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When that restraining influence was removed, the man of sin would be revealed, accompanied with powers and signs and wonders of falsehood, and would succeed in deceiving those who were destitute of the love of the truth. Then would the Lord Jesus Christ come and destroy him by the breath of his mouth and the appearance of his presence. The apostle thanks God that the Thessalonians, on the contrary, were chosen to salvation and to a participation of the glory of the Lord; he exhorts them to stand fast in the instructions which he had delivered them; and he concludes with a prayer for their consolation and confirmation.
This chapter is involved in difficulties; it is the obscurest passage in the writings of Paul; it is pre-eminently one of those things in his Epistles which are hard to be understood (2Pe_3:16). But it is to be observed that the description of the man of sin, though obscure to us, was not necessarily obscure to the Thessalonians. They had information on this point which we do not possess. The apostle, when at Thessalonica, had instructed them in this subject, and to these instructions he refers in the description which he here gives (2Th_2:5, 2Th_2:6). Nor was the information which he imparted to them indefinite and general, but definite and precise. He had described the nature of the apostasy, the characteristics of the man of sin, and the influences which retarded his manifestation (2Th_2:3, 2Th_2:4); and if these points were known to us, as they were to the Thessalonians, most of the obscurity which rests on this prediction would disappear. At present we give the exposition of the passage, reserving the discussion of the various theories concerning its interpretation to an excursus at the end of the chapter.
2Th_2:1
Now; literally, but; a particle of transition. We beseech you. Passing from what he besought God for them to what he beseeches them. Brethren, by. Considered by some, as in the A.V., as a form of adjuration. Thus Calvin: "He adjures believers by the coming of Christ; for it is customary to adjure by those things which are regarded by us with reverence." But such a construction is unknown in the New Testament, and is besides unnatural. Others render the preposition "in behalf of" or "in the interest 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" (Jowett); but such a sense is too artificial. It is best to render it "concerning," or, as in the R.V., "touching." The coming of our Lord Jesus Christ. Some (Whitby, Hammond) suppose that by the coming of the Lord Jesus was here meant his coming in spirit at the destruction of Jerusalem, and that the apostasy was the revolt of the Jews from the Romans; the restraining power being differently interpreted. But this is a forced and extravagant interpretation, and is completely overthrown by what the apostle says in the next verse, for the destruction of Jerusalem was imminent. Besides, the Thessalonians, who were chiefly Gentile converts, were too distant from Jerusalem to be much troubled by the destruction of that city. By the coming of our Lord Jesus Christ, then, is here meant, as is the uniform meaning of the phrase in the writings of Paul, the second advent. And by (or, concerning) our gathering together unto him. The word translated "gathering together" occurs only once again in the New Testament, where it is used with reference to the assembling of Christians for worship (Heb_10:35). Here it is used with reference to the assembling of believers to Christ, when he shall be revealed from heaven; it refers, not to the raising of the dead, but to the gathering together of those who are then alive (see 1Th_4:17).
2Th_2:2
That; to the end that, the purpose for which the apostle besought the Thessalonians. Ye be not soon; quickly. This has been variously interpreted, "so soon after my exhortation," or "so soon after my departure from Thessalonica," or "so soon after your reception of the gospel," or "so soon after this opinion of the imminence of Christ's coming was promulgated." Others refer it to manner rather than to time—"soon and with small reason" (Alford). Shaken; agitated like the waves by a storm, as the word signifies. In mind; or rather, from your mind from your sober reason. Or be troubled; a still stronger expression; "terrified." Neither by spirit; not any falsely understood prophecies of the Old Testament, nor any mistaken revelations, whether by visions or dreams; but prophetical discourses delivered by members of the Church in a state of excitement, announcing the immediate coming of Christ, and which were mistaken for Divine communications. There does not appear to have been any intention to deceive; the Thessalonians erred in neglecting "to try the spirits" and to "prove the prophecies." Nor by word; not any traditional word of Christ, nor any misinterpretation of his prophecy concerning the destruction of Jerusalem, nor a calm discourse in distinction from prophetic utterances; but the report of some of the apostle's words, either erroneous or misunderstood. Nor by letter. Not the apostle's former Epistle to the Thessalonians, the passages in which concerning the advent had been misinterpreted (Paley); for, if this were the case, the apostle would have expressed himself more plainly and would not have repudiated it; but some letter, either forged in the apostle's name or pretending to inculcate his views. As from us. These words apply to the last two particulars: "Let no pretended saying or pretended letter of mine disturb you in this matter." As that—to the effect that—the day of Christ; or, as the best manuscripts read, of the Lord. Is at hand; literally, is present, so R.V. The verb is so translated in the other passages where it occurs (Rom_8:38; 1Co_3:22; Gal_1:4; Heb_9:9), except in 2Ti_3:1, where it ought also to have been so rendered. It is, however, difficult to conceive how the Thessalonians could think that the day of the Lord was actually present. We cannot imagine that they thought that Christ had already come for judgment. To escape the difficulty, some conceive that "the day of the Lord" is not identical with "the coming of the Lord," but that, besides the actual advent, it includes the events which are its antecedents and concomitants (Eadie). It appears, however, best to suppose that the word is a strong expression for the imminence of that day; that the hour of the advent was about in strike. The Thessalonians ought always to be living in a state of preparation for the day of the Lord, as that day would come suddenly and unexpectedly; but they were not to be so impressed with a sense of its immediateness as to be deprived of their sober reason.
