Thomas Aquinas Commentary 2 Thessalonians 2

1. Previously, the Apostle taught what will happen in the future regarding the punishments of the wicked and the rewards of the good. Here he announces what will happen concerning the dangers to the church that will arise during the time of the Antichrist.

First, he presents the truth about future dangers; second, he admonishes the Thessalonians to persevere in the truth, at therefore, brethren.

Concerning the first point, he does two things:

1. He refutes a falsehood.
2. He gives instruction regarding the truth, at for unless.

His refutation of falsehood has three parts:

1. He shows by what they should be persuaded.
2. He shows that to which they should be persuaded, at that you be not easily moved.
3. He forewarns against what could move them, at neither by spirit.

2. He persuades them by three means. First, by means of his own prayers, at we beseech you, and not by commanding them. Having complete confidence to command you in Christ Jesus to do what is required, for the sake of love I rather appeal to you (Philemon 1:8–9).

Second, by the coming of Christ, which is desirable to the good even though it is terrifying to the wicked. Woe to those who desire the day of the Lord (Amos 5:18); and not only to me, but also to those who love his coming (2 Timothy 4:8); Come, Lord Jesus (Revelation 22:20).

Third, by the desire and love of the whole congregation of the saints, unto him, namely where Christ is, for where the body is, there the eagles will be gathered (Matthew 24:28). Or unto him, that is, in the same place, for all the saints will be in the same place and glory. Gather to him his saints (Psalms 50:5).

3. But of what is he trying to persuade them? That you be not easily moved from your conviction. It is one thing to be moved and another to be terrified. The one who is moved from his conviction loses what he had previously held firmly. The Apostle says, in effect, “Do not easily let go of my teaching.” One who easily believes is light of heart . But terror is a kind of anxiety mixed with fear of what opposes you. And so he says, nor be terrified. The sound of terror is always in his ears (Job 15:21). And if there is peace, they always suspect treachery. For since wickedness is always fearful, it gives testimony for its own condemnation .

4. Then when he says, neither by spirit, he forewarns against what could move them, first, in particular, and second, in general, at let no man.

5. Now, someone can be deceived by a false revelation. Therefore he says, neither by spirit; that is, if someone announces to you as a revelation by the Holy Spirit, or from the Holy Spirit, something contrary to my teaching, do not be terrified. Do not believe every spirit (1 John 4:1). Woe to the foolish prophets who follow their own spirit and see nothing (Ezekiel 13:3). Sometimes even Satan transforms himself into an angel of light (2 Corinthians 11:14); I will go out, and I will be a lying spirit in the mouth of all his prophets (1 Kings 22:22).

Second, someone can also be deceived by reasoning or a false exposition of Scripture, and so he says, nor by word. Their word spreads like gangrene (2 Timothy 2:17). Let no one deceive you with foolish words (Ephesians 5:6).

Third, someone can be deceived by an authority that is quoted but wrongly understood. As our most beloved brother Paul has written to you in accord with the wisdom given to him, speaking as in all his letters of things in which there are certain points difficult to understand, which the unlearned and unstable twist as they do the other Scriptures (2 Peter 3:15–16).

But what were they being deceived about? As if the day of the Lord were at hand.

And he says, nor by letter as if sent from us, because his first letter to the Thessalonians, if it is not understood correctly, seems to say that the Lord’s coming is near, as when it says, then we who are alive (1 Thessalonians 4:17).

6. Then when he says, let no man deceive you by any means, he says the same thing more generally. Beware that you are not deceived (Luke 21:8); do not be deceived (1 Corinthians 15:33).

The reason the Apostle forewarns against this error concerning the Lord’s coming is that no church leader should desire that any good be achieved through a lie. We are even found to be false witnesses (1 Corinthians 15:15). Also, the belief that the Lord’s day was near was dangerous. First, it could be the occasion of a greater deception, because after the time of the apostles, people would come who would claim to be Christ. Many will say: I am he (Luke 21:8). And so the Apostle did not want them to believe this error regarding the Lord’s coming. Similarly, demons frequently pretend to be Christ, as is clear in the case of Saint Martin. And so that they would not be deceived, he did not want them to believe this error.

