Commentary on 2 Thessalonians

The opinion that the resurrection of the dead has already happened. – Signs of the coming of the Antichrist. – Human affairs are like a dream. 1. Having said in the first letter that “we pray day and night that we may see you,” and that “bearing no more, we were left alone in Athens, and I sent Timothy” (1 Thess. 3:10, 1-2), (the apostle) in all these (places) expresses (before the Thessalonians) the desire that he had - to come to them. But since, probably, he did not yet have the opportunity to go to them and make up for the shortcomings of their faith, then for this reason he added this second letter, wanting to replace for them the lack of his personal presence. And that he did not go to them, this can be guessed from the fact that in (this) letter to them he says: “We pray to you, brethren, about the coming of our Lord Jesus Christ” (2 Thess. 2:1). you, brothers" (1 Thess. 5:1). So, if he had been with them, he would not have needed to write. But since the study (of this issue) attracted special attention, he added (to the first) this epistle, just as he says in the epistle to Timothy that others “have departed from the truth, saying that the resurrection has already taken place, and are destroying the faith of some.” (2 Timothy 2:18). They did this with the goal that believers, not expecting anything great or bright in the future, would renounce their exploits. Since this hope strengthened them and did not allow them to become exhausted (in the struggle) with the present, the devil, wanting to snatch this anchor from them - here he, not being able to assure them that the future was false, went to the goal in a different way - and having raised up some malicious people, he attempted to deceive the gullible with the idea that all these great and bright (hopes) had already been fulfilled. So, before these people said that there had already been a resurrection of the dead, and now they argued that the judgment and the coming of Christ were already approaching, in order to thus accuse Christ himself of lying and, by proving that in the future there was no reward, no judgment, no punishment, no torment for those who did evil, to make some even more daring, and to plunge others into despondency. But, worst of all, some of them attempted only to proclaim words allegedly spoken by Paul, while others even invented forged messages as if they were written by him. Therefore, blocking every path for them, (the apostle) says: “Do not be in a hurry to be shaken in mind and be troubled, either by the spirit, or by the word, or by the message, as if sent by us” (2 Thess. 2:2). “Lower in spirit,” he says, pointing to false prophets. But how do we know this, someone asks? From what is added below; For this reason (the apostle) added: “Greeting with my hand, Paul’s, which serves as a sign in every epistle; I write this: the grace of our Lord Jesus Christ be with you all. Amen" (2 Thess. 3:17, 18). He does not say that these words serve as a sign - probably others could imitate him in this - but that I am writing the greeting with my own hand, as is the case with us now: by the signature you can recognize the one who is sending the letter. (In this letter the apostle) consoles (the Thessalonians), who were very oppressed by disasters, on the one hand, praising them for the present (deeds), on the other hand, drawing (their attention) to the future, to the punishment and rewards of the righteous prepared for them. On this occasion, he examines this issue quite clearly and in detail, without revealing the time itself, although he points to a sign of this time - the Antichrist. A weak soul is especially convinced when it not only hears about something, but also learns something more. So Christ had great concern about this when, sitting on the mountain, he accurately explained to his disciples everything that related to the death (of the world). For what? So that those who bring in Antichrists and false Christs do not find a place for themselves. And He also pointed out many signs, and among them the most important one, saying: when the gospel is preached among all nations (Matthew 24:14), and another - so that they will not be deceived about His coming: “like lightning,” He said, it will come (Matthew 24:27), which does not hide in any corner, but shines everywhere. There will be no need for a messenger (of His coming), so it will be brilliant, just as lightning does not need anyone to announce its appearance. He also said in another place about the Antichrist when he said: “I have come in the name of My Father, and you do not receive Me; But if another comes in his own name, you will receive him” (John 5:43). He also said that the sign of this time would be continuous and unspeakable disasters, and that Elijah must come. So, the Thessalonians were then perplexed regarding this subject, while their perplexity brought us benefit. It is useful not only for them, but also for us, to get behind children's fairy tales and the chatter of old women. Have you not often heard, even in childhood, how some people talked a lot about the name of the Antichrist and that he would bend his knees? The devil tried to sow these fictions into our still immature minds so that this false teaching would grow with us and so that later it would be easier for him to deceive us. Paul would not have forgotten to say this when speaking about the Antichrist, if it were useful. Therefore, we will not study this. He (the Antichrist) will not come so, not bowing the knee, but “having opposed and exalted himself above all that is called God or that is worshiped, so that he sits in the church of God as God, showing himself that he is God” (2 Thess. 2:4). Just as the devil fell from pride, so the one who will be his instrument will be filled with pride. 2. Therefore, I beg you, let us all try to move away from this passion, so that we do not fall under the same condemnation as him, so as not to be subjected to the same punishment as him, so as not to become partakers of his torment. “He must not be,” he says, “one of the new converts, lest he become proud and fall into condemnation with the devil” (1 Tim. 3:6). Consequently, the proud one bears the same punishment as the devil. The beginning of pride, it is said, is ignorance of the Lord (Sir. 10:14); the beginning of sin is pride, the first impulse and movement towards evil; however, it may be both the root and the foundation. The beginning can mean either the first the impulse to evil, or its foundation. Thus, abstinence from obscene sights can be called the beginning of chastity, that is, the initial impulse. But if we call fasting the beginning of chastity, then here the beginning will mean the foundation or support. In this sense, pride is the beginning of sin and finds its support in it. No matter how many good deeds we do, this vice does not allow them to strengthen in us and remain inseparable from us, but, like some root, prevents them from remaining steadfast in us. This can be seen from the following. Look how many (good deeds) the Pharisee did; Meanwhile, this did not bring him the slightest benefit, because he did not cut off the root, which destroyed everything. From pride comes contempt for the poor, passion for money, lust for power and love of fame. A proud person is disposed to take revenge for insults. A proud person cannot indifferently endure insults from either superiors or inferiors; and whoever does not calmly endure insults is not able to endure misfortune. This is how pride is the beginning of sin. But how can ignorance of God be the beginning of pride? Very simple. He who knows God as one should know, who knows to what extent the Son of God humbled Himself, does not exalt himself, but he who does not know this exalts himself. Pride leads to arrogance. Tell me: why do those who are hostile to the Church of God say that they know God? Is it not from pride? Do you see into what abyss their ignorance of God plunged them? If God loves a contrite spirit, then on the contrary He opposes the proud, and gives grace to the humble. So, there is no evil equal to pride. It turns a person into a demon, insolent, blasphemous, an oathbreaker; she arouses in him a thirst for murder. An arrogant person is constantly overwhelmed by grief, constantly annoyed, constantly complaining. Nothing can quench his passion. Even if he saw that the king humbly bowed and revered him, then even then he would not have been satisfied with this, but would have been even more inflamed. Just as money lovers, the more they acquire, the more they desire, so the proud: the more honor they enjoy, the more they covet it. Their passion gradually increases - and this really (is passion) - passion knows no limit, but stops only when it kills the one who is obsessed with it. Do you not see that those who are devoted to drunkenness are constantly burning with thirst? Passion is not a natural need, but in some way a disease that perverts everything. Don't you see that people obsessed with the so-called wolf hunger are constantly hungry? This is a passion, as doctors say, that has exceeded natural limits. In the same way, people who are immoderately inquisitive and curious, no matter how much they learn, do not stop at anything; This is their passion that has no boundaries. Again, those who find pleasure in fornication do not know how to put an end to their desires: “All bread is sweet to a fornicator; he will not cease until he dies” (Sir.23:23). This is also passion. However, although passions constitute a kind of illness, they are not incurable; on the contrary, they are capable of healing and even more than bodily ailments. If we want, we can put them out. How can you extinguish pride? For this you need to know God. If it comes from ignorance of God, then when we come to know Him, all pride will be removed from us. Think about Gehenna, think about those who are much better than you, think about how guilty you are before God. If you think about this, you will soon tame your mind, you will soon humble it. But you can't do it? Are you very weak? Think about the present, about the nature of man himself, about how insignificant man is. When you see a dead man being carried across the square, his orphaned children accompanying him, a weeping widow, sobbing servants and mournful friends, then think about the insignificance of the whole present, that it is no different from a shadow and a dream. But you don't want to (do it)? Think about people who owned great wealth who were completely ruined during the war. Look at the houses of great and famous people, now reduced to ruins. Think how strong these people were, and now the memory of them has disappeared. Every day, if you want, you can find similar examples: a change of rulers, the confiscation of the property of the rich into the treasury. “Many of the rulers sat on the ground, but the one whom they did not think about wore a crown” (Sir.11:5). Doesn't something like this happen every day? Isn't our fate like a wheel? Read about this, if you want, both our writings and what is written by pagan writers - after all, their writings are full of examples of this kind - if you despise ours out of pride. If you respect only the works of philosophers, then go to them - and they will teach you, telling you about the misfortunes that befell the ancients - and poets, and orators, and sophists, and in general all writers. Everywhere, if you want, you will find examples of this kind. If you don’t want to do all this, then think about our own nature, about its origin and the end that awaits it. Think about what you mean when you sleep? Couldn't the smallest animal kill you at this time? It often even happened to many that a small animal falling from the roof deprived them of their sight, or was the cause of another misfortune. So what? Are you not lower than all animals? What can you say against this? That you are endowed with intelligence? But you don’t have any reason, because pride is a sign of unreason. Why do you become arrogant after this, tell me? Maybe - the healthy state of your body? But in this respect, the advantage remains on the side of the dumb. We find this property in thieves, murderers, and grave robbers. Is it your prudence? But pride is not characteristic of prudence; on the contrary, through it you deprive yourself of the right to bear the name of prudence. Therefore, let us curb our thoughts, let us be modest, humble, and meek. Christ especially pleases such people, saying: “Blessed are the poor in spirit” (Matthew 5:3); and again, calling out, he says: “Learn from Me, for I am meek and lowly in heart” (Matthew 11:29). This is why He washed the feet of His disciples, to show us an example of humility. Let us try to benefit ourselves from all this, so that we can receive the benefits promised to those who love Him, by grace and love for mankind (Our Lord Jesus Christ, to Whom be glory forever. Amen). 2 Thess. 