Sed in quo templo? Nonne est destructum a Romanis? Et ideo dicunt quidam, quod Antichristus est de tribu Dan, cuius tribus inter alias duodecim non nominatur Apoc. c. VII, 5. Et ideo Iudaei primo eum recipient, et reaedificabunt templum in Ierusalem, et sic implebitur illud Dan. IX, 27: erit in templo abominatio et idolum; Matth. XXIV, 15: cum vero videritis abominationem desolationis, quae dicta est a Daniele propheta, stantem in loco sancto, qui legit intelligat.
But in what temple? Was it not destroyed by the Romans? This is why some say that the Antichrist is from the tribe of Dan, whose tribe is not named among the other twelve in Revelation (Rev 7:5). Because of this, the Jews will accept him at first, and will rebuild the temple in Jerusalem, and thus Daniel will be fulfilled: an abomination and an idol will be in the temple (Dan 9:27). But when you see the abomination of desolation spoken of by Daniel the prophet standing in the holy place, let him who reads understand (Matt 24:15).
Quidam vero dicunt, quod numquam Ierusalem, nec templum reaedificabitur, sed usque ad consummationem et finem perseverabit desolatio. Et hoc etiam aliqui Iudaei credunt. Ideo exponitur in templo Dei, id est, in Ecclesia, quia multi de Ecclesia eum recipient. Vel secundum Augustinum, in templo Dei sedeat, id est, principetur et dominetur, tamquam ipse cum suis nuntiis sit templum Dei, sicut Christus est cum suis.
But some say that neither Jerusalem nor the temple will ever be rebuilt, but that their desolation will last until the final consummation. And even some Jews believe this. So this text is explained to mean in the temple of God, i.e., in the Church, since many from the church will accept him. Or according to Augustine, he sits in the temple of God, i.e., he rules and governs as though he himself with his messengers were the temple of God, as Christ is the temple with his adherents.
41. Deinde cum dicit non retinetis, ostendit quod nihil novi scribet; quasi dicat: olim cum essem apud vos, dixi hoc. II Io., 5: non mandatum novum scribo vobis, sed mandatum vetus, quod habuistis ab initio. II Cor. X, 11: quales fuimus verbo per epistolas absentes, tales et praesentes in facto, et cetera.
41. Then when he says, do you not remember, he shows that he is writing nothing new, as though to say: when I was with you long ago, I said this. I do not write a new command for you, but an old command, which you have had from the beginning (2 John 5); as we are in word by epistles when absent, such also we will be indeed when present (2 Cor 10:11).
Lectio 2
Lecture 2
Antichristus
The Antichrist
2:6 Et nunc quid detineat scitis, ut reveletur in suo tempore. [n. 42]
2:6 And now you know what withholds, that he may be revealed in his time. [n. 42]
2:7 Nam mysterium jam operatur iniquitatis: tantum ut qui tenet nunc, teneat, donec de medio fiat. [n. 44]
2:7 For the mystery of iniquity is already at work: only so that he who now holds, should hold until he be taken out of the way. [n. 44]
2:8 Et tunc revelabitur ille iniquus, quem Dominus Jesus interficiet Spiritu oris sui, et destruet illustratione adventus sui [n. 46]
2:8 And then that wicked one shall be revealed: whom the Lord Jesus shall kill with the Spirit of his mouth and shall destroy with the brightness of his coming: [n. 46]
2:9 eum: cujus est adventus secundum operationem Satanae in omni virtute, et signis, et prodigiis mendacibus, [n. 47]
2:9 Him whose coming is according to the working of Satan, in all power and signs and lying wonders: [n. 47]
2:10 et in omni seductione iniquitatis iis qui pereunt: [n. 51] eo quod caritatem veritatis non receperunt ut salvi fierent. [n. 52]
2:10 And in all seduction of iniquity to those who perish: [n. 51] because they do not receive the love of the truth, that they might be saved. [n. 52]
42. Superius Apostolus praenuntians narravit adventum et culpam Antichristi, hic ostendit causam dilationis. Et
42. Above, the Apostle foretold the coming and the wrongdoing of the Antichrist; here he explains the reason for its delay. And
primo ostendit eos habere huius scientiae causam;
first, he shows that they know this cause;
secundo causam illam obscure proponit, ibi nam mysterium.
second, he sets out this cause in an obscure manner, at for the mystery.