Augustine gives another reason: it posed a danger to faith. One person might say, “The Lord will come late, and then I will prepare myself for him.” Another might say, “He will come quickly, and so I am preparing myself now.” Still another might say, “I do not know when he will come.” This person speaks best, because what he says agrees with Christ. But the one who says “quickly” makes a more serious error, because as time passed, people would despair and would think that the Scriptures spoke falsely.

7. Then when he says, for unless there come a revolt, he proceeds to the truth. First, he shows what will happen when the Antichrist comes. Two things will happen: one will precede the Antichrist’s coming, and the other is his coming itself.

8. First comes the revolt, which is explained in many different ways in the traditional commentary (the Gloss). First, it is explained as a revolt from the faith, because later the faith would be accepted by the whole world. And this Gospel of the kingdom will be preached in the whole world (Matthew 24:14). Therefore, this comes before what, according to Augustine, has not yet been fulfilled, and afterward many will depart from the faith, etc. In the last times some will depart from the faith (1 Timothy 4:1). The love of many will grow cold (Matthew 24:12).

Or it is a revolt from the Roman Empire, to which the whole world was subject. Augustine says that this is represented in Daniel by the statues (Daniel 2:31), where four kingdoms are named, after which Christ comes. This was a fitting sign because the Roman Empire was strengthened for this very purpose: that under its power the faith should be preached throughout the whole world.

9. But how can this be, since the nations have already withdrawn from the Roman Empire and yet the Antichrist has still not come?

The answer is that this revolt is not over, but has changed from a temporal one into a spiritual one, as Pope Leo says in a sermon about the apostles. And so one should say that the revolt from the Roman Empire should be understood not only as a revolt from the temporal empire but also from the spiritual one—namely, from the catholic faith of the Roman Church. And it is fitting that, just as Christ came when the Roman Empire held sway over all, so conversely, a sign of the Antichrist is the revolt against it.

10. Second, he predicts the future concerning the Antichrist.

First, regarding his guilt and punishment; second, regarding his power, at him whose coming.

Again, first he touches generally and implicitly on his guilt and punishment; second, he explains both, at who opposes.

11. He says, therefore: The revolt will come first, and then he will be revealed. According to the Gloss, he is said to be the man of sin and the son of perdition because, as the fullness of virtue abounded in Christ, so a multitude of all sins will abound in the Antichrist. And as Christ is better than all the saints, so that man will be worse than all the wicked. He is called the man of sin because he will be completely given over to sin. But he is not called the man of sin in such a way that a worse man could not exist, because evil never corrupts the good entirely—although no man could be worse in the actual order of things. But there could be no man better than Christ.

He is also called the son of perdition, that is, destined for the utmost perdition. The wicked is reserved for the day of destruction; they shall be brought forth to the day of wrath (Job 21:30). Or son of perdition, that is, a son of the devil—not by nature, but by the consummation of his wickedness, which will be completed in him.

And he says he will be revealed because just as all the good deeds and virtues of the saints who came before Christ were figures of Christ, so in all the persecutions of the church the tyrants have been, so to speak, figures of the Antichrist, and the Antichrist was hidden in them. And so that whole wickedness, which was hidden in them, will be revealed at that time.

12. Then when he says, who opposes, he explains what he said before.

First, he shows how he will be the man of sin; second, how he will be the son of perdition, at and then that wicked one shall be revealed.

And first, he foretells his wrongdoing; second, he gives the cause for it, at and now.

And first, he describes the wrongdoing; second, he says that he is not announcing a new doctrine, at do you not remember.

And first, he sets out the wrongdoing; second, the sign of it, at so that.

13. His wrongdoing has two aspects. First, opposition to God; hence he says, who opposes all good spirits. He charged against God with an upraised neck, and with a fat neck, and he and his followers are armed (Job 15:26). Their tongues and their schemes are against the Lord, to provoke the eyes of his majesty (Isaiah 3:8).

Second, he puts himself above Christ; and so he says, and is lifted up.