2Th_2:3
Let no man deceive you by any means; in any way, not only in any of the foregoing methods, "by spirit, or word, or letter," but in any way whatever. For (that day shall not come). The bracketed words are not in the original, but are correctly supplied for the completion of the sense. Except there come a falling away; or, the apostasy; namely, that apostasy about which the apostle, when in Thessalonica, had instructed his readers. The falling away here alluded to is evidently religious, not political. Hence it cannot be the revolt of the Jews from the Romans, or any of those revolts and disturbances which then occurred in the political world. Nor must we conceive that the man of sin himself is here meant; for this apostasy precedes his coming—prepares the way for his advent; it is not the result, but the cause, of his appearance. The word, then, is to be taken generally to denote that remarkable "falling away" from Christianity concerning which Paul had instructed the Thessalonians. First; namely, before the coming of the day of the Lord. And that man of sin; in whom sin is, as it were, personified, as righteousness is in Christ. Be revealed. The apostle considers the man of sin as the counterpart of Christ; as Christ was revealed, so shall the man of sin be revealed. The son of perdition; whose sin necessarily conducts to perdition; not here the perdition of his followers, but his own perdition. The same name which was applied by our Lord to Judas Iscariot (Joh_17:12).
2Th_2:4
Who opposeth; or, the opposer, taken substantively. The object of opposition is not so much believers, as Christ; he is antichrist, the opponent of Christ. And yet antichrist is not Satan, the great adversary (1Pe_5:8; Rev_12:10), for he is expressly distinguished from him (2Th_2:9), but the instrument of Satan. As Satan entered into the heart of Judas Iscariot, the son of perdition, so does he take possession of the man of sin. And exalteth himself above; or rather, against, in a hostile manner. All that is called God; not only against all the false gods of the heathen, but also against the true God (comp. Dan_7:25; Dan_11:36). Or that is worshipped; that is an object of worship. The same word that is used in Act_17:23, "As I passed by and beheld your devotions"—the objects of your worship. So that he as God. The words "as God" are to be omitted, as not found in the best manuscripts. Sitteth in the temple of God. According to some, the temple of Jerusalem (De Wette, Lunemann, Eadie), either as it then existed or as restored according to the prophecy of Ezekiel But it appears more correct to refer the expression metaphorically to the Christian Church. It is a favourite metaphor of Paul to compare believers in particular, or the Church in general, to the temple of God. Showing—exhibiting—himself that he is God. His sitting in the temple of God was an assertion of his divinity; he claimed to be regarded and worshipped as God. This was the crowning act of his impiety; not only, like the Roman emperors, he demanded to be worshipped as one of many gods, but he claimed to himself the prerogative of the Godhead, not only to the exclusion of the false gods of heathenism, but even of the tree God.
2Th_2:5
Remember ye not, that, when I was yet with you, I told you these things? These words contain a reproach. Had the Thessalonians remembered the instructions of the apostle, they would not have been so soon shaken from their sober reason or troubled. The apostle, when he was in Thessalonica, had told them of these things; he had instructed them concerning the nature of the apostasy and the coming of the man of sin; so that, as already observed, this description, so obscure to us, was not obscure to the Thessalonians,—they possessed the key to its interpretation.
2Th_2:6
And now. The particle "now" has been variously interpreted. Some connect it with the restraining influence: "And ye know what now withholdeth;" but if so, there would have been a different arrangement of the words in the original Others consider it as a mere particle of transition: "Now, to pass over to another subject;" but there is no transition, the apostle continues his description of the man of sin. It is rather to be considered as a particle of time: "Now ye know, because you have been instructed on this point." Ye know; Paul having told them when he was at Thessalonica. What withholdeth; hindereth. The hindrance does not refer to the prevention of the apostle from speaking freely on this subject, lest he should involve himself in political difficulties; nor to any delay in the coming of Christ; but to a restraint upon the appearance of the man of sin: "Ye know what prevents his open manifestation." That he; namely, the man of sin. Might be revealed in his time; literally, in his season; in his proper time, the time appointed by God. Events were not yet ripe for his appearance. Just as there was a "fulness of time" when Christ should appear (Gal_4:4), so there was a "fulness of time" when the man of sin should be revealed; there was a series of events going on which would culminate in his revelation. The nature of this restraining or withholding influence will afterwards be considered; whatever it was, the Thessalonians were formerly explicitly informed.
2Th_2:7
For the mystery. "Mystery" here denotes something which was unknown or secret before it was revealed (comp. Eph_3:3-5). So also one of the names of Babylon, the seat of the antichristian power, is Mystery (Rev_17:3). Of iniquity; rather, of lawlessness; namely, this apostasy which shall precede the coming of the man of sin. The genitive here is that of apposition—"that mystery which is lawlessness,'' whose essence and sphere of operation is lawlessness. Doth already work; or, is already working. The mystery of iniquity even now works in secret; but the man of sin himself will not appear until the restraining power be removed. Even at the time the apostle wrote the seeds of apostasy were already sown; the leaven of lawlessness was fermenting inside Christianity; the foundations of a false Christianity were being laid. Thus the apostle warned the Ephesians that false teachers would arise from among themselves; to Timothy he writes of those perilous times which were then present; and, in his Epistles, mention is made of false practices and doctrines, such as the worship of angels, abstinence from meats, bodily mortifications, and the honour conferred on celibacy. So also John, in his First Epistle, refers to this working of this antichristian power when he says, "Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists ...Every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world" (1Jn_2:18; 1Jn_4:3). "Antichrist does not step on the scene suddenly without any preparations; on the contrary, a stream of anti-christian sentiment and conduct pervades the whole history of the world" (Olshausen). Only he that now letteth; or, restraineth, the old meaning of the word "let." Will let. These words are not in the original, and ought to be omitted. Until he be taken out of the way. The whole clause ought to be rendered, "The mystery of lawlessness is already working, only until he who restraineth is removed;" when that takes place, when the restraining influence is removed, the mystery of lawlessness will no longer work secretly, but will be openly manifested.
