{"author":null,"canonical_references":[],"database_sha256":"8cfbe7284c6936871d57c02dc6aa63ebbdfd4722422d539dd9f716e46e91112e","date_end":null,"date_start":null,"edition_year":null,"id":"sermonindex-ecf-2310","native_reference":{"book_number":600,"chapter_from":2,"chapter_to":2,"system":"MyBible module coordinates (mapping unverified)","verse_from":1,"verse_to":1},"public_import_allowed":false,"record_kind":"verse-keyed-module-record","review_required":["English edition and exact text","author/work attribution","dating","verse mapping and citation kind","reuse and attribution","split author quotations and deduplicate"],"review_status":"unreviewed","source_html":"<p><b>Athanasius of Alexandria</b>: Now it is right and necessary, as in all divine Scripture, so here, faithfully to explain the time of which the apostle wrote, and the person and the point. This is so that the reader will not from ignorance miss either these or any similar particular and thus miss the true sense of the text. This was what the inquiring eunuch understood when he asked Philip, \"I ask you, of whom does the prophet speak this? Of himself, or of someone else?\" He feared lest, having explained the lesson unsuitably to the person, he should wander from the right sense. And the disciples, wishing to learn the time of what was predicted, implored the Lord: \"Tell us,\" they said, \"when shall these things be? And what is the sign of your coming?\" And again, hearing from the Savior the events of the end, they desired to learn the time of it, that they might be kept from error themselves. They also wished to be able to teach others, just as, when they had learned, they set right the Thessalonians, who were going wrong. When, then, one understands these points properly, knows properly these points, his understanding of the faith is right and healthy. But if he fails to understand, he immediately falls into heresy. Thus, Hymenaeus and Alexander and their followers were beside the time when they said that the resurrection had already taken place. The Galatians, too, were after the time in continuing to think circumcision was an important issue.<br/><i>— Discourses Against the Arians 1.54</i></p><p><b>Athanasius of Alexandria</b>: And further, not to know when the end is, or when the day of the end will occur, is actually a good thing. If people knew the time of the end, they might begin to ignore the present time as they waited for the end days. They might well begin to argue that they should only focus on themselves. Therefore, God has also remained silent concerning the time of our death. If people knew the day of their death, they would immediately begin to neglect themselves for the greater part of their lifetime. The Word, then, has concealed both the end of all things and the time of our own death from us, for in the end of all is the end of each, and in the end of each the end of all is comprehended. This is so that, when things remain uncertain and always in prospect, we advance day by day as if summoned, reaching forward to the things before us and forgetting the things behind. … The Lord, then, knowing what is good for us beyond ourselves, thus stabilized the disciples in a correct understanding. They, being taught, set right those of Thessalonica, who were likely to err on the very same point.<br/><i>— Discourses Against the Arians 3.49-50</i></p><p><b>Hippolytus of Rome</b>: And the blessed Apostle Paul, writing to the Thessalonians, says: \"Now we beseech you, brethren, concerning the coming of our Lord Jesus Christ, and our gathering together at it, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letters as from us, as that the day of the Lord is at hand. Let no man deceive you by any means; for (that day shall not come) except there come the falling away first, and that man of sin be revealed, the son of perdition, who opposeth and exalteth himself above all that is called God, or that is worshipped: so that he sitteth in the temple of God, showing himself that he is God. Remember ye not, that when I was yet with you, I told you these things? And now ye know what withholdeth, that he might be revealed in his time. For the mystery of iniquity doth already work; only he who now letteth (will let), until he be taken out of the way. And then shall that wicked be revealed, whom the Lord Jesus shall consume with the Spirit of His mouth, and shall destroy with the brightness of His coming: (even him) whose coming is after the working of Satan, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth. And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.\" And Esaias says, \"Let the wicked be cut off, that he behold not the glory of the Lord.\"<br/><i>— Fragments - Dogmatical and Historical</i></p><p><b>John Chrysostom</b>: For that he did not depart, we may conjecture from hence: for he says in this Epistle, \"We beseech you by the coming of our Lord Jesus Christ.\" For in his first Epistle he said, \"Concerning the times and the seasons ye have no need that aught be written unto you.\" So that if he had gone, there would have been no need of his writing. But since the question was deferred, on this account he adds this Epistle, as in his Epistle to Timothy he says, \"They subvert the faith of some, saying that the Resurrection is already past\"; that the faithful henceforth hoping for nothing great or splendid, might faint under their sufferings.