1:1–2. Paul and Silvanus and Timothy - to the Thessalonian church in God our Father and the Lord Jesus Christ: grace to you and peace from God our Father and the Lord Jesus Christ. Love should be extended to everyone. – We should not rejoice at the punishment of our enemies. – What power does the fear of punishment have? – It’s useful to talk about Gehenna. - Ap. Paul, out of love for Christ, did not count the torment of Gehenna as anything. – Wealth is not good, and poverty is not evil. 1. The majority of people do and undertake everything with the goal of earning the favor of both their superiors and those who are more noble than them - and they highly value this (disposition) and consider themselves happy when they achieve what they desire. But if it is so important to earn the favor of people like yourself, then what does it mean to gain grace from God? That is why (the apostle) always at the beginning of his epistles posits (this kind of good wishes) and prays about it, knowing that where there is the grace of God, no misfortune can take place there, but no matter how great our misfortunes are, they will all cease. And to teach you this (I will give the following): Joseph was in slavery, he was young, inexperienced and simple-hearted - and suddenly he was given control of the house, and he gave an account of this to the Egyptian nobleman. And you know what a hot-tempered and intractable people they are; Moreover, since power and might were also added to this, his anger, excited by the consciousness of his power, became even stronger. This can be seen even from how he acted subsequently. (Joseph) suffered as a result of the mistress’s accusation, although the more likely assumption was that it was not the one who had the clothes in his hands who was subjected to violence, but the one from whom they were taken. Therefore, it was necessary to say to her: if you had raised your voice, he would have run away and, realizing his guilt, would not have waited for the master to arrive. But he (the Egyptian) did not take any of this into account, on the contrary; recklessly carried away by anger, he threw (Joseph) into prison. This man was so reckless. Although he had the opportunity from other circumstances to draw a conclusion about the good intentions and prudence of this person, however, due to his extreme imprudence, he did not take any of this into consideration. So, the one who was in the power of such an evil master, who was entrusted with the management of an entire house, who was a stranger, alone and inexperienced, after God had abundantly poured out his grace on him, endured all temptations as if they meant nothing: the slander of his mistress, and the danger of death, and imprisonment, and finally approached the royal throne. So, this blessed one (Paul) saw what significance the grace of God has, and therefore he prays for it to be sent down on them. However, he also means something else here. Precisely, wanting to win them over in favor of what he intended to write about in the epistle - so that even if he denounced and reproached them, they would not depart from him - for this purpose, first of all, he brings to their memory the grace of God, and thus softens their hearts, so that even if they experience any grief, remembering the grace of God, by which they are saved from great evils, they do not become despondent, being exposed to lesser ones, but they found consolation in her. Similarly, in another epistle he writes: “For if, when we were enemies, we were reconciled to God through the death of His Son, much more, having been reconciled, we will be saved by His life” (Rom. 5:10). “Grace and peace to you from God our Father and the Lord Jesus Christ. It is right that we should always give thanks to God for you, brothers, because your faith increases” (2 Thess. 1:2-3). Notice the excess of humility! Having said: “we must thank God for you,” he makes them notice and understand that if others, looking at their exploits, are surprised, first of all, not at them, but at God, then even more so we (should do so). On the other hand, he encourages their hearts by the fact that over the suffering they endure they should not cry and sob, but thank God. And if Paul thanks (God) for the blessings of others, then what should befall those who not only do not thank, but are also tormented by envy? “For your faith increases, and the love of each one of you abounds among you all” (2 Thess. 1:3). How, you ask, can faith grow? How? When we endure some disasters for her sake. Therefore, it means a lot to remain steadfast (in faith) and not waver in thoughts; when the gusts of wind intensify, when torrential rains fall, when a fierce storm arises from all sides, when the waves thicken, and we, despite this, remain unshaken, then this is a sign of nothing else but that (our faith) has increased and surpassed and become more sublime. Just as during a flood, all level and low places are soon covered with water, while the high places remain unattainable, so faith, which has reached a certain height, no longer falls. That is why (the apostle) did not say: increases, but: “your faith increases, and the love of each one for each other among you all increases.” Do you see that in sorrows it also helps us when we mutually protect and support each other? This also gives great consolation. So, weak love and faith are shaken by sorrow, but strong ones are made stronger. Indeed, a weak soul, being in sorrow, cannot endure anything; On the contrary, a strong soul then especially reveals strength. Pay attention to love (Thessalonians). They did not act in such a way as to love one and not the other; on the contrary, their love was equal for everyone - this is precisely what (the apostle) pointed out when he says: “your faith increases, and the love of everyone for each other increases among you all” - because their love equally extended to everyone, as to members of one body. True, in our time we find love between many, but such love that can be the cause of discord. In fact, when we unite with each other in twos or threes, and these two, or three, or four are in great agreement with each other, and are separated from everyone else, so that between one and the other there is no longer mutual assistance and trust in everything, then this will be the dissolution of love, and not love. Tell me: if the eye transfers the care it has for the whole body to one hand and, ignoring all other members, cares only about it alone, will it not harm the whole body? Without a doubt. Likewise, if we concentrate the love that should extend to the entire Church of God on one or two only, then we will harm ourselves, and them, and everyone in general. This is not characteristic of love, but of disunity, separation and discord. So, if I took any part torn off from a whole person, then although this torn off part in itself would constitute something unified, coherent and harmonious, it would remain a torn off part, because it would not be in connection with the whole body. 2. What is the benefit of loving so-and-so very much? This is human love. And if not human, and you love him for God, then love everyone, because God commanded to love enemies just as much. If He commanded us to love our enemies, then how much more than those who have not upset us in any way? But I love (and enemies), you say, although not so much. Say better that you don't love them at all. When you condemn (the enemy), when you envy him, when you plot against him, then how (can you say that) you love him? I don't do anything like that, you say. But when you hear something bad about him and don’t stop the speaker’s mouth, don’t refuse to believe what they say, don’t stop (such speeches), then is this really a sign of love? “The love of each one for another among you all increases,” he says, “so that we ourselves boast in you in the churches of God” (2 Thess. 1:3, 4). In his first message, he said that all the Churches of Macedonia and Achaia spread rumors about them, having learned about their faith: “We don’t need to talk about anything,” he says. For they themselves say about us what kind of entrance we had to you” (1 Thess. 1:8, 9); and here he says: “We ourselves boast about you in the churches of God.” What do these words mean? There (the apostle) says that (others) do not need us to tell them (about your exploits); but here he does not say that we talk about them, but we boast and exalt ourselves in them. Therefore, if we thank God for you and boast about you before people, then all the more should you do the same regarding what gives us comfort. If your good deeds deserve to be boasted by others, is it possible to say (that they constitute) a cause of sorrow for us? “We ourselves boast,” he says, “we boast in you in the churches of God, in your patience and faith.” Here he indicates that a lot of time has already passed (from the beginning of their suffering), because patience is revealed over a long time, and not in two or three days. And he doesn’t just talk about patience. Of course, patience is also expressed when a person does not enjoy the benefits promised to him; but in the present case he speaks of greater patience. What is this about? About something that is born as a result of persecution. That he is hinting at this is evident from the fact that he further adds and says: “in all the persecutions and sorrows you endure.” They constantly lived among enemies who tried to harm them on all sides, and, despite this, they showed unyielding and unshakable patience. Let those therefore be ashamed who, for the sake of human protection, change their convictions. Even at the very beginning of the (evangelical) sermon, poor people and those who lived by daily labor entered into enmity with the people who ruled the state and occupied the first places in it - when not a single king or ruler was yet among the believers - they endured irreconcilable warfare, and despite this they did not abandon (their convictions). “Proof that there will be a righteous judgment of God” (2 Thess. 1:5). See how he adds one consolation to another. He said that we thank God, he said that we boast before people - and this is already comforting; but what the sufferer seeks most of all is liberation from disasters and the punishment of those who have caused him harm. Indeed, the soul, when it is weak, desires this most of all; on the contrary, a wise soul does not even want that. What do the words mean: “Proof that there will be a righteous judgment of God”? By this (the apostle) he pointed out a twofold reward: one for those who do evil, and the other for those who endure it. He seemed to be saying this: so that the truth of God would be revealed in this, that He will crown you and punish those. At the same time, he consoles them, showing that they will be crowned for their labors and worries, in accordance with the demands of justice. But first he says something that concerns them. Indeed, even if someone strongly desires to avenge himself, he first of all seeks reward for himself. That is why (the apostle) added: “so that you may be worthy of the Kingdom of God, for which you suffer.” So, the reason for their suffering is not that their persecutors are stronger than them, but that this is the way they must enter the kingdom.” “Through many tribulations,” he says, “we must enter into the Kingdom of God” (Acts 14:22). “For it is right in the sight of God to repay those who insult you with tribulation, and you who are insulted with joy along with us, when the Lord Jesus appears from heaven with the angels of His power” (2 Thess. 1:6, 7). “For” 2 (είπερ) is put here instead “how” (έπεί), - just as we use (this expression), speaking about objects that we consider undoubted and indisputable. Instead of saying: very fair, he says: if it is right before God that they should be subjected to vengeance, then He will undoubtedly take revenge, just as if someone said: if God cares about the objects (of the world), if God has care. So (the apostle) used the expression “if”, speaking about something to which everyone agreed, just as if someone said: if God hates evil people, using this expression with the purpose of forcing others to say that he hates, and such judgments are not subject to the slightest doubt, because they themselves knew that it was fair. “To those who insult you,” he says, “repay with sorrow, and to you who are insulted, with joy with us.” 3. What then? Will the reward really be equal to (the actions)? No. On the contrary, look how from what he says afterwards it is revealed that the punishment will be much more severe and the reward will be much more significant. Here is another consolation (the apostle says) that those who participated in suffering will have the same lot in reward - this is precisely what the expression means: with us - thus equating them in crowns with those who have accomplished countless and much greater feats. Further, he adds to this an indication of the time of retribution, and through a description (of the event itself) raises their thoughts, as if opening the heavens with his word and presenting them to their gaze, and surrounds Him (the Lord) with an angelic army, thus drawing a brilliant image of both the place itself and what is on it, in order through this to give them (the Thessalonians) the opportunity to somewhat come to their senses. “But to you who are insulted, it will be a joy for you with us, at the revelation of the Lord Jesus from heaven with His mighty angels, taking vengeance on those who do not know God and those who do not obey the gospel of our Lord Jesus Christ in flaming fire” (2 Thess. 