2Th_2:8
And then; namely, so soon as he that restraineth is taken out of the way. Shall that Wicked; or, that lawless one, in whom the mystery of lawlessness is realized; not different from, but the same with, the "man of sin, the son of perdition." Be revealed; appear unveiled in all his naked deformity. No longer working secretly, but openly, and in an undisguised form; no longer the mystery, but the revelation of lawlessness. The apostle now interrupts his description of the man of sin by announcing his doom. Whom the Lord; or, as the best attested manuscripts read, whom the Lord Jesus. Shall consume; or rather, shall slay (R.V.). With the spirit (or, breath) of his mouth. Various interpretations have been given to this clause. Some refer it to the Word of God, and others to the Holy Spirit, and suppose that the conversion of the world is here predicted; but this is evidently an erroneous interpretation, as the doom of antichrist is here announced. Others refer the term to a cry or word, and think that the sentence of condemnation pronounced by the Lord Jesus on the wicked is intended. But the words are to be taken literally as a description of the power and irresistible might of Christ at his coming—that the mere breath of his mouth is sufficient to consume the wicked (comp. Isa_11:4, "He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked"). And shall destroy (or, annihilate) with the brightness (or, appearance) of his coming. The two words, epiphany and parousia, which are elsewhere used separately to denote the coming of Christ, are here employed. There is no ground for the assertion that the first is the subjective and the second the objective aspect of Christ's coming (Olshausen). The brightness of Christ's coming is not here expressed; but the meaning is that the mere appearance of Christ's presence will annihilate the wicked.
2Th_2:9
The apostle resumes his description of the man of sin. Even him; not in the original, but necessary for the sense. Whose coming. The use of the same term, parousia, employed to denote the coming of Christ exhibits the counterpart of the man of sin. Is after the working—according to the energy—of Satan. Satan is the agent who works in the man of sin; he being the organ or instrument of Satan. With all power and signs and lying wonders. The adjective "lying" ought to be rendered as a substantive, and applied to all three: "With all powers and signs and wonders of falsehood;" whose origin, nature, and purpose is falsehood. Here, also, the counterpart to Christ is manifest; for the same terms—"powers," "signs," and "wonders," are employed to denote his miracles (Act_2:22; Heb_2:4). The miracles of Christ were miracles of truth; the miracles of the man of sin would be miracles of falsehood. There does not seem to be any essential difference between powers, signs, and wonders; but the words are employed as a mere rhetorical enumeration. It is not to be supposed that the man of sin will be enabled to perform real miracles; they are the wonders of falsehood; but still by them his followers will be deceived (comp. Mat_24:24).
2Th_2:10
And with all deceivableness of unrighteousness; or rather, with all deceit of unrighteousness (R.V.); either with all deceit leading to unrighteousness or with all deceit which is unrighteousness. The man of sin works by deceit and falsehood; and by means of imposture and wonders and high pretensions he will succeed in imposing on the world. The energetic power of the man of sin is, however, by no means irresistible; only they who perish will succumb to it. In them. In the best manuscripts the preposition "in" is wanting; therefore the words are to be translated for them or to them. That perish; because they received not the love of the truth. Not only did they not receive the truth when it was offered them, but, what was worse, they were destitute even of a love of the truth. By the truth here is meant, not Christ himself, as some expositors think, but primarily the Christian truth, and secondarily the truth generally. There was in them a want of susceptibility for the truth, and thus not only were they prevented embracing the gospel, but they were led astray by numerous errors and delusions. That they might be saved. The result which naturally would arise from the reception of the truth.
2Th_2:11
For this cause; on account of their being destitute of a love of the truth. God shall send them; or rather, God sends them; the present being chosen because the apostasy had already commenced, the mystery of lawlessness was already working. Strong delusion; or, a working of error (R.V.). These words are not to be weakened, as if they meant merely that in righteous judgment God permitted strong delusion to be sent them; the words are not a mere assertion of judicial permission, but of actual retribution. It is the ordinance of God that the wicked by their wicked actions fall into greater wickedness, and that thus sin is punished by sin; and what is an ordinance of God is appointed by God himself. That they should believe a lie; or rather, the lie, namely the falsehood which the man of sin disseminates by his deceit of unrighteousness. Being destitute of the love of the truth, they are necessarily led to believe a lie—their minds are open to all manner of falsehood and delusion.
2Th_2:12
That; in order that. The statement of purpose depending, not upon "that they should believe a lie," but upon "God sends them a strong delusion"—denoting a still more remote purpose of God. God, as the moral Ruler of the universe, will pronounce sentence of condemnation against them, this sentence being the necessary result of their receiving not the love of the truth. Its reception would have been the cause of their salvation; its rejection results in their condemnation. They all might be damned; or rather, judged (R.V.). The verb employed does not here, or elsewhere, express the idea of condemnation, though this is implied by the context. Who believed not the truth; namely, the Christian truth; their unbelief of it was the consequence of their want of love of the truth, and was the cause of their being judged. But had pleasure in unrighteousness. Their delight in unrighteousness was wholly incompatible with their belief in the truth; their want of faith arose, not from any defect in their understanding, but from the perversion of their moral nature.
Here the description of the man of sin concludes, and hence the second division of the Epistle closes. The succeeding verses should have been attached to a new paragraph, being the commencement of the third or hortatory portion of the Epistle.