</p><p>For since that hope supported them, and did not allow them to yield to the present evils, the devil wishing to cut it off, as being a kind of anchor, when he was not able to persuade them that the things to come were false, went to work another way, and having suborned certain pestilential men, endeavored to deceive those who believed into a persuasion that those great and splendid things had received their fulfillment. Accordingly these men then said that the Resurrection was already past. But now they said that the Judgment and the coming of Christ were at hand, that they might involve even Christ in a falsehood, and having pointed out to them that there is hereafter no retribution, nor judgment-seat, nor punishment and vengeance for those who had done them evil, they might both render these more bold, and those more dispirited.<br/><i>— Homily on 2 Thessalonians 1</i></p><p><b>John Chrysostom</b>: \"Now we beseech you, brethren, touching the coming of our Lord Jesus Christ, and our gathering together unto Him; to the end that ye be not quickly shaken from your mind.\"</p><p>When the Ressurection will be, he has not said, but that it will not be now, he has said. \"And our gathering together unto Him.\" This also is no little matter. See how the exhortation also is again accompanied with commendation and encouragement, in that He and all the Saints will certainly appear with us. Here he is discoursing concerning the resurrection and our gathering together. For these things will happen at the same time. He raises up their minds.<br/><i>— Homily on 2 Thessalonians 3</i></p><p><b>Justin Martyr</b>: Now I am aware that your teachers, sirs, admit the whole of the words of this passage to refer to Christ; and I am likewise aware that they maintain He has not yet come; or if they say that He has come, they assert that it is not known who He is; but when He shall become manifest and glorious, then it shall be known who He is. And then, they say, the events mentioned in this passage shall happen, just as if there was no fruit as yet from the words of the prophecy. O unreasoning men! understanding not what has been proved by all these passages, that two advents of Christ have been announced: the one, in which He is set forth as suffering, inglorious, dishonoured, and crucified; but the other, in which He shall come from heaven with glory, when the man of apostasy, who speaks strange things against the Most High, shall venture to do unlawful deeds on the earth against us the Christians, who, having learned the true worship of God from the law, and the word which went forth from Jerusalem by means of the apostles of Jesus, have fled for safety to the God of Jacob and God of Israel; and we who were filled with war, and mutual slaughter, and every wickedness, have each through the whole earth changed our warlike weapons — our swords into ploughshares, and our spears into implements of tillage— and we cultivate piety, righteousness, philanthropy, faith, and hope, which we have from the Father Himself through Him who was crucified; and sitting each under his vine, i.e., each man possessing his own married wife.<br/><i>— Dialogue with Trypho, Chapter CX</i></p><p><b>Origen of Alexandria</b>: At least, when the apostles were preaching and the eyewitnesses of Jesus were teaching his precepts, no minor dispute in the church took place among Jewish believers about those of the Gentiles who were converted to the faith; the question was whether they ought to keep the Jewish customs or if the burden of clean or unclean meats ought to be taken away so that it would not be a load upon those Gentiles who abandoned their traditional customs and believed in Jesus. Furthermore, in the epistles of Paul, who was contemporary with those who had seen Jesus, there are some statements to be found which concern certain disputes about the resurrection, and about the view that it had already occurred, and about the question whether the day of the Lord was already present or not.<br/><i>— AGAINST CELSUS 3.11</i></p><p><b>Tertullian</b>: For the mystery of iniquity doth already work; only he who now hinders must hinder, until he be taken out of the way.\" What obstacle is there but the Roman state, the falling away of which, by being scattered into ten kingdoms, shall introduce Antichrist upon (its own ruins)? \"And then shall be revealed the wicked one, whom the Lord shall consume with the spirit of His mouth, and shall destroy with the brightness of His coming: even him whose coming is after the working of Satan, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness in them that perish.<br/><i>— On the Resurrection of the Flesh</i></p><p><b>Theodoret of Cyrus</b>: To what has been said it must also be added that we must not affirm that after the ascension the Lord Christ is not Christ but only the begotten Son. The divine Gospels and the history of the Acts and the epistles of the apostle himself were, as we know, written after the ascension. It is after the ascension that the divine Paul exclaims \"Seeing then that we have a great high priest that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.\" … And again when writing to the same a second time, he says, \"Now we beseech you, brothers, by the coming of our Lord Jesus Christ, and by our gathering together unto him.\"<br/><i>— LETTERS 146</i></p>","source_html_sha256":"3be13c40fa304827674d0435be358b506be3368f4bc6b3b33fd3c1f41a161f52","source_module":"ECF","source_row_id":2310,"source_url":"https://www.sermonindex.net/commentary/ecf/","text_sha256":"2d7a2dc1d0c91aa1130727265adb6dd1ce27641e59cc0d0ca1c2a31b1b67aa93","translator":null,"work":null}