"And now you know that He does not allow Himself to be revealed to him in due time. For the mystery of iniquity is already at work, only [it will not be accomplished] until he who now restrains is taken from among us. And then the lawless one will be revealed, whom the Lord Jesus will kill by the Spirit of His mouth, and will destroy by the manifestation of His coming, him whose coming, according to the work of Satan, will be with all power, and signs, and false wonders" (2 Thess. 2:6-9).

1. Everyone can justly ask, first, what is such a restraining (τό κaτέχον), and then reveal a desire to know why Paul speaks so vaguely about this? What is "does not allow[1] to be revealed to him," that is, "hinders"? Some say that this is the grace of the Holy Spirit. The Spirit, and others the Roman state; with these latter I agree more. Why? For if (the Apostle) had wanted to speak about the Spirit, he would not have expressed himself about it vaguely, but (would have said) definitely, that now the grace of the Holy Spirit prevents him from appearing. That is, (extraordinary) gifts. Moreover, he ought to have come already, if then he must come when the (extraordinary) gifts have become scarce, because they have long since become scarce. But since (the Apostle) says this about the Roman state, it is understandable why he only hints at it and speaks secretly for the time being. He did not want to incur excessive enmity and useless danger. In fact, if he had said that in a short time the Roman state would have collapsed, then it would have been immediately wiped out from the face of the earth as a rebel, and (with it) all believers, as living and striving for this.

That is why he did not use such an expression; nor did he say that this would soon follow, although (covertly) he always says this. But what? "He 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. It is well said that he is a mystery, because (Nero) is not so clearly and shamelessly (pretending to be a god) as the Antichrist. If, then, he says, there was a man before that time who was a little inferior to the Antichrist in malice, what wonder if in time (the real Antichrist) should appear? He spoke in this way secretly, and did not wish to point directly to him (Nero), not out of fear, but to teach us that we ought not to incur undue enmity when nothing compels us to do so. In the same way he says here: "Only [it will not be accomplished] until he who restrains (ò κατέχων) is taken from among us now." That is: when the existence of the Roman state ceases, then he (the Antichrist) will come. And rightly so, because as long as this state is feared, no one will soon submit (to the Antichrist); but after it is destroyed, there will be a lack of authority, and he will seek to steal all power, both human and divine. Just as the kingdoms of Media were destroyed by the Babylonians, the Babylonian kingdoms by the Persians, the Persian kingdoms by the Macedonians, and the Macedonian kingdoms by the Romans, so the latter will be destroyed by the Antichrist, and he himself will be defeated by Christ and will no longer rule. And all this is conveyed to us with great clarity by Daniel. "And then," he says, "the lawless one will appear." What then? This is immediately followed by consolation: (the Apostle) adds: "Whom the Lord Jesus will kill with the spirit of His mouth, and will destroy by the appearance of His coming, the one whose coming is by the work of Satan." Just as fire, when it only approaches, even before its coming, casts into torpor and destroys small animals that are even far off, so Christ will kill the Antichrist by His command and coming alone. It is enough to appear to Him, and all this will perish. As soon as (the Lord) appears, he will put an end to deception. Explaining then who is the one "whose coming is by the work of Satan," he says, "He shall be with all power, and signs, and false wonders" (v. 9). That is, he will reveal great power; but there will be nothing true in this, on the contrary, the goal of everything will be deception. (The Apostle) prophesied this, so that those who lived then would not be deceived. And in miracles, he says, false: either deceptive, or deceiving. "And with all unrighteous deceitfulness of them that are perishing" (v. 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 is to our destruction? Do not be afraid, beloved, but listen to what the Apostle says: (the Antichrist) will prevail only over those who are perishing, who, even if he did not come, would not believe. What will be the use of this, you say? That the mouths of those who are condemned to perdition will be stopped. How? They would not have believed in Christ, even if the Antichrist had not come; but he will come for this purpose, to expose them. In order that they may 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, for this reason we did not believe in Him, because we heard that God is one, from Whom all things come, and therefore 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 commands nothing righteous, but only iniquity, they will believe in him, solely for the sake of his false miracles, then their mouths will be stopped. In fact, if you do not believe in Christ, then much less should you believe in the Antichrist. The first said that He was sent by the Father, and the latter (will say) quite different. That is why Christ said: "I have come in the name of My Father, and you do not receive Me; but if any man come in his own name, ye shall receive him" (John 5:43). But we, it will be said, have we seen signs? And from Christ many great (miracles) were performed; therefore, it was much more necessary to believe in Him. In addition, much was predicted about the Antichrist – that he was a lawless man, that he was the son of perdition, that his coming was by the work of Satan; whereas, on the contrary, of Christ, that He is the Saviour and will bring innumerable blessings. "And with all unrighteous deceitfulness of those who are perishing, because they have not received the love of truth for their salvation. And therefore God will send them an act of error, so that they will believe a lie, that all who have not believed the truth, but have loved unrighteousness, may be condemned" (vv. 10-12).