1:8). If those who do not obey the Gospel will be punished, then what will not those who, despite this disobedience, still offend you, suffer? But note, please, the wisdom (of the apostle). He did not say here: those who insult you, but: those who do not listen. Therefore, if not in vengeance for you, he says, then in vengeance for Himself (the Lord) must necessarily subject them to punishment. Thus, this is said to further ensure that, in any case, (the persecutors) must be punished, and the previous one - to ensure that (the persecuted) will be honored. So, confirmation of the inevitability of punishment leads them to faith, and the consolation is that (the persecutors) will undergo this suffering in vengeance for the insults caused to believers. Although this was said to them (the Thessalonians), it may also apply to us. Therefore, when we are in misfortune, we will reflect on this. Let us not rejoice in the punishment of others because we have been avenged, but we will rejoice in the fact that we ourselves have escaped such punishment and punishment. Indeed, what good does it benefit us if others are punished? Therefore, I beg you, let us not harbor such a spiritual disposition in ourselves; let the thought of the kingdom motivate us to lead a virtuous life. True, the one who is completely virtuous is guided not by fear or desire to acquire the kingdom, but by Christ himself, just as Paul did. But we will think about the blessings in the kingdom and about the torment in Gehenna, and at least in this way we will correctly educate and educate ourselves, we will thus encourage ourselves to do what we must do. When in real life you see something good and great, then think about the kingdom of heaven, and you will be convinced that what you have seen is insignificant. When (you see) something terrible, then think about Gehenna, and you will laugh at it. When carnal lust takes possession of you, think about fire, think about the very pleasure of this sin, that it is insignificant and that it does not even bring pleasure. If the fear of breaking the laws that have been issued here has such power that it keeps us from committing atrocities, then even more so is the remembrance of the future, constant torment, eternal punishment. If fear of an earthly king keeps us from committing so many crimes, then much less fear of the eternal King. How can we constantly arouse this fear in ourselves? If we are always attentive to the words of Scripture. Indeed, if the mere sight of a dead man humbles our mind to such an extent, then how much more is Gehenna and unquenchable fire, how much more so is the undying worm? If we constantly thought about Gehenna, we would not soon fall into it. This is why God threatens punishment. If thinking about Gehenna did not bring us great benefit, then God would not threaten it; but since the memory of her can contribute to the proper execution of great deeds, He, as if some saving medicine, sowed a formidable thought about her in our souls. Therefore, let us not neglect the great benefits that arise from this, but let us make it a constant subject of conversation during the morning and evening table. Talking about pleasant subjects does not bring the slightest benefit to our soul; on the contrary, it makes it more weak, while talking about sad and sorrowful subjects cuts off all absent-mindedness and effeminacy from it, turns it to the true path and abstains even when it has submitted to weakness. Whoever talks about theaters and actors does not bring the slightest benefit to our soul; on the contrary, he inflames it even more and makes it more frivolous. He who is concerned with other people's affairs and is curious to know them, often through such curiosity exposes her to danger. And the one who talks about Gehenna is not exposed to any danger and at the same time makes his soul more chaste. Maybe you are afraid of such terrible speeches? Don't you think that you will extinguish Gehenna if you don't talk about it? Or - that you will ignite it if you speak? Whether you speak or not, the fire (Gehenna) will still burn. Talk about it constantly so that you never fall into it. It is impossible for a soul constantly occupied with the thought of Gehenna to soon sin. Hear therefore the excellent instruction: “In all your deeds remember your end, and you will never sin” (Sir.7:39). It cannot be that a soul that is afraid of being called to account for its actions should not be lazy towards crimes. Fear, having gained a foothold in our mind, leaves no place in it for anything worldly. If the conversation about Gehenna, which only occupies us from time to time, so humbles and tames, then the thought of it, constantly abiding in the souls, does not it cleanse the soul better than any fire? Let us remember not so much about the kingdom as about Gehenna, because fear has more power over us than promises - and I know that many would neglect a thousand blessings if only they remained free from punishment; so for me now it is enough only that I should not be punished, that I should not be punished. He who always has it before his eyes will never fall into Gehenna. He who despises Gehenna will never escape Gehenna. Just as among us those people who are afraid of the judgment seat are not dragged to the judgment seat, on the contrary, those who neglect them are most often subjected to it - so it is there. If the Ninevites had not feared destruction, they would have perished; but since they were afraid, they did not die. If those who lived under Noah had been afraid of the flood, they would not have perished in the flood. And the Sodomites, if they had been afraid, would not have been consumed by fire. It is a great evil to ignore threats. He who neglects threats will soon learn their consequences from experience. Nothing can be more useful than a conversation about Gehenna; it makes our souls purer than any silver. Listen to what the prophet says: “For all His commandments are before me, and I have not departed from His statutes” (Ps. 17:23). And Christ constantly talked about Gehenna, because although it saddens the listener, it nevertheless brings him the greatest benefit. 4. Everything that is useful has such (properties) - and do not be surprised at this. After all, both medicines and foods are initially unpleasant for the patient, but then they bring him benefit. If we cannot endure speeches that are unpleasant for us, then it is obvious that we will not be able to endure difficult trials in practice! If none of us is able to bear the words of Gehenna, then it is obvious that if persecution were to overtake us, none of us would be able to withstand the fire, the sword. Let us exercise our hearing so as not to become effeminate: we can move from words to deeds. If we get used to listening to terrible things, then we will get used to enduring terrible things. And if we are so pampered that we are not even able to bear words, then how can we resist events? Do you see how blessed Paul despised everything that happened in this world, even danger? Why is this? Because he learned to despise even Gehenna for those whom God loved. Out of love for Christ, he thought nothing of enduring torment in Gehenna; and for our own benefit we cannot even bear to talk about it. Now, having listened a little, you will move away (from here); but I beg you, if you have any love at all, to constantly engage in conversations about such subjects. At least it will not harm you at all, if it no longer brings any benefit; but, without a doubt, it will also bring benefits. Depending on how our conversation is, this is how the soul becomes. “Bad communities,” it is said, “corrupt good morals” (1 Cor. 15:33). Therefore, good conversations bring benefits, and therefore, fearful conversations make one chaste. Our soul is like wax. If you speak coldly, you will make her hard and harsh; and if fiery, then soften it. And, having softened it, you can give it the appearance you wish and inscribe a royal image on it. Therefore, let us block our ears from idle talk: they constitute no small amount of evil, and all evil comes from them. If our mind learned to listen to Divine words, it would not pay attention to anything else; and if he didn’t pay attention to anything else, he would never decide to do bad things. The word is the path to action - first we think, then we speak, then we act. Often many, even chaste people, moved from shameful words to shameful deeds. Our soul is neither good nor evil by nature; but both in it depend on free will. Just as a sail, where the wind blows, moves the ship there, or better, just as the rudder guides the ship if a fair wind blows, so our mind, if a favorable wind brings good speeches to it, sails safely, and if contrary winds blow, it often drowns. What winds are to ships, words are to the soul. Wherever you want, you can move it and direct it. Therefore, someone, teaching us, said: “and all your conversation is in the law of the Most High” (Sir.9:20). Therefore, I beg you, when we wean children from their mothers’ breasts, let us not teach them the fables of old women; but let (the child) learn from infancy that there is judgment; let the thought take root in his mind that there is punishment; this fear, when rooted in him, will bring great benefit. In fact, a soul accustomed from an early age to tremble in anticipation of such a fate cannot easily free itself from this fear, but like a well-controlled horse, having the thought of Gehenna as its driver, it will walk correctly, and will speak and take part in conversation only about useful subjects. Neither youth, nor wealth, nor orphanhood, nor anything else will be able to harm her - so strong will her mind be and so will she be able to withstand everything. With such speeches we will edify ourselves, and our wives, and slaves, and children, and friends, and even, if possible, enemies. With the help of such speeches, we will be able to stop many sins, and (prefer) to live better in sorrowful than in favorable circumstances. This can be seen from the following. Tell me: if you were to enter a house where a marriage celebration is being celebrated, then for one hour you would feel pleasure from this spectacle; but then, having left there, would you not begin to lament with grief that you do not have the same? But if you entered the house of crying, albeit very rich people, then when you came out you would sooner feel calm. What you would take out from there is not envy, but consolation and encouragement for your poverty. You see from experience that wealth is not good, and poverty is not evil, but that both are indifferent in themselves. So it is in the present case: if you engage in conversation about pleasures, you will sadden your soul even more, which does not enjoy these pleasures; but if, among your pleasures, you start talking about Gehenna, then this will serve as a source of joy and great consolation for you. In fact, when you think that these pleasures cannot help us at all against this fire, you will not seek them; and when you think that they usually kindle this fire even more, then not only will you not look for them, but you will feel disgust for them and reject them. Let us therefore not avoid speaking about Gehenna in order to avoid Gehenna. Let us not avoid reminders of punishment so as not to be subjected to this punishment. If that rich man had thought about that fire, he would not have sinned; but since he never brought it to mind, he fell into it. Tell me, man, when the time comes for you to appear before the judgment seat of Christ, will you really talk about everything then, but not about this (not about Gehenna)? When you have a case in court, often not even worth talking about, then night and day, at all times and always, you will not talk about anything else but this case; meanwhile, having to give an account to God for your whole life and to be held accountable, you cannot even bear to have others remind you of judgment? That is why everything tends towards destruction and corruption, because when we are preparing to appear before the human judgment seat regarding everyday affairs, we set everything in motion, we turn to everyone with a request, we constantly worry about this, we do everything that is necessary for this; meanwhile, having soon to appear before the judgment of Christ, we do nothing, either personally or through others, we do not plead with the Judge. Despite the fact that He gives us a lot of time (for preparation) and does not call us suddenly - in the midst of sins; on the contrary, it gives us the opportunity to free ourselves from them, and His goodness and love for mankind does not ignore anything that could be done on His part. We, on our part, do nothing more, and therefore we will be subject to great punishment. But let it not be! Therefore, I beg you, let us at least come to our senses now. Let us have Gehenna before our eyes, let us think about the inevitable future punishment, so that, thinking about this, we will avoid evil, and acquire virtue, and be worthy to receive the benefits promised to those who love Him, by grace and love for mankind (Our Lord Jesus Christ, to whom be glory forever. Amen). 2 Thessalonians 1:9, 10. Who will undergo punishment, eternal destruction, from the presence of the Lord and from the glory of His power, when He comes to be glorified in His saints and to appear wondrously on that day among all who believed, just as you believed our testimony. About glorification in the future life. - About the Antichrist. - You need to read St. Scripture. 1. There are many people who place good hopes not on the fact that they abstain from sins, but on the fact that they believe that Gehenna is not as terrible as they say about it, but weaker than what they threaten us with, and that it is temporary, and not eternal, and they think a lot about this. Meanwhile, I can present a lot of evidence and even deduce from the very words (of Scripture) about Gehenna that it is not only no weaker than what is presented in the threats, but is even much more terrible. However, now I won’t talk about it. Enough is the fear that mere words (about Gehenna) arouse in us, if we do not even reveal their meaning. And that it is not temporary, listen to what Paul is saying here about people who do not know God and do not believe in the Gospel, namely, that they will be subject to punishment, eternal destruction. So, how can something eternal become temporary? On behalf of, he says, the Lord. What does it mean? (The Apostle) wants to express by this that this can easily happen. Since rich people were very proud at that time, he says that this does not require great effort, but that it will be enough just to come and appear to God, and all (the guilty) will suffer punishment and torment. His coming will bring joy to some and torment to others. “And from the glory,” he says, “of His power, when He comes to be glorified in His saints and to appear wondrous on that day in all those who believed, since you believed our testimony.” What are you saying? Will God be glorified? Yes, “in all His saints,” he says. How? When those who are now exalted see that the very ones whom they tormented, despised and subjected ridicule, have become close to Him, then His glory will be revealed, or, more correctly speaking, this will consist of both His glory and the glory of these latter - His glory, because He did not abandon them, but surrounded them with great splendor, their glory, because they were awarded such honor. Just as His wealth consists in the fact that the faithful are found, so His glory consists in the fact that there are such people who are made partakers of His benefits. The glory of the good is that He has someone to pour out His benefits on. “And appear wondrous,” he says, “in all those who believed.” That is, through believers. Here again “in” (έν) means the same as “through” (ǒ τά). Through them (God) will manifest his wondrous (greatness). Indeed, when He grants such glory to the unfortunate, and the humiliated, and those who have endured thousands of sufferings, and those who have preserved the faith, then His power will be revealed, because although the believers here were apparently abandoned by Him, yet there they will be rewarded with great glory. This is where all the glory and power of God is especially revealed. And how exactly, listen to what (the apostle) says further: “For this reason we always pray for you, that our God may make you worthy of the calling and accomplish every good pleasure of goodness and the work of faith with power” (2 Thess. 