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2 THESSALONIANS 2 COMMENTARY
EDITED BY GLENN PEASE
The Man of Lawlessness
2 Concerning the coming of our Lord Jesus Christ and
our being gathered to him, we ask you, brothers and
sisters,
1,BARNES, Now we beseech you, brethren, by the coming of our
Lord Jesus Christ - The phrase by the coming, is not here, as our
translators seem to have supposed, a form of solemn adjuration. It
is not common, if it ever occurs, in the Scriptures, to make a
solemn adjuration in view of an event, and the connection here
demands that we give to the phrase a different sense. It means,
respecting his coming; and the idea of Paul is: In regard to that
great event of which I spoke to you in my former epistle - the
coming of the Saviour - I beseech you not to be troubled, as if it
were soon to happen. As his views had been misunderstood or
misrepresented, he now proposes to show them that there was nothing
in the true doctrine which should create alarm, as if he were about
to appear.
And by our gathering together unto him - There is manifest
allusion here to what is said in the First Epistle 1Th_4:17, then
we shall be caught up together with them in the clouds; and the
meaning is: in reference to our being gathered unto him, I beseech
you not to be shaken in mind, as if that event were near.
2. CLARKE, We beseech you - by the coming of our Lord - It is
evident that the Thessalonians, incited by deceived or false
teachers, had taken a wrong meaning out of the words of the first
epistle, 1Th_4:15, etc., concerning the day of judgment; and were
led then to conclude that that day was at hand; and this had
produced great confusion in the Church: to correct this mistake,
the apostle sent them this second letter, in which he shows that
this day must be necessarily distant, because a great work is to be
done previously to its appearing.
Of the day of general judgment he had spoken before, and said
that it should come as a thief in the night, i.e. when not
expected; but he did not attempt to fix the time, nor did he
insinuate that it was either near at hand, or far off. Now,
however, he shows that it must necessarily be far off, because of
the great transactions which must take place before it can
come.
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3. GILL, Now we beseech you, brethren,.... The apostle having
finished his first design in this epistle, which was to encourage
the saints to patience under sufferings, proceeds to another view
he had in writing it, and that is, to set the doctrine of Christ's
coming, as to the time of it, in its proper light; and this is
occasioned by what he had said concerning it in the former epistle,
which was either misunderstood or misrepresented; and as he
addresses the saints with a very affectionate appellation as his
"brethren", so by way of entreaty "beseeching", and yet in a very
solemn manner: by the coming of our Lord Jesus: which is to be
understood not of the coming of Christ in the flesh, to procure the
salvation of his people; nor of his coming in his kingdom and power
to take vengeance on the Jewish nation, for their rejection of him
as the Messiah; but of his coming to judge the quick and dead, than
which nothing is more sure and certain, being affirmed by angels
and men, by prophets and apostles, and by Christ himself, or more
desirable by the saints; wherefore the apostle entreats them by it,
that whereas they believed it, expected it, and wished for it, they
would regard what he was about to say: so that the words, though an
entreaty, are in the form of an adjuration; unless they should be
rendered as in the Ethiopic version, as they may, "concerning the
coming of our Lord Jesus Christ"; and so express subject matter of
the discourse now entering upon, with what follows: and by our
gathering together unto him; which regards not the great gatherings
of the people to Christ the true Shiloh upon his first coming, and
the preaching of the Gospel to both Jews and Gentiles, when there
were not only great flockings to hear it, but multitudes were
converted by it; nor the greater gatherings there will be in the
latter day, at the time of the conversion of the Jews, and when the
fulness of the Gentiles shall be brought in; nor the conversion of
particular persons, who are gathered in to Christ, and received by
him one by one; nor the assembling of the saints together for
public worship, in which sense the word is used in Heb_10:25 but
the gathering together of all the saints at the last day, at the
second coming of Christ; for he will come with ten thousand of his
saints, yea, with all his saints, when their dead bodies shall be
raised and reunited to their souls, and they with the living saints
will be caught up into the air, to meet the Lord there and be ever
with him; when they will make up, complete and perfect, the general
assembly and church of the firstborn, whose names are written in
heaven: this will be the gathering together of all the elect of
God; and so the Arabic version reads, "the gathering of us all";
and which, as it is certain, is greatly to be desired; it will be a
happy meeting and a glorious sight; by this the apostle entreats
and adjures them to regard what follows.
4. HENRY, From these words it appears that some among the
Thessalonians had mistaken the apostle's meaning, in what he had
written in his former epistle about the coming of Christ, by
thinking that it was near at hand, - that Christ was just ready to
appear and come to judgment. Or, it may be, some among them
pretended that they had the knowledge of this by particular
revelation from the Spirit, or from some words they had heard from
the apostle, when he was with them, or some letter he had written
or they pretended he had written to them or some other person: and
hereupon the apostle is careful to rectify this mistake, and to
prevent the spreading of this error. Observe, If errors and
mistakes arise among Christians, we should take the first
opportunity to rectify them, and hinder the spreading thereof; and
good men will be especially careful to suppress errors that may
arise from a mistake of their words and actions, though that which
was spoken or done was ever so innocent or well. We have a subtle
adversary, who watches all opportunities to do mischief, and will
sometimes promote errors even by means of the words of scripture.
Observe,
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I. How very earnest and solicitous this apostle was to prevent
mistakes: We beseech you, brethren, etc., 2Th_2:1. He entreats them
as brethren who might have charged them as a father charges his
children: he shows great kindness and condescension, and insinuates
himself into their affections. And this is the best way to deal
with men when we would preserve or recover them from errors, to
deal gently and affectionately with them: rough and rigorous
treatment will but exasperate their spirits, and prejudice them
against the reasons we may offer. He obtests and even conjures them
in the most solemn manner: By the coming of Christ, etc. The words
are in the form of an oath; and his meaning is that if they
believed Christ would come, and if they desired he would come, and
rejoiced in the hope of his coming, they should be careful to avoid
the error, and the evil consequences of it, against which he was
now cautioning them. From this form of obtestation used by the
apostle, we may observe,
1. It is most certain that the Lord Jesus Christ will come to
judge the world, that he will come in all the pomp and power of the
upper world in the last day, to execute judgment upon all. Whatever
uncertainty we are at, or whatever mistakes may arise about the
time of his coming, his coming itself is certain. This has been the
faith and hope of all Christians in all ages of the church; nay, it
was the faith and hope of the Old Testament saints, ever since
Enoch the seventh from Adam, who said, Behold, the Lord cometh,
etc., Jud_1:14.
2. At the second coming of Christ all the saints will be
gathered together to him; and this
mention of the gathering of the saints together unto Christ at
his coming shows that the apostle
speaks of Christ's coming to judgment day, and not of his coming
to destroy Jerusalem. He
speaks of a proper, and not a metaphorical advent: and, as it
will be part of Christ's honour in
that day, so it will be the completing of the happiness of his
saints. (1.) That they all shall be
gathered together. There will then be a general meeting of all
the saints, and none but saints; all
the Old Testament saints, who got acquaintance with Christ by
the dark shadows of the law, and
saw this day at a distance; and all the New Testament saints, to
whom life and immortality were
brought to light by the gospel; they will all be gathered
together. There will then come from the
four winds of heaven all that are, or ever were, or ever shall
be, from the beginning to the end of
time. All shall be gathered together. (2.) That they shall be
gathered together to Christ. He will
be the great centre of their unity. They shall be gathered
together to him, to be attendants on
him, to be assessors with him, to be presented by him to the
Father, to be with him for ever, and
altogether happy in his presence to all eternity. (3.) The
doctrine of Christ's coming and our
gathering together to him is of a great moment and importance to
Christians; otherwise it would
not be the proper matter of the apostle's obtestation. We ought
therefore not only to believe
these things, but highly to account of them also, and look upon
them as things we are greatly
concerned in and should be much affected with.
5.JAMISON, 2Th_2:1-17. Correction of their error as to Christs
immediate coming. The apostasy that must precede it. Exhortation to
steadfastness, introduced with thanksgiving for their election by
God.
Now rather, But; marking the transition from his prayers for
them to entreaties to them.
we beseech you or entreat you. He uses affectionate entreaty,
rather than stern reproof, to win them over to the right view.
by rather, with respect to; as the Greek for of (2Co_1:8).
our gathering together unto him the consummating or final
gathering together of the saints to Him at His coming, as
announced, Mat_24:31; 1Th_4:17. The Greek noun is nowhere else
found except in Heb_10:25, said of the assembling together of
believers for congregational worship. Our instinctive fears of the
judgment are dispelled by the thought of being gathered
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together UNTO HIM (even as the hen gathereth her chickens under
her wings), which ensures our safety.