43. Dicit ergo: dico quod oportet revelari hominem peccati. Et quid nunc detineat, id est, quae sit causa, quod tardet, scitis, quia ego dixi vobis, ita quod sic ad praesens detinet, ut suo tempore, id est, congruo tempore, reveletur. Eccle. VIII, 6: omni negotio tempus et opportunitas est. Et ibidem III, 11: omnia fecit Deus bona in tempore, et cetera.
43. He says, therefore: I say that the man of sin must be revealed. And now you know what withholds, i.e., what is the cause of his delay. You know, because I spoke to you about it, so that he is withheld in this way at the present time, that in his time, i.e., at a fitting time, he may be revealed. There is a time and an occasion for every business (Eccl 8:6); God has made all things good in their time (Eccl 3:11).
44. Deinde cum dicit nam mysterium, etc., causam eius ponit. Et haec littera multipliciter exponitur, quia hoc mysterium potest esse nominativi casu, vel accusativi.
44. Then when he says, for the mystery, he sets out the reason for the delay. And this text has been explained in many ways, because the word mystery can be either in the nominative case or in the accusative case.
Si primo modo, est sensus: dico ut suo tempore, quia etiam iam mysterium, id est, figuraliter occultatum, operatur in fictis, qui videntur boni, et tamen sunt mali. Et hi operantur officium Antichristi. II Tim. III, 5: habentes speciem pietatis, virtutem autem eius abnegantes.
If it is nominative, the meaning is this: I say that he will be revealed in his own time, because already the mystery, i.e., a thing hidden after the manner of a figure, is at work in false men who seem good and yet are evil. And these play the role of the Antichrist. Having the appearance of religion, but denying its power (2 Tim 3:5).
Sed secundo modo est sensus: nam Diabolus, in cuius potestate veniet Antichristus, iam incipit operari occulte iniquitatem suam, per tyrannos et seductores, quia persecutiones Ecclesiae huius temporis sunt figurae illius ultimae persecutionis contra omnes bonos, et sunt sicut imperfectae comparando ad illam.
But if it is accusative, then the meaning is this: the Devil, in whose power the Antichrist will come, has already secretly begun to work his wickedness through tyrants and deceivers, because the persecutions of the church of this time are figures of that final persecution of all good men, and are as it were imperfect by comparison with it.
45. Tantum ut qui tenet, et cetera. Hoc exponitur multipliciter. Uno modo, secundum Glossam, et Augustinum, qui dicunt, quod quidam opinati sunt Neronem, qui primo persecutus est Christianos, esse Antichristum, et quod non fuerat occisus, sed subtractus, et quandoque restituendus. Unde Apostolus hoc evacuans, dicit tantum ut qui tenet nunc, Romanum imperium, teneat, donec de medio fiat, id est, donec moriatur. Sed hoc modo non est conveniens; quia multi anni sunt, quod Nero mortuus est, illo scilicet anno quo Apostolus. Sed melius est quod referatur ad Neronem, prout est persona publica Romani imperii, donec de medio fiat, id est, tollatur Romanum imperium de hoc mundo. Is. XXIII, v. 9: Dominus exercituum cogitavit hoc, ut detraheret superbiam omnis gloriae, et ad ignominiam, et cetera.
45. Only so that he who now holds, should hold until he be taken out of the way. This has been explained in many ways. One way is in accord with the Gloss and with Augustine, who say that some thought that Nero, who first persecuted the Christians, was the Antichrist, and that he was not killed but taken away, and that at some time he will be brought back. Hence the Apostle, nullifying this, says only so that he who now holds the Roman empire should hold until he be taken out of the way, i.e., until he dies. But this way of interpreting the text is not fitting, because it has been many years since Nero died; he died in the same year as the Apostle. But it is better to refer it to Nero insofar as he was a public person of the Roman empire: until he be taken out of the way, i.e., until the Roman empire is removed from this world. The Lord of hosts has planned this, that he may take away the pride of every glory, and bring to disgrace (Isa 23:9).