1:11). That is, when those who suffered countless calamities, being forced to apostatize from the faith, and did not apostatize, but remained faithful, appear in the midst (of the judgment), then God will be glorified; at the same time their glory will be revealed. Therefore, since many pretend to be believers, do not please anyone before death: on that day it will be revealed who (truly) believed. “For this reason we always pray for you,” he says, “that our God may make you worthy of the calling and complete every good pleasure and work of faith with power” (2 Thess. 1:11). That’s why he added: “and he accomplished every good pleasure of goodness.” The invitation was dressed in bad robes, but did not remain among those invited; on the contrary, most of all for this reason he was expelled from among those invited to the bridal chamber. Five virgins were also called: arise, they were told, “the bridegroom is coming” (Matthew 25:6), and they prepared, but did not enter. Therefore, explaining what calling he was talking about, (the apostle) added: “and he accomplished every good pleasure of goodness and work of faith with power.” We will seek such and such a call, he says. See how quietly he humbles them. So that they, like people who have accomplished great feats, do not become proud from an excess of praise and do not indulge in laziness, he says that as long as they are in this life, they lack something. Likewise, in the letter to the Hebrews he says: “You have not yet fought to the point of blood, fighting against sin” (Heb. 12:4). Every kind of goodwill, he says, is pleasure, confirmation, satisfaction. As if he would say this: so that God can be completely convinced that you no longer need anything in order for you to become what He wants. “And the work,” he says, “of faith is in strength.” What does this mean? He is talking about enduring persecution so that we do not faint. “Let the name of our Lord Jesus Christ be glorified in you, and you in Him, according to the grace of our God and the Lord Jesus Christ” (2 Thess. 1:12). 2. Look: before (the apostle) praised them, and now he also speaks of glorifying them. First he said that they are so glorified that he himself boasts of them; He said even more - that they glorify God (with their deeds); said that they would become partakers of this glory, but here he expresses (the same thing). After all, when the ruler is glorified, then his slaves are glorified. Therefore (slaves) who glorify the master are much more glorified themselves, both as a result of the fact (that they glorify the master), and regardless of that. Glory consists in suffering for Christ, and (the apostle) everywhere calls this kind of feat glory. And the more dishonor we endure, the more glory we are awarded. Then, again wanting to show that this also depends on God, he says: by the grace of our God and the Lord Jesus Christ. That is, God himself gave us this grace in order to be glorified in us and so that we would be glorified in Him. How is He glorified in us? Such that we do not prefer anything to Him. How are we glorified in Him? Such that we receive from Him the strength not to weaken in the midst of the misfortunes that befall us. When any temptation happens to us, then both God and we are glorified at the same time. It is He who is glorified for making us so strong, and we are amazed because we have made ourselves worthy of this. But all this depends on the grace of God. “We beseech you, brethren, concerning the coming of our Lord Jesus Christ and our gathering together unto Him, that we not be in a hurry to be shaken in mind” (2 Thess. 2:1). He did not say when the resurrection would take place, but he said that it would not follow now. “And ours,” he says, “assembling to Him.” And this is also important. Do you see how he again instructs (connects) with praise and encouragement (arising from the fact) that the Lord and all the saints will certainly appear with us? Here he speaks about the coming of Christ and about our assembly; both will follow simultaneously. (The Apostle) arouses their attention, saying that they should not rush to hesitate. “Do not be in a hurry to be shaken in mind and be troubled, neither by the spirit, nor by the word, nor by the message, as if sent by us, as if the day of Christ was already coming” (2 Thess. 2:2). It seems to me that here he indicates that among them there were people who composed a forged letter as if from Paul and, showing it, claimed that the day of the Lord had already come, in order to thus deceive many. Therefore, so that they do not fall into error, Paul warns them when he says and writes: “not to be troubled, either in spirit or in word.” The meaning of these words is this: even if someone with the spirit of prophecy told you this, do not believe it. When I was with you, I explained to you everything (pertaining to this subject); therefore you should not change your beliefs regarding what you have been taught. Or in spirit. This is what he calls false prophets who said what they said under the inspiration of an unclean spirit. They, wanting to inspire more confidence in themselves, tried to mislead others not only by persuasion - this is precisely what the apostle indicates when he said: in a word - but they also showed a forged letter, supposedly from Paul, which said the same thing. That is why, pointing to this, (the apostle) added: “not from a message, as if sent by us.” Protecting them in this way on all sides, he thus sets out his own thought and says: “Let no one deceive you in any way: for that day will not come, until a falling away comes first, and the man of sin is revealed, the son of perdition, who opposes and exalts himself above everything that is called God or that is worshiped, so that he sits in the church of God as God, showing himself that he is God” (2 Thess. 2:3, 4). Here he talks about the Antichrist and reveals great secrets. What is a retreat? He calls the Antichrist himself apostasy, since he has the power to destroy many and lead to apostasy: “to deceive,” it is said, “if possible, even the elect” (Matthew 24:24). He also calls him a man of lawlessness, because he will commit thousands of iniquities and encourage others to commit them. And you call him the son of perdition because he himself will perish. Who will he be? Is it really Satan? No, but there is a certain person who will receive all his power (ένέργεταν). “And it will be revealed,” he says, “the man of sin, the son of destruction, who opposes and exalts himself above everything that is called God or that is holy.” He will not lead to idolatry, but will be an opponent of God (άντίθε o ς), reject all gods and order to worship himself, instead of God, and will sit in the church of God - not only in Jerusalem, but everywhere in churches. “Giving off,” he says, “as God.” He did not say that he would call himself God, but that he would try to show himself as God. He would do great things and show miraculous signs. “Do you not remember that while I was still with you, I told you these things” (2 Thess. 2:5)? 3. Do you see that it is necessary to constantly talk about the same subject and renew the same words in memory? So they heard him talk about this when he was with them, and again they needed a reminder. Just as they, despite the fact that they had heard about sorrows - “For even then,” he says, “as we were with you, we predicted to you that we would suffer” (1 Thess. 3:4), - forgot about it, and he again encouraged them through the message, so now, despite the fact that they heard about the coming of Christ, they again needed a message that would enlighten them. Therefore, he reminds them and shows that he is now not telling them anything unusual, but the same as he always said. Just as it happens with farmers: they once throw seeds into the ground, but the latter do not always remain there; on the contrary, they need great care, and if someone does not cover what he sown with plowed earth, it means that he sowed for the birds that pick up the seeds - so we, if we do not warm up what was sown in us with constant remembrance, then all (our words) will be, as it were, thrown to the wind: the devil also kidnaps them, and our laziness destroys, and the sun dries up, and the rain drowns, and the thorns choke. Therefore, it is not enough just to sow once and then leave the seeds unattended; on the contrary, the one who wants to collect fruits must have great care and diligence, driving away birds, destroying thorns, fattening the rocky soil with plenty of earth, stopping, blocking and destroying everything that can harm. However, in an (ordinary) field everything depends on the farmer, because it itself is soulless and is prepared only for the activity of others to be directed to it; meanwhile, in this spiritual field it is not so. Not everything here depends on the teachers, but if not more, then at least half on the students. Our duty is to sow the seed, and yours is to carry out what we have said, so that, remembering this, through deeds we show the fruits in ourselves, and uproot the thorns. Truly, wealth is a thorn that does not bear fruit at all, is ugly in appearance, unpleasant to use, hurts those who touch it, and not only does not itself bear fruit, but also prevents developing (plants) from bearing them. Such is wealth: not only does it not itself bear eternal fruit, but it is also an obstacle for those who want to acquire it. Thorns serve as food for foolish camels - they are food for fire and a completely useless product (of nature). In the same way, wealth is not useful for anything, but serves only to kindle the furnace (Gehenna), to ignite that day that will burn like a red-hot furnace - to feed crazy passions in you: rancor and anger. Such is the camel that eats thorns. Knowledgeable people say that there is not a single animal as evil, furious and vengeful as the camel. Wealth has the same (properties): it feeds the senseless desires of the soul, and it gnaws and stings the rational ones like thorns. This plant is tough and prickly and grows by itself. Let's see where it grows so we can pull it out. (It grows) in steep, rocky and dry places, where there is no moisture. So, if anyone is tough and tough, that is, uncompassionate, thorns grow in him. But when farmers want to destroy thorns, they do it not with the help of iron - but how? They make a fire and thus remove everything bad from the earth. Since it is not enough to cut off the thorns from above, while the root remains below (unharmed), nor even to pull out the root - because something harmful will still remain in the earth, just as from any ulcer that affects the body, harmful consequences remain in it - then fire, drawing into itself from above all the moisture with which the thorns are saturated, as if some kind of poison, with the assistance of heat, extracts it from the bowels of the earth. Just as a jar used for bleeding, when placed, attracts to itself everything harmful from the body, so fire sucks out (from the earth) everything harmful contained in the thorns and makes it clean. But why did I say all this? To the fact that it is necessary to exterminate the passion for wealth everywhere. And we have a fire that expels this evil from the soul - I mean spiritual fire. If we kindle this fire, we will be able not only to dry up the thorns, but also the moisture that is born from them, so that even if they took root (in us), then even then they would turn into nothing. Look, really, how does a rich man or a rich woman come in here? He does not care about listening to the word of God, but about how to show himself, how to take a place here with majesty and great pride, how to surpass everyone else in the splendor of his clothes, and with his appearance, look and step to arouse in others greater respect for himself. And all her care and concern is: did such and such see her? Was she surprised by her? Am I dressed well? But this is not the only thing she cares about, she also cares about how her dress does not become wrinkled or torn. And that’s all she cares about. In a similar way, a rich man enters, intending to show himself to the poor man, to intimidate him with the richness of his clothes and the fact that he has many servants who stand near him, driving away the crowd. He himself, due to excessive pride, does not deign to do this either, but considers this task to such an extent unworthy of a free person that, despite his excessive pride, he does not dare to do this himself, but entrusts it to the slaves accompanying him - however, doing this is really only characteristic of people of a slavish, shameless disposition. Then, when he sits down, the worries of the house immediately take possession of him, distracting his attention in all directions, he is overcome by pride, which has enslaved his soul. He thinks that he showed mercy to us, and to the people, and, perhaps, to God himself - by entering the church of God. Can such a proud man ever be healed? 