6. CALVIN, 1Now I beseech you, by the coming. It may indeed be
read, as I have noted on the
margin, concerning the coming, but it suits better to view it as
an earnest entreaty, taken from the subject
in hand, just as in 1Co_15:31, when discoursing as to the hope
of a resurrection, he makes use of an
oath by that glory which is to be hoped for by believers. And
this has much more efficacy when he adjures
believers by the coming of Christ, not to imagine rashly that
his day is at hand, for he at the same time
admonishes us not to think of it but with reverence and
sobriety. For it is customary to adjure by those
things which are regarded by us with reverence. The meaning
therefore is, you set a high value on the
coming of Christ, when he will gather us to himself, and will
truly perfect that unity of the body which we
cherish as yet only in part through means of faith, so I
earnestly beseech you by his coming not to be too
credulous, should any one affirm, on whatever pretext, that his
day is at hand.
As he had in his former Epistle adverted to some extent to the
resurrection, it is possible that some fickle
and fanatical persons took occasion from this to mark out a near
and fixed day. For it is not likely that this
error had taken its rise earlier among the Thessalonians. For
Timothy, on returning thence, had informed
Paul as to their entire condition, and as a prudent and
experienced man had omitted nothing that was of
importance. Now if Paul had received notice of it, he could not
have been silent as to a matter of so great
consequence. Thus I am of opinion, that when Paul Epistle had
been read, which contained a lively view
of the resurrection, some that were disposed to indulge
curiosity philosophized unseasonably as to the
time of it. This, however, was an utterly ruinous fancy, (636)
as were also other things of the same nature,
which were afterwards disseminated, not without artifice on the
part of Satan. For when any day is said to
be near, if it does not quickly arrive, mankind being naturally
impatient of longer delay, their spirits begin
to languish, and that languishing is followed up shortly
afterwards by despair.
This, therefore, was Satan subtlety: as he could not openly
overturn the hope of a resurrection with the
view of secretly undermining it, as if by pits underground,
(637) he promised that the day of it would be
near, and would soon arrive. Afterwards, too, he did not cease
to contrive various things, with the view of
effacing, by little and little, the belief of a resurrection
from the minds of men, as he could not openly
eradicate it. It is, indeed, a plausible thing to say that the
day of our redemption is definitely fixed, and on
this account it meets with applause on the part of the
multitude, as we see that the dreams of Lactantius
and the Chiliasts of old gave much delight, and yet they had no
other tendency than that of overthrowing
the hope of a resurrection. This was not the design of
Lactantius, but Satan, in accordance with his
subtlety, perverted his curiosity, and that of those like him,
so as to leave nothing in religion definite or
fixed, and even at the present day he does not cease to employ
the same means. We now see how
necessary Paul admonition was, as but for this all religion
would have been overturned among the
Thessalonians under a specious pretext.
(636) Vne fantasie merueilleusement pernicieuse, et pour ruiner
tout; fancy that was singularly
destructive, and utterly ruinous.
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7. Charles SIMEON, THE STATE OF THE THESSALONIAN CHURCH
2Th_1:3-7. We are bound to thank God always for you, brethren,
as it is meet, because that your faith
groweth exceedingly, and the charity of every one of you all
toward each other aboundeth; so that we
ourselves glory in you in the churches of God for your patience
and faith in all your persecutions and
tribulations that ye endure: which is a manifest token of the
righteous judgment of God, that ye may be
counted worthy of the kingdom of God, for which ye also suffer:
seeing it is a righteous thing with God to
recompense tribulation to them that trouble you; and to you who
are troubled, rest.
ONE advantage which we derive from the epistles of St. Paul is,
that we are enabled to see in them an
endless diversity both of characters and attainments. Every
occurrence in the different cities where the
apostolic churches were planted, has given occasion for suitable
remarks, which, though adapted in the
first instance to a particular place or circumstance, are
applicable in some considerable degree to the
Church of God in all ages. In some of the epistles we have the
Church presented to us in a declining
state; and suitable admonitions are given to her: in others we
see her prospering, and hear the counsels
of infinite wisdom proclaimed unto her. The Thessalonian Church
was of the latter character, and seems
to have been eminently favoured of her God. She was high in the
esteem also of the Apostle Paul; and
deservedly so, because she was conspicuous amongst all the
Churches of that age for her high
attainments. The words I have just read will lead me to
consider,
I. The happy state of the Thessalonian Church
In her infant state she was highly commended for her works of
faith, and labours of love, and patience of
hope in our Lord Jesus Christ [Note: 1Th_1:3.]. But here we view
her in her more adult state: we behold,
1. Her increasing faith
[The Apostle testifies respecting the believers there, that
their faith had grown exceedingly, being daily
more vivid in its apprehensions, more vigorous in its actings,
more uniform in its effects. It is of the very
nature of faith to fix on things that are invisible, and to make
them, as it were, present to the soul. And in
this their faith had evinced its growth, in that it had enabled
them to see, almost as with their bodily eyes,
the Saviour whom they loved, enthroned above all powers and
principalities, invested with a fulness of all
spiritual gifts, ordering all things both in heaven and earth,
and, by his prevailing intercession at the right
hand of God, securing to his believing people all the blessings
of grace and glory. They further saw, as
from Mount Pisgah, the land of which they were ere long to take
possession: the thrones, the crowns, the
harps of gold, all prepared and made ready for them, against the
time appointed for their complete
possession of their inheritance. Of these things they had some
view at first, just as a man has of the
firmament on a cloudy night: but now, as when through a pure
unclouded atmosphere, a man beholds the
vast canopy of heaven studded in every part with stars more
brilliant than the brightest gem; so now their
view of Christ, and of all the inconceivable glories of
redeeming love, was clear and full. A corresponding
energy too was felt through all the powers of their souls,
accompanied with a fixed determination of heart
to live for Him who lived and died for them.
2. Her abounding love
[This was no loss remarkable. In almost every Church, partly
from a diversity of views and interests, and
partly from the infirmity of our common nature, there are some
comparative alienations of heart, if not
some actual disagreements. But here the charity of every one of
them all towards each other abounded.
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One spirit pervaded the whole body: and time, instead of giving
occasion to the enemy to foment
differences, had only cemented and confirmed their mutual
affection. In this they shewed how much they
were grown in grace, seeing that they were so greatly
assimilated to the image of their God, whose name
and nature is love. Happy, happy people, where the unity of the
Spirit was so perseveringly kept in the
bond of peace!]
3. The invincible firmness of her patience
[Great had been their trials from the very beginning [Note:
1Th_1:6.]: and though we know but little of
particulars, we are assured in general, that the persecutions
which they experienced from their own
countrymen were of the most cruel and bitter kind [Note:
1Th_2:14-15.]. But were they intimidated? No;
they held fast the profession of their faith without wavering:
they were in nothing terrified by their
adversaries: they had respect unto the recompence of the reward;
and took joyfully the afflictions with
which they were visited, knowing that they had in heaven enough
to compensate for all. They even
gloried in the cross of Christ, and rejoiced that they were
counted worthy to bear it for his sake. In the
midst of all, they possessed their souls in patience, and
suffered patience to have its perfect work.
What an enviable state was this! But,]
That we may form a right estimate of this state, let us
consider,
II. In what light the Apostle viewed it
He knew not to give flattering words to any man: yet he could
not but declare that he regarded their state
as a fit subject,
1. Of thanksgiving to God
[God was the author of the grace they first received: and he was
the giver also of all the improvement
they had made of it. Of him, and him alone, was all their fruit
found. To him therefore the Apostle gave
the glory, as it was fit he should, and as he found himself
bound to do. The creation of the material
world was his: nor was the new creation of their souls at all
less the work of his hands. True, he made use
of the will of men: but he first of all implanted that will in
them, and then made use of it for the
accomplishment of his own most gracious purposes. From first to
last he gave them both to will and to do
of his good pleasure, being alike the author and the finisher of
all.
Thus then should we also do for all that is good, whether in
ourselves, or others. We should acknowledge
him in it, and glorify him for it, and confess, in relation to
it all, that by the grace of God we are what we
are.]
2. Of commendation in the Church
[He gloried of them in the different Churches where he
ministered: for he not only found pleasure in
speaking well of them, but he thought it of great utility to the
Church of God to hear of the proficiency
which others had made; inasmuch as it would stimulate them also
to greater exertions, and encourage
them to expect greater measures of divine grace, in order to
their own more exalted proficiency. This was
the case with respect to the Corinthian Church. St. Paul boasted
of them to the Churches in Macedonia,
that Achaia had shewn extraordinary readiness in providing for
the poor saints in Judea; and, in speaking
of this to the Corinthians, he says, Your zeal hath provoked
very many [Note: 2Co_9:2.]. And so should
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it be with us. When we look at Prophets and Apostles, we are apt
to think that it would be presumptuous
to hope for such grace as they possessed: but when we see common
individuals, or whole churches, far
exalted above us in every thing that is good, we should be
ashamed, and never cease to emulate and
rival their attainments.]
3. Of congratulation to themselves
[These graces, exercised under such peculiar circumstances, were
sufficient to demonstrate, that there
must be a future state of retribution, where the present
inequalities of the Divine procedure should be
rectified: they were an evidence too that in that day they
should be counted worthy of that kingdom for
which they suffered such things. It could not fail, but that in
that day a suitable recompence should be
given both to themselves and their oppressors: to those who
caused their tribulation, trouble,
proportioned to the trouble they had occasioned: but to those
who had endured the trouble, rest, even
everlasting rest in the bosom of their God, with all the
Prophets and Apostles who had endured the
same things before them.