Vel aliter tantum ut qui tenet, id est, detinet modo adventum Antichristi, teneat, ne veniat; quasi sit necessarium, quod adhuc aliqui veniant ad fidem, et aliqui recedant. Quasi dicat: ut discessus et accessus qui nunc tenet donec veniat, teneat donec tollatur ille obscoenus. Vel sic: tantum qui nunc tenet fidem, teneat, id est, firmus sit in ea. Ap. II: tene quod habes, ut nemo accipiat coronam tuam. Donec de medio fiat, id est, congregatio malorum permixta, separetur, et fiat seorsum, quod erit in persecutione Antichristi.
Or taken another way, only so that he who now holds, i.e., who now restrains the Antichrist’s coming, should hold, lest he come. As much as to say, it is necessary as yet for some to come to the faith and others to withdraw. He says, in effect, as a departure or as an approach let him who now holds until he comes should hold until that foul man is taken away. Or it can be taken this way: only so that he who now holds the faith should hold, i.e., be strong in it. Hold what you have, that no one take your crown (Rev 3:11). Until he be taken out of the way, i.e., until the intermingled congregation of the wicked be separated and come to be separate, which will happen during the Antichrist’s persecution.
Vel tantum, etc., id est, ut mysterium iniquitatis, id est, iniquitas mystica, quae detinet, detineat donec fiat de medio, id est, donec iniquitas reducatur in publicum: et fiat quasi aliquid existens in publico de medio. Multi enim modo occulte peccant, sed tamen quandoque fiet in aperto: quia Deus sustinet peccatores quamdiu sunt occulti, donec publice peccent, et tunc non sustinebit, ut patet de Sodomitis Gen. XIX, 24.
Or only so that he who now holds, should hold, i.e., that the mystery of iniquity, i.e., the secret iniquity, which now holds back, let it hold back until he be taken out of the way, i.e., until the iniquity is brought before the public and becomes as it were something public and common. For many now sin secretly, but at some point sin will be committed openly; for God endures sinners so long as they are hidden, until they sin publicly, and then he no longer endures them, as is clear in the case of the Sodomites (Gen 19:24).
Sed tamen Augustinus confitetur se nescire quid Apostolus illis loquitur, qui iam sciebant. Unde dicit quid nunc detineat, scitis. Et praeterea hoc non erat multum necessarium ad sciendum.
But Augustine confesses that he does not know what the Apostle said to them, which they already knew. Hence he says now you know what withholds. And beyond this there was not much necessary to know.
46. Deinde cum dicit et tunc, etc., ponitur adventus iniqui, et poena eius. Primo manifestatio; secundo eius poena.
46. Then when he says, and then, the wicked man’s coming is set out, and his punishment. First, his appearance, and second, his punishment.
Quantum ad primum dicit ille, singulariter, iniquus revelabitur, quia manifesta erit eius culpa, quem Dominus Iesus interficiet Spiritu oris sui. Is. XI: zelus Domini exercituum faciet hoc, id est, zelus iustitiae, qui est amor. Spiritus enim Christi est amor Christi, et hic zelus est Spiritus Sancti, quem habet ad Ecclesiam. Vel spiritu oris sui, id est, mandato suo; quia Michael interfecturus est eum in monte oliveti, unde Christus ascendit; sic et Iulianus manu divina extinctus est.
Regarding the first he says that singularly wicked one shall be revealed, because his wrongdoing will be manifest, whom the Lord Jesus shall kill with the Spirit of his mouth. The zeal of the Lord of hosts will accomplish this (Isa 9:7), i.e., the zeal for justice, which is love. For the Spirit of Christ is the love of Christ, and this is the zeal of the Holy Spirit, which he has for the Church. Or with the spirit of his mouth, i.e., his command, for Michael will kill him on Mount Olivet whence Christ ascended. So also Julian was killed by the hand of God.