4. Tell me, if someone entered a hospital and did not seek mercy from the doctor, but thought that he himself was doing him mercy, and instead of asking for a cure for his wound, began to take care of his dress, would he, upon leaving there, receive any benefit? I don't think. If you want, I'll tell you the reason for all this. When they come here, they think that they are coming to us, they think that from us they hear what they hear. They don’t pay attention, they don’t think about the fact that they come to God, that He himself speaks to them here. In fact, when the reader, having risen, says: “This is the Lord speaking,” and when the deacon, standing, encourages everyone to remain silent, then he says this not in order to honor the reader, but in order to honor the One who through him speaks to everyone. If they knew that God was saying this through a prophet, they would put aside all pride. If they, when the rulers speak to them, refrain from any inattention, then much more (should do so) when God speaks to them. Beloved! We are only ministers, we do not speak our own words, but the words of God. Messages sent down from heaven daily are read here. Tell me, I ask you: if now, when we are all gathered, a man adorned with a golden belt came in and menacingly and proudly announced that he had been sent by the king of the earth and brought a message to the name of the whole city on the most necessary matter, then wouldn’t you all turn to him? Wouldn't there be complete silence here, even without an invitation from the deacon? I think so - I heard the royal messages being read here. So, when someone comes here from the king, you all listen to him with attention; meanwhile comes from God, and a prophet speaks from heaven, and no one listens to him? Don't you believe that everything is spoken from God? These messages are sent from God. Let us, therefore, come to churches with due respect and let us listen with fear to what is said in them. Why, you say, should I come if I don’t hear any preacher? This is precisely what destroys and corrupts everything. Where did the need for a preacher come from? This need arose as a result of our negligence. What is the need for preaching? Everything is clear and simple that is said in the Divine Scriptures; everything you need is clear. But since you like to listen for your own entertainment only, you are looking for this. Indeed, tell me: did Paul ever speak eloquently? And yet he turned the universe. Or Peter, who was unlearned? But, you say, I do not know what is contained in the Holy Scriptures. Why don't you know this? Are they written in Hebrew, or Roman, or some foreign language? Isn't it Greek spoken there? But it's unclear, you say. What is unclear there, tell me? Aren't these stories? You know what is clearly said there in order to ask about what is not clear. There are many stories in Scripture: tell me one of them. But you won't tell. All this is just an excuse and empty words. Every day, you say, you have to listen to the same thing. So what? - Tell me. Don't you hear the same thing in theaters? Don't you see the same thing on the horse lists? And aren't all things always the same? Isn't it the same sun that always rises? Don't we always eat the same food? I would like to test you, since you say that you hear the same thing every day; tell me from which prophet the passage read was borrowed, from which apostle, from which epistle? But you can't tell me that; you think you heard something unknown to you. So, when you want to justify your laziness, you say that you hear everything the same; and when they ask you, you become as embarrassed as if you had never heard this. If it’s the same thing (read every time), then you should know, but you don’t know. All this is worthy of tears—tears and lamentations, because the silversmith labors in vain. That is why you should be careful that it is the same thing (you always hear here) that we do not cause you the slightest trouble, we do not say anything new and different from the previous one. So what? Since you say that what is always read in the books of Scripture is the same thing, then at least what we preach is not always the same thing, on the contrary; every time we say something new. Are you really listening to this last one? Not at all. And if we ask: why don’t you remember what we said? - you will answer: we hear only once, how is it possible for us to remember? If we ask: why do you not listen to what is read in the books of Scripture? – you will answer: they repeat the same thing every time. And all this makes you lazy and there is one excuse. However, this will not always continue, but the time will come when we will cry about it in vain and without any benefit. May the Lord not allow this, but it is better for those who are sweating here to change, let us listen with due diligence and reverence to what is said here, with full care we will devote ourselves to good deeds and the correction of our lives, so that we can receive the blessings promised to those who love Him, by grace and love for mankind (Our Lord Jesus Christ, to whom be glory forever and ever. Amen). 2 Thessalonians 2:6–9. And now you know what prevents you from revealing yourself to him in due time. For the mystery of iniquity is already in action, only [will not be accomplished] until the one who now restrains is taken out of the way. And then the lawless one will be revealed, whom the Lord Jesus will kill with the Spirit of His mouth and destroy with the revelation of His coming, the one whose coming, according to the work of Satan, will be with all power and signs and lying wonders. Nero as a prototype of the Antichrist. – Why did God allow the coming of the Antichrist. – Church tradition must be recognized as reliable – Chrysostom on his episcopal title. - His humility. 1. Rightly, anyone can, first of all, ask what is so restraining (τό κ а τέχον), and then discover a desire to find out why Paul speaks so vaguely about this? What is it that “does not allow 3 to open up to him”, that is, “obstructing”? Some say that this is the grace of the Holy Spirit, while others say that it is the Roman state; I agree more with these latter ones. Why? Because if (the apostle) wanted to talk about the Spirit, he would not have expressed it vaguely, but (he would have said) definitely that what now prevents him from appearing is the grace of the Holy Spirit, that is, (extraordinary) gifts. In addition, it would behoove him to come already, if then he should come when the (extraordinary) gifts become scarce, because they have long been scarce. But since (the apostle) says this about the Roman state, it is understandable why he only hints at this and speaks in secret for the time being. He did not want to incur excessive hostility and unnecessary danger. In fact, if he had said that the Roman state would collapse in a short time, then immediately he, as a rebel, would have been wiped off the face of the earth, and (along with him) all the believers, as living and struggling for this. That is why he did not use such an expression; He also did not say that this would soon follow, although (in secret) he always says this. But what? “Does not allow,” he says, “to open up to him in due time. For the mystery of iniquity is already at work.” Here he points to Nero as a prototype of the Antichrist, because he also wanted to be considered a god. He said well - a secret, because (Nero) did not so openly and shamelessly (pretend to be God) like the Antichrist. So, if even before that time, he says, there was found a person who was slightly inferior in malice to the Antichrist, then what is surprising if over time (the real Antichrist) appears? He spoke in this way secretly and did not want to directly point out him (Nero), not out of fear, but to teach us that we should not incur excessive hostility when nothing forces us to do so. He says just as accurately here: “only it will not be accomplished until the one who holds it back (ò κατέχων) is taken from the environment now.” That is: when the Roman state ceases to exist, then he (the Antichrist) will come. And rightfully so, because as long as this state is feared, no one will soon submit (to the Antichrist); but after it is destroyed, anarchy will be established, and he will strive to steal all - both human and divine - power. Just as previously the kingdoms were destroyed, namely: the Median - by the Babylonians, the Babylonian - by the Persians, the Persian - by the Macedonians, the Macedonian - by the Romans, so this latter will be destroyed by the Antichrist, and he himself will be defeated by Christ and will no longer rule. And Daniel conveys all this to us with great clarity. “And then,” he says, “the lawless one will appear.” What then? Immediately this is followed by consolation: (the apostle) adds: “whom the Lord Jesus will kill with the spirit of His mouth and destroy by the manifestation of His coming, the one whose coming is according to the work of Satan.” Just as fire, when it only approaches, even before its arrival numbs and destroys small animals that are even far away, so Christ will kill the Antichrist with His one command and coming. It is enough for Him to appear, and all this will perish. As soon as (the Lord) appears, he will put an end to the deception. Explaining then who he is, “whose coming, according to the work of Satan,” he says, “will be with all power and signs and lying wonders” (2 Thess. 2:9). That is, he will discover great power; but there will be nothing true in this; on the contrary, the goal of everything will be deception. (The Apostle) foretold this, so that those who lived then would not be deceived. And in miracles, he says, false: either deceptive, or deceptive. “And with all unrighteous deceit of those who perish” (2 Thess. 2:10). Why, you say, will God allow all this to happen? And what is His intention? What is the use of the coming of the Antichrist if it leads to our destruction? Fear not, beloved, but listen to what the apostle says: (the Antichrist) will prevail only over those who are perishing, who, even if he had not come, would not have believed. What will be the benefit of this, you say? The one that will stop the mouths of those who are condemned to destruction. How? They would not have believed in Christ, even if the Antichrist had not come; but he will come for the purpose of exposing them. So that they would not then say: since Christ called Himself God - although He himself did not say this clearly anywhere, but only those who came after Him preached - then for this reason we did not believe in Him, because we heard that God is one, from Whom are all things, and as a result we did not believe - this pretext of theirs (for justification) will be taken away from them by the Antichrist. When he comes and, despite the fact that he does not command anything righteous, but only lawlessness, they believe in him, solely for the sake of his false miracles, then their lips will be stopped. In fact, if you do not believe in Christ, then even less should you believe in the Antichrist. The first one said that He was sent by the Father, but this last one (will say) something completely different. That is why Christ said: “I have come in the name of My Father, and you do not receive Me; But if another comes in his own name, you will receive him” (John 5:43). But they will say we saw signs? And many great (miracles) were performed by Christ; therefore it was much more necessary to believe in Him. In addition, much was predicted about the Antichrist - that he is a lawless one, that he is the son of perdition, that his coming is according to the work of Satan; whereas, on the contrary, about Christ - that He is the Savior and will bring countless benefits. “And with all unrighteous deception of those who are perishing, because they did not receive the love of the truth so that they could be saved. And for this reason God will send them strong delusion, so that they will believe a lie, so that all will be condemned who did not believe the truth but loved unrighteousness” (2 Thess. 2:10-12). 2. “Let them be condemned.” He did not say: let them receive punishment, since punishment was already awaiting them, but: “let them be condemned,” that is, they will be condemned at that terrible judgment seat, so that they will not be answerable. Who will it be? (The Apostle) himself explained this, saying: “those who did not believe the truth, but loved unrighteousness.” And he calls Christ the love of truth: “because,” he says, “they did not accept the love of truth.” Christ was both, and came for the sake of both: out of love for people and to reveal the true meaning of everything. “But those who loved,” he says, “untruth.” The Antichrist will come to human destruction to inflict offense on people. Really, what won't he do at that time? Everything will lead to confusion and confusion, both through its commands and through fear. He will be terrible in all respects - with his power, cruelty, and lawless commands. But do not be afraid: he will have power, says (the apostle), only over those who are perishing. And Elijah will then come to support the believers. Christ speaks about this: “Elijah must come first and arrange everything” (Matthew 17:11). Therefore, it is said about John that he (will go before the Lord) “in the spirit and power of Elijah” (Luke 1:17), since he did neither signs, like Elijah, nor wonders. “John,” it is said, “did not perform any miracle, but everything that John said about Him was true” (John 10:41). What do the words mean: “in the spirit and power of Elijah”? The fact that (John) will undergo the same ministry. Just as John was the forerunner of the first coming (of Christ), so Elijah will be the forerunner of His second and glorious coming, and is reserved for this. Therefore, let us not to be afraid of nothing: (the apostle) alarmed the minds of his listeners, but did not cause them to consider their present situation unhappy; on the contrary, he showed that they should thank (God) for this, therefore he added: “We must always thank God for you, brothers beloved by the Lord, because God from the beginning, through sanctification of the Spirit and faith in the truth, chose you to salvation” (2 Thess. 2:13). How did you choose to salvation? (The Apostle) explained this when he said: “through the sanctification of the Spirit,” that is, he sanctified you by spirit and true faith, on which our salvation depends, and not on works, nor on deeds, but on true faith. Here again “in” (έν) is used instead of “through” (διά). “To the sanctification,” he says, “of the Spirit,” “to which He has called you by our gospel, to attain the glory of our Lord Jesus Christ” (2 Thess. 2:14). And this cannot be considered unimportant if Christ recognizes our salvation as His glory. The glory of the lover of mankind is that there should be as many as possible saved. Great, therefore, is our Lord, if He so desires our salvation. Great is the Holy Spirit, who accomplishes our sanctification. Why did (the apostle) speak in advance not about faith, but about sanctification? Because even after sanctification we have a great need of it, so that we would not be led astray. Do you see how (the apostle) lets them notice that nothing depends on them, but everything depends on God? “Therefore, brethren, stand fast and hold to the traditions which you were taught either by our word or by our message” (2 Thess. 