Now to know this, must be an exceeding great consolation to them
under their multiplied afflictions: and
therefore he could not but declare to them, that, if they had,
on the one hand, so much reason to
complain, they had, on the other hand, abundantly more reason to
rejoice; since they had, even in these
very afflictions, an evidence of their meetness for glory, and a
pledge that in due season it should be
conferred upon them.]
To us also will this account of them be profitable, if we duly
consider,
III. What lessons we should learn from it
Two things it may well teach us:
1. That opposition, how formidable soever it may be, is no
excuse for our turning back from God
[What are our persecutions, in comparison of those which they
endured? Yet they were steadfast,
immoveable, and always abounding in the work of the Lord. Should
we then be intimidated? Should we
hesitate whom to obey, or what course to follow? No; we should
take up our cross cheerfully; and having
counted the cost, should be content to pay it. The stony-ground
hearer, when tribulation or persecution
ariseth because of the word, may well draw back, because he has
no root in him: but the true disciple will
go with his life in his hand, and be willing not only to make
minor sacrifices, but even to lay down his life
for Christs sake. We must not imagine that such a line of
conduct was necessary for the primitive
Christians only: it is equally necessary for Christians in every
age: and he who loves his life shall lose it;
and he only who is willing to lose his life for Christs sake,
shall find it unto life eternal.]
2. That whatever proficiency we have made in the Divine life, we
should still press forward for higher
attainments
Certainly the proficiency of the Thessalonians was very eminent,
even in the earlier state of their
progress; for even then they were ensamples to all believers,
both in Macedonia and Achaia. But they
had not rested in their attainments: they had pressed forward
for the highest possible degrees of grace:
and through mercy they had attained a most uncommon eminence in
the divine life. So we, if we had
advanced as far as St. Paul himself, should, like him, forget
all that was behind, and reach forward to
that which was before, and press forward to the mark for the
prize of the high calling of God in Christ
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Jesus. We should aspire after a perfect resemblance to our
Saviours image; and seek, if possible, so to
be poured into the mould of the Gospel, as to have every
lineament of our character conformed to it. We
should think nothing attained, as long as any thing remained to
be attained. We should seek to grow up
into Christ in all things, as our Head, and to be changed into
his image from glory to glory, by the Spirit
of the Lord.]
Application:But,
1. How different from the Thessalonian Church are the generality
of those who call themselves
Christians!
[Many have heard the Gospel to little purpose; or rather, our
entering in unto them has been altogether in
vain [Note: 1Th_2:1.]. If we look for their works of faith, and
labours of love, and patience of hope, as
evidences that the word has come to them with power, we find no
more than others have who never
heard the Gospel at all. As to a visible growth in these things,
there is no symptom of it: they have
continued from the beginning even to the present hour nearly the
same persons, perfectly satisfied with
themselves, and not less unconscious of the need of any change,
than unconcerned about it. But let not
such persons account themselves Christians indeed; or imagine
that they can be thought worthy of that
kingdom for which they have never suffered, never laboured,
never cared. To such persons the conduct
of the Thessalonians, if exhibited before their eyes, would be
rather an object of derision than of
admiration and love: and consequently they have in themselves a
manifest token, that they have
nothing to expect at Gods hands, but the measure which they have
dealt out to his obedient people. I
entreat you, brethren, consider that in the day of judgment the
righteousness of God will be so visibly
displayed, as to constrain the whole assembled universe to
acknowledge it, as well in those that are
saved, as in them that perish. How it can be displayed in the
salvation of such as you, judge ye. Mercy, I
grant, might be exhibited; but righteousness would find no plea
for rewarding you, no justification in your
acquittal: for if God be just, there must be a difference put
between those who have served him, and
those who have served him nota difference, which may well make
every one of you to tremble.]
2. How diligently should the most exalted amongst you press
forward in your heavenly course!
[There is room enough for improvement in every child of man.
think, beloved, how much more strong and
operative your faith might be; how much more ardent and
influential your love; how much more firm and
patient your hope. You know but little of yourselves, if you are
not daily mourning over your short-comings
and defects. Let all of you then, without exception, seek to
grow in grace: if you are children, seek to
become young men; if you are young men, seek to become fathers
in Christ: and if you are fathers,
still seek to become more and more like to Christ, till you
stand perfect and complete in all the will of
God. If, as is probable, your zeal will provoke the greater
opposition against you, welcome it, as turning
to you for a testimony. and as rendering you more like to Him
who endured the contradiction of sinners
against himself, and suffered even unto death. So will your
meetness for heaven daily increase, and be
more fully recognised by your God and Saviour in the last day:
and you need never tear but that the
recompence which he will bestow, will amply compensate for all
that you can do or suffer in this vale of
tears.]
8. SBC, The Re-gathering of the Saints.
We have now before us the time and the season of which St. Paul
speaks in the text, and we have to observe that he uses it not as a
terror but as an attraction"we beseech you"as those that
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would not part with it for their lives. The advent, a
re-gathering, is in St. Pauls view a prospect full of consolation.
What is it that makes the world the wilderness it is? In a large
part it is that of which the re-gathering is a direct
reversaldispersion. There are senses, no doubt, in which dispersion
is tolerable; the separation and severance of nations, not more by
dividing seas and deserts than by dividing tongues. It would be
foolish to say that this is to any one man a loss or an affliction.
It is as a type that we must read it if we would enter into its
significance. Sin is the great dividing force. Sin divides even its
joys. Where sin is there is selfishness. Hand may trust hand, lips
may speak of love and vow affection, yet in the very sinning there
is a breach, and in the recoil and rebound there is severance. Sin
is selfishness hidden in the act; selfishness perceived in the
consequences. Sin is dispersion alike in its loves and its
remorses. Well may it close the dark category in the dark page of
sorrow for one of light and gospel consolation.
II. On the loving heart of St. Paula heart large without limit,
yet stretched almost to bursting by the multitude of its
sympathies, there lay the sorrow of the dispersion. He felt it in
every sense; felt it in its very distance. Yet more bitterly did
Paul feel this dispersion to be an intolerable burden of suspense
and anguish, while he knew not for certain how a letter had been
taken or an injunction obeyed, or whether a door had been opened
for successful ministry. It is the division of bodies or the
division of souls which distracts him. Even deathand you might
think that St. Paul would have been above it with his strong faith
and bright hopeeven death troubled him. He felt as a dispersion
that death which he dreaded not as a destruction.
III. Therefore, with St. Paul, as to all whose hearts are like
his, big and warm in their affections and sympathies, there was a
peculiar charm in the thought of the advent as a re-gathering. "I
beseech you," he says, as though no other entreaty could equal it
in strength, "by the coming of our Lord Jesus Christ, and by our
gathering together unto Him." Here we meet and part; we commune and
separate with a sense of unrest and dissatisfaction which leaves us
in the end desolate. To the friend of our soul we say not one half
of that which we meant to say; we said not the thing which we
meant, or he misheard or misinterpreted the thing spoken. Our love
he read not; our passing humour he took as a change of affection;
our soul speaking to his soul with the souls voice was not
recognised as the souls, and we almost begin to say, "I will keep
my love till it can speak the one tongue of the immortals." When
Christ comes friend shall meet friend in absolute onenessno
earthborn, sinborn cloud to come between; knowing at last as known,
because loved as loving.
C. J. Vaughan, Penny Pulpit, new series, No. 514.
2 Thessalonians 2:1-4 I. The first part of this second Epistle
aims at widening the view of the Thessalonian converts into the
futurethe future bliss of believers, the future doom of the
rebellious. The second part, embraced in this chapter, seeks to
guard them beforehand against delusion as to the nearness of that
future, and the mischief which the cherishing of such delusion
would produce. The Apostle wishes them to be forearmed by being
forewarned. His chief design is to impress upon their minds the one
truth, that the proper attitude to be assumed towards the day of
the Lord is that not of idle curiosity, but of steadfast and
untroubled faith. The spirit of restless eschatological excitement
meets, sooner or later, only with disappointment. It brings with it
no increase of joyful hopefulness; it rather ministers ultimately
to the service of the world. Whatever be the value of Apocalyptic
study, it must ever, as these Epistles themselves so strikingly
illustrate, find its balancing and regulating principle in the
study of Christian ethics, and in the homage of Christian work.
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II. The day of the Lord will not be "except the falling away
come first." Chrysostom curiously says, "He calls Antichrist
himself the apostasy, as being about to destroy many, and make them
fall away." But obviously this apostasy is rather that which is
simply to precede and usher in the revelation of the great Apostate
himself, "the man of sin." He is described not as an ideal, but as
an historical personagethe man who is regarded as the very
embodiment of all evilthe hideous consummation and manifestation of
all that sin can make man. Depravity is in him personified. The
sanctuary or inmost shrine, in which he is to take his seat, is not
to be explained with rigid literalness as referring to the temple
of Jerusalem. We must regard it as representing the Church of
Christnot any material structure, such as St. Peters at Rome, but
the universal company of professed believers. "He sets himself
forth as God." It is the act of one who, while he is, as never man
was before, the representative of evil, represents himself in his
own person and deeds, as the individual manifestation of Divine
power and grace.