2. "Let them be condemned." He did not say, "Let them receive punishment," since punishment awaited them anyway, but, "Let them be condemned," i.e., they would be condemned at that dreadful judgment seat, so that they would be unanswerable. Who will it be? (The Apostle) himself explained this, saying: "Those who did not believe the truth, but loved unrighteousness." And by the love of truth he calls Christ: "because they did not receive the love of the truth." Christ was both, and He came for both: out of love for people and to reveal the true meaning of everything. "But they that love," he says, "unrighteousness." The Antichrist will come to the destruction of man in order to offend people. Indeed, what would he not 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 – in his power, and cruelty, and lawless commands. But do not be afraid: it will have power, says (the Apostle), only over those who are perishing. And Elijah will come then to support the believers. Christ speaks of this: "Elijah must come first, and arrange all things" (Matthew 17:11). That is why it is said of 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 miracles. "John," it is said, "did not perform any miracle, but all that John said about Him was true" (John 10:41). What is the meaning of the words, "in the spirit and power of Elijah"? That (John) will have the same ministry. 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 guarded for this. Let us therefore fear nothing: (the Apostle) disturbed the minds of his hearers, but did not make them consider their present situation miserable, on the contrary, he showed that for this (God) should be thanked. Wherefore he added, "But we ought always to give thanks to God for you, brethren beloved of the Lord, that God hath chosen you from the beginning, through the sanctification of the Spirit, and faith in the truth, unto salvation" (v. 13). How did He choose salvation? This (the Apostle) explained when he said: "Through the sanctification of the Spirit," that is, He sanctified you by the Spirit and by true faith, on which our salvation depends, and not on works, nor on podvigs, but on true faith. Here again "in" (έν) is used instead of "through" (διά). "For sanctification," he says, "of the Spirit, to whom he also called you by our gospel, to attain to the glory of our Lord Jesus Christ" (v. 14). And this cannot be considered unimportant, if Christ acknowledges our salvation by His glory. The glory of a lover of mankind is that there should be as many people as possible who are saved. Great, therefore, is our Lord, if He desires our salvation to such an extent. Great is also the Holy Spirit, Who accomplishes our sanctification. Why did (the Apostle) speak beforehand not about faith, but about sanctification? Because even after consecration we have a great need of it, so that we may not be deceived. Do you see how (the apostle) makes them notice that nothing depends on them, but everything on God?

"Therefore, brethren, stand fast and hold the traditions which you have been taught, either by word or by our epistle" (v. 15). From this it is evident that (the Apostles) did not deliver everything through the Epistles, but communicated many things without writing; yet both are equally certain. Therefore, we must also recognize Church tradition as reliable. There is a legend, do not look for anything else. Here (the apostle) shows that many waver (in faith). "And our Lord Jesus Christ Himself, and our God and Father, Who loved us, and gave us everlasting consolation, and good hope in grace, may He comfort your hearts, and strengthen you in every good word and deed" (vv. 16-17). Again, the exhortation is followed by prayer: this is truly help. "He who loved," he says, "and gave everlasting consolation and good hope in grace" Where are they now who despise the Son because He is called 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. "Who loved us and gave us everlasting consolation." What consolation is this? Hope for the future (blessings). Do you see how he tries to encourage their hearts by means of prayer, presenting the guarantees and signs of God's ineffable providence for them? "May He comfort," he says, "your hearts, and may He strengthen you in every good word and deed," that is, by means of every good deed and word. The consolation of Christians is that they not only desire to do something good, but also to do something pleasing to God. See how he humbles their arrogance. "He who gave consolation," he says, "good hope in grace." If God has given them so much by grace, how much more will He (bestow upon them) future blessings. Of course, he says, I said this, and everything depends on God. May He strengthen you, that you may not waver, that you may not shrink. It depends as much on us as on Him. Consequently, (what he said) applies both to the dogmas of the faith and to the rules of action. The consolation is that we remain steadfast. He who does not hesitate, endures everything that he would have to endure with great patience; on the contrary, he whose mind is wavering is not able to perform a single good or valiant deed; Like a paralytic, the soul also wavers when it is not convinced that it will achieve a good goal. "Pray therefore for us, brethren, that the word of the Lord may be spread and glorified, as it is with you" (3:1).

