case of men, when the populace has come forward and made intercession for men condemned and led away to death, and the king, put to shame by the multitude, has set aside his sentence;

much more will God be moved by you—not by the multitude, but by virtue.

For we have a fierce adversary.

For each of you is anxious and takes thought for his own affairs, but we for the affairs of all together;

we stand at that part of the battle which bears the toil.

More fiercely does the devil arm himself against us.

For in wars also the adversary endeavours before all others to bring down the general.

For this reason all the shield-bearers run there;

for this reason there is great uproar, each one striving to rescue him, and they fence him round on every side with their shields, wishing to preserve that man's head.

Hear what all the people say to David (I do not say these things by comparing myself with David—I am not so mad—but wishing to show

the people's tender affection toward their ruler):

'Go not out,' they say, 'to the war with us, that the lamp of Israel be not quenched.'

See in how great tenderness they held the old man.

I have great need of your prayers.

Let no one, as I said, out of an excessive humility, strip me of this alliance and this help.

If our affairs prosper, yours too will be more glorious; if the streams of teaching flow to us, the wealth will pass over to you.

If the streams of teaching flow to us, the riches will pass over to you.

Hear the prophet saying, 'Do not the shepherds feed themselves?' Do you see Paul continually seeking after these prayers? Do you hear that Peter was thus snatched out of the prison, because earnest prayer was being made for him? I firmly believe that your prayer, offered with such great harmony, will have great power.

How much greater than our littleness do you think it is, to approach God and to intercede on behalf of so great a people? For if I have not confidence enough to make request even for myself, much less on behalf of others.

For this belongs to those in good standing, to be counted worthy of rendering God gracious to others also—those who have first made Him favourable to themselves; but how shall one who has himself given offence make request on another's behalf?

Yet nevertheless, since I embrace you with a father's tenderness, since love dares all things, not only in the church but also at home, before all else I make my supplication for your health, both that of the soul and that of the body.

For there is no other prayer so fitting for a priest as this: to approach and to entreat God for the good of the people before his own.

For if Job, rising up straightway, did so much on behalf of his children in things of the flesh, how much more ought we to do this on behalf of things spiritual?

But why do I say these things? Because if we make supplications and prayers on behalf of you all, although we fall so far short of the greatness of the matter, it is much more just that you also should do this.

For one man to make request on behalf of many is very bold and requires much confidence; but for many gathered together to make supplication on behalf of one is no burden at all.

But for many gathered together to make supplication on behalf of one, there is nothing burdensome in it.

For each one does this not trusting in his own virtue, but in the multitude and in the concord, by which above all God is everywhere prevailed upon.

For 'wherever two or three are gathered together in My name,' He says, 'there am I in the midst of them.'

If, where two or three are gathered together, He is in the midst, how much more with you?

For what one praying by himself cannot obtain, this he will receive when praying with the multitude.

Why so? Because even if one's own virtue avails not, yet concord has great strength.

'Wherever,' He says, 'two or three are gathered together.'

Why did He say 'two'? For if there be one in Your name, why art Thou not there? Because I desire all to be together, and not to be torn asunder.

Let us therefore knit ourselves together with one another; let us bind ourselves together in love; let no one separate us.

If anyone has a complaint, if anyone has been grieved, let him not keep it in his mind, whether against his neighbour or against us.

This is the favour I ask of you: to come forward, to bring your complaint, and to receive our defence.

'Reprove,' He says—perhaps he has not spoken.

Reprove—perhaps he has not done it.

And if he has done it, do so that he may not add to it.

For either we have made our defence, or, being found guilty, we have asked pardon, and thereafter we endeavour no longer to fall into the same faults.

This is profitable both for you and for us.

For you perhaps, complaining even without reason, upon learning the truth of the matter, will be set right; and we, having sinned in ignorance, are corrected.

And we, having sinned in ignorance, come to know it and are corrected.

For you it is not profitable to be indifferent.

For indeed a penalty is laid up for those who utter every idle word.

But we strip off the accusations, both the false and the true.

The false, by showing that they are false; the true, by no longer doing the same things.

For there is great necessity that one who has the care of so many should both be ignorant, and out of ignorance should sin.

For if each of you, having a household, and a wife...

and being set over children and servants—one over more, another over fewer—yet in so easily counted a number of souls is compelled to err in many things, not as he wishes, either through not knowing, or while wishing to correct something...

how much more we, who are set over so great a people!

And may the Lord yet multiply you, and bless you, the small together with the great.

For though great is the care that arises from the multitude, yet we do not cease praying that this care of ours may increase, and that this multitude may be given still more, and become manifold and beyond number.

For fathers too, though often worn out by the multitude of their children, yet are unwilling to cast away any one of them.

All things are equal for us and for you, even the very chief of good things.

It is not that I with greater abundance, and you with less, partake of the sacred table, but both of us alike lay hold of it.

And if I come first, this is nothing great, since even among children the elder first stretches out his hand to the feast; yet nothing more is gained thereby, but all things are equal for us.

The saving life that holds together our souls is given to both with the same honour.

It is not that I partake of one sheep, and you of another, but we all partake of the same.

We both have the same baptism, we were counted worthy of one Spirit, we both press on toward the same kingdom, we are alike brethren of Christ.

Where then is my advantage over you? In the cares, in the labours, in the anxieties, in grieving on your behalf.

But nothing is sweeter than this pain.

For a mother too, when in pain for her child, delights in the pain, cares for the children she has borne, and rejoices in her cares.

And yet the care, in itself, is a bitter thing.

But when it is on behalf of children, it holds much pleasure.

Many of you I have begotten, but after this come the birth-pangs.

For in the case of bodily mothers the birth-pangs come first, and then the birth.

But here the birth-pangs continue until the last breath, lest even after the birth some miscarriage should occur.

For even if another has often begotten them, yet I am torn asunder with cares.

For neither do we beget of ourselves, but the whole is of the grace of God.

And if both of us beget through the Spirit, one will not err in calling those begotten by me his, and those begotten by him mine.

Consider then all these things, and stretch out your hand, that you also may be our boast, and we yours, in the day of our Lord Jesus Christ.

Which day may it be granted us all to behold with confidence, in Christ Jesus our Lord.