J. Hutchison, Lectures on Thessalonians, p. 280.
9.EBC, THE MAN OF SIN
IN the first chapter of this Epistle Paul depicted the righteous
judgment of God which accompanies the advent of Christ. Its terrors
and its glories blazed before his eyes as he prayed for those who
were to read his letter. "With this in view," he says, "we also
pray always for you, that our God would count you worthy of the
calling." The emphatic word in the sentence is "you." Among all
believers in whom Christ was to be glorified, as they in Him, the
Thessalonians were at this moment nearest to the Apostles heart.
Like others, they had been called to a place in the heavenly
kingdom.; and he is eager that they should prove worthy of it. They
will be worthy only if God powerfully carries to perfection in them
their delight in goodness, and the activities of their faith. That
is the substance of his prayer. "The Lord enable you always to have
unreserved pleasure in what is good, and to show the proof of faith
in all you do. So you shall be worthy of the Christian calling, and
the name of the Lord shall be glorified in you, and you in Him, in
that day."
The second chapter seems, in our English Bibles, to open with an
adjuration: "Now we beseech you, brethren, by the coming of our
Lord Jesus Christ, and by our gathering together unto Him." If that
were right, we might suppose Pauls meaning to be: As you long for
this great day, and anticipate its appearing as your dearest hope,
let me conjure you not to entertain mischievous fancies about it;
or, as you dread the day, and shrink from the terrible judgment
which it brings, let me adjure you to think of it as you ought to
think, and not discredit it by unspiritual excitement, bringing
reproach on the Church in the eyes of the world. But this
interpretation, though apt enough, is hardly justified by the use
of the New Testament, and the Revised Version is nearer the truth
when it gives the rendering "touching the coming of our Lord Jesus
Christ." It is of it the Apostle wishes to speak; and what he has
to say is, that the true doctrine of it contains nothing which
ought to produce unsettlement or vague alarms. In the First
Epistle, especially in chapter 5, he has enlarged on the moral
attitude which is proper to those who cherish the Christian hope:
they are to watch and be sober; they are to put off the works of
darkness, and put on, as children of the day, the armour of light;
they are to be ready and expectant always. Here he adds the
negative counsel that they are not to be quickly shaken from their
mind, as a ship is driven from her moorings by a storm, nor yet
upset or troubled, whether by spirit or by word or letter
purporting to be from him. These last expressions need a word of
explanation. By "spirit" the Apostle no doubt means a Christian man
speaking in the church under a spiritual impulse. Such speakers in
Thessalonica would often take the Second Advent as their theme; but
their utterances were open to criticism. It was of such utterances
that the Apostle had said in his earlier letter, "Despise not
prophesyings; but prove all that is said, and hold fast that which
is
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good." The spirit in which a Christian spoke was not necessarily
the spirit of God; even if it were, it was not necessarily unmixed
with his own ideas, desires, or hopes. Hence discernment of spirits
was a valued and needful gift, and it seems to have been wanted at
Thessalonica. Besides misleading utterances of this kind in public
worship, there were circulated words ascribed to Paul, and if not a
forged letter, at all events a letter purporting to contain his
opinion, none of which had his authority. These words and this
letter had for their substance the idea that the day of the Lord
was now present-or, as one might say in Scotch, just here. It was
this which produced the unspiritual excitement at Thessalonica, and
which the Apostle wished to contradict.
A great mystery has been made out of the paragraph which
follows, but without much reason. It certainly stands alone in St.
Pauls writings, an Apocalypse on a small scale, reminding us in
many respects of the great Apocalypse of John, but not necessarily
to be judged by it, or brought into any kind of harmony with it.
Its obscurity, so far as it is obscure, is due in part to the
previous familiarity of the Thessalonians with the subject, which
allowed the Apostle to take much for granted; and in part, no
doubt, to the danger of being explicit in a matter which had
political significance. But it is not really so obscure as it has
been made out to be by some; and the reputation for humility which
so many have sought, by adopting St. Augustines confession that he
had no idea what the Apostle meant, is too cheap to be coveted. We
must suppose that St. Paul wrote to be understood, and was
understood by those to whom he wrote; and if we follow him word by
word, a sense will appear which is not really questionable except
on extraneous grounds. What, then, does he say about the delaying
of the Advent?
He says it will not come till the falling away, or apostasy, has
come first. The Authorised Version says "a" falling away, but that
is wrong. The falling away was something familiar to the Apostle
and his readers; he was not introducing them to any new thought.
But a falling away of whom? or from what? Some have suggested, of
the members of the Christian Church from Christ, but it is quite
plain from the whole passage, and especially from 2Th_2:12 f., that
the Apostle is contemplating a series of events in which the Church
has no part but as a spectator. But the "apostasy" is clearly a
religious defection; though the word itself does not necessarily
imply as much, the description of the falling away does; and if it
be not of Christians, it must be of the Jews; the Apostle could not
conceive of the heathen "who know not God" as falling away from
Him. This apostasy reaches its height, finds its representative and
hero, in the man of sin, or, as some MSS. have it, the man of
lawlessness. When the Apostle says the man of sin, he means the
man, -not a principle, nor a system, nor a series of persons, but
an individual human person who is identified with sin, an
incarnation of evil as Christ was of good, an Antichrist. The man
of sin is also the son of perdition; this name expressing his
fate-he is doomed to perish-as the other his nature. This persons
portrait is then drawn by the Apostle. He is the adversary par
excellence, he who sets himself in opposition, a human Satan, the
enemy of Christ. The other features in the likeness are mainly
borrowed from the description of the tyrant king Antiochus
Epiphanes in the Book of Daniel: they may have gained fresh meaning
to the Apostle from the recent revival of them in the insane
Emperor Caligula. The man of sin is filled with demoniac pride; he
lifts himself on high against the true God, and all gods, and all
that men adore; he seats himself in the temple of God; he would
like to be taken by all men for God. There has been much discussion
over the temple of God in this passage. It is no doubt true that
the Apostle sometimes uses the expression figuratively, of a church
and its members-"The temple of God is holy, which temple ye
are"-but it is surely inconceivable that a man should take his seat
in that temple; when these words were fresh, no one could have put
that meaning on them. The temple of God is, therefore, the temple
at Jerusalem; it was standing when Paul wrote; and he expected it
to stand till all this was fulfilled. When the Jews had crowned
their guilt by falling away from God; in other words, when they had
finally and as a whole decided against the gospel, and Gods purpose
to save them by it; when the falling away had been crowned by the
revelation of the man of sin,
-
and the profanation of the temple by his impious pride, then,
and not till then, would come the end. "Do you not remember," says
the Apostle, "that when I was with you I used to tell you
this?"
When Paul wrote this Epistle, the Jews were the great enemies of
the gospel; it was they, who persecuted him from city to city, and
roused against him everywhere the malice of the heathen; hostility
to God was incarnated, if anywhere, in them. They alone, because of
their spiritual privileges, were capable of the deepest spiritual
sin. Already in the First Epistle he has denounced them as the
murderers of the Lord Jesus and of their own prophets, a race that
please not God and are contrary to all men, sinners on whom the
threatened wrath has come without reserve. In the passage before us
the course is outlined of that wickedness against which the wrath
was revealed. The people of God, as they called themselves, fall
definitely away from God; the monster of lawlessness who rises from
among them can only be pictured in the words in which prophets
portrayed the impiety and presumption of a heathen king; he thrusts
God aside, and claims to be God himself.
There is only one objection to this interpretation of the
Apostles words, namely, that they have never been fulfilled. Some
will think that objection final; and some will think it futile: I
agree with the last. It proves too much; for it lies equally
against every other interpretation of the words, however ingenious,
as well as against the simple and natural one just given. It lies,
in some degree, against almost every prophecy in the Bible. No
matter what the apostasy, and the man of sin, are taken to be,
nothing has ever appeared in history which answers exactly to Pauls
description. The truth is that inspiration did not enable the
apostles to write history before it happened; and though this
forecast of the Apostles has a spiritual truth in it, resting as it
does on a right perception of the law of moral development, the
precise anticipation which it embodies was not destined to be
realised. Further, it must have changed its place in Pauls own mind
within the next ten years; for, as Dr. Farrar has observed, he
barely alludes again to the Messianic surroundings (or antecedents)
of a second, personal advent. "He dwells more and more on the
mystic oneness with Christ, less and less on His personal return.
He speaks repeatedly of the indwelling presence of Christ, and the
believers incorporation with Him, and hardly at all of that visible
meeting in the air which at this epoch was most prominent in his
thoughts."