2:15). From this it is obvious that (the apostles) did not betray everything through letters, but they communicated a lot without writing; Meanwhile, both are equally reliable. Therefore, we must recognize church tradition as reliable. There is a legend, don't look for anything else. Here (the apostle) shows that many waver (in the faith). “Let our Lord Jesus Christ Himself, our God and Father, who loved us and gave us everlasting consolation and good hope through grace, comfort your hearts and establish you in every good word and deed” (2 Thess. 2:16-17). Again exhortation is followed by prayer: this is truly help. “He who loved,” he says, “and gave eternal consolation and good hope in grace.” Where are those now who humiliate the Son because He is named after the Father (when communicating) the grace of baptism? Here, on the contrary, (the apostle) first says: Our Lord Jesus Christ, and then: God and Father of our Lord. “He who loved us and gave us eternal comfort.” What consolation is this? Hope for future (blessings). Do you see how through prayer he tries to encourage their hearts, presenting guarantees and signs of God’s ineffable providence for them? “May he comfort your hearts,” he says, “and may he strengthen you in every good word and deed,” that is, through every good deed and word. The consolation of Christians is that they not only want to do something good, but also something pleasing to God. See how he humbles their arrogance. “He who gave consolation,” he says, “good hope in grace.” And together it gives good hopes for the future. If God has given them so much by grace, then much more will He grant them future blessings. Of course, he says, I said it, and everything depends on God. May He confirm and strengthen you, so that you do not hesitate and do not shy away. It depends as much on us as it does on Him. Consequently, (what he said) applies to both the dogmas of faith and the rules of activity. The consolation is that we remain steadfast. He who does not hesitate endures whatever he has to endure with great patience; on the contrary, one whose mind wavers is unable to perform a single good or valiant deed; like someone who is paralyzed, the soul also hesitates when it is not convinced that it will achieve a good goal. “Pray therefore for us, brethren, that the word of the Lord may spread and be glorified, as it is with you” (2 Thess. 3:1). 3. So, first he prayed for them, so that they would be established (in the faith). Now he turns to them with a request, urging them to pray for him - not that he should not be exposed to dangers (he doomed himself to this), but that “so that the word of the Lord may spread and be glorified, just as it is with you.” The request is combined with praise: “as,” he says, “and you.” “And so that we can get rid of disorderly and crafty people, for not everyone has faith” (2 Thess. 3:2). By this he points out his own dangers, which especially consoled them. “From disorderly,” he says, “and crafty people, for not everyone has faith.” Perhaps he is talking about those who refuted him preaching, rebelled and were hostile to the dogmas of faith: he hints at this, saying: “For not everyone has faith.” It seems to me that he is not talking about dangers, but about people who contradicted and opposed his preaching, like Hymenaeus, like Alexander the forger. “Strongly,” he says, “resisted our words” (2 Tim. 4:15). Just as if someone were talking about his father’s inheritance, that not everyone will be worthy to serve in the royal army, so he speaks about the evil people from whom he wants to get rid of, that these are people to whom it is given not to believe. By saying this, he at the same time encourages them (the Thessalonians). Consequently, there were great people among them if they had such boldness that they could even free their teacher from danger and make it easier for him to preach. That's why we say the same thing to you. Let no one accuse us of pride; Let none of you, out of excessive humility, deprive us of such great help. We do not say this with the same intention as Paul did. He said this, wanting to console his students; and we - to collect from this some great and good fruit. And we strongly believe that if all of you were willing to unanimously stretch out your hands to God (with prayer) for our humility, we would have success in everything. Therefore, let us arm ourselves with prayer and supplications against our enemies. If the ancients fought in this way against those who were armed, then all the more should we fight in this way against unarmed enemies. So Hezekiah put the Assyrians to flight, so Moses - Amalek, so Samuel - the inhabitants of Ashkelon, so Israel - thirty-two kings. If, where it was necessary to use weapons, a battle formation, where it was necessary to fight, they, abandoning their weapons, resorted to prayer, then shouldn’t they all the more pray here, where through prayers they need to contribute to the fulfillment of the (begun) work? But there, you say, the leaders prayed for the people, and you want the people to pray for their leader? I know this too. But the subordinates there were unfortunate and despicable people; That’s why they were saved only by the boldness and virtue of the leader. But now, when the grace of God has increased, and among the subordinates we find many, or better yet, most of those who in many respects are superior to the one who controls them, you should not deprive us of your assistance. Support our hands so that they do not become weak; open our mouths so that they are not blocked; pray to God, pray to Him about it. Moreover, only some of what is happening serves us for our benefit, while everything is happening for your sake: we are appointed for your benefit, we care about your benefits. Pray each one both privately and during public prayer. Look what Paul says: ""so that for what has been given to us, through the intercession of many, many may give thanks for us" (2 Cor. 1:11), i.e., so that He may give grace to many. If among the people, when the people, having gathered, begin to ask for criminals convicted and led to death, the king, being touched by the prayer of the multitude of people, cancels the sentence, then all the more will God be touched by your prayers, not for the sake of your multitude, but for the sake of your virtues. And we have a strong enemy. In fact, each of you cares and cares only about himself, but we care about everyone together. We are placed in a place on the battlefield that is more exposed to danger than others. The devil attacks us more powerfully. So in war, the enemy tries, first of all others, to defeat the military leader. Therefore, all the warriors rush together to where he is. This causes great confusion there, as each (of the enemies) tries to destroy him, while (their own) surround him with shields on all sides, wanting to save his head. Listen to what all the people say to David (I say this not in order to compare myself with David - I’m not so much crazy - but I just want to show the people’s love for their leader): “You will no longer go out with us to war, so that the lamp of Israel does not go out” (2 Sam. 21:17). Look how they spared the old man? I have great need of your prayers. Let none of you, as I said, out of excessive humility, deprive me of this assistance and assistance. If we succeed, then your position will become more brilliant. If our teaching increases, then the wealth will pass to you. Listen to what the prophet says: “and the shepherds fed themselves” (Ezek.34:3)? Do you see how Paul insists on these prayers? Have you heard that Peter was brought out of prison due to the fact that constant prayer was offered for him? I am quite sure that your prayer, offered with such unanimity, will have great power. How far do you think the matter of coming before God and praying for so many people exceeds our humility? If I do not have the courage to pray for myself, then much less for others. After all, only those who themselves deserve approval and who have gained God’s favor for themselves should beseech God for mercy towards others. On the contrary, how can one intercede before Him for another who has himself offended Him? But since I embrace you with fatherly love, since love dares to do anything, then not only in church, but also at home, first of all, I say a prayer for your mental and physical health. Truly, no other prayer is so befitting of a priest as the one in which he prays and intercedes more with God for the good of the people than for his own. If Job, getting up from sleep, immediately said such abundant (prayers) for his carnal children, then shouldn’t we do the same for the sake of our spiritual children? 4. But why am I saying this? Moreover, if we make prayers and petitions for all of you, despite the fact that we so little correspond to the importance of this calling, then it is all the more fair that you do the same for us. There is great impudence and excessive self-confidence in the fact that one prays for all, but when many come together to pray for one thing, then nothing reprehensible can be found in it. Each one does this, relying not on his own virtue, but on the multitude and unanimity (of those praying), which always most of all appeases God. “For where,” it says, “two or three are gathered in My name, there I am in the midst of them” (Matthew 18:20). If where only two or three are gathered together, (Christ) is in the midst of them, then much more (He will be) in the midst of you. What the one who prays alone for himself cannot receive, he will receive by praying in the assembly of many. Why? Because, if not his own virtue, then the general unanimity will have great force. “For where,” he says, “two or three are gathered.” Why did He say two? Why, where there is one in Your name, will You not abide with him? Because I want everyone to be connected together and not separate from each other. Let us therefore unite with each other, tie ourselves together with bonds of love - let nothing separate us. If anyone accuses another, or is saddened by someone, let him not hide it in his soul, neither before his neighbor, nor before us. I ask you for this mercy - come to us, denounce, and receive justification from us. “Ask,” it is said, “your friend, perhaps he did not do this; and if he did, then let him not do it in advance. Ask your friend, perhaps he did not say this; and if he did, then let him not repeat it” (Sir. 19:13, 14). We will either justify ourselves, or, being condemned, we will ask for forgiveness and try not to do the same in the future. This will be useful for both you and us. You, accusing us may be unfair, when you find out the true state of the matter, correct yourself; and we, sinning out of ignorance, can also correct ourselves. Not paying attention to this will not bring you any benefit, because punishment awaits those who say any idle word; Meanwhile, we could save ourselves from accusations, both false and true: from false ones by proving their falsity, from true ones by not doing the same thing in the future. Indeed, the one who must take care of so many, of necessity, does not know much, and through ignorance sins. If everyone among you who has his own house, wife, children, slaves whom he governs, whether he has many or few, still sins a lot against these people, despite the fact that they can be so easily counted, not because he himself wanted it, but because he is forced to do so either by ignorance or by the desire to correct something, then all the more can we sin, presiding over such a numerous people. May the Lord continue to multiply you and bless you, small and great. Although there is a great need for care for many people, nevertheless, we constantly pray that this care for us will increase, and that this people will multiply even more and become numerous and countless. Likewise, fathers, despite the fact that they have many children and often cause them worries, do not want to lose a single one of them. In everything, you and I have equal advantages, and the most important benefits we have are the same. I am no more, and you are no less partakers of the sacred meal, but we approach it in the same way - both I and you. And if I start first, then this should not be considered at all important, because even among children, the eldest is the first to extend his hand to the dishes, meanwhile nothing else happens from this: all (advantages) for us are equal for everyone. Life that saves and strengthens our souls is given to everyone with equal honor. I am not of one lamb, and you of another, but we all partake of one and the same lamb. We all have the same baptism; all have been made worthy of the same Spirit; you and I are striving for the same kingdom; we are all equally brothers of Christ; We have everything in common. What is my advantage over you? In worries, labors, worries, in grief for you. But there is nothing more pleasant for us than this sorrow. So a mother, grieving for her children, rejoices in her sadness; takes care of his children and rejoices in these worries. Although caring in itself is unpleasant, when it happens about children, it gives great pleasure. I gave birth to many of you, but even after that I suffer the pangs of birth. Carnal mothers first experience the pangs of birth, and then give birth; here, even until our last breath, there is the pangs of birth and (fear) that even after birth someone might be born at an untimely time. And despite the fact that I strongly desire (to endure such suffering). Even if another, as often happens, gave birth to someone (into spiritual life), nevertheless, I worry (about the one born), because we do not give birth from ourselves, but everything belongs to the grace of God. If both I and another are born of the same Spirit, then he will not sin if he calls those born by me his children, and those born by him mine. Think about all this and stretch out your hands, so that you may serve for our glorification, and we for yours, on the day of our Lord Jesus Christ, which may we all be privileged to meet with boldness in Christ Jesus our Lord. 2 Thess. 