2Th_2:13
But; this may be considered as a simple particle of transition, or as containing a contrast to these alluded to in the previous verses. I thank God that you are not exposed to the delusions of the man of sin and to the destruction of his followers. We. By some restricted to Paul, and by others as including Silas and Timotheus (2Th_1:1). Are bound to give thanks alway to God. Notwithstanding the disorders which had arisen in the Church of Thessalonica, Paul had abundant reason to thank God for his great grace vouchsafed to the Thessalonians, in retaining them in the gospel, and in enabling them to abound in faith and love. For you, brethren beloved of the Lord; that is, of Christ. In the former Epistle he calls them "beloved of God" (1Th_1:4), here "of Christ;" one of the numerous indirect proofs in these Epistles of the 1)trinity of Christ. Because God hath from the beginning. Some valuable manuscripts read, "because God hath chosen you as firstfruits," and this rendering has been adopted by several eminent expositors (Jowett, Hofmann, Riggenbach); but the preponderance of authorities is in favour of the reading in our A.V. The phrase, "from the beginning, does not denote "from the beginning' of the gospel," but "from eternity.'' The apostle refers the salvation of the Thessalonians to the eternal election of God. Chosen you to salvation—the final purpose of God's election. Through; or rather, in, denoting the elements in which the salvation consisted, or, which is the same thing, the state into which they were chosen. Sanctification of the Spirit—the Divine side—and belief of the truth—the human side of the element in which the salvation was realized.
2Th_2:14
Whereunto; to which. The reference being to the whole clause, being "chosen to salvation in sanctification of the Spirit and belief of the truth." He called you. Whom God elects from eternity, he calls in time. By our gospel; the gospel preached by us. To the obtaining (or, acquisition) of the glory of our Lord Jesus Christ. Different meaning's have been attached to these words; some render them "for the purpose of an acquisition of glory to Jesus Christ;" others, "for a glorious possession of Jesus Christ;" and others, "to be possessors or sharers in the glory of Jesus Christ." The last meaning is the correct one. Believers are constituted "heirs of God and joint heirs with Jesus Christ."
2Th_2:15
Therefore, brethren, stand fast, and hold the traditions. Traditions generally denote statements orally delivered and reported; here the word denotes the apostle's instructions in Christianity, whether these are given by word of mouth or by letter. Which ye have been taught, whether by word; referring to the apostle's preaching when in Thessalonica. Or our Epistle; referring to the First Epistle to the Thessalonians.
2Th_2:16
Now our Lord Jesus Christ, and God, even our Father, who hath loved us. These last words, "who hath loved us," are to be restricted to God our Father, whoso love was manifested in sending his Son to rescue sinners from destruction. And hath given us everlasting consolation; or, comfort; everlasting as contrasted with the temporary and deceitful comfort which the world gives. And good hope through grace; or, in grace. "In grace" belongs to the verb "hath given," and denotes the mode of the gift—of his own free grace, in contrast to personal merit.
2Th_2:17
Comfort your hearts, and stablish you; or, according to the best manuscripts, stablish them. namely, your hearts. These verbs are in the singular, but their nominative is our Lord Jesus Christ and God our Father, thus implying the unity between these Divine Persons. In every good word and work.
1. The time of the advent. The erroneous notions of the Thessalonians concerning the advent. Our Lord's references and the references in the Epistles to the advent. There is no reason for the assertion that the apostles believed in or taught the immediate coming of Christ. They announced the certainty of the advent, but the precise time was not within the sphere of their inspiration.
2. The practical influence which the doctrine of the second advent should have upon us. Negatively, it should not deprive us of our sober reason or fill us with alarm. Posttively, its certainty should inspire us with hope and fill us with joy; its uncertainty should stir us up to watchfulness and preserve us in patience. We must not measure by our impatience the purposes of him with whom "one day is as a thousand years, and a thousand years as one day."
2Th_2:3.—Importance of religious knowledge.
We are surrounded by many influences tending either to lead us into error and delusion, or into scepticism and infidelity. We must add to our faith knowledge, and seek to be rooted and grounded in the faith. The truth ought to be the great subject of inquiry. Let us cultivate the love of the truth; let us pursue the truth wherever it leads, lest we should render ourselves liable to the condemnation of those who believe not the truth, but have pleasure in unrighteousness; and lest we should be led from error to error, and be lost in a perfect maze of falsehood.
2Th_2:3-9.—The doctrine of antichrist.
Antichrist is the caricature or counterpart of Christ.
1. He is the man of sin, the personification of iniquity; whereas Christ is the righteous One, the personification of righteousness.
2. He is the mystery of iniquity; whereas Christ is the mystery of godliness.
3. His advent is announced by the same word as the advent of Christ.
4. His coming occurred in its proper season; so also Christ came in the fulness of time.
5. His coming is after the working of Satan; whereas Christ's coming is in the power of the Holy Ghost.
6. He performs miracles of falsehood, a counterpart of the real miracles which Christ performed.
7. He sitteth in the temple of God, thus occupying the proper seat of Christ.
8. He shows or exhibits himself as God, whereas Christ is the true manifestation of the Godhead. In short, the kingdom of light which Christ has established has its counterpart in the kingdom of darkness.
2Th_2:13.—Sanctification.
1. Its nature. It denotes separation and consecration. It consists in the mortification of sin and the production of holiness.
2. Its properties. Universal, adapted to our peculiar characters, discernible, progressive, in this life always imperfect, constant, and eternal.
3. Its Author. The Holy Spirit the immediate Author; it is his peculiar office to produce holiness in the soul. He not only purifies our affections, but takes up his abode in our hearts.
4. Its instrument. The belief of the truth. The instrument with which the Spirit works is the Word of God. We must not disjoin these two; the agency of the Spirit and the instrumentality of the Word are both equally essential and equally important.
2Th_2:15.—Retention of Scripture.
Whilst we reject the false and wrong, we must hold fast to the true and right. This is an age of testing.
1. We must examine the evidences of the Word of God.
2. We must endeavour to find out its meaning by careful study, and by prayer for the guidance and teaching of God's Spirit.
3. We must bring all doctrines and opinions to the test of Scripture, and draw our belief from the Word of God, and not from the opinions and traditions of men.
4. We must ever walk up to the light which we have. The Spirit is promised to guide us into all truth, and if we depend upon him and follow his guidance, we shall not be suffered to go astray.
The apostle's main design in this Epistle is to correct a most disquieting error that had arisen upon this point.