But, it may be said, if this anticipation was not to be
fulfilled, is it not altogether deceptive? is it not utterly
misleading that a prophecy should stand in Holy Scripture which
history was to falsify? I think the right answer to that question
is that there is hardly any prophecy in Holy Scripture which has
not been in a similar way falsified, while nevertheless in its
spiritual import true. The details of this prophecy of St. Paul
were not verified as he anticipated, yet the soul of it was. The
Advent was not just then; it was delayed till a certain moral
process should be accomplished; and this was what the Apostle
wished the Thessalonians to understand. He did not know when it
would he; but he could see so far into the law of Gods working as
to know that it would not come till the fulness of time; and he
could understand that, where a final judgment was concerned, the
fulness of time would not arrive till evil had had every
opportunity, either to turn and repent, or to develop itself in the
most utterly evil forms, and lie ripe for vengeance.
This is the ethical law which underlies the Apostles prophecy;
it is a law confirmed by the teaching of Jesus Himself, and
illustrated by the whole course of history. The question is
sometimes discussed whether the world gets better or worse as it
grows older, and optimists and pessimists take opposite sides upon
it. Both, this law informs us, are wrong. It does not get better
only, nor worse only, but both. Its progress is not simply a
progress in good, evil being gradually driven from the field; nor
is it simply a progress in evil, before which good continually
disappears: it is a progress in which good and evil alike come to
maturity, bearing their ripest fruit, showing all that they can do,
proving their strength to the utmost against each. other; the
progress is not in good in itself, nor in evil in itself, but in
the antagonism of the one to the other.
-
This is the same truth which we are taught by our Lord in the
parable of the wheat and the tares: "Let both grow together until
the harvest: and in the time of harvest I will say to the reapers,
Gather up first the tares," etc. In the time of harvest: not till
all is ripe for judgment, not till the wheat and the tares alike
have shown all that is in them, will the judgment come. This is
what St. Paul understood, and what the Thessalonians did not
understand; and if his ignorance of the scale of the world, and the
scale of Gods purposes, made him apply this law to the riddle of
history hastily, with a result which the event has not justified,
that is nothing to the prejudice of the law itself, which was true
when he applied it with his imperfect knowledge, and is true for
application still.
One other remark is suggested by the description of the
character in which sin culminates, viz., that as evil approaches
its height it assumes ever more spiritual forms. There are some
sins which betray man on the lower side of his nature, through the
perversion of the appetites which he has in common with the brutes:
the dominance of these is in some sense natural; they are not
radically and essentially evil. The man who is the victim of lust
or drunkenness may lose his soul by his sin, but he is its victim;
there is not in his guilt that malignant hatred of good which is
here ascribed to the man of sin. The crowning wickedness is this
demoniac pride: the temper of one who lifts himself on high above
God, owning no superior, nay, claiming for himself the highest
place of all. This is rather spiritual than sensual: it may be
quite free from the gross vices of the flesh, though the connection
between pride and sensuality is closer than is sometimes imagined;
but it is more conscious, deliberate, malignant, and damnable than
any brutality could be. When we look at the world in any given
age-our own or another-and make inquiry into its moral condition,
this is a consideration which we are apt to lose sight of, but
which is entitled to the utmost weight. The collector of moral
statistics examines the records of criminal courts; he investigates
the standard of honesty in commerce; he balances the evidences of
peace, truth, purity, against those of violence, fraud, and
immorality, and works out a rough conclusion. But that material
morality leaves out of sight what is most significant of all-the
spiritual forms of good and of evil in which the opposing forces
show their inmost nature, and in which the world ripens for Gods
judgment. The man of sin is not described as a sensualist or a
murderer; he is an apostate, a rebel against God, a usurper who
claims not the palace but the temple for his own. This
God-dethroning pride is the utmost length to which sin can go. The
judgment will not come till it has fully developed; can any one see
tokens of its presence?
In asking such a question we pass from the interpretation of the
Apostles words to their application. Much of the difficulty and
bewilderment that have gathered about this passage are due to the
confusion of these two quite different things. The interpretation
gives us the meaning of the very words the Apostle used. We have
seen what that is, and that in its precise detail it was not
destined to be fulfilled. But when we have passed behind the
surface meaning, and laid hold on the law which the Apostle was
applying this passage, then we can apply it ourselves. We can use
it to read the signs of the times in our own or in any other age.
We may see developments of evil, resembling in their main features
the man of sin here depicted, in one quarter or another, and in one
person or another; and if we do, we are bound to see in them tokens
that a judgment of God is at hand; but we must not imagine that in
so applying the passage we are finding out what St. Paul meant.
That lies far, far behind us; and our application of his words can
only claim our own authority, not the authority of Holy
Scripture.
Of the multitude of applications which have been made of this
passage since the Apostle wrote it, one only has had historical
importance enough to be of interest to us-I mean that which is
found in several Protestant confessions, including the Westminster
Confession of Faith, and which declares the Pope of Rome, in the
words of this last, to be "that Antichrist, that man of sin, and
son of perdition, that exalteth himself in the Church against
Christ, and all that is called God." As an interpretation, of
course, that is impossible; the man of sin is one man, and not a
series, like the Popes; the temple of God in which a man sits is a
temple made with hands, and
-
not the Church; but when we ask whether or not it is a fair
application of the Apostles words, the question is altered. Dr.
Farrar, whom no one will suspect of sympathy with the Papacy, is
indignant that such an uncharitable idea should ever have crossed
the mind of man. Many in the churches which hold by the Westminster
Confession would agree with him. Of course it is a matter on which
everyone is entitled to judge for himself, and, whether right or
wrong, ought not to be in a confession; but for my own part I have
little scruple in the matter. There have been Popes who could have
sat for Pauls picture of the man of sin better than any characters
known to history-proud, apostate, atheist priests, sitting in the
seat of Christ, blasphemously claiming His authority, and
exercising His functions. And individuals apart-for there have been
saintly and heroic Popes as well, true servants of the servants of
God-the hierarchical system of the Papacy, with the monarchical
priest at its head, incarnates and fosters that very spiritual
pride of which the man of sin is the final embodiment; it is a
seedbed and nursery of precisely such characters as are here
described. There is not in the world, nor has ever been, a system
in which there is less that recalls Christ, and more that
anticipates Antichrist, than the Papal system. And one may say so
while acknowledging the debt that all Christians owe to the Romish
Church, and while hoping that it may somehow in Gods grace repent
and reform.
It would ill become us, however, to close the study of so
serious a subject with the censure of others. The mere discovery
that we have here to do with a law of moral development, and with a
supreme and final type of evil, should put us rather upon
self-scrutiny. The character of our Lord Jesus Christ is the
supreme and final type of good: it shows us the end to which the
Christian life conducts those who follow it. The character of the
man of sin shows the end of those who obey not His gospel. They
become, in their resistance to Him, more and more identified with
sin; their antagonism to God settles into antipathy, presumption,
defiance; they become gods to themselves, and their doom is sealed.
This picture is set here for our warning. We cannot of ourselves
see the end of evil from the beginning; we cannot tell what
selfishness and wilfulness come to, when they have had their
perfect work; but God sees, and it is written in this place to
startle us, and fright us from sin. "Take heed, brethren, lest
haply there shall be in any one of. you an evil heart of unbelief,
in falling away from the living God: but exhort one another day by
day, so long as it is called Today; lest any one of you be hardened
by the deceitfulness of sin."
10. BI. The coming of Christ
I. The nature of it. Christ came. He comes. He is to come.
1. He came in the flesh. The long line of predictions from Adam
to Malachi were accomplished at last, after long delay and anxious
expectation.
2. He comes continually.
(1) In the extraordinary manifestation of His presence and
power, whether for judgment or mercy.
(2) In the special manifestation of Him self to His people.
3. He is to come.
(1) Personally and visibly.
(2) With power and great glory.
(3) The dead shall rise, the just and the unjust.
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(4) The judgment will then be held.
(5) The world destroyed.
(6) The kingdom of God consummated.
The consequences to His people will be
(a) Their redemption, i.e., their final deliverance from the
power of death.
(b) Their complete conformity to the likeness of Christ.
(c) Their perfect enjoyment of that kingdom prepared for them
from the foundation of the world.
II. The time.
1. It is unrevealed.
2. It is to be unexpected.
3. It will not be until the conversion of the Jews and the
calling in of the Gentries.
Did the apostles expect Christ in their day?
(1) They regarded His coming as they regarded the coming of
death.
(2) It was revealed to them that there should be a falling away
first.
We must distinguish between their personal expectations and
their teaching. The latter alone is infallible.
III. Points of analogy between the first and second comings.
1. Both predicted.
2. Anxiously and long expected.
3. The subjects of much speculation as to time and mode.
4. Disappointing in the one and the other.
IV. The state of mind which the doctrine should induce.
1. A firm belief in the revealed fact that He is to come. This
faith should not be shaken by long delay. How long Abraham waited
and died without the sight.
2. Earnest desire. The hopes of the ancient people were
concentrated on the coming of the Messiah. This led them to bear
patiently what they had to suffer. To set their hopes on the future
and not on the present. The same effect should be produced on
us.
3. Watchfulness and anxiety, lest that day should overtake us as
a thief in the night. We should have our lamps trimmed and our
lights burning. It would be a dreadful thing for Christ to come and
find us immersed in the world.
4. Prayer and waiting.
5. Solicitous efforts to prepare others for His coming, and to
prepare the way of the Lord. He will not come to the individual nor
to the Church till His way is prepared. This includes
(1) Taking out of the way obstructions to His coming.
(2) The accomplishment of the ingathering of His people. (C.
Hodge, D. D.)
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The coming of Christ
I. The coming of Christ to judgment is a truth
1. Well known by all the saints (Jud_1:14; Psa_96:13; Psa_98:9;
Ecc_12:13-14).
2. Firmly believed (2Pe_3:3-5; Tit_2:11-13).
3. Earnestly desired (Son_8:14; Rev_22:20). Why?
(1) In respect of Him who is to comethat we may see Him who is
our great Lord and Saviour. All who believed anything of Christ
before He came desired to see Him (Joh_8:56). And now Christians
(1Pe_1:8; 1Pe_2:3).
(2) In respect of the persons desiringthere is that in them
which moves them to it.
(a) The Spirit of Christ (Rev_22:17). The Holy Ghost creates
this desire: it is His great work to bring Christ and us
together.
(b) The graces planted in usfaith, which takes Christ at His
word (Joh_14:2); hope, which is faiths handmaid (1Pe_1:3); love,
which is an affection of union (Php_1:23).
(c) Christian privileges; believers then find the fruit of their
interest in Christ, and have their reward (Rev_22:12; 2Ti_4:8;
1Pe_5:4).
II. When Christ shall come all the saints shall be gathered with
him. There shall be
1. A congregation (Mat_25:32; 2Co_5:10). Adam will then meet all
his posterity at once. All distinctions of age, quality, wealth,
nation, etc., will disappear.
2. A segregation (Mat_25:32-33). There may be some confusion
now, but there shall be a complete separation then (Mat_13:49).
3. An aggregation: believers are gathered together for several
ends.
(1) To make up the number of Christs attendants (Jud_1:14;
Zec_14:5; 1Th_4:17).
(2) To be presented to God by head and poll. We were given to
Christ to be preserved for glory (Joh_17:6). Christ is to give an
account (Joh_6:40). The form of presentation (Heb_2:13).
(3) To be brought in one troop to heaven (Joh_14:3). Conclusion:
There is much comfort in this.
1. Real Christians seem few (Luk_12:32): but when there
assembled they shall be a multitude that no man can number
(Rev_5:9; Rev_7:9).
2. Christian friends are now separatedthen they shall meet to
part no more (Mat_24:31; 1Th_4:17).
3. The Church seems in a degenerate statethen it shall be
without spot. (T. Manton, D. D.)
Reunion
1. The exact word occurs only again in Heb_10:25, and that
gathering is typical of this. When we meet in the House of God, for
prayer, praise, instruction and communion, we are practising for
that other gathering, which shall be perfect. The verb, however,
occurs in two other places: one is where our Lord reminds Jerusalem
how He would have gathered her children together. That idea of safe
keeping, cherishing under the wing of the mother, is
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involved in the gathering of the Second Advent. The other text
is Mar_13:27, the interpretation of the text before us.
2. The text is used not as a terror but as an attraction. We
beseech you by it, as those who would not part with it for their
life. The Advent, as a regathering, is full of consolation. But it
implies
I. Dispersion. There are senses in which this is tolerable. The
severance of nations by dividing seas and deserts, and by the Babel
judgment of divided tongues, is no affliction. It is as a type that
we must read it to enter into its significance for sorrow.
1. It tells of sons and mothers parted for a lifetime by calls
of duty or self-made necessities; of friends closer than brothers
bidding each other a long farewell at a noisy station or a
sea-washed pier; of vows of lifelong friendship broken in sudden
passion; of discords which a breath would have healed; hence
severance.
2. There is a dispersion of divided tongues concerning Christ in
Gods behalf. Men made offenders for a word; men unable to read in
identical phrase some microscopic doctrine; men, kneeling in the
name of one Saviour, imputing wilful blindness to one another.
3. Then the uncharitableness of individual men must be made the
watchwords and heirlooms of parties and Churches. Creeds and
articles must adopt the quarrel, and anathematize the deviation as
a crime. So Christs house is divided.
4. Behind and beneath all these dispersions there lurks the
giant disperser, Death. Those unaffected by the other dispersions
are all doomed to suffer from this.
5. But the greatest is sin. Brothers and friends may part and
not part; even in this life they may be divided, and yet know that
they have one home and Father. But sin divides even in its joining.
Where sin is there is selfishness, and selfishness is
severance.
II. The regathering. To Paul, and to all whose hearts are large
and deep, there was a peculiar charm in the thought of this. I
beseech you, as though no motive could be more persuasive.
1. The scene thus opened is august even to oppressiveness.
Expanded from one end of heaven to the other, enhanced by
multiplication of generations, till it has embraced all the living
and dead who have possessed the one Divine faith which makes the
communion of saints, it overwhelms and baffles the souls gaze.
2. But we must seek to refine and decarnalize our conceptions.
There is a spiritual body, doubtless like that of the risen Jesus
which entered the room whose doors were shut. We must reassure
ourselves by thoughts of the possibility of a communion in which
mind shall touch mind, and spirit breathe into spirit, and soul
kindle soul with no cumbersome machineries or limiting
measurements.
3. Even now we feel within ourselves an instinct of the
regathering. There are those who profess to have the key of death,
and to hold commerce with the departed. We could better believe
them if we found in their supposed communications profiting or
solemnity. But the instinct of reunion is there; we read it even in
its follies.
4. Still more do we long and yearn in ourselves for that kind of
union which can come only to the immortal. Here we meet and part
with a sense of unrest which leaves us to the end hungry and
desolate. To the friend of our souls we cannot say one half of what
we meant to say, and that was not fully understood. Our love he
read not, and our passing humours he took as a changed affection.
But then friend shall meet friend in absolute oneness, knowing as
known, because loved as loving.
-
5. The condition is unto Him. There are many human heavens for
one Divine. We picture to ourselves a future bright with earths
joys, and cloudless of earths troubles; but have we remembered that
the light thereof is the Lamb. The promise of the text is vocal
only to the Christian. Conclusion: Make now the great decision. If
we will here trifle together, live for the world, neglect Christ,
mock at sin, we must look abroad for some other hope: there is none
for us in the gospel. The Advent regathering is for those only who
in life have loved the appearing. (Dean Vaughan.)
The Advent as a motive
By is not a formula of adjuration. There would be no point in
saying, I beseech you by the day of the Lord, not to suppose that
the day of the Lord is at hand. It must be taken in the sense of on
behalf of, as though he were pleading in honour of that day, that
the expectation of it might not be a source of disorder in the
Church. (Prof. Jowett.)
Caution against error
I. The error which the apostle disprovesthat the day of Christ
was then at hand.
II. The effect which this error might producetrouble and
unsettledness of mind. This implies
1. That errors breed this disquietude.
2. That Christians should be firmly established against
them.
III. A removal of the foundation of this error. The brethren
were not to be shaken either by spirit, by word, or by letter. (W.
Burkitt, M. A.)
2 not to become easily unsettled or alarmed by the
teaching allegedly from uswhether by a prophecy or
by word of mouth or by letterasserting that the day
of the Lord has already come.
1,BARNES, That ye be not soon shaken in mind - The word here
used signifies, properly, to be moved as a wave of the sea, or to
be tossed upon the waves, as a vessel is. Then it means to be
shaken in any way; see Mat_11:7; Mat_24:29; Luk_6:38; Act_4:31;
Heb_12:26. The reference here is to the agitation or alarm felt
from the belief that the day of judgment would soon occur. It is
uniformly said in the Scriptures, that the approach of the Lord
Jesus to
-
judge the world, will produce a great consternation and alarm.
Mat_24:30, then shall appear the sign of the Son of man in heaven,
and then shall all the tribes of the earth mourn. Rev_1:7, behold,
he cometh with clouds; and every eye shall see him and they also
which pierced him; and all kindreds of the earth shall wail because
of him. Luk_23:30, then shall they begin to say to the mountains,
Fall on us; and to the hills Cover us; compare Isa_2:21-22.
Of the truth of this, there can be no doubt. We may imagine
something of the effects which will be produced by the alarm caused
in a community when a belief prevails that the day of judgment is
near. In a single year (1843) 17 persons were admitted to the
Lunatic Asylum in Worcester, Mass., who had become deranged in
consequence of the expectation that the Lord Jesus was about to
appear. It is easy to account for such facts, and no doubt, when
the Lord Jesus shall actually come, the effect on the guilty world
will be overwhelming. The apostle here says, also, that those who
were Christians were shaken in mind and troubled by this
anticipation. There are, doubtless, many true Christians who would
be alarmed at such an event, as there are many who, like Hezekiah
Isa_38:1-2, are alarmed at the prospect of death. Many real
Christians might, on the sudden occurrence of such an event, feel
that they were not prepared, and be alarmed at the prospect of
passing through the great trial which is to determine their
everlasting destiny. It is no certain evidence of a want of piety
to be alarmed at the approach of death. Our nature dreads death,
and though there may be a well-founded hope of heaven, it will not
always preserve a delicate physical frame from trembling when it
comes.
Or be troubled - That is, disturbed, or terrified. It would seem
that this belief had produced much consternation among them.
Neither by spirit - By any pretended spirit of prophecy. But
whether this refers to the predictions of those who were false
prophets in Thessalonica, or to something which it was alleged the
apostle Paul had himself said there, and which was construed as
meaning that the time was near, is not certain. This depends much
on the question whether the phrase as from us, refers only to the
letters which had been sent to them, or also to the word and to the
spirit, here spoken of; see Oldshausen on the place. It would seem,
from the connection, that all their consternation had been caused
by some misconstruction which had been put on the sentiments of
Paul himself, for if there had been any other source of alarm, he
would naturally have referred to it. It is probable, therefore,
that allusion is made to some representation which had been given
of what he had said under the influence of the Holy Spirit, and
that the expectation that the end of the world was near, was
supposed to be a doctrine of inspiration. Whether, however, the
Thessalonians themselves put this construction on what he said, or
whether those who had caused the alarm represented him as teaching
this, cannot be determined.
Nor by word - That is, by public instruction, or in preaching.
It is evident that when the apostle was among them, this subject,
from such causes, was prominent in his discourses; see 2Th_2:5. It
had been inferred, it seems, from what he said, that he meant to
teach that the end of the world was near.
Nor by letter - Either the one which he had before written to
them - the First Epistle to the Thessalonians - or one which had
been forged in his name. As from us. That is, Paul, Silas, and
Timothy, who are united in writing the two epistles 1Th_1:1;
2Th_1:1, and in whose names a letter would be forged, if one of
this description were sent to them. It has been made a question,
whether the apostle refers here to the former epistle which he had
sent to them, or to a forged letter; and on this question critics
have been about equally divided. The reasons for the former opinion
may be seen in Paleys Herin Paulinae, in loc. The question is not
very important, and perhaps cannot be easily settled. There are two
or three circumstances, however, which seem to make it probable
that he refers to an epistle which had been forged, and which had
been pretended to be received from him. (1.) one is found in the
expression as from us. If he had referred to his own former letter,
it seems to me that the allusion would have been more distinct,
-
and that the particle as ( hos) would not have been used. This
is such an expression as would have been employed if the reference
were to such a forged letter.
(2) A second circumstance is found in the expression in the next
verse, Let no man deceive you by any means, which looks as if they
were not led into this belief by their own interpretation of his
former epistle, but by a deliberate attempt of some one to delude
them on the subject.
(3) Perhaps a third circumstance would be found in the fact that
it was not uncommon in early times of Christianity to attempt to
impose forged writings on the churches. Nothing would be more
natural for an impostor who wished to acquire influence, than to do
this; and that it was often done is well known. That epistles were
forged under the names of the apostles, appears very probable, as
Benson has remarked, from chap. 2Th_3:17; Gal_6:11; and Phm_1:19.
There are, indeed, none of those forged epistles extant which were
composed in the time of the apostles, but there is extant an
epistle of Paul to the Corinthians, besides the two which we have;
another to the Laodiceans, and six of Pauls epistles to Seneca -
all of which are undoubted forgeries; see Benson in loc. If Paul,
however, here refers to his former epistle, the reference is
doubtless to 1Th_4:15, and 1Th_5:2-4, which might easily be
understood as teaching that the end of the world was near, and to
which those who maintained that opinion might appeal with great
plausibility. We have, however, the authority of the apostle
himself that he meant to teach no such thing. As that the day of
Christ is at hand. The time when he would appear - called the day
of Christ, because it would be appointed especially for the
manifestation of his glory. The phrase at hand, means near. Grotius
supposes that it denotes that same year, and refers for proof to
Rom_8:38; 1Co_3:22; Gal_1:4. Heb_9:9. If so, the attempt to fix the
day was an early indication of the desire to determine the very
time of his appearing - a disposition which has been so common
since, and which has led into so many sad mistakes.
2. CLARKE, Be not soon shaken in mind - From the mind; i.e. that
they should retain the persuasion they had of the truths which he
had before delivered to them; that they should still hold the same
opinions, and hold fast the doctrines which they had been
taught.
Neither by spirit - Any pretended revelation.
Nor by word - Any thing which any person may profess to have
heard the apostle speak.
Nor by letter - Either the former one which he had sent, some
passages of which have been misconceived and misconstrued; or by
any other letter, as from us - pretending to have been written by
us, the apostles, containing predictions of this kind. There is a
diversity of opinion among critics concerning this last clause,
some supposing that it refers simply to the first epistle;
others supposing that a forged epistle is intended. I have
joined the two senses. The word
, to be shaken, signifies to be agitated as a ship at sea in a
storm, and strongly marks the confusion and distress which the
Thessalonians had felt in their false apprehension of this coming
of Christ.
As that the day of Christ is at hand - In the preface to this
epistle I have given a general view of the meaning of the phrase
the coming of Christ. Now the question is: Whether does the apostle
mean, the coming of Christ to execute judgment upon the Jews, and
destroy their polity, or his coming at the end of time, to judge
the world? There are certainly many expressions in the following
verses that may be applied indifferently to either, and some seem
to apply to the one, and not to the other; and yet the whole can
scarcely be so interpreted as to suit any one of these comings
exclusively. This is precisely the case with the predictions of our
Lord relative to these
-
great events; one is used to point out and illustrate the other.
On this ground I am led to think that the apostle, in the following
confessedly obscure words, has both these in view, speaking of none
of them exclusively; for it is the custom of the inspired penmen,
or rather of that Spirit by which they spoke, to point out as many
certain events by one prediction as it was possible to do, and to
choose the figures, metaphors, and similes accordingly; and thus,
from the beginning, God has pointed out the things that were not by
the things that then existed, making the one the types or
significations of the other. As the apostle spoke by the same
Spirit, he most probably followed the same plan; and thus the
following prophecy is to be interpreted and understood.
3. GILL, That ye be not soon shaken in mind,.... Or "from your
mind or sense", as the Vulgate Latin version; or "from the solidity
of sense", as the Arabic version; that is, from what they had
received in their minds, and was their sense and judgment, and
which they had embraced as articles of faith; that they would not
be like a wave of the sea, tossed to and fro with every wind of
doctrine; or be moved from the hope of the Gospel, from any
fundamental article of it, and from that which respects the second
coming of Christ particularly; and especially, that they would not
be quickly and easily moved from it; see Gal_1:6 or be troubled;
thrown into consternation and surprise, for though the coming of
Christ will not be terrible to saints, as it will be to sinners;
yet there is something in it that is awful and solemn, and fills
with concern; and to be told of it as at that instant might be
surprising and shocking: the several ways in which their minds
might be troubled and distressed with such an account are
enumerated by the apostle, that they might guard against them, and
not be imposed upon by them: neither by spirit; by a prophetic
spirit, by pretensions to a revelation from the Spirit, fixing the
precise time of Christ's coming, which should not be heeded or
attended to; since his coming will be as a thief in the night: nor
by word: by reason and a show of it, by arguments drawn from it,
which may carry in them a show of probability; by enticing words of
man's wisdom; by arithmetical or astronomical calculations; or by
pretensions to a word, a tradition of Christ or his apostles, as if
they had received it "viva voce", by word of mouth from any of
them: nor by letter, as from us; by forging a letter and
counterfeiting their hands, for such practices began to be used
very early; spurious epistles of the Apostle Paul were carried
about, which obliged him to take a method whereby his genuine
letters might be known; see 2Th_3:17 or he may have respect in this
clause to his former epistle, wherein he had said some things
concerning the Coming of Christ, which had been either wrongly
represented, or not understood; and as if his sense was, that it
would be while he and others then living were alive and on the
spot: wherefore he would not have them neither give heed to any
enthusiastic spirits, nor to any plausible reasonings of men, or
unwritten traditions; nor to any letters in his name, or in the
name of any of the apostles; nor even to his former letter to them,
as though it contained any such thing in it, as that the day of
Christ is at hand; or is at this instant just now coming on; as if
it would be within that year, in some certain month, and on some
certain day in it; which notion the apostle would have them by no
means give into, for these reasons, because should Christ not come,
as there was no reason to believe he would in so short a time, they
would be tempted to disbelieve his coming at all, at least be very
indifferent about it; and since if it did not prove true, they
-
might be led to conclude there was nothing true in the Christian
doctrine and religion; and besides, such a notion of the speedy
coming of Christ would tend to indulge the idle and disorderly
persons among them in their sloth and negligence: and now for
these, and for the weighty reasons he gives in the next verse, he
dissuades them from imbibing such a tenet; for though the coming of
Christ is sometimes said to be drawing nigh, and to be quickly, yet
so it might be, and not at that instant; besides, such expressions
are used with respect to God, with whom a thousand years are as one
day, and one day as a thousand years; and because the Gospel times,
or times of the Messiah, are the last days, there will be no other
dispensation of things until the second coming of Christ; and
chiefly they are used to keep up the faith, and awaken the hope and
expectation of the saints with respect to it. The Alexandrian copy,
and some others, read, "the day of the Lord"; and so the Vulgate
Latin version; and accordingly the Syriac and Ethiopic versions,
"the day of our Lord".