3:3–5. But the Lord is faithful, who will strengthen you and keep you from the evil one. We are confident about you in the Lord, that you do and will do what we command you. May the Lord direct your hearts into the love of God and into the patience of Christ. How to give alms. – Life example is the best teacher. 1. We must not, on the one hand, leaving everything to the prayers of the saints, ourselves become stagnant in idleness and strive for vice and not do anything that leads to virtue, and, on the other hand, while doing good, we must not neglect this help. Great, truly great power is the prayer that is offered to God for us, but only when we ourselves struggle. Therefore, Paul, praying for them, again confirms (of success) by the fact that the promises were given, and says: “But the Lord is faithful, who will establish you and keep you from the evil one.” If He has chosen you to salvation, He will not lie and will not allow you to completely perish. But so that this does not lead them to carelessness and so that they themselves, believing that everything depends on God, do not indulge in sleep, see how (the apostle) demands assistance on their part when he says: “We are confident about you in the Lord, that you do and will do what we command you.” So, he says, God is faithful and, having given a promise to save you, will undoubtedly save you; but - as promised. And how did He promise? If we ourselves want, if we obey Him, and not simply, not when we remain inactive like trees and stones. The apostle also correctly used this expression: “we trust in the Lord,” that is, we trust in His love for mankind. Again he overthrows them (pride), showing that everything depends (on God). If he said that we believe you, then although this would be great praise for them, he would not show that they deliver everything depending on God; on the contrary, if he had said: we trust in the Lord that He will preserve you, and did not add that expression - about you, and (another) - “what we command you,” and do and do, then, having placed all (hope) on the power of God, he would have made them more devoted to laziness. Although we must attribute everything to God, we ourselves must be active, we must take upon ourselves labors and exploits. Here (the apostle) also shows that although virtue alone is sufficient to save us, it is necessary that it reach the proper degree of perfection and remain with us until our last breath. “May the Lord direct your hearts into the love of God and into the patience of Christ.” Again he praises them and prays for them, revealing in this his concern for them. Since he intends to then proceed to reproof, he first softens their hearts by saying: I am confident in your obedience, and by asking them for prayers for himself, and by again praying himself (for sending them) countless blessings. “The Lord,” he says, “may direct your hearts into the love of God.” There are many objects that turn us away from love, and there are many paths that forcibly draw us away from there. And, firstly, the vice of covetousness, as if grasping our soul with its, so to speak, shameless hands, and holding it tightly, even against our will, draws and removes it from there. Then they are distracted by vanity, and sorrows, and often also temptations. Therefore, we need God’s help, like some kind of wind, so that our sail, just like some strong breath, can be moved towards the love of God. So don’t tell me that you love God even more than yourself. These are just words: prove to me through deeds that you truly love Him more than yourself. Love Him more than money, and then I will believe that you love Him more than yourself. Indeed, how can someone who does not despise money for God’s sake despise himself? But what am I saying – money? If you do not despise covetousness, which you should do even without the command of God, then how will you despise yourself? “And into the patience,” he says, “of Christ.” What does it mean: into patience? That we must endure as Christ endured, or that we must act as (as He did), or that we must wait for Him with patience, that is, be ready (to accept Him). Since He gave us many promises and will Himself come to judge the living and the dead, we must wait for Him and be patient. However, wherever (the apostle) talk about patience, always hints at sorrow. This is what love for God consists of: to endure and not be embarrassed (from this). “We command you, brethren, in the name of our Lord Jesus Christ, to withdraw from every brother who walks disorderly, and not according to the tradition which was received from us” (2 Thess. 3:6). That is: it is not we who say this, but Christ: this is precisely the meaning of the words: “in the name of our Lord Jesus Christ.” Speaking in this way, he shows with what fear (one should look) at this command. We command, he says, in the name of Christ. Consequently, Christ nowhere commanded us to indulge in inactivity. “You should keep away,” he says, “from every brother.” He does not tell me that he is rich, or that he is poor, or that he is holy, this is outrage. “Walking,” he says, that is, living. “And not according to the tradition that was received from us.” He speaks of tradition taught through deeds, and in its own sense he always calls it tradition. “For you yourselves know how you should imitate us; For we did not riot among you, nor did we eat anyone’s bread for free, but we labored and labored night and day, so as not to burden any of you” (2 Thess. 3:7, 8). Even if I ate from someone, it would not be for nothing: “He who labors,” it is said, “is worthy of food” (Matthew 10:10). But “they ate no one’s bread for nothing, but labored and labored night and day, so as not to burden any of you, not because we had no power, but to give ourselves to you as an example for us to follow. For while we were with you, we commanded you this: if anyone does not want to work, let him not eat” (2 Thess. 3:8-10). 2. Notice how he argues in the first epistle. He is somewhat more condescending about this, for example, when he says: “We beseech you, brethren, to prosper more and diligently strive to live quietly, to do your own work and to work with your own hands, as we commanded you” (1 Thess. 4:10-11), and nowhere (he says to them): we command, he also does not say that - in the name of our Lord Jesus Christ - that inspired fear and pointed to danger, but: to prosper, he says, and diligently try what was proper to say to the one who exhorted them to lead a virtuous life: “so that they act,” he says, “decently” (1 Thess. 4:12). And here there is nothing like that (he doesn’t say), but: “if anyone doesn’t want to work, don’t eat.” In fact, if Paul, who had no need, but had the opportunity not to work, having taken upon himself such a great task, nevertheless worked, and not just worked, but night and day, so that he could give benefits to others, then how much more should others have done so. “But we hear that some among you walk disorderly, doing nothing but being fussy” (2 Thess. 3:11). So (he says) here, and there, in the first message: “so that you act decently,” he says. Why? Perhaps because there has been nothing like this before; and indeed, in another place, exhorting, he said: “It is more blessed to give than to receive” (Acts 20:35). And the words: “so that you act decently” were not spoken about any outrage. That’s why he added: “so that they will not need anything” (1 Thess. 4:12). Meanwhile, here he points to another need (for which one must work), namely the one that one should do what is good and useful for everyone, which is why he further says: “But you, brethren, do not lose heart in doing good” (2 Thess. 3:13), since in general a person who can work and... Meanwhile, he remains idle and, of necessity, becomes fussy. And alms are intended only for those who do not have the strength to satisfy their needs with the labor of their hands, or for teachers who have devoted themselves entirely to the work of teaching. “Do not muzzle an ox when he is threshing” (Deut. 25:4), and: “for the worker is worthy of his food” (Matt. 10:10). Consequently, he does not remain idle at all, but receives a reward for his work, and for great work at that. And fasting and praying while remaining idle is not labor of hands. What you call labor (apostle) here is when someone works with his hands. And so that you would not assume anything like that, he added: “They do nothing, but are fussing.” Such we admonish and convince by our Lord Jesus Christ (2 Thess. 3:12). Since he greatly offended them, he, wanting to make his speech more meek, added: “by the Lord,” again showing by this that (his word) deserves trust and should inspire them with fear. “So that they, working in silence, may eat their own bread.” Why didn’t he say: if they do not commit outrages, then let them feed from you; but demands both of them from them—that they both remain silent and work? Because he wants them, by working, to feed themselves. This is exactly what the words mean: “they ate their own bread,” that is, from their own labors, and not someone else’s, obtained by begging for alms. “But you, brothers, do not become weary in doing good” (2 Thess. 3:13). Look how quickly the father’s heart softened - he could not continue his reproof, but again took pity on them. And notice with what wisdom (he acts). He didn’t say: however, show them leniency until they improve – but what? “Do not become weary in doing good.” Separate yourself, he says, from them and reprove them, but do not despise those dying of hunger. But what, someone will say, if the one who receives everything in abundance from us remains idle? Against this, he says, I showed you a good remedy, namely: separate from such a person, that is, do not give him boldness, show the appearance that you are angry with him. This (instruction) is important. This is how we must punish our brother if we really want Him to improve. We must know how we can punish. Tell me, if you had a brother according to the flesh, would you really leave him without help when he was dying of hunger? I don't think so - you would probably take care to correct it. “If anyone does not listen to our word in this letter” (2 Thess. 3:14). Notice Paul's humility. He did not say: whoever does not obey does not obey me; but slightly hints at it. “Please note that.” Therefore, he commands to do this so that (such actions) will not be hidden. "Don't communicate with him." And this is no small punishment. And again later (adds): “to put him to shame” (2 Thess. 3:14). Thus, he does not allow (the punishment) to be extended beyond measure. As above, having said: “if anyone does not want to work, he does not eat,” out of fear that they would not die of hunger, he added: “Don’t be discouraged while doing good,” so (now), having said: “Keep him in mind and do not communicate with him,” then out of fear that this would not separate him from the society of the brethren (and indeed, having doubted himself then, he could soon perish if he had been denied encouragement), added: “But do not consider him an enemy, but admonish him as a brother” (2 Thess. 3:15). This shows that he imposed a great punishment on (the guilty person), so that it could deprive him of all boldness. 3. Indeed, if one who receives (alms) in the presence of many (others) should be ashamed, then what kind of offense is inflicted on him when they present it with reproach and turning away from him? How can they hurt his soul with this? If those who give alms not so willingly, or give it with a murmur, infuriate those who receive it (don’t tell me about shameless petitioners, but about believers), then what does it awaken in them when they decide to reproach them by giving them alms? What punishment should they receive for this? But that’s not how we (act); on the contrary, we insult those who ask so much and look at them with such disgust, as if they had caused us the greatest offense. You don’t give him anything: why are you annoyed? Admonish them as brothers, the apostle said, and do not insult them as enemies. Whoever admonishes his brother does not do it publicly, does not solemnly expose him to shame, but secretly and with great caution, grieving and lamenting, and with tears and weeping. Therefore, let us give (alms) with brotherly zeal, let us admonish with brotherly love, not grieving because we give alms, but grieving because he violates the commandment. What good will this do to you? If you, by giving him alms, offend him, you will lose the pleasure (gained to you by your) generosity. And if you don’t give him anything and insult him, then what harm will you not do to this pitiful and unfortunate (man)? He came to you, hoping to receive alms from you, and left, having received a mortal wound from you, and will shed even more tears after that. Since poverty forces him to beg for alms, meanwhile he is insulted for asking, then see what punishment befalls those who insult him. “Whoever oppresses the poor,” it is said, “blasphemes his Creator” (Prov. 14:31). Tell me: He allowed him to beg for your sake so that you could heal yourself, and you insult the one who endures poverty for your sake? What cruelty! What ingratitude in this act! “Admonish,” says (the apostle), “as brothers.” And after giving alms, he commands us to admonish him. If we, without giving him anything, begin to inflict insults on him, then what will we say after that in our justification? “May the Lord of peace himself give you peace always in everything” (2 Thess. 