Et haec est poena praesens, licet futura etiam aeternaliter punietur, quia destruet illustratione, etc., id est, in adventu suo omnia illustrante. I Cor. IV, 5: illuminabit abscondita tenebrarum, et cetera. Et destruet, inquam, aeterna, scilicet damnatione. Ps. XXVII, v. 5: destruet illos, et cetera. Et dicit, illustratione, quia ipse visus est Ecclesiam obtenebrare, et tenebrae expelluntur illustratione, quia quicquid Antichristus ostenderit, ostendetur fuisse mendacium.
And this is his punishment in the present time, although in the future he will also be punished eternally, because Christ shall destroy with the brightness of his coming, i.e., bringing all things to light at his coming. He will bring to light the hidden things of darkness (1 Cor 4:5). And he shall destroy, I say, namely by eternal damnation. He will destroy them (Ps 27:5). And he says with the brightness because the Antichrist himself will seem to darken the church, but the darkness will be driven out by brightness; for whatever the Antichrist claims will be shown to have been a lie.
47. Deinde cum dicit eum cuius est adventus, praedicit potestatem Antichristi. Et
47. Then when he says him, whose coming, he foretells the Antichrist’s power. And
circa hoc duo facit, quia
concerning this he does two things, for
primo ponit potestatem eius ad seducendum;
first, he sets out his power to deceive;
secundo huius causam ex domini iustitia, ibi eo quod caritatem.
second, he shows how this power has its cause in God’s justice, at because they do not receive.
Iterum prima in tres, quia
And the first of these is in three parts, for
primo ponit actorem huius potestatis;
first, he sets out the one who stands behind this power;
secundo modum seducendi;
second, how he will deceive;
tertio ostendit seducendos.
third, he describes those who will be deceived.
48. Actor huius potestatis est Diabolus, et ideo destruet eum Christus. I Io. III, 8: in hoc apparuit filius Dei, ut dissolvat opera Diaboli. Et ideo dicit, quod adventus Antichristi erit secundum operationem Satanae, id est ex instinctu eius. Ap. XX, 7: solvetur Satanas de carcere suo, et exibit, et seducet gentes, et cetera.
48. The one who stands behind the power is the Devil, and so Christ will destroy him. For this purpose the Son of God appeared, to destroy the works of the Devil (1 John 3:8). And this is why he says that the Antichrist’s coming will be according to the working of Satan, i.e., at his inspiration. Satan will be released from his prison, and he will go out and will deceive the nations (Rev 20:7).
Operatur enim aliquid secundum operationem Satanae, sicut arreptitius, in quo non solum instigat voluntatem, sed etiam impedit usum rationis: quod tamen non imputatur ad culpam eius, quia non habet usum liberi arbitrii. Antichristus autem non sic; sed habebit usum liberi arbitrii, in quo est Diabolus suggerens, sicut dicitur de Iuda Io. c. III: introivit in eum Satanas, scilicet instigando.
For one way something can be done according to the working of Satan is as in the possessed, in whom Satan not only inspires the will but also impedes the use of reason. The possessed person is not considered culpable for his actions, because he does not have the use of free will. But the Antichrist will not be like this, but will have the use of free will, and the Devil will be in him making suggestions as is written of Judas: Satan entered into him (John 13:27), namely by inspiring him to act.
49. Decipiet autem hoc modo: primo per potentiam saecularem; secundo per virtutem miraculorum.
49. Now he will deceive in this way: first, by his worldly power; second, by his power of working miracles.
Quantum ad primum dicit in omni virtute, scilicet saeculari. Dan. XI, 43: dominabitur thesaurorum auri et argenti, et in omnibus pretiosis Aegypti. Vel virtute, scilicet simulata.
As regards the first, he says, in all power, namely worldly power. And he shall have power over the treasures of gold, and of silver, and all the precious things of Egypt (Dan 11:43). Or power, namely pretended power.