3. Therefore he prayed for them before, that he might be strengthened by them. 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 "the word of the Lord may be spread and glorified, as it is with you." The request is combined with praise: "as," he says, "and in you." And that we may be delivered from disorderly and wicked men, for faith is not in all" (v. 2). By this he also points out his own dangers, which especially consoled them. "From disorderly people," he says, "and wicked people, for faith is not in all." about those who refuted his preaching, rebelled and enmity against the dogmas of the faith: he hints at this, saying: "For faith is not in all." It seems to me that he is not talking here about dangers, but about people who contradicted and opposed his preaching, like Imenei, like Alexander Kovacs. "Greatly," he says, "he resisted our words" (2 Timothy 4:15). Just as if one were to speak of his father's inheritance that not all will be worthy to serve in the king's army, so he speaks of the wicked people whom he wants to get rid of, that these are people to whom it is given not to believe. In saying this, he at the same time encourages them (the Thessalonians). Consequently, there were great men among them, if they had such boldness that they could even free their teacher from danger and facilitate his preaching. That is why we say the same thing to you. Let no one reproach us with pride; Let none of you, out of excessive humility, deprive us of such great help. We do not say this with the intention that Paul did. He said this in order to console his disciples; and we – in order to gather some great and good fruit from this. And we strongly believe that if all of you were willing with one accord to stretch out your hands to God (with prayer) for our humility, we would be successful in all things. Therefore, let us arm ourselves with prayer and supplication against enemies. If the ancients fought in this way against those who were armed, how much more should we fight in this way against unarmed enemies. Thus Hezekiah put the Assyrians to flight, so Moses put Amalek to flight, so Samuel put the inhabitants of Ascalon, so Israel put thirty-two kings to flight. If where it was necessary to use weapons, the battle formation, where it was necessary to fight, they, having left their weapons, resorted to prayer, then how much more should they pray here, where prayers should contribute to the fulfillment of the (begun) work? But there, you will say, the leaders prayed for the people, and you want the people to pray for their leader? But there the subordinates were unfortunate and contemptible people; therefore they were saved only by the boldness and virtue of the leader. And now, when the grace of God has increased, and among the subordinates we find many, or better, most of those who in many respects surpass the one who governs them, you must not deprive us of your assistance. Support our hands so that they do not weaken; open our mouths, lest they be barred; pray to God, pray to Him for this. Moreover, only a certain part of what is done serves us for our benefit, while everything is done for your sake: we are appointed for your benefit, we take care of your benefits. Pray each one both in private and during public prayer. See what Paul says: "That for what has been given to us, through the intercession of many, many may give thanks for us" (2 Corinthians 1:11), that is, that He may give grace to many. If, when the people have gathered together and begin to intercede for the criminals condemned and led to death, the king, being touched by the prayer of the multitude of the people, cancels the sentence, how much more will God be moved by your prayers, not for the sake of your numbers, but for the sake of your virtues. And we have a strong enemy.

In fact, each of you cares and cares only for himself, while we care for all together. We are placed in a place on the battlefield that is most exposed to danger. The devil attacks us more strongly. In the same way, in war, the enemy tries to defeat the commander before all others. Therefore, where he is, all the warriors rush together. From this there is great confusion, since each (of the enemies) tries to destroy him, while (his own) surrounds him on all sides with shields, wishing to save his head. Listen to what all the people say to David (I do not say this in order to compare myself with David – I am not so much mad – but only want to show the love of the people for their leader): "Thou shalt not go out," they say, "thou art no more with us to war, lest the lamp of Israel be extinguished" (2 Samuel 21:17). Look how they spared the elder? I have great need of your prayers. Let none of you, as I said, out of excessive humility, deprive me of this assistance and help. If we prosper, then your position will become more brilliant. If our teaching increases, then wealth will pass to you. Listen to what the prophet says: "And the shepherds shepherded themselves" (Ezekiel 34:3)? Do you see how earnestly Paul demands these prayers? Have you heard that Peter was brought out of prison because of the unceasing prayer offered for him? I am quite sure that your prayer, offered with such unanimity, will have great power. How much do you think the work of intercession before God and prayer for so many people surpasses our humility? If I do not have the courage to pray for myself, then even more so for others. For only he who himself deserves approval and who has won God's favor with him, it is proper to pray to God for mercy on others. On the contrary, how can he intercede before Him for another who himself has 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 pray for your spiritual and physical health. Truly, no other prayer is so befitting of a priest as that in which he prays and intercedes before God more for the good of the people than for his own. If Job, rising from sleep, immediately made such abundant (prayers) for his carnal children, then how much more should we do the same for the sake of our spiritual children?