I. THE PANIC IN THE THESSALONIAN CHURCH.
1. It was concerning the date of the second coming of Christ. "Touching the coming of our Lord Jesus Christ and our gathering together unto him." The facts of this august event had been prophetically described in the First Epistle.
(1) It was the personal coming of Christ in "the day of the Lord" to judge the quick and the dead.
(2) It was an event involving their "gathering together unto him" to meet the Lord in the air: a happy meeting, a marvellously glorious sight.
2. The misapprehension caused a sort of panic. "That ye be not soon shaken in mind, or be troubled"—like a ship tossed upon a stormy sea. It was this deep agitation of mind, this consternation and surprise, which led to the unsettled spirit that manifested itself in the Thessalonian Church. Errors in the region of dispensational truth often have this tendency.
3. The panic was due to one or other of three sources. "Neither by spirit, nor by word, nor by letter as from us."
(1) It may have had its origin in some pretended revelation or spiritual utterance in the Thessalonian Church. Our Lord had predicted false alarms of this sort. "Then if any man shall say unto you, Lo, here is Christ, or there; believe him not" (Mat_24:23).
(2) Or it may have come "through word," that is, word of mouth, supposed to be spoken by the apostle during his visit to Thessalonica.
(3) Or "through letter as from us," apparently forged letters such as had already become rife in the early Church.
II. THE GROUND OF THE PANIC. "As that the day of the Lord is now present." This is the correct translation; not "it is at hand."
1. It could inspire no terror for the Thessalonians to know that the day was at hand, for this had always been the apostle's teaching, as well as that of all Scripture (Mat_24:1-51.; Rom_13:12; Php_4:5; Heb_10:25, Heb_10:37; Jas_5:8; 1Pe_4:7). They had been already familiar with the doctrine, which ought rather to have filled their hearts with transcendent gladness.
2. Their disquietude and distress arose from the belief that the Lord had already come without their sharing in the glory of his kingdom. Their relatives were still lying in their graves without any sign of resurrection, and they themselves saw no sign of that transformation of body in themselves that was to be the prelude to their meeting the Lord in the air. The apostle tells them distinctly that the day has not come, and that the signs of its approach had not yet been exhibited.—T.C.
2Th_2:3-8.—The rise of the apostasy and the revelation of the man of sin must precede the second advent.
This fact would assure them that a period of time of at least indefinite extent would intervene before the day of the Lord. "Let no man deceive you by any means."
I. THE COMING OF THE APOSTASY. "Because the day will not set in unless there come the apostasy first."
1. The apostasy is so described because it was already familiar to their minds through his oral teaching. "Remember ye not, that, when I was with you, I was telling you of these things?"
2. It points to a signal defection from the Christian faith. We imagine that the primitive Churches were signally free from error or fault of any sort. The apostle himself notes the signs of beginning apostasy even in his own day.
(1) "The mystery of lawlessness doth already work."
(2) There were for himself "perils from false brethren."
(3) There were in the Church itself "enemies of the cross of Christ."
(4) Later still "many deceivers had entered into the world."
(5) The apostle foresaw that the evil "would increase unto more ungodliness."
(6) This apostasy was to precede the revelation of the man of sin, not to be regarded as identical with it. Yet the two movements were not to be regarded as independent of each other, except in the order or time of their development.
(7) The signs of the apostasy in Christendom are to be seen principally in the Papacy, but likewise in the kindred errors and corruptions of the Greek Church as well as in the delusions of Mohammedanism. The elements of the apostasy were, however, to be gathered up and concentrated at last in a single person as their final embodiment.
II. THE REVELATION OF THE MAN OF SIN. "And that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above every one called God, or an object of worship." His characteristics are here distinctly described.
1. He does not represent a system of error, like Romanism, or the papal hierarchy, or a succession of Popes, but a single person. The man of sin has not yet appeared. Yet Romanism, or the papacy, comprehends much that is involved in the idea of this terrible person, who, however, goes beyond it in the appalling extent of his wickedness. The passage is not symbolic, but literal. It is a literal person who is described.
2. He is "the son of perdition."
(1) Not because he brings ruin to others, but
(2) because he is himself doomed to ruin—going literally to "his own place," like Judas, who may be regarded as a type of him.
3. His boundless and blasphemous assumptions.
(1) His opposition to every God, true and false.
(2) His self-elevation above every God, true and false. His action recalls the prophecy of Daniel: "The king shall do according to his will; and he shall exalt himself above every god, and shall speak marvellous things against the God of gods" (Dan_11:36). This prophecy refers to a polytheistic king. The apostle refers to the man of sin as repudiating all worship, as if he represented a higher divinity than anything worshipped on earth.
(a) The description does not apply to the pope or the papacy:
( α ) Because the pope, though the head of a system of idolatry, does not oppose God or exalt himself above him, but rather owns himself "a servant of servants of the most high God," and blesses the people, not in his own name, but in the Name of the Triune God.
( β ) Because, instead of exalting himself above God or objects of worship, he multiplies the objects of worship by the canonization of new saints, and submits, like the humblest of his followers, to the worship of the very saints he has made.
( γ ) Because the pope, though guilty of arrogating almost Divine powers to himself, does not supersede God so as to make himself God. The man of sin "sitteth in the temple of God, showing himself that he is God." Though votaries of the papacy have often given Divine titles to the popes, the Popes have never assumed to be God, but only vicars of Jesus Christ on earth. They have claimed to be viceroys of God. The temple of God cannot be the Vatican; nor the Christian Church, which is an ideal building; nor can Rome be regarded as the centre of the Christian Church.
( δ ) Because this prophetic sketch contains no allusion to strictly papal peculiarities, such as idolatry, either as to the Virgin Mary, saints, angels, or relics, the invention of purgatory, priestly absolution, bloody fanaticism, debased casuistry, lordship over the world of spirits.
(b) The description applies to the man of sin—the lawless one—for whom the Papacy prepares the way by a long course of apostasy from the truth.
( α ) This terrible person is to oppose God and all worship of every sort, and may therefore be regarded as an impersonation of infidel wickedness.
( β ) He is to sit down in the vacated "temple of God" and claim all the attributes of divinity. He sits down in God's place—for the temple is God's dwelling—in some actual temple, and appropriates it to his own use. Wherever the scene of this marvellous usurpation may be, it signifies the obliteration of all Christian interests and the triumph of atheistic malignity. When the Lord comes, "shall he find faith in the earth?" We see how Positivism in our own day has forsaken the worship of a personal God and betaken itself to the worship of concrete humanity. The man of sin will use the papacy as Anguste Comte travestied it in constructing forms of Positivist devotion, by turning it into some darker shape and. making it the tremendous instrument of the world's final ruin.
III. THE CHECK TO THE FULL DEVELOPMENT OF THE MAN OF SIN. "And now what restraineth ye know, in order that he may be revealed in his own time. For the mystery of iniquity is already working only till he who now restraineth be taken out of the way." These words imply:
1. That the apostasy was already in being; for "the mystery of lawlessness is already working." The two, if not identical, are closely connected together.
(1) It antagonizes Christ, who is "the mystery of godliness" (1Ti_3:16). The mystery is a process, not a person, yet it works against the person of Christ.
(2) Many of the elements of the "apostasy" were in existence in the days of the apostles, at least in the germ state. The Epistle to the Colossians and the Second Epistle to Timothy point to an early development of Gnostic error which found its place in due time in the papal system (Col_2:1-23; 2Ti_3:1-17.). The self-deifying Tendency was manifested in the conduct of several of the Caesars.
2. The words imply that the working of the apostasy was still undefined and as yet unguessed at. It was still "a mystery," to be revealed in due time. Nothing is more remarkable than the gradual growth of error in the patristic age. False opinions held by pious Fathers in one age were held by errorists in the next age to the exclusion o! the truth.
3. The words imply that, as the apostasy would last through ages, the check would likewise exercise a continuous effect. The common opinion is that the Roman empire was the restraining power upon the development of the man of sin. It was certainly such upon the course of the apostasy, which was to prepare the way for the man of sin. It held the Papacy in check till it was itself swept away by barbarian violence. Because it has passed away, it does not follow that the man of sin must have been revealed at once; for other checks have been supplied, and are being still continuously supplied, in the polity of nations and in the face of Divine truth, to restrain the last terrible manifestation of his power.
IV. THE DOOM OF THE MAN OF SIN. "Whom the Lord Jesus shall consume with the breath of his mouth, and shall destroy with the appearance of his coming."
1. This does not refer to the Word and Spirit of Christ working in the minds of men for the destruction of antichristian error and antitheistic wickedness, but to the actual personal advent of Jesus Christ.
2. The language implies the suddenness and the completeness of the overthrow of the man of sin, who thereby becomes "the son of perdition."
3. The picture presented may be identical with the Got and Magog conspiracy which is to follow the millennium. (Rev_20:7, Rev_20:8.) The Lord puts the question, "When the Son of man cometh, shall he find faith in the earth?" (Luk_18:8). Thus the apostle assures the Thessalonians that the day of the Lord cannot have come, because all the events here pictured must happen before that great and terrible day.—T.C.
2Th_2:9-12.—The methods of the man of sin and the retribution that overtakes his victims.
The apostle, after telling the doom of the man of sin by anticipation, goes back upon his description so as to bring out the contrast between the coming of Christ and the coming of his arch-enemy.
I. THE METHODS OF THE MAN OF SIN. "Whose coming is after the working of Satan in all powers and signs and prodigies of lying."
1. The source of all this wonder working activity—Satan. There is more than human depravity at work in this tremendous revelation of evil power. As Satan is a liar and the father of lies, he will stamp falsehood upon the whole system, which he will elaborate with superhuman craft for the misguidance of men.
2. The character of this activity. It is external and internal.
(1) It is externals" in powers and signs and prodigies of lying."
(a) These are to be a mimicry of Christ's miracles, for the three words here used are twice applied to our Lord's miracles (Heb_2:4; Act_2:22).
(b) They were not real miracles, as if they had been done by Divine power, but jugglers' tricks or such like startling wonders as might delude "the perishing" into the belief that they were done by Divine power. The signs were to be as false as their author.
(c) Their design was to attest the truth of the doctrine of the man of sin.
(2) It is internal—"in all deceit of unrighteousness"—so as to pass sooner for truth. Guile marks his whole career and unrighteousness is the aim and result. He "speaks lies in hypocrisy;" "by good words and fair speeches he deceives the hearts of the simple" (1Ti_4:2; Rom_16:18). The ministers of Satan can as easily transform themselves into ministers of righteousness as Satan himself become an "angel of light" (2Co_11:14, 2Co_11:15).
3. The effects of this wonder working activity. They are confined "to those that are perishing." It is not possible "to deceive the elect" (Mar_13:22). Those who are blinded to the glory of the gospel are in the way of easy deception (2Co_4:3). It is those on the way to perdition who are so easily deceived.
II. THE RETRIBUTION THAT OVERTAKES THE VICTIMS OF THE MAN OF SIX. "Because they received not the love of the truth, that they might be saved." The causes of the success of the man of sin are first described on the side of man and then on the side of God. The whole case is one of just retribution.
1. The sin of the perishing.
(1) The truth was that which brought salvation near, disclosing at once their need of a Saviour and the readiness of Christ to save them.
(2) They did not receive it, though it was offered them, but rejected and despised it.
(3) They rejected it because they had "not the love of the truth." Without this love, the truth will do us no good; it must be received into the heart as well as the head. Augustine prayed, "Lord, make me taste that by love which I taste by knowledge."
2. The Divine retribution for the sin of the perishing. "And for this cause God is sending them an inworking error, that they should believe the lie" of the man of sin. They rejected the truth of God; God will, as a judicial, punitive infliction, send them blindness so that the error of the man of sin will be received as truth. "A terrible combination when both God and Satan are agreed to deceive a man!" There is a double punishment here.
(1) They will actually believe the lie of the man of sin. Sin often in the moral government of God is punished by deeper sin. Those who care nothing for the truth are easily seduced into the worst errors. Men will at last become so perverse as to call "evil good, and good evil."
(2) They will be finally judged for the pleasure they have taken in unrighteousness. "That all may be judged who believed not the truth, but had pleasure in unrighteousness." It follows:
(a) That error is not an innocent thing. It has practical issues of the most momentous character.
(b) That it is a fearful perversion of the human soul to take pleasure in what God hates.
(c) That God allows the sin and madness of men to develop themselves to their fullest extent.
(d) That God in this way will be finally justified in their judgment; he "will be justified in his speaking, and shall be clear in his judging" (Psa_51:4).—T.C.
2Th_2:13, 2Th_2:14.—Apostolic thanksgiving for the election and the calling of the Thessalonians.
I. THE DIVINE ELECTION. "God hath from the beginning chosen you."
1. There is an "election according to grace" (Rom_11:5). It is not to be confounded with the calling, which is an effect of it. "Whom he predestinated, them he also called" (Rom_8:30). Our salvation is always traced to "his own purpose and grace which was given us in Christ Jesus before the world began."
2. The date of the election. "From the beginning." It is "from the foundation of the world" (Eph_1:4), and therefore does not rest upon the personal claims of individuals.
3. The means of the election. "In sanctification of the Spirit and belief of the truth." The election is to the means as well as the end; it cannot take effect without the means. There is an objective as well as a subjective side in the sphere of the election.
(1) The sanctification of the Spirit. This is the objective side.
(a) It implies a spiritual change of nature. The Spirit applies the salvation, and regeneration is his first work.
(b) Sanctification is the evidence as well as the fruit of election.
(2) "The belief of the truth." This is the subjective side. Man is not passive in his salvation.
(a) As the Spirit is the agent, the truth is the instrument of salvation.
(b) The truth must be believed in order to salvation. As men are chosen to be saints, they are chosen also to be believers.
(3) The necessary connection between the sanctification and the belief. It might appear as if the belief of the truth ought to precede the sanctification of the Spirit. But there cannot be faith without the operation of the Spirit, while, on the other hand, the sanctification is "through the truth." The two are inseparably joined together.
4. The end of the election. "God hath chosen you to salvation."
(1) It is not an election to Church privileges.
(2) Nor to national privileges.
(3) But to salvation itself.
(a) This is salvation from sin and sorrow, death and hell.
(b) It is "the end of our faith" (1Pe_1:9).
II. THE DIVINE CALLING. "Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ." The election issues in the call.
1. The Author of the call. God. "There is one Lawgiver who is able to save and to destroy." He has the right to call and the power to call. Nothing but Divine power can save the soul.
2. The means of the call. "Our gospel." The ministry of the Word was the great instrument in the Spirit's hand of their conversion.
3. The end of the call.
(1) It was to obtain the glory of Christ. It was to be obtained, not purchased or wrought out by their personal righteousness.
(2) Believers are to share in the very glory of their Redeemer.—T.C.
2Th_2:15.—Exhortation to a steadfast maintenance of apostolic traditions.
"Therefore stand fast, and hold the traditions which ye have been taught, whether by word, or our Epistle."
I. THE GROUND OF THIS EXHORTATION. It was their election and calling. There is a perfect consistency between the Divine election and the obligations of Christian duty.
II. THE NECESSITY OF CHRISTIAN STABILITY. It was specially needful at Thessalonica, in the midst of the agitations and shakings and restlessness that prevailed on the subject of the second advent. Believers were not "to be carried about by every wind of doctrine," lest "being led away with the error of the wicked, they should fall from their own steadfastness." They were to "hold fast the beginning of their confidence," and not "be moved away from the hope of the gospel."
1. There is safety in stability.
2. There is comfort in it.
3. It gives glory to God.
4. It gives strength and encouragement to the weak and vacillating.
III. THE MANIFESTATION OF THIS STABILITY. "Hold fast the traditions."
1. They were of two kinds, oral and written. "Whether by word, or our Epistle."
(1) They included apostolic doctrines—"the form of doctrine delivered to them."
(2) Apostolic ordinances, such as baptism and the Lord's Supper, which they had received from the apostles, as the apostles from the Lord.
(3) Apostolic rules and usages for the government of the Church.
2. The traditions in question afford no warrant for the Roman, Catholic doctrine of traditions handed down through ages. Because:
(1) The word is here applied to both oral and written teaching.
(2) The traditions were not handed down from some one anterior to the apostle, and from the apostle handed down to the Thessalonians; nor were they committed to the Thessalonians to be handed down to future ages. They were handed over directly by the apostle to the Thessalonians.
(3) The doctrine of tradition dishonours the Scriptures, because the traditions are said to be necessitated by the defectiveness and obscurity of Scripture.—T.C.
2Th_2:16, 2Th_2:17.—Prayer after exhortation.
The comprehensive prayer for blessing with which he concludes is strictly after the apostle's manner.
I. THE AUTHORS OF THE BLESSINGS PRAYED FOR. "Now our Lord Jesus Christ himself, and God, even our Father." The order of mention is unusual, though the name of Jesus occurs first in the apostolic benediction (2Co_13:14).
1. God the Father is the ultimate Source of blessing, as it is through Jesus Christ the blessing comes to us.
2. There is an entire equality between them, seeing the blessing is attributed to both.
3. There is oneness of essence, as is indicated by the singular verb used in the passage.
II. THE GROUND OF EXPECTATION THAT THE BLESSINGS ASKED WILL BE GIVEN. "Who loved us, and gave us everlasting consolation and good hope through grace."