The name “God” is used in three ways. First, according to nature: Hear, O Israel, the Lord our God is one God (Deuteronomy 6:4). Second, according to popular opinion: all the gods of the nations are demons (Psalms 96:5). Third, by way of participation: I have said, you are gods (Psalms 82:6). And the Antichrist would put himself over all these: he will be lifted up and will magnify himself against every god, and against the God of gods he will speak great things (Daniel 11:36).

14. When he says, so that he sits in the temple of God, showing himself as if he were God, he gives the sign of this wrongdoing. For the Antichrist’s pride is greater than the pride of all who came before him. So as it is written of Gaius Caesar that he wanted to be worshiped while he was still alive and put statues of himself in every temple, and as Ezekiel says of the king of Tyre, I have said that I am God (Ezekiel 28:2), so it is quite believable that the Antichrist will act as they did, saying that he is both God and man. And as a sign of this, he will sit in the temple.

But in what temple? Was it not destroyed by the Romans? This is why some say that the Antichrist is from the tribe of Dan, whose tribe is not named among the tribes listed in Revelation (Revelation 7:5). Because of this, the Jews will accept him at first and will rebuild the temple in Jerusalem, and in this way the prophecy of Daniel will be fulfilled: an abomination and an idol will be in the temple (Daniel 9:27). But when you see the abomination of desolation spoken of by Daniel the prophet standing in the holy place, let him who reads understand (Matthew 24:15).

But some say that neither Jerusalem nor the temple will ever be rebuilt, but that their desolation will last until the final consummation. And even some Jews believe this. So this text is explained to mean in the temple of God, that is, in the Church, since many from the Church will accept him. Or according to Augustine, he sits in the temple of God, that is, he rules and governs as though he himself with his messengers were the temple of God, just as Christ is the temple with His followers.

15. Then when he says, do you not remember, he shows that he is not writing anything new, as if to say: When I was with you long ago, I said this. I do not write a new command for you, but an old command, which you have had from the beginning (1 John 2:7); as we are in word by letters when absent, so also we will be in deed when present (2 Corinthians 10:11).

1. Above, the Apostle foretold the coming and the wrongdoing of the Antichrist; here he explains the reason for its delay.

   1. He shows that they know this cause.
   2. He sets out this cause obscurely, with the phrase for the mystery.

2. He says, therefore: I say that the man of sin must be revealed. And now you know what is restraining him—that is, what is the cause of his delay. You know, because I spoke to you about it. He is restrained in this way at the present time so that in his time—that is, at the proper time—he may be revealed. There is a time and an occasion for every business (Ecclesiastes 8:6); God has made all things good in their time (Ecclesiastes 3:11).

3. Then, with the phrase for the mystery, he sets out the reason for the delay. This text has been explained in many ways, because the word mystery can be taken as either the subject (nominative case) or the direct object (accusative case).

   If it is the subject, the meaning is this: I say that he will be revealed in his own time, because already the mystery—that is, a hidden reality represented figuratively—is at work in false men who seem good and yet are evil. These men play the role of the Antichrist. Having the appearance of religion, but denying its power (2 Timothy 3:5).

   But if it is the direct object, then the meaning is this: the Devil, in whose power the Antichrist will come, has already secretly begun to work his wickedness through tyrants and deceivers. The persecutions of the church in this age are figures of that final persecution of all good people, and are, as it were, imperfect by comparison with it.

4. Only that he who now holds, may hold until he is taken out of the way. This has been explained in many ways. One way is in accord with the Gloss and with Augustine, who say that some thought that Nero, who first persecuted the Christians, was the Antichrist, and that he was not killed but taken away, to be brought back at some time. The Apostle, refuting this, says only that he who now holds the Roman Empire may hold until he is taken out of the way—that is, until he dies. But this interpretation is not suitable, because many years have passed since Nero died; he died in the same year as the Apostle. It is better to refer it to Nero as a public figure representing the Roman Empire: until he is taken out of the way, meaning, until the Roman Empire is removed from this world. The LORD of hosts has planned this, that he may take away the pride of every glory, and bring to disgrace (Isaiah 23:9).

