2, 3.

Πλευθέρου

488

How to hear Lessons. King's letters.

2 THES. But he from his great pride does not condescend even to do this, but considers it a work so unworthy of a gentleman', that although excessively puffed up, he cannot bear to do it, but commits it to his attendant slaves. For to do this is truly servile, and requires impudent manners. Then when he is seated, the cares of his house immediately intrude themselves, distracting him on every side. The pride that possesses his soul overflows. He thinks that he does a favour both to us, and to the people, and perhaps even to God, because he has entered into the house of God. But he who is thus inflamed, how shall he ever be cured?

λεσθε

they enter into our
they hear from us.
consider, that they

(4) Tell me then, if any one should go to the shop of a physician, and not ask a favour of the physician, but think that he was doing him a favour, and declining to request a medicine for his wound, should concern himself about his garments; would such an one then go away having received any benefit? I think not 2 Boú indeed. But, with your leave, I will tell you the cause of all these things. They think when they enter in here, that presence, they think that what they hear They do not lay to heart, they do not are entering into the presence of God, that it is He who addresses them. For when the Reader standing up says, Thus saith the Lord,' and the Deacon stands and imposes silence on all, he does not say this as doing honour to the Reader, but to Him Who speaks to all through him. If they knew that it was God Who through His prophet speaks these things, they would cast away all their pride. For if when rulers are addressing them, they do not allow their minds to wander, much less would they, when God is speaking. We are ministers, beloved. We speak not our own things, but the things of God, letters coming from heaven are every day read.

Tell me then, I beseech you, if now, when we are all present, some one entered, having a golden girdle, and draw3 roba ing himself up, and with an air of consequence said that he was sent by the king that is on the earth, and that he brought letters to the whole city concerning matters of importance; would you not then be all turned towards him? Would you not, without any command from a deacon, observe a profound silence? Truly I think so. For I have heard letters from

489

III.

Men call for Sermons while they neglect the Lessons. kings read here. Then if any one comes from a king, you HOм. all attend; and does a Prophet come from God, and speak from heaven, and no one atteud? Or do you not believe that these things are messages from God? These are letters sent from God; therefore let us enter with becoming reverence into the Churches, and let us hearken with fear to the things here said.

What do I come in for, you say, if I do not hear some one discoursing? This is the ruin and destruction of all. For what need of a person to discourse? This necessity arises from our sloth. Wherefore any necessity for a homily? All things are clear and open that are in the divine Scriptures; all things that are necessary are plain. But because ye are hearers for pleasure's sake, for that reason also you seek these things. For tell me, with what pomp of words did Paul speak? and yet he converted the world. Or with what the unlettered Peter? But I know not, you say, the things that are contained in the divine Scriptures. Why do you not know them? For are they spoken in Hebrew? Are they in Latin, or in foreign tongues? Are they not in Greek? But they are expressed obscurely, you say. What is it that is obscure? Are there not histories? For (of course) you know the plain parts, in that you enquire about the obscure. There are numberless histories in the Scriptures. Tell me one of these. But you cannot. These things are an excuse, and mere words. Every day, you say, one hears the same things. Tell me, then, do you not hear the same things in the theatres? Do you not see the same things in the racecourse? Are not all things the same? Is it not always the same sun that rises? Is it not the same food that we use? I should like to ask you, since you say that you every day hear the same things; tell me, from what Prophet was the passage that was read? from what Apostle, or what Epistle? But you cannot tell me you seem to hear strange things. When therefore you wish to be slothful, you say that they are the same things. But when you are questioned, you are in the case of one who never heard them. If they are the same, you ought to know them. But you are ignorant of them.

This state of things' is worthy of lamentation-of lamenta- muc⋅

όντα.

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

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

ε ὅτι εἰς κενὸν ἀργυροκόπος ἀργυροκοπεί.

And now ye know what withholdeth, that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of His mouth, and shall destroy with the brightness of His coming: Even him, whose coming is after the working of Satan.

ONE may first naturally inquire, what is that which withholdeth, and after that would know, why Paul expresses this so obscurely. What then is it that withholdeth, that is, hindereth him from being revealed? Some indeed say, the grace of the Spirit, but others the Roman empire, to whom I most of all accede". Wherefore? Because if he meant to say the Spirit, he would not have spoken obscurely, but plainly, that even now the grace of the Spirit, that is the gifts, withhold him. And otherwise he ought now to have come, if he was about to come when the gifts ceased; for they have long since ceased. But because he said this of the Roman empire, he naturally glanced at it, and for the present speaks covertly and darkly. For he did not wish to bring upon himself superfluous enmities, and useless dangers. For if he had said that after a little while the Roman empire would be dissolved, they would now immediately have even overwhelmed1 him, as a pestilent person, and all Gr.

2 τίθεμαι, Bodl. συντίθεμαι, L. πείθομαι.

buried.

492

The Roman Empire is what stays Antichrist.

2, 6-9.

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

b

For the mystery of iniquity doth already work. He speaks here of Nero, as if he were the type of Antichrist. For he too wished to be thought a god. And he has well said, the mystery, for it worketh not openly, as the other, nor without shame. For if there was found a man before that time, he means, who was not much behind Antichrist in wickedness, what wonder, if there shall now be one? Thus indeed he has spoken covertly, and he did not wish to point him out plainly: not from cowardice, but instructing us not to bring upon ourselves unnecessary enmities, when there is nothing to call for it. So indeed he also says here. Only he who now letteth will let, until he be taken out of the way, that is, when the Roman empire is taken out of the way, then he shall come. And naturally. For as long as the fear of this empire lasts, no one will willingly be subject to him, but when that is dissolved, he will attack the anarchy, and endeavour to seize upon the government both of men and of God. For as the kingdoms before this were destroyed, that of the Medes by the Babylonians, that of the Babylonians by the Persians, that of the Persians by the Macedonians, that of the Macedonians by the Romans: so will this be by Antichrist, and he by Christ, and it will no longer withhold. And these things Daniel delivers to us with great clearness.

And then, he says, shall that Wicked be revealed. And what after this? The consolation is at hand. For he adds, Whom the Lord Jesus shall consume with the spirit of His mouth, and shall destroy with the brightness of His coming. Even him, whose coming is after the working of Satan.

For as fire merely coming on even before its arrival makes torpid and consumes the little animals that are afar off; so also Christ, by His commandment only, and Coming, will consume Antichrist. It is enough for Him to be present, and all these things are destroyed. He will put a stop to the deceit, by only appearing. Then shewing who he is,

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