1. The Divine love is the true ground of all our hopes of blessing, for it is everlasting, unchangeable, practical in its ends.
2. The two elements in the Divine gift.
(1) "Everlasting consolation."
(a) A source of unfailing comfort in the midst of the trials of life, springing out of everlasting sources and sufficing to all eternity; for God is a "God of all comfort," and "if there be any consolation," it is in Christ.
(b) This comfort is a gift—a mark of Divine favour, not of human merit.
(2) "A good hope through grace."
(a) This is "the hope of eternal life, which God, who cannot lie, promised before the world began" (Tit_1:2).
(b) It is a good hope
( α ) because of its Author;
( β ) because of its foundation, "through grace;"
( γ ) because of its purifying effects (lJn 2Th_3:4).
III. THE BLESSINGS PRAYED FOR.
1. Heart-comfort. "Comfort your hearts." They needed to be comforted on account of their troubles respecting the second advent. None but God can give true and lasting comfort. "Thou hast put gladness into my heart."
2. Establishment and perseverance. "And stablish you in every good word and work."
(1) This blessing is to be sought especially in restless and unsettled times.
(2) Stability is to be sought in "every good word," so that believers may not be carried away by "winds of doctrine;" and in "every good work," so that they may not be shaken by doubt and thus become restless and disorderly in conduct. Instability is weakness, as stability is strength.—T.C.
I. THE MISTAKE OF THE THESSALONIANS.
1. In itself. The day of the Lord is present; it is already dawning; it is close upon us. This thought had taken possession of their souls; it filled their hearts; it left no room for ordinary commonplace duties. They were neglecting these in their strong excitement, in their eager anticipation of the approach of the great day. What was the use of attention to business, of daily labour, of the quiet performance of their accustomed tasks, when the Lord was to be expected at once, when they were to be caught up, away from earth and its employments, to meet the Lord in the air. "We which are alive and remain shall be caught up," St. Paul had said in his First Epistle. They misunderstood his words; they supposed that it must be during their own lifetime; that it might be, that it would be, immediate.
2. Its origin. Spirit, word, or letter. "Believe not every spirit" (St. John said); "try the spirits whether they are of God." There were utterances which claimed to be inspired and were not so. The discerning of spirits was one of the manifold gifts of the Holy Ghost. It was their duty not to despise prophesying, but yet to prove all things. There were also words quoted as if spoken by St. Paul; letters, too, purporting to come from him. Men misrepresented him; they attributed the sayings of others, their own, perhaps, to the holy apostle; even letters, it seems, were current, said to be the apostle's, but not really his. People are perplexed often nowadays by the many differences of opinion which exist among Christians. The fact of this diversity is to some an excuse for unbelief or for sloth in spiritual things; to others, a real temptation, a great trial of faith. But we see it has been so from the beginning. There were errors of belief in this infant Church of Thessalonica while the apostle, who had founded it, was still near at hand—at Corinth. Even in these early days things which he had said were misunderstood; his authority was claimed for words which he had never spoken; and, strangest of all, there were written letters bearing his name which were falsely ascribed to him. We have our trials now. We are troubled, some of us, by the difficulties which arise from various readings or interpretations, by the doubts thrown by modern writers on this or that book of Holy Scripture, by the conflict of opinions in the Church. It is some comfort to think that we of this age are not alone in our temptations; our position is not one of such singular perplexity as some of us are apt to think. If we persevere in prayer, if we try to live by faith looking to the Lord Jesus Christ, the doubts which vex us will soon be cleared away.
II. ST. PAUL'S WAY OF DEALING WITH THAT MISTAKE.
1. He beseeches them. He is very gentle with his converts, very earnest too, and affectionate; full of deep anxiety for their spiritual welfare. And it was a matter of great importance. St. Paul had dwelt much upon the coming of the Lord. The Parousia was a subject of much excited talk, much stirring of heart among the Thessalonians. St. Paul had spoken in his First Epistle of "our gathering together unto him;" how "we that are alive and remain shall be caught up in the clouds, to meet the Lord in the air." It was a prospect very blessed, very awful too; it had been opened out in strong, startling words. They inferred from his way of expressing himself that it was very close at hand, to be looked for immediately; their excitement was intense. He beseeches them to listen.
2. They rest be calm. Religion lies in a calm, quiet walk with God. It has its emotions, they are at times deep and strong; it has its enthusiasm, but it is ordered and grave. They must not allow themselves to be shaken from their settled judgment; they must not give way to this trembling, uneasy excitement. They must return to the quiet, steady discharge of the common duties of life; their best strength was in quietness and confidence. This was the best preparation for the coming of Christ. That coming was not immediate; much was to happen first.
LESSONS.
1. Learn to be sober, thoughtful, to distrust excitement, to live in patient continuance of well doing.
2. There will be difficulties, perplexities; they are trials of faith; they must be endured in patience and overcome by faith.
3. Prepare for the coming of Christ. The best preparation is to perform each duty as it comes in faith and prayer as unto the Lord.—B.C.C.
2Th_2:3-12.—The man of sin.
I. HE MUST COME BEFORE THE DAY OF THE LORD.
1. His revelation. He is antichrist—the evil counterpart of the most holy Saviour; he has his revelation, his apocalypse. There must be an apostasy before the coming of the Lord—a great, notable apostasy. The apostle had warned the Thessalonians of it; we need these warnings now. We must not be discouraged when we see scepticism, unbelief, rampant around us. These things must be; Holy Scripture has forewarned us. We must be prepared; we must be calm and steadfast, looking for the coming of the Lord. Such apostasies there have been; there have been precursors of the man of sin, such as Caligula shortly before the date of this Epistle, or Nero shortly after. There have been evil men among