3:16). See how, when he commands them what must be done, he seals his admonitions with prayer, placing prayers and supplications, as if some kind of seal, on what was set aside for storage. “May he give you,” he says, “peace always in everything.” Since, probably, strife could arise from this, because some would become more persistent, and others would no longer give as much as before, it is not without reason that (the apostle) now prays, saying: “May peace always give you.” This is exactly what they had to take care of in order to always maintain peace. What does it mean: in every place? He wants peace everywhere, so that the causes of discord cannot be found anywhere. The world is good everywhere, even in relation to outsiders (pagans). Listen to what he says in another place: “If it is possible on your part, be at peace with all people.” (Rom.12:18). Nothing contributes so much to the proper fulfillment of everything that we desire as being in peace and silence, as when we move away from all hostility and do not have a single enemy. “The Lord be with you all! Greeting with my hand, Paul's, which serves as a sign in every epistle; I write this: the grace of our Lord Jesus Christ be with you all. Amen" (2 Thess. 3:16-18). He says that he writes this in every message so that no one will be able to compose false messages, when (in each of them) his signature will be found as a reliable sign. And he calls prayer a kiss, showing that then all spiritual (duties) were fulfilled and that when it was necessary to make a greeting, it was connected with benefit, and that prayer was then not only a sign of love. The apostle began with prayer, and with prayer he concluded (his epistle), enclosing what was said with great walls on both sides; having laid a solid foundation, he added a solid ending. “Grace,” he says, “to you and peace.” And again: “The grace of our Lord Jesus Christ be with you all. Amen." The Lord also bequeathed this when he said to the disciples: “And lo, I am with you always, even to the end of the age” (Matthew 28:20). But this only happens when we wish it. He will not be with us at all if we ourselves begin to move away from Him. With you, he says, I will remain forever. Let us therefore not drive away this grace from ourselves. (The Apostle) wants us to distance ourselves from every brother who walks disorderly. To be excommunicated from an entire community of brethren was then considered a great disaster. Therefore, (the apostle) subjects everyone to this punishment. So in another place, precisely in his letter to the Corinthians, he said: “You shouldn’t even eat with someone like that” (1 Cor. 5:11). But now the majority of people consider this unimportant, and everything is now confused and in disarray: we, indiscriminately, as it happens, enter into communication with adulterers, fornicators, and covetous people. If it was necessary to distance yourself from someone who only lived on something other than his own labor, how much more from others? And so that you may know what fear excommunication from fellowship with the brethren inspired and what benefit it brought to those who wisely accepted such punishment, listen to how the one who was proud of his sin, who reached the last degree of vice, who committed fornication, which is not named even among the pagans, who remained insensitive to his wound (and this is the extreme degree of corruption) - how this very man, who was so vicious, humbled himself to such an extent and tamed that Paul later said about him: “For such a one this punishment from many is sufficient, and therefore I ask you to show him love” (2 Cor. 2:6, 8). (Such a person) then was the same as a member severed from the rest of the body. 4. The reason why then this inspired such fear was that it was then considered a great blessing to be in the company of believers. Then (believers) lived in each Church as (live among themselves) people living in the same house, who are subject to the same father and participate in the same meal. Therefore, what misfortune was it for everyone to be removed from such great love? And now this does not seem to be anything important, because we do not consider it anything important when we are in mutual communication. What was previously considered among punishments, now, due to the cooling of love, happens besides punishment, and we are separated from each other without reason, out of indifference. Truly, the cause of all evil is the absence of love; it destroyed and destroyed everything great and glorious in the Church, everything for which we should rejoice. Great boldness (instills) in the teacher (the thought) that he can, (referring to) his righteous deeds, admonish his students. That is why Paul said: “For you yourselves know how you ought to imitate us.” A teacher must teach more through life than through words. Let no one think that (the apostle said) this, wanting to praise himself immoderately: necessity forced him to say this, and moreover for the sake of the common good. “For,” he says, “we did not behave outrageously among you.” Don’t you see in this humility that he (as if) does not deserve to call this deanery? “We did not behave outrageously,” he says, “we did not eat anyone’s bread for free.” Here he also points out that they were probably poor. And don’t tell me (against this); but they were not all poor - because he is talking about the poor and about those who could earn the necessary food for themselves only by the labor of their hands. He did not say: let them receive (food) from their fathers, but: “the worker,” he says, “is worthy of food. If I, he says, the preacher of the words of the doctrine, was afraid to burden you, then much more should he be afraid who does not bring you any benefit. This, in fact, will also be a burden. and when someone gives something to another without great zeal. But (the apostle) does not allude to this, but to those who, as if by their own free will, (belonged to the number of) the poor. Really, why don’t you work? God gave you hands not so that you could receive from others, but so that you yourself could give to others. “The Lord,” he says, “is with you.” We can ask this for ourselves, if only we fulfill what the Lord commanded. Listen to what Christ says to his disciples: “Go therefore and teach all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe everything that I have commanded you; and lo, I am with you always, even to the end of the age. Amen” ( Matthew 28:19, 20) This is said not only to them, but also to us. That this is promised not only to them, but also to all those who will follow in their footsteps, is evident from the words: “until the end of the age.” But why did he say this and not to the teachers? Each of you, if he wants, can become a teacher, if not for himself, then for himself. When you learn everything that the Lord commanded you to observe. Through this you will gain many imitators. Just as a lamp, when it is burning, can ignite many (others) from itself, and when it is extinguished, it will not emit light for itself and will not be able to light other lamps, so a righteous life: when the light that abides in us is bright, then we, setting an example in ourselves for others, can form (from them) many students and teachers. It is not my words that can benefit the listeners as much as our lives. In fact, if there is, let’s say, some person who is pleasing to God and shining with virtue and has a wife - after all, someone who has a wife, children, servants, and friends can be pleasing to God - then tell me, can such a person not bring more benefit to everyone than I? They listen to me once or twice a month, or even not once, and what they hear is stored in (memory), perhaps only until the church threshold, and then immediately forgotten; meanwhile, constantly looking at his life, they receive great benefit from this. In fact, if he, having received an insult, does not repay it with an insult, then with his meekness does he not arouse and impress shame on the soul of the one who insulted him? Although the latter, due to embitterment, or a feeling of shame and mental disorder, does not immediately recognize this benefit, he can, however, soon come to his senses; and it is impossible for the most daring person, even if he were a beast, to come into conflict with a gentle person and move away from him without receiving great benefit. Although we do not do good, we still praise goodness and are amazed at it. In the same way, the wife, seeing the meekness of her husband and constantly being with him, receives great benefit from him; also a child. Thus, anyone can be a teacher. “Therefore encourage one another,” he says, “and build one another up, just as you also do” (1 Thess. 5:11). Look really. Has there been a loss in your home? Does the wife, being more frail and addicted to luxury, become embarrassed by this? But if the husband is wise and laughs at this loss, then he will console her and convince her to bear (the loss) generously. So, tell me, won't it do her much more good than our words? It is not difficult for anyone to speak, but to act when necessary is very difficult. This is why human nature can usually be corrected more by example. The superiority of virtue is so great that often even a slave, as well as a master, benefits the whole house. 5. Indeed, it is not in vain and not without reason that Paul constantly commands them (slaves) to improve themselves in virtue and to be obedient to their masters, taking care not so much that they serve the masters as that the word of God and (the gospel) teaching are not blasphemed. And when they do not blaspheme him, then they will soon begin to marvel at him. And I know many houses that have received great benefit from the virtue of slaves. If a slave under authority can admonish his master, then how much more can the master admonish his slaves. Share with me, I ask you, this service. I speak to everyone in general, and you (speak) to everyone in particular. And let everyone contribute to the salvation of their neighbor. To make sure that fathers of families should lead in this (their household), listen to where Paul sends his wives: “If,” he says, “they want to learn something, let them ask their husbands about it at home” (I Cor. 14:35), - and does not send them to a teacher. Just as in schools there are teachers among the students, so in the Church. (The Apostle) wants not everyone to bother the teachers. Why? Because great benefits will flow from this: as a result, not only does the teacher’s work become easy, but each of the students, being diligent, if he has care, can soon become a teacher. In fact, look at the service your wife does for you. She looks after the house, takes care of everything in the house, manages the maids, dresses with her own hands, is the reason that you are called the father of the family, keeps you from shameful houses, helps you lead a chaste life, quenches the excessive force of natural desires. But do her a favor too. How? Give her a hand (of help) in spiritual matters. When you hear something useful, then, like swallows, keeping it in your mouth, bring it and put it in the mouths of both the mother and the chicks. Isn’t it unreasonable, in fact, that you, while arrogating to yourself primacy in everything else and taking the place of the head, in the matter of teaching, leave your proper place? A superior must surpass his subordinates not in honor, but in virtue. The latter is the duty of the boss, and the former is the duty of the subordinates. This is the dignity of the boss himself. If you enjoy great honor, then it does not depend on you at all: you received it from others. But if you shine with virtue, then it belongs entirely to you. You are the head of your wife. Let the head rule the rest of the body. Don't you see that the head rises above the rest of the body not so much by its position as by its care for it, controlling it like a helmsman? The head contains both the eyes of the body and the eyes of the soul. From there the power of vision and the ability to lead are imparted to them. Everything else (in the body) is intended for service, and the head serves to rule. All feelings in it have their beginning and their source. From there arise the organs of speech, vision, smell, every sensation, there is the root of the nerves and bones. Do you see that the head rises (above the body) more by its care for it than by honor? So let us also try to have dominion over women: we will overcome them not by demanding greater honor from them, but by doing more good to them on our part. I showed that they provide us with many benefits; but if we want to reward them with spiritual benefits, then we will surpass them. Among bodily goods it is impossible to find one that would be equal to these latter. What exactly (you point out)? Because you buy a lot of money? But she keeps them. Her care has equal value here and is just as necessary. Why? Because many, although they acquired a lot of money, however, not having a wife to keep it, lost everything. As for the children, here you do everything together, and both give equal service. Even in this case, her ministry is fraught with great difficulty, since she constantly carries the fruit within herself and is subject to the pangs of birth. Thus, only in spiritual (subjects) can you have an advantage over her. Therefore, let us not worry about whether we have money, but about how we can boldly present before God the souls that have been entrusted to our care - because by instructing them, we bring ourselves the greatest benefit. He who teaches another, if he does not gain anything else, then at least for the time he speaks, he becomes moved, especially when he sees that he himself is guilty of what he accuses others of. Therefore, since through this we bring benefit to ourselves, and to them (the wives), and through them to the whole house, and since this is first of all pleasing to God, we will not shy away from caring not only for our souls, but also for the souls of those who serve us, so that we may receive reward for everyone, and with great wealth enter the holy city, our mother - the heavenly Jerusalem. Oh, that none of us would be thrown out of it! But may we all, having shone with the light of a pious life, be vouchsafed with much boldness to behold our Lord Jesus Christ, with whom to the Father with the Holy Spirit be glory, power, honor, now and ever, and unto ages of ages. Amen. These conversations were delivered by the saint in Constantinople in 400. What is translated as “for” in the Bible is actually translated as “if.” Chrysostom speaks about this further. – I.N. Exact translation: “holding.” – I.N. The Greek text says “in sanctification.” – I.N. You might be interested in: