Chapter XXVII (continued, part 23)
13, that the removal of ignorance as to the sleeping be-
lievers would remove undue grief respecting them. See
V. 13, " hope." Hence it appeals our /lope rests on ouv faith
("if we believe"). "As surely as we all believe that Christ died and rose again (the very doctrine specified as taught at Thessalonica, Acts 17. 3), so aiso will God bring
13. 41, 42, 50; John 5.29; 1 Corinthians 15.23, 24; Revelation
20.5,6), it simply stands in opposition to "then," v. 17. FiKST, "the dead in Christ" shall rise, then the living shall be caught up. The Lord's people alone ifre spoken of here. 17. we which are alive . . . shall be canght lip—after having been "changed in a moment" (1 Corinthians 15. 51, 52). Again he says, "we," recommending thus the expression to Christians of all ages, each generation bequeathing to the succeeding one a continually increasing ohiign lion to look for the coming of the liord. [Edmunds.] together with them— all togetlier: the raised de.id, and changed living, forming one Joint body, in the vlonils— Greek, "In clouds." The same honour is conferred on them as on their Lord. As He was taken In a cloud at His ascension (Acts 1. 9), so at His return with clouds (Uevelation 1.7), they shall be canght up in clouds. The clouds are His and their triumphal chariot (Psalm
those laid to sleep by Jesus with Him" (Jesus. So the order and balance of the members of the Cr?-ceA: sentence require MS \o translate). Believers are laid in sleep by Jesus, and 60 will be brought back from sleep with Jesus in His
train when He comes. The disembodied souls are not here spoken of; the reference is to the sleeping bodies. The facts of Christ's experience are repeated in the be-
liever's. He died and then rose: so believers shall die and then rise with Him. But in His ease death is the term used, 1 Corinthians 15. 3, 6, &c. ; in theirs, sleep; because His death has taken for tliem the sting from death. The same Hand tliat shall raise them is that which laid
tliem to sleep. " Laid to sleep by Jesus," answers to " dead In Clirist" (v. 16). 15. l>y tUe word of tlie Ijord— Greek, " in," i. e., in virtue of a direct revelation from the Lord to me. So 1 Kings 20.35. This is the "mystery," a truth once hidden, now revealed, which Paul shows (1 Corinthians 15. 51, 52). prevent— i. e., anticipate. So far were the early (-'hrislians from regarding their departed brethren as anticipating them in entering glory, that they needed to be assured tliat those who remain to the coming of the Lord "will not anticipate them that are asleep." The "we" means whichever of us are alive and remain unto the coming of tlie Lord. TheSpiril designed that iielievers in each successive age sliould live in continued expe(^tation of the Lord's coming, not knowing but that Wiy.v should be among those found alive at His coming (Matthew 21. 42). It is a sad fall from this blessed hope, that death Is looked for by most men, rather than the coming of our Lord. Kach successive generation
101. 3; Daniel 7. 13). El.i.ico'PT explains the Greek, "robed round b.v upbearing clouds" (Aids to Faith), in the air
rather, "info the air;" caught up into the region Just above the e.arth, where tbi' meeting (cf. Matthew 25. 1.6) shall take place between them ascending, and their Lord descending towards the earth. Not that the air Is to be the place of t]\p\r la.'tting abnrle with llim. and so shall we ever he with the Lord-no more parting, and no more going out (Revelation 3. I2>. Ills point being estab-
lished, that the dead In Christ shall lie on terms of equal advantage with those found alive at Christ's coming, no leaves undefined her*> the other (>vents foretold elsewhere
(as not being necessary to his discussion), Christ's reign on earth with His saints (1 Corinthians 6. 2, 3), the final judgment and glorification of His saints lu the new
39U
Suddenness of Christ's Second Coming 1 THESSALONIANS V. a Motive to our Watchfulness.
heaven and earth. 18. comfort one another—In your mourning lor the dead (v. 13).
therefore, the reference is to the Christian means of being guarded against being surprised by the day of the Lord as a thief in the night. The helmet and breastplate defend the two vital parts, the head and the heart respectively. "With head and heart right, tlie whole man
CHAPTEE V.
Ver. 1-28. The Suddbnnkss of Christ's Coming a Motive fok Watchfulness: Various Precepts : Prayer FOR THEIR liEINQ FOUND BLAMBLESS, BODY, SOUL, AND
is right." [Edmunds.] The head needs to be kept from error, the heart from sin. For "the breastplate of righteousness," Ephesians 6. 14, we have here "the breastplate of faith and love :" for the righteousness which is imputed to man for Justification, is "faith working by love" (Romans 4. 3,22-24; Galatians 5. 6). Faith, as the motive within, and love, exhibited In outward acts, constitute the perfection of righteousness. In Ephesians 6. 17 the helmet
Spirit, at Christ's Coming: Conclusion. 1. times—
the general and indefinite term for chronological periods, easons—the opportune limes (Daniel 7. 12; Acts 1. 7). Time denotes quantity ; season, quality. Seasons are parts
Of limes, ye have no need—those who watch do not need
to be told when the hour will come, for they are always
is "salvation;" here, "the hope of salvation." In one aspect "salvation" Is a present possession (John 3. 36; 5.
ready. [Bengel.] 3. as a thief In the ntglit—The apos-
24; 1 John 5. 13); In another. It is a matter of hope (Romans 8. '24, 25). Our Head primarily wore the "breastplate of righteousness" and "helmet of salvation," that we might, by union with Him, receive botli. 9. For—Assigning the ground of our " hopes" {v. 8). appointed us
tles in this image follow the parable of their Lord, ex-
pressins how the Lord's coming shall take men by sur-
prise (Matthew 24. 43; 2Peter3. 10). " The miffWis wherever
there is quiet unconcern." [Bengel.J "At midnight" (perhaps figurative: to some parts of the earth it will be
literal night), Matthew 25. 6. The thief not only gives no
translate, "set" (Acts 13. 47), In His everlasting purpose of love (ch. 3. 3; 2 Timothy 1. 9). Contrast Romans 9. 22; Jude 4. to— t. e., unto wrath, to ohtain-Greek, "to the acquisition of salvation:" said, according to Bengel, of one saved out of a general wreck, when all things else have been lost: soof the elect saved out of the multitude of the lost (2 Thessalonians 2. 13, 14). Tlie fact of God's "appointment" of His grace "through Jesus Christ" (Ephesians 1. 5), takes away the notion of our being able
notice of his approach, but takes all precaution to prevent the household knowing of it. So tlie Lord (Revela-
tion 16. 1)). Signs will precede the coming, to confirm the
patient hope of the watchful believer; but the coming it-
self shall be sudden at last (Matthew '21.32-36; Luke 21. '25-
32,35). Cometh—present: expressing its speedy and awful
certainty. 3. they—the men of the world. Verses 5, 6; ch. 4.
13, "others," all the rest of the world save Christians. Peace—(Judges 18.7,9,27,28; Jeremiah 6.14; Ezekiel 18.
to "acquire" salvation of ourselves. Christ "acquired (so the Greek for ' purcliased') the Church (and its salvation) with his own blood" (Acts 20. 28) ; each member is said to be appointed by God to the "acquiring of salvation." In the primary sense, God does the work; in the secondary sense, man does it. 10. died for us Greek, "in our behalf." whether we wake or sleep—whetlier we be found at Christ's coming awake, i. e., alive, or asleep, i.e.. In our graves, together—nH of ns together; the living not preceding the dead in their glorification "with Him" at His coming (ch. 4. 13). 11. comfort yourselves Greek, "one another." Here he reverts to the same consolatory strain as in ch. 4. 18. one another—rather as Greek, " Edify (ye) the one the other:" " Edify," lit., " build up," viz., in faith, hope, and love, by discoursing together on such edifying topics as the Lord's coming, and the glory of the saints (Malachi 3. 16). 11. beseech—" Exhort" is the expression in v. 14; here, " we beseech you," as if it were a personal favour (Paul making the cause of theTliessalonian presby-
10.) then—at that ve)-y moment when they least expect it.
Cf. the case of Belshazzar, Daniel 5. 1-5, 6, 9, 26-28; Herod, Acts 12. 21-23. sudden-" unawares" (Luke 21.34). as travail-"As the labour pang" comes in an instant on the woman when otherwise engaged (Psalm 4S. 6; Isaiah
13. 8). shall not eacape— Greek, " shall not at all escape." Another awful feature of their ruin: there shall be then
110 possibility of shunning it however they desire it (Amos
9. 2, 3; Revelation 6. 15, 16). 4. not In darkness—not in darkness of understanding (/. e., spiritual ignorance) or
of the moral nature (i. e., a state of sin), Ephesians 4. 18. that— Greek, "in order that:" with God results are all purposed, that day— Gceefc, "the day:" the day of the Lord (Hebrews 10.25," the day"), in contrast to "dark-
ness." overtake—unexpectedly (cf. John 12. 35). as a thief—The two oldest M.S.S. read, "as (the daylight overtakes) thieves" (Job 24. 17). Old MSS. and Vulr/nte read as English Vei-sion. 5. The oldest MSB. read, " For ye are
ters, as It were, his own), know—to have a regard and respect for. Recognize their office, and treat them accordingly (cf. 1 Corinthians 16. 18) with reverence and with liberality in supplying their needs (1 Timothy 5. 17). The Thessalonian Church having Ijeen newly plantecfl, the ministers were necessarily novices (1 Timothy 3. 6), which may have t>een in part the cause of the people's treating them with less respect. Paul's practice seems to have been to ordain elders In every Churcli soon after its establishment (Acts 14. 23). them which labour . . . are over . . . admonish you—Not three classes of ministers, but one, as there is but one article common to the three in the Greek. "Labour" expresses their lal)orious life; "are over you," their pre-eminence as presidents or superintendents ("bishops," i. e., overseers, Philipplans 1. 1, "them that have rule over you," lit., lenders, Hebrews 13.
all," &e. Ye have no reason for fear, or for being taken by surprise, by the coming of the day of the Lord : " For ye are all sons (so the Greek) of light and sons of day:" a Hebreiv idiom, Implying that as sons resemble their fathers, so you are in character light (intellectually and morally illuminated In a spiritual point of view), Luke
16. 8; John 12. 36. are not of—i. e., belong not to night nor darkness. The change of person from " ye" to"we" implies this : Ye are sons of light because ye are Christians and we. Christians, are not of night nor darkness. 6. others— GVee/c, " the rest" of the world: the unconverted
(ch. 4. 13). "Sleep" here Is worldly apathy to spiritual things (Romans 13. 11 ; Ephesians 5. 14) ; in f. 7, ordinary tleep; in r. 10, death, watch—for Christ's coming, irt., " be
wakeful." The^fame Greek occurs 1 Corinthians 15. 34; 2 Timothy 2. 26. be sober—refraining from carnal indulgence, mental or sensual (1 Peter 5. 8). 7. This verse is to be taken in the literal sense. Night Is the time when sleepers sleep, and drinking men are drunk. To sleep by day would imply great indolence; to be drunken by day, great simmelessness. Now, in a spiritual sense, "we Christians profess to be d.ay people, not night people; therefore our work ought to be day work, not night work; our conduct such as will bear the eye of day, and such has no need of the veil of night" [Edmunds]
17; " pastors," lit., shepherds, Ephesians 4. 11); " admonish you," one of their leading functions; the Greek is "put in mind," Implying not arbitrary authority, but gentle, though faithful, admonition (2 Timothy 2. 14,24,25; 1 Peter
5. 3). In the Lord—Their presidency over you is in Divine
t/iings; not in worldly affairs, but In things appertaining
to the Lord. 13. very hiffhly— Greek, "excendiiig abundantly." for their work's sake—the high nature of their work alone, the furtherance of your salvation and of the kingdom of Christ, should be a sufficient motive to claim your reverential love. At the same time, the word " work," teaches ministers that, whilst claiming the reverence due to their office, it la not a sinecure, but a "work:" cf. "labour" (even to weariness: so the Greek), 391
(v. 6), S. Faith, hope, and love, are the three pre-eminent graces Cch. 1. 3; 1 Corinthians 13. 13). We must not only be awake and sober, but also armed; not only watchful, but also guarded. The armour here Is only defensive; In Ephesians 6. 13-17, also offensive. Here,
Paul Giveth Di/cers Precepts. 1 THESSALONIANS V. Hold Fast that which is Good.
V. 12. l»e at pence among yourgelves—The "and" Is not In the original. Let there not only be peace between ministers and their flocks, but also no party rivalries iiraong yourselves, one contending in behalf of some one favourite minister, another In behalf of another (Mark 9.
accords with Scripture, as the noble Bereans did (IsalaU
8. 20 ; Acts 17. 11 ; Galatians 1. 8, 9). This precept negatives the Romish priest's assumption of infallibly laying down the law, without the laity having the right, in the exercise of private judgment, to test it by Scripture. LocEB says. Those who are for laying aside reason in matters of revelation, resemble one who should put out his eyot in order to use a telescope, hold fast tliat which Is good Join this clause with the next clause {v. 22), not merely with the sentence preceding. As the result of your " proving all things," and especially all prophesyings, "hold fast (Luke 8.15; 1 Corinthians 11. 2; Hebrews 2. 1) the good, and liold yourselves aloof from every appearance of evil" {" every evil species." [Bengel and Wahl]). Do not accept even a professedly spirit-inspired communication,
60; 1 Corinthians 1. 12; 4. 6). 1*. bretUreii—This exhortation to "warn (Oreek, 'admonish,' as in v. 12) the unruly (those 'disorderly' persons, 2 Thessalonians 3. 6, 11, who would not work, and yet expected to be maintained, lit., said of soldiers who will not remain in their ranks, cf. ch.
4. U ; also those insubordinate as to Church discipline, in relation to those 'over' the -Church, v. 12), comfort the feeble-minded" (the faint-hearted, who are ready to sink "without hope" In afflictions, ch. 4. 13, and temptations),
&c., applies to all clergy aud laity alike, though primarily the duty of the clergy (who are meant in v. 12). support —lit., lay fast hold on so as to support, the weak—spirit-
if it be at variance with the truth taught you (2 Thessalonians 2.2). TiTTMANN supports English Version, "from every evil appearance" or "semblance." The context, however, does not refer to evil appearances in ourselves which we ought to abstain from, but to holding ourselves alooffrom every evil appearance IN others ; as for instance, in the pretenders to spirit-inspired prophesyings. In many ca.ses the Christian should not abstain from what has the semblance ("appearance") of evil, though really good. Jesus healed on the sabbath, and ate with publicans and sinners, acts which wore the appearance of evil, but which were not to be abstained from on that account, being really good. I agree with Tittmann rather than with Bengel, whom Alford follows. The context favours this sense : However specious be the form or outward appearance of such would-be prophets and their prophesyings, hold yourselves aloof from every such form when
ually. St. Paul practiced what he preached (1 Corinthians 9. 22). be patient toward all men—There is no believer who needs not the exercise of patience "toward" him; there is none to whom a believer ought not to sliow
It; many show it more to strangers than to their own families, more to the great than to the humble; but we ought to show it " toward men." [Bengel.] Cf. "the long-sufteriug of our Lord" (2 Corinthians 10. 1; 2 Peter
3. 15). 15. (Romans 12. 17; 1 Peter 3. 9.) unto any man— whether unto a Christian, or a heathen, however great the provocation, follow—as a matter of earnest pursuit. 16,17. In order to "rejoice evermore," we must "pray without ceasing." He who Is wont to thank God for all things as hai)penliig for the best, will have continuous
joy. ITheophylact.] Ephesians 6. 18 ; Phillppians 4. 4,
it is evil, lit., " Hold yourselves aloof from every evil appearance" or " form." 23. the very God—rather as the Greek, " the God of peace Himself;" who can do for you by His own power what 7 cannot do by all iny monitions, nor you by all your eftbrts (Romans 10. 20 ; Hebrews 13. 20),
6, "Rejoice in the Lord ... by prayer and supplication with thanksgiving;" Romans 14. 17, "in the Holy Ghost;" Romans 12. 12, "in hope;" Acts 5. 41, "in being counted worthy to sxffer shame for Christ's name;" James I. 2, in
falling "into clivers temptations." The Greek is, "Pray without intermission:" without allowing prayerless gaps to Intervene between tlie limes of prayer. 18. In every thing—even what seems adverse: for nothing is rfa//^/ so
r/2., keep you from all evil, and give you all that is good, sanctify you—for holiness Is the necessary condition of " peace" (Phllippians 4. 6-9). wholly— Greefc, (so that you should be) " perfect in every respect." [Tittmann.] and —t. e., "and so (omit I pray God; not in the Greek) may your . . . spirit and soul and body be preserved," &c. whole—A ditterent Greek word from " wholly." Translate, "Entire;" with none of the integral parts wanting, [Tittmann.] It refers to man in his normal integrity, as originally designed ; an Ideal which shall be attained by the glorilled believer. All three, spirit, soul, and body, each in its due place, constitute man "entire." The "spirit" links man with the higher Intelligences of heaven, and is that highest part of man wliich is receptive of the quickening Holy Spirit (1 Corinthians 15.47). In the unspiritual, the spirit is so sunk under the lower animal
(cf. Romans 8. 28; Ephesians 5. 20). See Christ's example (Matthew 15. 36; 20. 27; Luke 10. 21; John U. 41). this— That ye should "rejoice evermore, pray without ceasing, (and) in every thing give thanks," "is the will of God in Christ Jesus (as the Mediator and Revealer of tliat will, observed by those who are in Christ by faitli, cf. Phillppians 3. 14) concerning you." God's wilUs the believer's law. Lachmann riglitly reads commas at tlie end of the three precepts (v. 16,17,18), making "this" refer to all
three. 19. Quench not—The Spirit being a holy fire
•'where tlie Spirit is. He burns" [Bengel] (Matthew 3. 11; Acts 2. 3; 7.51). Do not throw cold water on tliose who, under extraordinary inspiration of tlie Spirit, stand up to speak with tongues, or reveal mysteries, or pray In the congregation. Tlie enthusla.stic exhibitions of some (perhaps as to the nearness of Clirist's coming, exaggerating Paul's statement, 2 Thessalonians 2. 2, By spirit), led others (probably the presiding ministers, who had not always Inten treated with due respect by enthusiastic novices, v. 12), from dread of enthusiasm, to discourage the free utterances of those really Inspired, In the Church assembly. On the other hand, the caution
soul (which it ought to keep under), that such are termed
"animal" (English Version, sensual, having merely the
iioc/j/of organized matter, and the soul the immaterial animating essence), having not the Spirit (cf. 1 Corinthians
2. 14; j\'o<e«, 15. 41, 46-48; John 3. 6). The unbeliever shall
rise with an animal (soul-animated) ftorf^/, but not like the believer with a spiritual (spirit-endued) body like Christ's (Romans 8. 11). blameless unto—rather as Greek, " blame-
lessly (so as to be In a blameless state) at the coming of Christ." In Hebreto, "peace" and "wlioUy" (perfect In every respect) are kindred terms; sO that the prayer shows what the title "God of peace" Implies. Benokl takes " wholly" as collectively, all the Thessalonians without exception, so that no one should fail. And " whole"
(v. 21) was needed, not to receive "all" pretended revelations as Divine, without " proving" them. ao. propUesyingn—whether exercised In Inspired leaching, or In predicting the future. "Despised" by some as beneath "tongues," which seemed most miraculous; therefore declared by Paul to be a greater gift than tongues, though the latter were more showy (1 Corinthians 14. ,")). ai, aa. Some of the oldest MSS. Insert "But." You ought Indeed not to "quench" the manifestations of "the Spirit," nor "despise prophesylngs ;"
(entire), indicidually, each one of them entire, wiHi "spirit,
soul, and body." The mention of the preservation of tho body accords with the subject (ch. 4. 10). Thbnch better regards " wholly" as meaning " Having i>erfe(^tly attained the moral end," viz., to be a full-grown man in Christ, "Whole," complete, with no grace which ought to be In a Christian wanting. '/J4. Faltlifiil-to His covenant prom-
"but," at tho same time, do not take "all" as genuine which professes to be so; "prove (test) all" such nianlfes-
tatlous. The means of testing them existed In the Church, In those who had the "discerning of spirits" (1 Corinthians 12. 10; 14.29; 1 John 4. 1). Another sure test, which wealsohtive, is, to try the professed revelation whether it
ises (John 10. 27-2!t; 1 Corinthians 1. 9; 10. 23; Phllippians
1. (!). lie that callctli you—God, the caller of His people, will cause Ills calling not to fall short of its designed end. do It—preserve and present you blameless at the coming
Introduction, 2 THESSALONIANS. Introdtiction,
done at a partlctilar time. The earnestness of his adjuration implies how -solemnly-important he felt this divinelyinspired message to be. Also, as tliis was the first of the Epistles of the New Testament, he makes this the occasion of a solemn charge, that so its being publicly read should be a sample of what should be done in the case of the others, just as the Pentateuch and the Prophets were publicly read under the Old Testament, and are still read in the synagogue. Cf. the same injunction as to the pub-
of Christ (w. 23; Romans 8. 30; 1 Peter 5. 10). You must not
look at the foes before and behind, on the right liand and on the left, but to God's faithfulness to His promises, God's zeal for His honour, and God's love for those whom He calleth. 35. Some oldest MSS. read, " Pray ye aho for
(lit., concerning) us ;" make us and our worlc tlie subject of your prayers, even as we have been just praying for you
(v. 23). Others omit tlie " also." The clergy need much the prayers of their flocks. Paul makes the same request
lic reading of the Apocalypse, the last of the New Testament canon (Revelation 1. 3). Tlie " all" includes women and children, and especially those who could not read it themselves (Deuteronomy 31. 12; Joshua 8. 33-;i5). What Paul commands with an adjuration, Rome forbids under a curse. [Bengel.] Though these Epistles had difficul-
lu the Epistles to Romans, Ephesians, Philippians, Colos-
ftians, Philemon, and 2Corinthians; not so in the Epistles
to Timothy and Titus, whose intercessions, as his spiritual sons, he was already sure of; nor in the Epistles to 1 Corinthians and Galatians, as these Epistles abound in rebuke. !4C. Hence Itappears this Epistle was first handed to the elders, who communicated it to "the brethren." boly fclss—pure and chaste. "A kiss of charity" (1 Peter
ties, the laity were all to hear them read (1 Peter 4. 11; 2 Peter 3. 10; even the very young, 2 Timothy 1. 5; 3. 15). " Holy" is omitted before " brethren" in most of the old-
6. 14). A token of Christian fellowship in those daj's (cf. Luke 7. 45 ; Acts 20. 37), as it Is a common mode of salutation in many countries. The custom hence arose in the early Church of passing the kiss through the congregation at the holy communion (Justin Martyr, Apology, 1. 65; Apostolic Constitutions, 2. 57), the men kissing the men, and the women the women, in the Lord. So in the .Syrian Church each takes his neighbour's right hand, and gives the salutation, "Peace." 3T. I charge— Greet, " I adjure you." read iiiitu all viz., publicly in the congregation St a particular time. The Greek aorist implies a single act
est MSS., though some of them support it. 38. (Note, 2 Corinthians 13. 14.) Paul ends as he began (cL. 1. 1), with "grace." The oldest MSS. omit "Amen," which probably was the response of the Church after the public reading
of the Epistle.
The subscription Is a comparatively modern addition. The Epistle was not, as it states, written from Athens, but from Corinth; for it is written in the names of Silas and Timothy (besides Paul), who did not join the apostle be-
foi*e he reached the latter city (Acts 18. 5).
THE SECOND EPISTLE OF PAUL THE APOSTLE TO THE
THESSALONIANS.
Its Genuineness Is attested by Poi.YCARp(JS^is(o?a ad PMlippenses, sec. 11), who alludes to ch. 3. 15. Justin Marttb, Dialogue with Tryphonen (p. 193. 32), alludes to ch. 2. 3. Iren;eus (3. cli. 7., sec. 2) quotes ch. 2. 8. Clement of Alexandria quotes ch. 3. 2, as Paul's words {Stromata, 1.5., p. 554; Pcedagogus, 1. 17). Tertullian (De Rcsurreciio carnis, ch.24) quotes ch. 2. 1, 2, as part of Paul's Epistle.
Design.—The accounts from Thessalonica;, after the sending of the first Epistle, represented the faith and love of the Christians there as on the increase; and their constancy amidst persecutions unshaken. One error of doctrine, however, resulting in practical evil, had sprung up among them. The apostle's description of Christ's sudden second coming (1 Tliessalonlans 4. 13, &c., and 5. 2), and the possibility of its being at any time, led them to believe it was actually at hand. Some professed to know by " the Spirit" (ch. 2. 2) that it was so; and others alleged that Paul had Bald so when with them. A letter, too, purporting to be from the apostle to that effect, seems to have been circulated among them. (That ch. 2. 2 refers to such a spurious letter, rather than to St. Paul's first Epistle, appears likely from the statement, ch. 3. 17, as to his autograph salutation being tlie mark whereby his genuine letters might be known.) Hence some neglected their daily business and threw them.selves on the charity of others, as if their sole duty was to wait for the coming of the Lord. This error, therefore, needed rectifying, and forms a leading topic of the second Epistle. He in it tells them (ch. 2), that before the Lord shall come, there must first be a great apostasy, and lite Man
of 8in must be revealed; and that the Lord's sudden coming is no ground for neglecting daily business; that to do so would only bring scandal on the Church, and was contrary to his own practice among them (ch. 3. 7-9), and that the
faithful must withdraw themselves from such disorderly professors (ch. 3. 6, 10-15). Thus, there are three divisions of the Epistle: (1.) Ch. 1.1-12. Commendations of the Thessalonians' faith, love, and patience, amidst persecutions. (2.) Ch. 2. 1-17. The error as to the immediate coming of Christ corrected, and the previous rise and downfall of the Man of Sin foretold. (.3.) Ch. 3. 1-10. Exhortations to orderly conduct in their whole walk, with prayers for them to the God of peace, followed by his autograph salutation and benediction.
Date of Whiting.—As the Epistle is written in the joint names of Timothy and Silas, as well as his own, and as these were with him whilst at Corinth, and not with him for a long time subsequently to his having left that city (cf. Acts 18. 18, with 19.22; indeed, as to Silas, it is doubtful whether he was ever subsequentlj' with Paul), it follows, the
place of writing must have been Corinth, and the date, during the one "year and six months" of his stay there, Acts
18.11 {viz., beginning with the autumn of A. D. 52, and ending with the spring of a. d. 54), say about six months after bis first Epistle, early in a. D. 53.
Style.—The style Is not different from that of most of Paul's other writings, except In the prophetic portion of It
(ch. 2. 1-12), which Is distinguished from them in subject-matter. As Is usual in his more solemn passages (for instance. In the denunciatory and prophetic portions of his Epistles, e. g., cf. Colossians 2. 8, 16, with v. .3 ; 1 Corinthians 15. 24-28, With «. 8,9; Romans 1. 18, with u. 8, 10), his diction here is more lofty, abrupt, and elliptical. As the formei Epistle dwells mostly on the second Advent in Its aspect of glory to the sleeping and the living saints (1 Thessalonlans4.and
6.) BO this Epistle dwells mostly on It In Its aspect of everlasting destruction to the wicked and him who shall be the
final consutnmatlon of wickedness, the Man of Sin. So far was Paul from labouring under an erroneous ImpresslOD U to Christ's speedy coming, when he wrote his first Epistle (which rationalists impute to him), that he had distinctly
PauFt Good Opinion of the 2 THESSALONIAXS L Faith and Patience of the TJtessalonians.
told lliein, when he was with them, the same truths as to the apostasy being about first to arise, whicli he now in-
sists upon in this second Epistle {cli. 2.5). Several points of coincidence occur between tlie two Epistles, eonflrmiug the genuineness of the latter. Thus, cf. ch. 3. 2, with 1 Thessalonians 2. 15, 16; again, ch. 2. 9, the Man of Sin "coming after the working of Satan," with 1 Thessalonians 2. 18; 3. 5, where Satan's incipient work as the hinderer of the Gos-
pel, and the tempter, appears; again, mild wariiinr/ is enjoined, 1 Thessalonians 5. U; but, in this second Epistle, when the evil had grown worse, stricter discipline (ch. 3. 6, 14) : " withdraw from" the "company" of such. Paul probably visited Thessalonica on his way to Asia subsequently (Acts 20. 4), and took with him thence Aristarchus and Secundus, Thessalonians: the former became his "companion in travel," and shared with him his perils at Ephesus, also those of his shipwreck, and was his "fellow-prisoner" at Rome (Acts 27.2; Colossians 4. 10; Pliilemon
24). According to tradition he became bishop of Apamea.
cruel men they suffer Justly at the hands of God; and they have their evil things here, that they may e.scape condemnation with the world and have their good things hereafter (Luke 16.25; 1 Corinthians 11.32). [Edmunds.] that ye may be counted worthy—expressing the purpose of God's "righteous judgment" as regards you. for which Greek, " in behalf of which ye are also suffering"
Ver. 1-12. Address AND Salutation: Introduction: Thanksgiving for their Growth in Faith and Love, AND for their PATIENCE IN PERSECUTIONS, WHICH ARE A Token for Good Everlasting to them, and for Perdition to their Adversaries at Christ's Coming: Prayer for their Perfection. 1. in God our Father —Still more endearing than the address, 1 Thessalonians
(cf. Acts 5. 41; 9. 16; Philippians 1. 29). "Worthy" implies that, though men are justified by faith, they shall be judged "according to their works" (Revelation 20. 12; cf.
1. 1, "in God the Father." 3. from God our Father—So Bome oldest MSS. read. Others omit "our." 3. we are bonnd— Greek, "We owe it as a debt" (ch. 2. 13). They had prayed tor tlie Thessalonians (1 Thessalonians 3. 12) that they might "increase and abound in love;" their prayer having been heard, it is a small but a bounden return for them to make, to thank God for it. Thus, Paul and his fellow-missionaries practise what they preach (1 Thessalonians 5. 18). In 1 Thessalonians 1. 3, their thanksgiving was lor the Thessalonians' "faith, love, and patience;" here, for their eiccedHi(7 growth in faith, &nA for
1 Thessalonians 2. 12; 1 Peter 1. 6, 7; Revelation 20. 4). The "also" implies the connection hetweenthe suffering for the kingdom and being counted worthy of it. Cf. Romans 8. 17,
18. G. seeing (that) It Is a righteous thing—This justifies the assertion above of there being a "rigliteom judgment" iv. 5), viz., "seeing that it is (lit., 'if at least,' 'if at all events it is') a righteous thing with (i. e.. In the estimation of) God" (which, as we all feel, it certainly is). Our own innate feeling of what is just, in this confirms what
is revealed, recompense—requite in kind, viz., tribulation to them that trouble you (affliction to those that afflict you); and' to you wlio are troubled, rest from trouble. 7. rest—governed by "to recompense" (v. 6). The Greek is
t\\e\v charity abounding, meet— right. " We aie bound," expresses tiie duty of thanksgiving from its subjective side as an inward conviction. "As it is meet," from the
lit. relaxation; loosening of the tension which had preceded ; relaxing of the strings of endurance now so tightly drawn. The Gi-eek word for "rest," Matthew 11.28, is dis-
objective side as something answering to the state of circumstances. [Alford.] Observe the exact correspondence of the prayer (1 Thessalonians 3. 12, "The Lord make you to abound in love") and the answer, "The love of every one of you all toward each other aboundeth" (cf. 1 Thessalonians 4. 10). 4. glory In you —make our boast of you, lit., "in your ease." "Ourselves" implies that not merely did they hear others speaking of tlie Tliessalonians' faith, but they, the missionaries thermelves, boasted of it. Cf. 1 Thessalonians 1.
tinct, viz., cessation from labour. Also, Hebrews 4. 9, "A keeping of sabbath." with us— I'iz., Paul, Silas, and Timothy, the writers, who are troubled like yourselves, when—at the time when, &c., not sooner, not later. Avltli ills mighty angels—rather as the Greek, "with the angels of His might," or "power," i. e., the angels who are the ministers by whom He makes His might to be recognized (Matthew 13. 41, 42). It is not their might, but Hl3 might, which is the prominent thought. 8. In flaming Are Greek, " In flame of fire ;" or, as other oldest MSS. read, in fire of flame. Tills flame of fire accompanied His manifestation in the bush (Exodus 3. 2); also His givllig of the law at Sinai (Exodus 19. 18); also it shall accompany His revelation at His advent (Daniel 7. 9, 10), symbolizing His own bright glory and His consuming vengeance against His foes (Hebrews 10. 27; 12. 29; 2 Peter 3.
8, wherein tlie apostle said, their faith was so well known In various places, that he and his fellow-missionaries had no need to speak of it; but here he says, so abounding is their love, coniliined with faith and patience, that he and
his fellow-missionaries thenuelves, make It a matter of glorying in the various churches elsewhere (he was now at Corinth in Acliaia, and boasted thereof the faith of the Macedonian cluirclies, 2 Corinthians 10. 15-17; 8. 1, at the same time giving the glory to tlie Lord), not only looking forward to glorying thereat at Christ's coming (1 Thessalonians 2. l(t), but doing so even now. patience—In 1 Thessalonians 1.3, " patience of hope." Here hope is tacit-
7,10). taking lit., " ffii-'urg" them, as their portion, "vengeance." know not God—The Gentiles primarily (Psaira 79.6; Galatians 4.8; 1 Thessalonians 4.5); not of course those involuntarily not knowing God, but those xvilfnUy not knowing Him, as Pharaoh, wlio might have known Ood if he would, but who boasted "I know not the Lord" (Exodus 5. 2); and as the heathen persecutors who might have known God liy the preaciiing of those whom they persecuted. Secondarily, all who "profess to know God but in works deny Him" (Titus 1. 16). obey not the Go»> pel—Primarily the unbelieving ,Tews (Romans 10. 3, 10). Secondarily, all who obey not the truth (Romans 2. 8). Clirlst—Omitted by.some of the oldest M.SS.,aud retained by others. 9. Who— (VrcpA-, "Persons who," &c. destruction from the presence of the lioitl—driven /rtr/row His presence. [Alkord.] The sentence emanating from Him
ly implied as tlie ground of their patience; v. 6,7 state the object of their liopo, viz., tlie kingdom for which they
suffer, tribulations—/iC, pressures. The Jews were the
Instigators of the populace and of the magistrates against Christians (Acts 17. 0, 8). which ye endure— O-ecA:, "are (now) enduring." 5. Which—Your c»ifii«-(ngr these tribu-
lations is a "token of the righteous judgment of God," manifested in your l)elng enabled to endure them, and In your adversaries thereby filling up the measure of their
guilt. The ju<lgment is even now begun, hut'its consummation will l)e at the Lord's coming. David (I'salni 73. 1-
14) and .leremiali (12. 1-4) were perplexed at the wicked prospering and tlie godly sufl'erlng. lUit Paul, by the
light of the New Testament, makes this fact a matter of
in person, sitting as Judge [BENOELl,and driving them far from Him (Matthew 2.5.41; Revelation 6. 16; 12. i4; cf. 1 Peter 3. 12; Isaiah 2. 10, 19; "The presence of the Lord"
sonsolatlon. It Is a proof (so the Greek) of the future Judgment, wliicli will set to rights the anomalies of the present state, l)y rewarding tlie niw suR'eriiig saint, and by punlsliliig the persecutor. And ever now "the Judge of all the earth does right" (Genesis 18. 2.5); for the godly are In lliemselves sinful and need chastisement to amend them. What they sulTer unjustly at ttae hands or 394
Is the source whence the sentence goes forth ; "I lie glory of His power" is the instrument whereby the sentence ts carried into execution. [Edmunds.] But Alford better Interprets the latter clause (seat'. 10), driven "from the manifestatloix of His power in the glorification qf Hit
The Brelhtit Comforled in Persecution. 2 TIIESSALONIAKS II. Exhortation to Steadfastness in the Truth.
it. Exhortation to Steadfastne.ss, Introduced with Thanksgiving for thbiu Election uy God. l. Mowrather, "But;" marking the transition from his prayers for them to entreaties to them, we beseech you—or "entreat you." He uses affectionate entreaty lo win thein over to the right view, rather tlian stern reproof, by—rather, " with respect to;" as the Greek for "of" (2 Corinthians 1. 8). our gathering together unto him the consummating or final galliering togetlier of tlie saints to Him at His coming, as announced, Matthew 24.
taints." Cast oxU from the presence of the Lord is the idea at tlif root of eternal drtith ; tlie law of evil left to its unrestricted working, witliout one counteracting influence of the presence of God, who is the source of all light and holiness (Isaiali 66. '24 ; Mark 9. 44). 10. "When he shall have come." glorified In Ills saints—as tlie element and n-irror in whicli His glory shall shine brightl3^ (John 17.
10). admired in all them that toelleve Greek, "tliem that believed." Once tliey believed, now they see : they had taken His word on trust. Now His word is made good and they need laitli no longer. With wonder all celestial intelligences (Kpliesians 3. 10) shall see and admire the Redeemer on account of the excellencies which He has wrought in them, because, &c.—Supply for the sense, among whom {viz., tliose who shall be found to have be-
31; 1 Thessalonians 4. 17. The Greek noun is nowhere else found except Hebrews 10. 25, said of the assembling together of believers {or congregational worsliip. Our instinctive fears of the judgment are dispelled by tlie thought of being gathered together unto Him ("even as tlie hen gathei'eth her chickens under her wings"), which ensures our safety. 3. soon—on trifling grounds, witliout due consideration, sliaken lit., tossed as ships tossed by an agitated sea. Cf. for the same image, Ephesians 4. 14. in mind—rather as tiie Greek, "from your mind," i. e., 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
lieved) 2/o«, too, shall be; "because our testimony unto
(so the Greek for ' among') you was believed" (and was not rejected as by those " who obey not the Gospel," v. 8). The early preaching of the Gospel was not abstract discussions, but a teslimony to facts and truths experimentally known (Luke 'M. 4S; Acts 1. 8). Faitfi is defined by Bishop Pearson as "an assent unto truths, credible upon the testimony of God, delivered unto us by the apostles and prophets" (originally delivering their testimony orally, but now in their writings). " Glorified in His saints" reminds us that holiness is glory in the bud; gto'^/ is Imliness manilested. 11. Wherefore Greek, "Wiwi a view to which," viz.. His glorification in you as His saints, also —We not onlj' anticipate the coming glorification of our Lord in His saints, but we also pray concerning [so the Greek) YOU. our God—whom we serve, count you worthy —The prominent position of the "you"' in the Greek makes it the emphatic word of the sentence. May yow be found among the saints whom God shall count worthy of their calling (Ephesians 4. 1)! There is no dignity iu us independent of God's calling of us (2 Timothy 1.
sjjirit of prophecy (1 Corintliians 12.8-10; 1 John 4.1-3). The Thessalonians had been warned (1 Thessalonians 5.
20, 21) to "prove" such professed prophesyings, and to "hold fast (only) that which is good." by word—o/ mouth (cf. V. 5, 15); some word or saying alleged to be that of St. Paul, orally communicated. If oral tradition was liable to such perversion in the apostolic age(cf. a similar instance, John 21. 2.'5), how much more iu 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 (ch. 3 17). day of Christ—The oldest MSS. read, "day of the Lord." is at hand—rather, "is immediately imminent," lit., " is, present;" "is instantly coming." Christ and His apostles always taught tliat the day of the Lord's coming I.S 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
9). The culling here is not merely the first actual call, but the whole of God's electing act, originating in His "purpose of grace given us in Christ before the world began," and having its consummation in glory, the good pleasure of, &c.—on the part of God. [Bengel.] faith— cn your part. Alford refers the former clause, "good pleasure," &c., also to man, arguing that the Greek for goodness is never applied to God, and translates, "All [i. e., every possible] right purpose of goodness." Wahl, "All tweetness of goodness,'' t. e., impart in full to you all the refreshing delights of goodness. I think that, as in the previous and parallel clause, "calling" refers to God's purpose; and as the Greek for "good pleasure" mostly is used of God, we ought to translate, " fulfil (His) every gracious purpose of goodness" {on your part), i. e., fully perfect in you all goodness according to His gracious purpose. Thus, "the grace of our God," v. 12, corresponds to God's 'good pleasure" here, wliich confirms the English Version, just as " the grace of the Lord Jesus Christ" is parallel to "work of faith," as Christ especially is the object of faith. "The work of faith ;" Greek, " (no article; supply from the previous clause all) work of faith ;" faith manifested by
justify the neglect of every-day worldly duties. ChrysOSTOM, and after him Alford, translates, "Is [already] present" (cf. 2 Timothy 2. 18), is a kindred error. But in 2 Timothy 3. 1, tlie same Greek verb is translated "come." Wahl supports this view. Tlie Greek is usually used of actual presence; but is quite susceptible of the translatioti, "is all but present." 3. by any means —Gh'eek, " in any manner." Clirist, in Matthew 24. 4, gives the same warning in connection with the same event. He had indicated three ways (v. 2) in which they might be deceived (cf. otiier ways, v. 9, and Matthew 24. o, 24). ai falling away—rather as the Greek, "lite falling away," or "apostasy," viz., the one of whicli "J told you" before
{v. 5), "when I was yet with you," and of whieh the Lord, gave some intimation (Matthew 24. 10-12; Jolin 5.43). that, man of sin be revealed—the Greek order is, "And there have been revealed the man of sin." As Christ was first, in mystery, a.nd afterwards revealed (1 Timotliy 3. 16), so Antichrist (the term used 1 Jolin 2. IS; 4. 3) is fir.st in mystery, and afterwards shall be developed and revealed {vt
tfoi'A;, which is its perfected development (James 1.4; cf. Note, I Thessalonians 1. 3). Working reality offailh. with power— GVce^:, " in power," i. e., "powerfully fulfil in you" (Colossians 1. 11). 13. the name of our Lord Jesus—Our Lord Jesus m His manifested personality &s the God-man. In you, and ye in him—reciprocal glorification ; cf. Isaiah 28. 0, "The Lord of hosts shall be ... a crown of glory and ... a diadem of beauty unto . . . His people," with Isaiah 02. 3, "Thou (Zion) shall be a crown of glory in tlie hand of the Lord, and a royal diadem," <fec. (John 21. 10; Galatians 1.24; 1 Peter 4.14). The believer's graces redound to Clirlst's glory, and His glory, as their Head, reflects glory on them as tlie members, the grace ofour Co«I and the Lord Jesug Christ—There is but one Greek Brtlcle to l)oth, implying the Inseparable unity of God and the Lord Jesus.
7-9). As righteousness found its embodiment in Christ,, "the Lord our righteousness," so "sin" shall have itsembodiment in "the man of sin."' The hindering pow«r. meanwhile restrains its manifestation; when tliat shall be removed, then this manifestation shall tako plaoev The articles, "the apostasy," and "the man of sia," may;, also refer to their being well known as /oretoM by Daniel 7.
8, 25, "the little horn speaking great words against the Most High, and thinking to cliange times and laws ;" and i
11. 36, the wilful king who "sliall exalt and .magnify himself above every God, and sliall spealc marvellous thingsagainst the God of gods; neither shall, lie regard any God." the sou of perdition-a title applied besides toJudas (the traitor, John 17. 12), and to none else. AntU Christ (the second " beast
" coming up. o.ut of the earth.), therefore shall at first be " like a lamb, .whilst lie.speaksas a dragon" (Revelation 13.11); "coming in peaoeably and by flatteries," "working deceitfully," but "liis lieart
Ver. 1-17. Correction of their Error as to Christ's IjuckdiateComino. The Apostasy that must Precede
TTie Rcvclaliun of the Man of Sin, 2 TIIESSALOXIANS II. who Sitteih in the Temple of Ood.
John 7). One who, on the destruction of every religion, shall seek to establisli his own throne, and forGod's greal truth, "God is man," to substitute his own lie, "Man Is God." [Thench.) nbo-re all 1U.it is called God—(1 Corinthians 8. 5.) The Pope (for inst;<ni-e, Clement VI.) haa even commanded the angels toadinit inloParadise, without the alleged pains of purgalor.v, certain souls. Bnl&till this is only a foreshadowing of the Antichrist, who will not, as t lie Pope, act in God's nante, bat ngainst God. or that is woi-shlppcd-Rome here again gives a presage of Antichrist. The Greek is Sebnsmn: and Seba.tttis is the Greek fr>T Angnslns, who was worshipped as the secular ruler and divine vicegerent. The Papacy has risen on the overthrow of C(esar's power. Antichrist shall exalt himself above evei-y object of worsliip, whether on earth as tlie CiEsar, orin heaven as God. Tlie varions prefigurations of Antichrist, Mohammed, Rome, Napoleon, and mixlern
shall be asjninst the holy covenant" (Daniol 11. 21, 21. 2S,
30). Seeds <>t "the fiiUing away" soon appear (! Tiiiiolhy
i. but the tn)l flevelopinent anil concentration of these anti-Christian element.'* in one person are still to Appear. Contrast the King of Zioii's coming a.s .Ji;srs:
(I.) UiKhteousi OT jiisf ; (2.) having .lalvnUon : (8.> foitijj ; whereas Antichrist is (1.) "The man of (the emlxxlimeiit of) .fin; ('2.) the son of perdition : ezaltini/ tiinifelf above
III! that is worshipped. He is the son of pertlilion, s\s conRigning many to it, and finally doon)ed to it liiniself (Revelation 17. 8, 11). "He whose essence and inheritance
is perdition." [A1,fokd.] As " the fi'«irf/o?H of heaven" is Ihst brought before us in the abstract, then in the con-
crete, the Kii)(/, the Lord .lesus; so here, first we have (r.
7) "the mystery of iniquity," then "the iniquitous one" (r.
8). Doubtless "the apostasy" of liomanium (the abstract)
is one of the greatest instances of the working of the mys-
tery of iniquity, And its blasphemous claims for tlie Tope
infidel secularism, contain only aow?, not <.'//, his character-
istics. It is the union of all in someone person thatshall form the full Antichrist, as the union in one Person, Jesus, of all the types and prophecies constituted llie full Christ. [OUSIIAUSES.] In the temple of God . . . that he is God—"He will reign a time, times, and half a time "
(the concrete) are forerunners of the final concentra-
tion of blasphemy in the man of sin, who shall not merely, as the Pope, nsurp God's honour as vicegerent of God, hot oppose God openly at last. 4. Daniel 11.
36, 37 is here referred to. The M-ord.s used there as to Antiochus Kpiphanes, St. Paul implies, shall even be more applicable to the man of sin, who is the New Testament actual Antichrist, a.s Antiochus was the Old Testament typical .\ntichrist. The previous worldkingdoms had each one extraordinary person as its representative head and eml)odiment (tlins Babylon had Nebuchadnezzar, Daniel 2. ;58, etui ; Medo-Persia had Cyras ; Greece had Alexander, and .Vntiochns Epiphanes, the •forerunner of Antichrist) ; so the fourth and last worldkingdom, under which we now live, shall have one final head, the concentrated embmliment of all thesinand Imv-
(Daniel 7. '25), i. e., three and a half years, and will sit in the temple at Jerusalem ; tlien the Lord shall come from heaven and caist him into the lake of fire, and shall bring to the saints The times of their reigning, the seventh day of liallowed re.st, and give to Abraham llie promised inheritance." [iHKSJEUB, Adversus IIa^e.ie.i, 30. 4.] sliowiiig himself—Willi blasphemous and arrogant display (cf. a type, Acts 12. 21-23). The earliest Kalhers unanimously looked for a person.'il Anticliric-t. Two objections exist to Romanism being regarded the Antichrist, though probably Romanism will leave its culmination in him : (1.) So far is Romanism from opposing all that is called Gtxl, that adoration of gotls and lords many (the Virgin Mary and saints) is a leading feature in it; (2.) tlie Papacy has existed for mors than twelve centuries, and yet Christ is not come, whereas the prophecy reganls the final Antichrist as short-lived, and soon going to per lition through th« coming of Christ (Revelation 17. 8, H). Gregory tlie Great declared against tlie patriarch of Constantinople, that whosoever should assume the tit le of " univer.sal bishop" would be "the forerunner of Antichrist." The Papacy fulfilled this his undesigned prophe<^y. The Pope haa been called by his followers, "Our Lord God the Pope;" and at his inauguration in St. IVter's, seated in liis chair upon the high altar, which is treated as his footstool, ho has vividly foreshadowed him who "e.xaltoth himself above all that is called G(xl." An objection fatal to interpreting the temple of Gcxl here as the Cliurch (1 Corinthians 3. 16, 17; 6. 19) is, the apostle wovild never designate the apostate anti-Christian Church " t he tetnple of God." It is liliely that, as Messiah was revealed among the Jews at Jerusalem, so Antimessiali shall appear among tiiem when restored to their own land, anil alter they have rebuilt their /<>»y)?e o« t/crii.w/t'ni. Thus Daniel 11. 41, 45(866 niy notes there), corresponds, "He shall enter theglorloua land (Judea), and he shall plant the tabernacles of bis palaces between the seas In the glorious holy mountain ;" and then (Daniel 12. 1) "Michael, the great prince, shall stand up" to deliver God's people. Cf. J\'ote, Daniel 9. 26,
i«!7Kiy.i/ which have been in Pagan and Papal Rome. Rome's final phase will probably be an unholy alliance between idolatrous superstition and godless infidelity. A\nio npposetli «ml exaltoth himself—There is but one Greek .article to both participles.implying that the reason why he ojyposeth himwtf is in order that he may ercttt /lim-
sc'f above, &c. Ai.ford takes the formerclause absolutely, " He that M'ltlistands (Chkist)," e., .\ntichrist (1 .John 2.
IS). As at the conclusion of the Old Testament period, Israel apostate allied Itself with theheathen world-power against Jesus and His apostles (Luke 23. 12; and at TliessaJonica, Acts 17..5-9), and was in righteous retribution punished by the instrnmentnllty of the world-power itself (Jerusalem being destroyed by Rome), Daniel 9. 26, 27; so the degenerate Church (become an "liarlot"), allying
Itself with the godless world-power (the " beast " of Revelation) against vital rellgion(j. c, the harlotsltting on the beast), shall be judged by that world-power which shall be finally embodied in Antichrist (Zechariah 13. 8,!); 14. 2; Revelation 17. 16, 17). In this early Kplstle. the apostate .Jewish Church as the harlot, and Pagan Rome as the beast, form the historical background on whicli Paul di'aws liis proplietlc sketch of the apostasy. In the Pastoral Epistles, which were later, this prophecj' appears In conni'ction with Gnosticism, which had at that time infected the Clinr(rli. The harlot (the apostate Church) Is
first to be Judged by the boast (the world-power) and Its kings (Revelation 17. 16); and afterwards the beasts and their allies (with the personal Antichrist at their head, who seems to rise after the Judgment on tlie harlot, or apostate Church) shall be Judgeii by the coming of Jesus Himself (Revelation 19. 20). Antl-Chrlstlan tendencies prodn<'e different Antichrists; these separate Antichrists shall hereafter find their consummation In an Individual exceeding them all in tlie Intensity of his evil clinracter. [AUHKRI.KN.] But Judgment soon overtakes him. He Is necessarily « c?nlil of death, immediately after his ascent ns the fiea.it out of tlie Imttomlvss pit going into perdition iHeyi.'- latlon 17. S, 11). Idolatry of self, spiritual pride, and rel)ellion against (iod, are his characteristics ; as Christ-u'or.ship, hnmilily, and dependence on God, characterize Christianity. He not merely fi.MMwifi Christ's character (ns the " false Chrlsls." Matthew2l. 21), l)ut "opposes" Christ. The Greek
27. Also the king of Assyria, type of AntiehrlsL(Isaiah 14.
12-11). "Lucifer" (a title of Messiah, assumed by Antichrist, Revelation '22. 16); "I will exalt niy throne above the stars of God." " I will sit upon the mmint of the congrngation (i, e., God's place of meeting His people of old, the temple), in the sides of the north (Psalm 48. 2); I will be like the Most High." Revelation 11. 1, 2, "The temple of God
. . . the holy city" {viz., .lerusalom, Matthew 4. 5), cf. Psalm 68. 18, 29, referring to a period since Christ's ascension, therefore not yet fulfilled (Isiilah 2. 1-3; Ezeklel, chs.
40.-14. ; Zechariah 14. l»-'20; Malachl 3. 1). "In the temple of God," Implies that It is an iitternal, not an external, enemy which shall assail the Church. Antichrist shall, the ftrst three anil a half years of the prophetical week, keep the covenant, then break it and usurp Divine honours In the midst of the week. Some think Antichrist will be a Jew
Implies one situated on an opposite side (.cf. 1 John 2. 22; 2 39G
The Revelation of the ^fan of Sm, 2 THESSALONIANS 11. who Sitteth in the Temple of Ood.
At all events he will, "by flatteries," bring many, not only of ihe Gentiles, but also of " the tribes " of Israel (so the Greek for "kindreds," Revelation 11. 8, 9), to own him as their long-looked-for Messiah, in the same "city where our Lord was crucified." "Sitteth " liere implies his occupying tlie place cf power and majesty m opposition
minion of the world [De BuRGH], just as at His first advent he rushed into open opposition, by taking possession of the bodies of men. "Iniquity,'" Greek, lawlessness; defiant rejection of God's law (cf. Aote, Zechariah 5. 9, 10). "Wickedness'' (translated by the LXX. by the same Greeki meaning "lawlessness," which St. Paul employs here), embodied there as a woman, answers to " the mystery of iniquity," here embodied finally in "the man of sin:" as the former was ultimately banished for ever from the Holy Land to herown congenial soil, Babylon, so iniquity and the man of sin shall fall before Michael and the Lord Himself, wlio shall appear as tlie Deliverer of His people (Daniel 12. 1-3; Zechariah 14. 3-9). Cf. Matthew 12. 43. The Jewish nation dispossessed of the evil spirit, tlie demon of idolatry being cast out through tlie Babylonian captivity, receives ultimately a worse form of tiie evil spirit, Christ-opposing self-righteousness. Also, the Christian Church in course of tlmetalcen pos.session of by the demon of Romish Idolatry, then dispossessed of it by tlie Reformation, then its house "garnished" by hypocrisy, secularity, and rationalism, but "swept empty" of living faith, then finally apostatizing and repossessed by "the man of sin," and outwardly destroyed for a brief time (though even then Christ shall have v/ltnesses for him among both the .lews, Zechariah 13. 9, and Gentiles, Matthew 2S. 20), when C'lirist shall suddenly come (Daniel 11. 32-45; Luke 18.7,8). already—(3 John 9. 10; Colossians 2. lS-23; 1 Timothy 4. 1)—cf. "even now already" (1 John 2.
to I£im who "sitteth on the right hana of the Majesty on high" (Hebrews 1. 3), and who shall come to "sit" there where the usurper had sat (Matthew 26. 61).
Jfoie, Daniel 9. 27; Revelation 11. 2, 3, 9, 11. Cf. Eze-
kiel 28. 2, 3, 6, 9, 10, 13, H, 16, as to Tyre, the type of
Anticlirist, characterized by similar blasphemous arrogance. 5. Rcinemlter, &c.—Confuting those who represent Paulas having laboured under error as to Christ's immediate coming when writing his first Epistle, and as now correcting that error. I told you—more than once,
lit., " I was telling," or " used to tell." 6. now yc know by my having told you. The power must have been one "known" to the Tliessalonians. what wlthholdetli that which /loJrfs him back; "keeps him in check:" the power that has restrained the man of sin from his full and final development, is the moral and conservative influenee of political states [Olshausen]: the fabric of human
polit)/ as a coercive power; as " he who now lettetli " refers
to tlwse who rule that polity by which the great upbursting of godlessness is keptdown. [Alford.] The " what withholdeth " refers to the general hindrance; "he who now
letteth," to the person in whom that hindrance is summed u]\ Romanism, as a forerunner of Antichrist, was thus kept in check by the Roman emperor ({he then representative of the coercive power) until Constantine, having removed the seat of empire to Constantinople, tlie Roman bishop by degrees first raised himself to precedency, then to primacy, and then to sole empire al3ove the secular power. The historical fact from which Paul starts in his predic-
18; 4. 3) as distinguished from " in his own time " of being revealed hereafter. Antiquity, it appears from hence, is not a justification for unscriptural usages or dogmas, since these were " already," even In Paul's time, beginning to spring up: the written word Is the only sure test. "Judaism infecting Christianity Is the fuel; the m.yslery of iniquity is the spark." "It is one and the same impurity diflfusing itself over many ages." [Bejjoei..] only he who now lettelh will ?eZ—The italicized words are not in the Greek. Therefore, translate rather, "Only (t. e., the continuance of the mystery of iniquity-working will be only)\x\\W\ he who now withholde(h (ihe same Greek as in
tion, was probably the emperor Claudius' expulsion of
tlie Jfws, the representative of the anti-Christian adversary In Paul's day, from Rome, thus " withholding " them In some degree in their attacks on Christianity; this suggested tiie principle holding good to the end of time, and about to find its final fulfilment in the removal of tfie withholding person or authority, whereupon Antichrist in his worst shape shall start up. that he might be Greek, " in order that:" ye know that which keeps him back, in God's purposes, from being sooner manifested, "in order
V. 0) be taken out of the way.." " Only (waiting, Hebrews
10. 13) until he," &c. Then it will work no longer in mys-
tery, hniin open manifestation. S. Translate, "The \A\f-
less one;" the embodiment of all the godless " lawlessness " which has been working in " mystery " for ages (v.
7): "the man of sin" (r. 3). wliom the Lord—Some of the oldest MSS. read, "the Lord .Jesus." How awful that He whose very name means God-Saviour, should appear as the Destroyer; but the salvation ot the Church requires the destruction of her foe. As the reign of Israel in Canaan was ushered in by judgments on the nations for apos-
that he may be revealed in fits own time" (t. e., the time appointed by God to him as his proper time for being man-
ifested), not sooner (cf. Daniel 11. 3.i). The removal of the withholding power will be when the civil polity, derived from the Roman empire, which is to be, in its last form, divided into ten kingdoms (Revelation 17. 3, 11-13), shall, with Its leading representative head for the time Ijeing ("he who now letteth," Greek, " wilhholdcth," as in v. 6), yield to the prevalent godless "lawlessness" witli "the lawless one " as its embodiment. The elect Church and the
tasy (for the Canaaniles were origlnaKy worshippers of the true God: thus Melchisedek, liing of Salem, was the "priest of the most high God," Genesis 14.18: Ammon and Moab came from righteous Lot), so the Son of David's reign in ZIon and over tlie whole earth. Is to be ushered
Spirit cannot well be, as De Buugii suggests, the ivilhhold-
in by judgments on the apostate Christian world, consnme . . . and . . . fleslroy—So Daniel 7. 26, "consume and destroy ;" Daniel II. 45. He shall " consume" him by His mere breath (Isaiah 11. 4; 30. 33): tlie sentence of judgment being the sharp sword that goeth out of His mouth (Revelation 19. 15, 21). Anticlirlst's manifestation and destruction are declared In the same breath ; at his greatest height he is nearest his fall, like Herod his type (Isaiah 1.
tngr power meant ; for both shall never l)e wlwlly " iixlien out of the way " (Matthe*' 2S. 20). However, the testi rnony of tlie elect Church, and tlie Spirit in her, aVe the great hindrance to the rise of the apostasy ; ami it is possil)le tliat, though the Lord shall liave a faithful few even then, yet
• the full energy of the Spirit in the visible Church, oounroractlng the energy or " working" of " tlie mystery of lawlessness " iiy tlie testimony of the elect, shall have been 60 far " taken out of the way," or set aside, as to admit the manifestation of " tlie lawless one;" and so De liunnii's view ma.y lie right (Luke IS. S; Revelation 11.3-12). This was a iKiwer of which the Thessalonians might easily " know " through Paul's instruction. T. the iny»t«-r>- of lnl«iMlty—tIie counterwork to " the mystery of godliiifss "
21-27; Acts 12. 20-2^). As the advancing fire, whilst still at a distance consumes little insects [Chkysostom] by its mere heat, so Christ's mere approach Is enough to consume Antichrist. The mere "appearance of the coming"
of the Lord of glory is sutficient to show to AnlichrUt
his perfect nothingness. He Is seized and "cast aliva Into the lake of fire" (Revelation 19.20). So the worldkingdoms, and the kingdom of the beast, give place
(1 Timothy 3.10). Anti-Cnristianity Irdcnlly working, as distinguished from Its final o}>en manifestation. "Mystfry" In Scripture means, not what remains always a secret, but that which is for a while hidden, but in due time manifested (cf. Epheslans 3. 4, 5. Satan will resort
to that of the Son of man and Uis saints. The Green
(or "destroy " means " AnoLtsii " (the same Greek Is so
translated, 2 TImotliy 1. 10); i.e., canse every vestige of
hini to disappear. Cf. as to Gog attacking Israel anil de-
to a mode of opposition more conformed to the then imOiinent " appearing " and " presence" of the Savlonr, and
stroye<i by Jehovah (l^zekiel 38. and 39.), so as not to lea v« a vi sllge of him. -with the brightness of his comin(—
will anticipate HIiq wUh a last effort to maintain the do-
S97
The Ducovery of Antichnst, 2 THESSALOJflANS II. before the Day of tht Lord.
Creek, " the manifestation (or appearance) of His presence the first outburst of His advent—tlie first gleam of His preseuoe— is enough to abolish utterly all traces of Antichrist, as darkness disappears before tlie dawning day. JText, liis adherents are " slain with the sword out of His mouth" (Revelation 19.21). BENGEL'sdistlnction between
which Anticlirist tells them, appealing to his miracles aa proofs of it (t). 9). Vi. tliey all . . . damned—rather as Oreek, "that all," &c. He liere slates the general proposition which applies specially to Antichrist's adherents. Not all in the Church of Rome, or other anti-Christian systems, shall be damned, but only "all who believed not the truth" when offered to them, " but had pleasure ia unrighteousness" (Romans 1. 32 ; 2. 8). Love of unrigliteousness being the great obstacle to believing the trvih. 13. But—In delightful contrast to the damnation of the lost (v. 12) stands the " salvation" of Paul's converts, are bound—in duty (ch. 1. 3). tUauks to God—not to ourselves, j'our ministers, nor to you, our converts, beloved of the Iiord—Jesus (Romans 8. 37 ; Galatians 2. 20
"tlie appearance of His coming" and the "coming" itself is not justified by 1 Timothy 6. 1^1; 2 Timothy 1. 10; 4.
1, 8; Titus 2. 13, where the same Oreek for appearing (Eng-
lish Version, liere " tlie brightness") plainly refers to the coming itself. The expression, " manifestation (appearing) of His presence," is used in awful contrast to tlie revela-
tion of the wicked one in the beginning of the verse. 9. whose coming—The same Oreek as was used for the Lord's coining {v. 8) or personal "presence," is—in its essen-
Ephesians 5. 2, 25). Elsewhere God the Father is said to love us (u. 16; John 3. 16; Ephesians 2. 4; Colossians 3. 12). Therefore Jesus and the Father are one. from the beginning-" before the foundation of the world" (Ephesians 1.4; cf. 1 Corinthians 2. 7; 2 Timothy 1.9); in contrast to those that shall " worship the beast, whose names are not written in the book of life of the Lamb slain from the foundation of the world" (Revelation 13. 8). Some of tlie oldest M.SS. read as English Version, but other oldest MSS. and Vulgate read, " as first-fruits." The Thessalonians were among the first converts in Europe (cf. Romans 16. 5; 1 Corinthians 10. 15). In a more general sense,
tial character, after according to the working ("energy") of Satan, as opposed to the energy or working of the Holy Spirit in the Church {Note, Ephesians 1. 19). As Christ is related to God, so is Antichrist to Satan, his visible embodiment and manifestation: Satan works through him. Kevelation 13.2, "The dragon gave him (the beast) his power . . . seat . . . great authority." lying wonders lit., "wonders" or "prodigies of falsehood." His "power, signs, and wonders," all have falsenood for their base, essence, and aim (John 8. 4-1). [Ai,- FORD.] In Matthew 24. 24 Jesus implies that the miracles shall be real, though demoniac, such mysterious effects of the powers of darkness as we read of in the case of the Egyptian sorcerers, not such as Jesus performed in their character, power, or aim; for they are against the revealed Word, and therefore not to be accepted as evidences of truth ; nay, on the authority of that sure Word of prophecy (here, and Matthew 24. 21), to be known and rejected as wrought in support offalsehood (Deuteronomy
it occurs in James 1. 18; Revelation 14. 4; so I understand
it here including the more restricted sense, chosen yon —Tlie Oreek is not the ordinary word for "elected," implying His eternal selection; but taken for Himself, implying His having adopierf tliem in His eternal purpose. It
is found in the LXX. (Deuteronomy 7.7; 10. 15). through -rather as Oreek, " in sanctiflcation" as the element in
the choice to salvation\\a.di place (cf. 1 Peter 1.2), standing in contrast to the " unrighteousness," the element in which Antichrist's followers are given over by God to damnation (v. 12). of the Spirit—wrought by the Spirit who sanctities all the elect people of God, first by eternally consecrating them to perfect holiness in Christ, once for all, next by progressively imparting it. belief of the truth—contrasted with " believed not the truth"
13. 1-3,5; Galatians 1. 8, 9; Revelation 13. 11-15; 19. 20). The same three Oreek words occur for miracles of Jesus (Acts 2.
22, and Hebrews 2. 4); showing tliat as the Egyptian magicians imitated Moses (2 Timothy 3.1-8), so Antichrist
tries to imitate Clirist's works as a "sign," ov proof of divinity. 10. fleceivableness—rather as Oreek, "deceit of
(to promote) unrighteousness" (v. 12). In—The oldest MSS. and versions omit "in." Translate, "Unto them that are TjenVtmsr" (2 Corinthians 2. 15, 16; 4.3): the victims of him whose very name describes Ills perishing nature, "the son of perdition;" in contrast to j/OJt whom (v. 13) "God hath from the beginning chosen to salvation through sanc-
(u. 12). 14. you—The oldest MSS. read, "us." by our Gospel — " thi ougli" the Gospel which we preach, to
. . . ^lory—in v. 13 it was "salvation," i. e., deliverance from all evil, of body and soul (1 Thessalonians 5.9); here it is positive good, even "glory," and that "the glory of our Lord Jesus" Himself, which believers are privileged to share with Him (John 17.22,21; Romans 8. 17, '29; 2 Timothy 2.10). 15. Tlierefore—God's sovereign choice of believers, so far from being a ground for inaction on their part, is the strongest Incentive to action and perseverance in it. Cf. the argument, Philippians 2. 12, 13, " Work out your oW7i salvation, Foit it is God which worketh in you," &c. We cannot fully explain this in theory; but to the sincere and humble, the practical acting on the principle is plain. "Privilege first, duty afterwards." [Edmunds.] stand fast—so as not to be "shaken or troubled" (v. 2). hold—so as not to let go. Adding nothing, subtracting nothing. [Bengei,.] The Thessalonians had not held fast his oral instructions, but liaci sullered themselves to be imposed upon by pretended spirit-revelations, , and words and letters pretending to be from Paul (v. 2), to the effect that " the day of the Lord was instantly imminent." traditions — truths deliva-cd %M\ti transmitted orally, or in writing (ch. 3. 0; 1 Corinthians 11.2; Greek,. "traditions"). The Greek verb from which the noun comes, is used by Paul,! Corinlhians 11.23; 15.3. From the </iree passages in which "tradition" is used lu n good sense, Rome has argued for her accumulation of uninspired traditions, virtually overriding God's word, whilst