4. SPURGEON, Paul believed in the Second Coming of Christ, for
he beseeches the
brethren by the coming of our Lord Jesus Christ. He felt the
power of
this great truth. He often exhorts us to be watchful, because of
the
uncertainty of the time of that coming as far as we are
concerned. But
there were some who sprang up in his day, as in ours, who
professed that
they knew a great deal about the Second Advent, when it was to
happen,
and so on, and they began to foretell and to prophesy beyond
what was
really revealed of God. By this means, some persons were
terrified, and
others driven to a very foolish course of action. It would seem,
from
this Epistle, that some people forsook their daily calling, and
on
presence of the near return of Christ, endeavored to live upon
the alms
-
of Christian people, instead of themselves working. Many,
however, were
shaken in mind; so Paul wrote to reassure and strengthen them:
That ye
be not soon shaken in mind, or be troubled, neither by spirit,
nor by
word, nor by letter as from us, as that the day of Christ is at
hand.
In the Church of Christ, the teaching has always been that
Christ is
coming quickly, and that teaching must never be withdrawn, for
he is
coming quickly, as he said to John in the Revelation. At the
same time,
this teaching has given an opportunity to certain presumptuous
people to
prophesy that at such and such a time Christ will come. They
know
nothing about it, and their prophecies are not worth the breath
they
spend in uttering them, and we have to-day what the apostle
wrote to the
Thessalonians:
In his former Epistle to the Thessalonians, Paul had written as
if he
expected Christ to come immediately, and the people seem to have
taken
his words so literally as to have lived in expectation of
Christs
-
advent, and perhaps to have exhibited some degree of fear
concerning it.
He now calms their minds by telling them that Christ would not
come
until certain events had happened. The history of the world was
not
complete, the harvest of the Church was not ripe; neither had
the sin of
man and especially the man of sin become fully developed.
5.JAMISON, soon on trifling grounds, without due
consideration.
shaken literally, tossed as ships tossed by an agitated sea.
Compare for the same image, Eph_4:14.
in mind rather as the Greek, from your mind, that is, from your
mental steadfastness on the subject.
troubled This verb applies to emotional agitation; as shaken to
intellectual.
by spirit by a person professing to have the spirit of prophecy
(1Co_12:8-10; 1Jo_4:1-3). The Thessalonians had been warned
(1Th_5:20, 1Th_5:21) to prove such professed prophesyings, and to
hold fast (only) that which is good.
by word of mouth (compare 2Th_2:5, 2Th_2:15); some word or
saying alleged to be that of Paul, orally communicated. If oral
tradition was liable to such perversion in the apostolic age
(compare a similar instance, Joh_21:23), how much more in our
age!
by letter as from us purporting to be from us, whereas it is a
forgery. Hence he gives a test by which to know his genuine letters
(2Th_3:17).
day of Christ The oldest manuscripts read, day of the Lord.
is at hand rather, is immediately imminent, literally, is
present; is instantly coming. Christ and His apostles always taught
that the day of the Lords coming is at hand; and it is not likely
that Paul would imply anything contrary here; what he denies is,
that it is so immediately imminent, instant, or present, as to
justify the neglect of everyday worldly duties. Chrysostom, and
after him Alford, translates, is (already) present (compare
2Ti_2:18), a kindred error. But in 2Ti_3:1, the same Greek verb is
translated come. Wahl supports this view. The Greek is usually used
of actual presence; but is quite susceptible of the translation, is
all but present.
6. CALVIN, 2That ye be not soon shaken in judgment. He employs
the term judgment to denote that
settled faith which rests on sound doctrine. Now, by means of
that fancy which he rejects, they would
have been carried away as it were into ecstasy. He notices,
also, three kinds of imposture, as to which
they must be on their guard spirit, word, and spurious epistle.
By the term spirit he means pretended
prophecies, and it appears that this mode of speaking was common
among the pious, so that they
applied the term spirit to prophesyings, with the view of
putting honor upon them. For, in order that
prophecies may have due authority, we must look to the Spirit of
God rather than to men. But as the devil
is wont to transform himself into an angel of light,
(2Co_11:14,) impostors stole this title, in order that they
-
might impose upon the simple. But although Paul could have
stripped them of this mask, he,
nevertheless, preferred to speak in this manner, by way of
concession, as though he had said, they may
pretend to have the spirit of revelation, believe them not.
John, in like manner, says:
the spirits, whether they are of God. (1Jo_4:1.)
Speech, in my opinion, includes every kind of doctrine, while
false teachers insist in the way of reasons or
conjectures, or other pretexts. What he adds as to epistle, is
an evidence that this impudence is ancient
that of feigning the names of others. (638) So much the more
wonderful is the mercy of God towards
us, in that while Paul name was on false grounds made use of in
spurious writings, his writings have,
nevertheless, been preserved entire even to our times. This,
unquestionably, could not have taken place
accidentally, or as the effect of mere human industry, if God
himself had not by his power restrained
Satan and all his ministers.
As if the day of Christ were at hand. This may seem to be at
variance with many passages of Scripture, in
which the Spirit declares that that day is at hand. But the
solution is easy, for it is at hand with regard to
God, with whom one day is as a thousand years. (2Pe_3:8.) In the
mean time, the Lord would have us be
constantly waiting for him in such a way as not to limit him to
a certain time.
Watch, says he, for ye know neither the day nor the hour.
(Mat_24:36.)
On the other hand, those false prophets whom Paul exposes, while
they ought to have kept men minds
in suspense, bid them feel assured of his speedy advent, that
they might not be wearied out with the
irksomeness of delay.
(638) Des grands personnages; great personages.
7. BI, A firm anchorage
There lies a maritime figure in the word shaken. Wordsworth well
paraphrases it. In order that you may not soon be shaken off from
the anchorage of your firmly settled mind, and be drifted about by
winds of false doctrine, as a ship in your harbor is shaken off
from its moorings by the surge of the sea. They are warned against
being driven out of their ordinary state of mental composureshaken
out of their sanctified common sense. Thrown off their balance, is
what we might say; or be troubled: the clause has a slightly
climactic forcethrown into a state of unreasoning, and frenzied
confusion (Mat_24:6). (J. Hutchison, D. D.)
Errors concerning the Second Advent
I. From the error disproved, observe that the time of Christs
coming must be patiently expected. Not rashly defined or
determined. But is this such an error (Jas_5:8; 1Pe_4:7; 1Co_10:11;
Rom_13:12)? Why then should the apostle speak so vehemently against
the nearness of Christ? I shall show
1. That the apostle had reason to say that the day of the Lord
was at hand.
-
(1) With respect to faith: for faith gives a kind of presence to
things which are afar off (Heb_11:1). Therein it agrees with the
light of prophecy (Rev_20:12). The Second Coming is as certain to
faith as if He were already come (Php_4:5).
(2) With respect to love. Love will not account it long to
endure the hardships of this present world until Christ comes to
set all things to rights (Gen_29:20). Faith sees the certainty of
it, and love makes us hold out till the time come about.
(3) As comparing time with eternity (Psa_90:4; 2Pe_3:8). The
longest time to eternity is but as a drop in the ocean. All the
tediousness of the present life is but like one rainy day to an
everlasting sunshine (2Co_4:17).
(4) Paul speaks to particular men, whose abode in the world is
not very long. Eternity and judgment are at hand, though Christ
tarry long till the Church be completed (2Pe_3:9). Now what is
long, and afar off to the whole Church, considered in several
successions of ages is short to particular persons. Christ is ready
to judge at all times, though the world is not ready to be judged.
The Coming of Christ is uncertain, that men in all ages might be
quickened to watchfulness, and make preparation (Luk_12:40;
Mat_24:42).
2. The seducers had little reason to pervert the apostles
speech, and the apostle had good reason to confute their
supposition that Christ would come in that age.
(1) To inquire after the time is curiosity (Act_1:7). It is a
great evil to pry into our Masters secrets, when we have so many
revealed truths to busy our minds about. It is ill manners to open
a secret letter. The practice of known duties would prevent this
curiosity which tends not to edification.
(2) Much more was it a sin to fix the time (Mat_24:36).
(3) The fixing of the time did harm
(a) It drew away their minds from necessary duties.
(b) It pleased Satan who is the author of error.
(c) It had a tendency to shake faith in other things when their
credulity was disproved by the event.
(d) It showed a diseased mind, that they were sick of questions
when they had so much wholesome food to feed upon