   Alternatively, only that he who now holds—that is, who now restrains the Antichrist’s coming—may hold, lest he come. This is as if to say that it is still necessary for some to come to the faith and others to fall away. He says, in effect, let him who now holds back continue to do so until that foul man is taken away.

   Or it can be taken this way: only that he who now holds the faith may hold it—that is, be strong in it. Hold what you have, so that no one may take your crown (Revelation 3:11). Until he is taken out of the way—that is, until the mixed assembly of the wicked is separated and becomes distinct, which will happen during the Antichrist’s persecution.

   Or, only that he who now holds, may hold—that is, that the mystery of iniquity, the secret iniquity, which now holds back, let it hold back until he is taken out of the way. This means until the iniquity is brought into the open and becomes, as it were, public and common. For many now sin secretly, but at some point sin will be committed openly. God tolerates sinners as long as they are hidden, but when they sin publicly, he no longer tolerates them, as is clear from the case of the Sodomites (Genesis 19:24).

   But Augustine admits that he does not know what the Apostle said to them, which they already knew. This is why he says, now you know what is restraining him. Beyond this, there was not much that was necessary to know.

5. Then, with the word and then, the coming of the wicked one and his punishment are set out: first, his appearance, and second, his punishment.

   Regarding the first, he says that singularly wicked one shall be revealed, because his wrongdoing will be manifest. Whom the Lord Jesus shall kill with the Spirit of his mouth. The zeal of the LORD of hosts will accomplish this (Isaiah 9:7)—that is, the zeal for justice, which is love. For the Spirit of Christ is the love of Christ, and this is the zeal of the Holy Spirit, which he has for the Church. Or, with the spirit of his mouth means by his command, for Michael will kill him on the Mount of Olives, from where Christ ascended. In the same way, Julian was also killed by the hand of God.

   This is his punishment in the present time, although in the future he will also be punished eternally, because Christ shall destroy him with the brightness of his coming—that is, by bringing all things to light at his coming. He will bring to light the hidden things of darkness (1 Corinthians 4:5). And he shall destroy him, I say, namely by eternal damnation. He will destroy them (Psalms 27:5). And he says with the brightness because the Antichrist himself will seem to overshadow the church, but the darkness will be driven out by brightness, for whatever the Antichrist claims will be exposed as a lie.

6. Then, with the phrase him, whose coming, he foretells the Antichrist’s power.

   Concerning this he does two things:

   1. He sets out his power to deceive.
   2. He shows how this power has its cause in God’s justice, with the phrase because they do not receive.

   The first of these is in three parts:

   1. He sets out the one who stands behind this power.
   2. He shows how he will deceive.
   3. He describes those who will be deceived.

7. The one behind this power is the Devil, and so Christ will destroy him. For this purpose the Son of God appeared, to destroy the works of the Devil (1 John 3:8). This is why he says that the Antichrist’s coming will be according to the working of Satan—that is, by his instigation. Satan will be released from his prison, and he will go out and will deceive the nations (Revelation 20:7).

   Something can be done according to the working of Satan in one way, as in the case of the possessed, in whom Satan not only inspires the will but also impedes the use of reason. The possessed person is not considered culpable for his actions because he does not have the use of free will. But the Antichrist will not be like this; he will have the use of free will, and the Devil will be in him prompting him, as is written about Judas: Satan entered into him (John 13:27), namely by inspiring him to act.

8. He will deceive in two ways:

   1. By his worldly power.
   2. By his power to work miracles.

   Regarding the first, he says, in all power, namely worldly power. And he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt (Daniel 11:43). Or, power can mean pretended power.

   Regarding the second, he says, and signs and lying wonders. Signs are a kind of marvel, including small things, but prodigies are great works that point to something far beyond the ordinary. He works great signs, so that he even causes fire to fall from heaven (Revelation 13:13). They will work great signs and prodigies so that they would even lead into error the elect, were it possible (Matthew 24:24).

9. He says lying. Miracles are called lying for one of three reasons:

   1. Because they fall short of the true nature of the supposed deed. This happens in illusions, when the senses are deceived by demons so that things seem other than they are. For example, when Simon Magus caused a ram to be decapitated and later displayed it alive. A man was also supposedly decapitated, and later, the man whom all believed had been beheaded was shown to be alive and was thought to have been resuscitated. Demons do this by rearranging mental images and deceiving the senses.

   2. Because they fall short of the true nature of a miracle. Miracles are improperly called so when they are amazing only because, although the effect is seen, the cause is unknown. Therefore, things that have a cause hidden to some people but not hidden in an absolute sense are called marvels, not true miracles. But things whose cause is absolutely hidden are properly called miracles, and their cause is the glorious God himself, because they transcend the entire order of created nature. Sometimes, however, marvels occur that are not beyond the order of nature yet have hidden causes; this is the kind of thing demons are much more able to do. The demons know the powers of nature and have specific abilities to produce particular effects. So the Antichrist will perform these sorts of things, but they will not be true miracles because demons have no power to do what goes beyond nature.

   3. Because they fall short of the proper end of a miracle. Things are called miracles when they are ordered toward bearing witness to the truth of the faith and leading believers to God. The Lord worked with them and confirmed their words by the accompanying signs (Mark 16:20). But if someone has the glory of miracles and does not use them for this purpose, they are indeed miracles regarding the nature of the act itself, but they are false with respect to their proper end and God’s intention. The Antichrist’s works, however, will not be of this sort, because no one performs true miracles against the faith, since God is not a false witness. Therefore, someone preaching a false doctrine cannot work miracles, even though someone leading a bad life can.

10. Finally, he identifies those who will be deceived when he says it is for those who perish—that is, among those whom God foreknows will perish. None of them was lost except the son of perdition (John 17:12). This is because, as Jesus said, my sheep hear my voice (John 10:27).

1. Having described those whom the Antichrist has power to deceive—namely, those foreknown to suffer damnation—the Apostle now gives the reason for what he has said. First, he gives the reason for their deception and explains how it will happen. Second, starting with the phrase but we should, he explains how believers will be freed from it.

In discussing their deception, he first sets out their sin alone; second, their punishment and sin together; and third, their punishment alone. This reveals the progression of sin: first, a person is abandoned by grace because of his first sin; then he falls into another sin; and finally, he is punished for all eternity.

2. He says, therefore, that the reason they will be deceived is that they refused to accept the love of the truth, that is, the truth of the Gospel. If I speak the truth, why do you not believe me? (John 8:46). They were rebels against the light (Job 24:13). He says the love of the truth because unless faith is formed by love, it is nothing. If I have faith so as to move mountains and have not love, I am nothing (1 Corinthians 13:2). In Christ Jesus neither circumcision nor uncircumcision count for anything, but a new creature (Galatians 6:15).

He also adds something about the purpose of this truth, saying, that they might be saved. Having been justified by faith, we have peace with God through the Lord (Romans 5:1).

3. But their sin and punishment is their deception; for this reason he says God shall send them, that is, permit to come to them, the operation of error. God has mingled in their midst a spirit of confusion (Isaiah 19:14). I will be a lying spirit in the mouth of all his prophets (1 Kings 22:22). And this is why he says they are sent this delusion to believe lying, that is, the false teaching of the Antichrist. For which reason God gave them over to a reprobate mind, that they might do things which are not fitting (Romans 1:28).

4. The punishment alone, however, is eternal damnation; for this reason, he adds that all may be judged, namely, with the judgment of condemnation. And those who have done wickedly shall go forth to the resurrection of judgment (John 5:29). This applies to those who have not believed the truth. He who does not believe is already judged (John 3:18).

5. Then, with the phrase but we should, he shows why Christ’s faithful will be freed. First, he gives thanks for them; second, he recalls the divine favors by which they are freed from such things. He speaks, therefore, as follows: those men will be deceived, but we should give thanks. First indeed I give thanks to my God always for you through the Lord (Romans 1:8).

He then sets out two favors from God: God’s choice, which is eternal, and His calling, which is temporal, introduced by the phrase to which he has also called you.

6. He says, therefore, that—meaning because—God has chosen us (the apostles) and you (the believers). He chose us in him before the foundation of the world, that we should be holy (Ephesians 1:4). You have not chosen me, but I have chosen you (John 15:16).

Concerning this choice, he touches on three things: the order of those chosen, the goal of the choice, and the means of obtaining that goal.

All the saints are chosen from the beginning of the world. He has loved the people, all the saints are in his hand (Deuteronomy 33:3). But the apostles are, in a special way, the firstfruits. We ourselves have the firstfruits of the Spirit (Romans 8:23). This is why he says firstfruits of faith.

The goal of God’s choice is eternal salvation, which is why he says unto salvation. He desires all men to be saved (1 Timothy 2:4).

This salvation is accomplished first on God’s part by sanctifying grace; for this reason, he says in sanctification of the Spirit. Second, on our part, it requires the consent of free will through faith; this is why he adds and faith of the truth.

7. Then, with the phrase to which he has also called you by our Gospel, he sets out the second divine favor: the temporal calling of Christ, which follows God’s eternal choice. Those whom he called, these he also justified (Romans 8:30). Concerning this calling, one should note the parable about the man who made a great dinner (Luke 14:16).

He adds by our Gospel, that is, the Gospel preached by me. But to what are we called? Unto the purchasing of the glory, that is, so that we may acquire the glory of Christ.

8. Then, with the words therefore, brothers, he admonishes them to hold fast to the truth. First, he sets out his admonition; second, he offers a prayer, beginning with now may our Lord Jesus Christ himself. He gives the admonition first because our works depend on free will, but he adds the prayer because they require the help of grace.

9. First, he admonishes them to stand fast when he says, stand fast in the truth. Stand, and do not be held again under a yoke of slavery (Galatians 5:1).

Second, he teaches them how to stand firm with the command and hold the traditions, that is, the instructions handed down by the elders. For instructions given by the younger should sometimes not be followed, namely, when they are contrary to the teachings of the faith. You have made void the commandment of God for your tradition (Matthew 15:6). But those traditions that align with God's commands should be kept, as in which you have learned. The author of Acts notes that Paul was teaching that they should hold fast the traditions and instructions which were decreed by the apostles and the elders who were in Jerusalem (Acts 16:4).

The apostles delivered these traditions in two ways. Some they delivered orally, and so he says, by word. Others they delivered in writing, and so he adds, or by our epistle. From this, it is clear that many things in the Church were not written down but were taught by the apostles and therefore must be followed. Indeed, there were many things the apostles judged were best kept hidden, as Dionysius says. For this reason, the Apostle says: the rest I will arrange when I come (1 Corinthians 11:34).

10. He then sets out his prayer, beginning with now may our Lord Jesus Christ himself, as if to say: I have admonished you in this way, but it will accomplish nothing without God’s help. He begins by setting out two favors from God.

The first favor is God's love for us, through which He gives us all other things; thus, he says, who has loved us. The second is spiritual consolation, introduced with and has given us everlasting consolation. Who consoles us in our every tribulation (2 Corinthians 1:4). Be consoled, be consoled, my people, says the Lord your God (Isaiah 40:1).

He says everlasting consolation, which applies to all evils, both present and future. For this reason, we await the good hope, that is, the certainty of eternal goods. Who in accordance with his great mercy has regenerated us unto a living hope (1 Peter 1:3). And this is all in grace—namely, the grace through which we hope to obtain eternal life. The grace of God is eternal life (Romans 6:23).

11. He prays for their exhortation, which is an admonition that leads the soul to desire what is good. A person can do this outwardly, but it is not effective unless the Spirit of God is present inwardly. For this reason, he says, exhort your hearts, that is, inspire them. I will lead her into solitude, and I will speak to her heart (Hosea 2:14).

Similarly, he prays for their strengthening, and so he says, and confirm you. Strengthen, O God, what you have worked in us (Psalms 67:29). It is as if to say: may He exhort us by His grace so that we may will, and may He strengthen us so that we may will effectively. And this is to be in every good work and word. Work precedes word, for Jesus began to do and to teach (Acts 1:1).