4. But why do I say this? To the fact that if we make prayers and petitions for all of you, despite the fact that we are so little in keeping with the importance of this calling, then it is all the more just that you should do the same for us. In the fact that one prays for all, great audacity and excessive self-confidence are revealed, but when many gather together to pray for one, then there is nothing reprehensible in this. Each does this not by relying on his own virtue, but on the multitude and unanimity (of those who pray), which always propitiates God most of all. "For where," it is said, "two or three are gathered together in My name, there I am in the midst of them" (Matt. 18:20). If where only two or three are gathered together, (Christ) is in their midst, how much more will (He be) in the midst of you. What he cannot receive who prays alone for himself, he will receive by praying in the congregation of many. Why? For if not his own virtue, then the general unanimity will have great power. "For where," he says, "are two or three gathered together." Why did He say two? Why where there is one in Thy name, Thou shalt not dwell with him? Because I want everyone to be united together and not separate from each other. Let us therefore unite with one another, let us bind ourselves together in the bonds of love, let nothing separate us. If anyone accuses another, or is grieved 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, rebuke, and receive justification from us. "Inquire," it is said, "your friend, perhaps he did not do it; and if he did, then let him not do it forward. Ask a friend, perhaps he did not say so; and if he has spoken, let him not repeat it" (Sir. 19:13,14)). We will either be justified, or, having been condemned, we will ask forgiveness and try not to do the same thing again. This will be useful for both you and us. You, accusing us, may be unjust, when you learn the true state of affairs, correct yourselves; and we, sinning through ignorance, can also be corrected. Inattention to this will not benefit you, because there will be punishment for those who speak any idle word; In the meantime, we could save ourselves from accusations, both false and true: false by proving them false, and true by not doing the same again. In fact, he who should have care for so many necessarily does not know much, and through ignorance sins. If every one of you who has his own house, wife, children, slaves whom he governs, whether he has many or few, still sins much against these people, although they can be so easily numbered, not because he himself wants to, but because he is compelled to do so either by ignorance or by a desire to correct something, – how much more can we sin in presiding over such a multitude of people. May the Lord still increase you, and bless you, small and great. Although there is a great need for care for a multitude of people, nevertheless we unceasingly pray that this care may increase for us, and that this people may multiply still more and become numerous and innumerable. In the same way, fathers, although the multitude of children often causes them trouble, do not wish to lose any of them. In everything you and I have equal advantages, and the most important of the benefits are the same. I am not in greater numbers, and you do not partake of the sacred table in less, but we partake of it in the same way, both you and I. And if I am the first to approach, it should not be considered in the least important, because even among the children the eldest is the first to stretch out his hand to the food, while nothing more comes from this: all (advantages) are equal for all of us. The saving life that strengthens our souls is given to all with equal honor. I am not of one lamb, and of another you are partakers, but of one and the same thing we all partake of. We all have one and the same baptism; all have been vouchsafed one and the same Spirit; into one and the same thing you and I strive for the kingdom; we are all equally brothers of Christ; We have everything in common. What is my advantage over you? In cares, labors, worries, in sorrow for you. But there is nothing more pleasant for us than this sorrow. In the same way, a mother, grieving for her children, rejoices in her own sorrow; takes care of his children and rejoices in these cares. Although care itself is unpleasant, when it takes care of children, it gives great pleasure. I have given birth to many of you, but even after that I suffer the pangs of childbirth. Carnal mothers first experience the pangs of childbirth, and then give birth; here, even to our last breath, the pangs of birth and (fear) lest even after birth someone be born untimely. And in spite of this, I strongly desire (to endure such suffering). Though another, as is often the case, begat someone (into spiritual life), nevertheless I am anxious (about the begotten), because we do not give birth of ourselves, but everything belongs to the grace of God. But if both I and the other are born of one and the same Spirit, then he will not sin who calls those born of me his children, and those born of him mine. Think of all these things, and stretch out your hands, that ye also may serve for our glorification, and we for yours, in the day of our Lord Jesus Christ, whom may we all be vouchsafed to meet boldly in Christ Jesus our Lord.

[1] The exact translation is "restraining."

[2] In the Greek text it is "in sanctification."

CONVERSATION 5

"But the Lord is faithful, who will strengthen you, and keep you from evil. We are confident of you in the Lord, that you do and will do what we command you. And may the Lord direct your hearts to the love of God and to the patience of Christ" (2 Thess. 3:3-5).

1. On the one hand, we should not, leaving everything to the prayers of the saints, we ourselves should become stagnant in idleness and strive for vice, and not do anything that leads to virtue, and, on the other hand, when doing good, we should not neglect this help. Great, truly great power is prayer, which is offered to God for us, but only when we ourselves are striving. Wherefore Paul, praying for them, again assures (of success) that the promises have been given, and says: "But the Lord is faithful, who will strengthen you and preserve you from evil." If He has chosen you for salvation, He will not lie or allow you to perish completely. But in order not to lead them to carelessness and so that they themselves, believing that everything depends on God, do not give themselves up to sleep, see how (the Apostle) demands cooperation on their part when he says: "We have confidence in you in the Lord, that you do and will do what we command you." Therefore, he says, God is faithful, and having given the promise to save you, He will surely save you; But – as promised. And how did He promise? If we want to, 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," i.e., we trust in His love for mankind. Again he brings them down (pride), showing that everything depends (on God). If he had said that we believe you, although this would have been a great praise for them, he would not have shown that they make everything dependent 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, "Concerning you," and (another), "What we command you," and do and do, then, by placing all (hope) in the power of God, he would have made them more devoted to sloth. Although we must relate everything to God, nevertheless we ourselves must be active, we must take upon ourselves labors and podvigs. Here (the Apostle) also shows that although virtue alone is sufficient to save us, it is necessary that it should attain the proper degree of perfection and remain with us until our last breath. "May the Lord direct your hearts to the love of God and to the patience of Christ." Again he praises them and prays for them, revealing in this his care for them. Since he intends to proceed to rebuke afterwards, he first softens their hearts by saying, "I am sure of your obedience," and by asking them to pray for himself, and by praying himself again (for the bestowal upon them) of innumerable blessings. "And the Lord," he says, "may He direct your hearts to the love of God." There are many things that turn us away from love, and there are many ways that forcibly draw us away from it. And, in the first place, the vice of covetousness, as if embracing our soul with its shameless hands, so to speak, and holding it tightly, even against our will, draws and removes it from there. Then vanity, and sorrows, and often also temptations distract us. That is why we need God's help, as if in a certain wind, so that our sail, just as with a strong breath, may be moved to the love of God. Do not tell me, therefore, that you love God even more than yourself. These are only words: prove to me by 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. For how can he despise himself who does not despise money for God's sake? But what do I say – money? If you do not despise covetousness, which should be done without the command of God, then how will you despise yourself? "And in patience," he says, "the things of Christ." What does it mean: patience? That we must endure as Christ endured, or that we must act as He did, or that we must wait patiently for Him, that is, be ready (to receive Him). Since He has given 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) speaks of patience, he always alludes to sorrows. This is what love for God consists in, to endure and not to be confused (because of this). "We charge you, brethren, in the name of our Lord Jesus Christ, to depart from every brother who walks disorderly, and not according to the tradition which you have received from us" (v. 6). That is, it is not we who say this, but Christ: this is 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. "To depart," 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 disorder. "Walking," he says, i.e. living. "And not according to the tradition that they received from us." He speaks of tradition taught through works, and in the proper sense he always calls it tradition. "For you yourselves know how you ought to imitate us; For we have not rioted among you, we have eaten bread from no one for nothing, but have been engaged in labor and labor night and day, so that we may not burden any of you" (v. 7, 8). Even if I were to eat at someone's, it would not be in vain: "He who labors for food is worthy," it is said, "(Matt. 10:10). But "they did not eat bread from anyone for nothing, but engaged in labor and labor night and day, so as not to burden any of you, not because we did not have power, but in order to give ourselves to you as an example for us to follow. For when we were with you, we commanded you this: If any man will not work, neither shall he eat" (vv. 8-10).

2. Notice how he discusses in the first epistle. About this he is somewhat more lenient, for example, when he says: "We beseech you, brethren, to be more prosperous, and to strive diligently to live quietly, to do your [work], and to work with your own hands, as we have commanded you" (1 Thess. 4:10-11), and nowhere (does he say to them): "We command, nor does he say that in the name of our Lord Jesus Christ, which inspired fear and pointed out danger, but, "To prosper," he says, "and to strive diligently, which was fitting to say to him who exhorted them to lead a virtuous life: "that they may walk," he says, "decently" (1 Thess. 4:12). And here there is nothing of the kind (he does not say), but: "If anyone does not want to work, let him not eat." For if Paul, who had no need, but had the opportunity not to work, having taken upon himself such a great work, nevertheless worked, and not merely labored, but night and day, so that he could also give an allowance to others, how much more should others do so. "But we hear that some among you do disorderly, do nothing, but make a fuss" (v. 11). Thus (he says) here, and there, in the first epistle: "that ye may act," he says, "decently." Why? Perhaps because nothing of the kind has happened so far; and indeed, in another place, exhorting, he said: "It is more blessed to give than to receive" (Acts 20:35). And the words, "that ye may do what is right," are not spoken of any disorder. That is why he added: "that they should have need of nothing" (1 Thess. 4:12). Yet here he also points to another need (for the sake of which it is necessary to work), namely, that one should do good and useful things for all, which is why he further says: "But you, brethren, do not lose heart in doing good" (v. 13), since in general a person who can work and yet remains idle, necessarily becomes fussy. And alms are intended only for those who do not have the strength to satisfy their needs by the labor of their hands, or for teachers who are wholly devoted to the cause of learning. "Thou shalt not muzzle an ox when it threshes" (Deuteronomy 25:4), and: "For he that laboureth is worthy of sustenance" (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, remaining idle, is not a burden of hands. Labor (the Apostle) is what you call when someone labors with his hands. And that thou shouldst suppose no such thing, he added, "They do nothing, but make a fuss." Such we exhort and persuade by our Lord Jesus Christ, v. 12. As he had greatly wounded them, wishing to make his speech more gentle, he added, "By the Lord," again showing that (his word) was trustworthy and should inspire them with fear. "So that they, working in silence, eat their bread." Why did he not say, "If they do not riot, let them eat of you"; but demands of them both, that they should remain silent and work? Because he wants them to nourish themselves by working. This is precisely the meaning of the words: "they ate their own bread," i.e., from their own labors, and not someone else's, obtained by begging for alms. "But you, brethren, do not be weary in doing good" (v. 13). See how quickly the father's heart softened—he could not continue his rebuke, but again took pity on them. And note with what wisdom (he acts). He did not say, "However, show them leniency until they reform," but what? "Do not be weary in doing good" Separate yourselves from them, he says, and rebuke them, but do not despise those who are dying of hunger. And what, someone will say, if he who receives everything from us in abundance remains idle? Against this, he says, I have shown you a good remedy, namely, separate yourself from such a person, that is, do not give him boldness, show that you are angry with him. This (instruction) is important. That is how we should punish our brother if we really want him to be reformed. We must know how we can punish. Tell me, if you had a brother in the flesh, would you have left him without help when he was dying of hunger? I don't think so—you would probably take care to correct it. "But if any man hearken not to our words in this epistle" (v. 14). Notice the humility of Paul. He did not say, "He who does not obey does not obey me; but hints at it slightly. "Keep him on notice." Consequently, He commands us to do this, so that (such actions) are not hidden. "Don't mess with him." And this is no small punishment. And again (adds), "to shame him" (v. 14). Thus, he does not allow (punishment) to extend beyond measure. As above, having said, "If any man will not work, neither shall he eat," for fear that they should perish of hunger, he added, "Do not be discouraged in doing good," so (now), having said, "Make him a rebuke, and do not associate with him," then out of fear that this very thing would not completely separate him from the company of the brethren (but indeed, then doubting himself, he might soon perish if he had been denied encouragement), added, "But do not consider him as an enemy, but admonish him as a brother," v. 15. By this he shows that he inflicted a great punishment on the guilty, so that it could deprive him of all boldness.