2 Thessalonians 1 commentary

As is meet. In these words Paul shews that we are bound to give thanks to God, not only when he does us good, but also when we take into view the favors bestowed by him upon our brethren. For wherever the goodness of God shines forth, it becomes us to extol it. Farther, the welfare of our brethren ought to be so dear to us, that we ought to reckon among our own benefits everything that has been conferred upon them. Nay more, if we consider the nature and sacredness of the unity of Christ’s body, such a mutual fellowship will have place among us, that we shall reckon the benefits conferred upon an individual member as gain to the whole Church. Hence, in extolling God’s benefits, we must always have an eye to the whole body of the Church.

Paul, however, declares on the other hand, that as God thus spares the wicked for a time, and winks at the injuries inflicted upon his people, His judgment to come is shewn us as in a mirror. For he takes for granted that it cannot but be that God, inasmuch as he is a just Judge, will one day restore peace to the miserable, who are now unjustly harassed, and will pay to the oppressors of the pious the reward that they have merited. Hence, if we hold this principle of faith, that God is the just Judge of the world, and that it is his office to render to every one a recompense according to his works, this second principle will follow incontrovertibly — that the present disorderly state of matters (ἀταξίαν) is a demonstration of the judgment, which does not yet appear. For if God is the righteous Judge of the world, those things that are now confused must, of necessity, be restored to order. Now, nothing is more disorderly than that the wicked, with impunity, give molestation to the good, and walk abroad with unbridled violence, while the good are cruelly harassed without any fault on their part. From this it may be readily inferred, that God will one day ascend the judgment-seat, that he may remedy the state of matters in the world, so as to bring them into a better condition.

Hence the statement which he subjoins — that it is righteous with God to appoint affliction, etc., is the groundwork of this doctrine — that God furnishes tokens of a judgment to come when he refrains, for the present, from exercising the office of judge. And unquestionably, if matters were now arranged in a tolerable way, so that the judgment of God might be recognized as having been fully exercised, an adjustment of this nature would detain us upon earth. Hence God, in order that he may stir us up to the hope of a judgment to come, does, for the present, only to some extent judge the world. He furnishes, it is true, many tokens of his judgment, but it is in such a manner as to constrain us to extend our hope farther. A remarkable passage truly, as teaching us in what manner our minds ought to be raised up above all the impediments of the world, whenever we suffer any adversity — that the righteous judgment of God may present itself to our mind, which will raise us above this world. Thus death will be an image of life.

May be accounted worthy. There are no persecutions that are to be reckoned of such value as to make us worthy of the kingdom of God, nor does Paul dispute here as to the ground of worthiness, but simply takes the common doctrine of Scripture — that God destroys in us those things that are of the world, that he may restore in us a better life; and farther, that by means of afflictions he shews us the value of eternal life. In short, he simply points out the manner in which believers are prepared and, as it were, polished under God’s anvil, inasmuch as, by afflictions, they are taught to renounce the world and to aim at God’s heavenly kingdom. Farther, they are confirmed in the hope of eternal life while they fight for it. For this is the entrance of which Christ discoursed to his disciples. (Matthew 7:13; Luke 13:24)

In this declaration, however, as to the good and the bad, he designed to shew more clearly how unjust and confused the government of the world would be, if God did not defer punishments and rewards till another judgment, for in this way the name of God were a thing that was dead. “Morte et sans vertu;” — “Dead and powerless.” Hence he is deprived of his office and power by all that are not intent on that righteousness of which Paul speaks.

He adds with us, that he may gain credit to his doctrine from his experience of belief in his own mind; for he shews that he does not philosophize as to things unknown, by putting himself into the same condition, and into the same rank with them. We know, however, how much more authority is due to those who have, by long practice, been exercised in those things which they teach, and do not require from others anything but what they are themselves prepared to do. Paul, therefore, does not, while himself in the shade, give instructions to the Thessalonians as to how they should fight in the heat of the sun, but, fighting vigorously, exhorts them to the same warfare. “S. Paul, donc, enseignant les Thessaloniciens comment ils doyuent combattre au milieu des afflictions, ne parle point comme vn gendarme qui estant en l’ombre et a son aise, accourageroit les autres a faire leur deuoir a la campagne au milieu de la poussiere et a la chaleur du soleil: mais combattant luy—mesme vaillamment, il les exhorte a combattre de mesme;” — “St Paul, therefore, instructing the Thessalonians how they ought to fight in the midst of afflictions, does not speak like a soldier who, while in the shade and at his ease, would encourage others to do their duty in the campaign in the midst of dust, and in the heat of the sun; but, while fighting himself valiantly, he exhorts them to contend in like manner.”

2 Thessalonians 1:7-10

7. When the Lord Jesus shall be revealed from heaven with his mighty angels,

7. Quum manifestabitur Dominus Iesus e coelo cum angelis potentiae suae,

8. In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:

8. In igne flammanti, qui ultionem infliget iis, qui non noverunt Deum, et non obediunt evangelio Domini nostri Iesu Christi:

9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;

9. Qui poenam dabunt interitum aeternum a facie Domini, et a gloria potentiae ipsius,

10. When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.

10. Quum venerit ut sanctificetur in sanctis suis, et admirabilis reddatur in omnibus, qui credunt (quia fides habita sit testimonio nostro erga vos) in illa die.

What is to be the nature of that fire, and of what materials, I leave to the disputations of persons of foolish curiosity. I am contented with holding what Paul had it in view to teach — that Christ will be a most strict avenger of the injuries which the wicked inflict upon us. The metaphor, however, of flame and fire, is abundantly common in Scripture, when the anger of God is treated of.

By the angels of his power, he means those in whom he will exercise his power; for he will bring the angels with him for the purpose of displaying the glory of his kingdom. Hence, too, they are elsewhere called the angels of his majesty

Who know not. He distinguishes unbelievers by these two marks — that they know not God, and obey not the gospel of Christ. For if obedience is not rendered to the gospel through faith, as he teaches in the first and in the last chapters of the Epistle to the Romans, [Romans 1:18ff, 16:17-19,] unbelief is the occasion of resistance to it. He charges them at the same time with ignorance of God, for a lively acquaintance with God produces of itself reverence towards him. Hence unbelief is always blind, not as though unbelievers were altogether devoid of light and intelligence, but because they have the understanding darkened in such a manner, that seeing they do not see. (Matthew 13:13.) It is not without good grounds that Christ declares that this is life eternal, to know the true God, etc. (John 17:3.) Accordingly, from the want of this salutary knowledge, there follows contempt of God, and in fine, death. On this point I have treated more fully in commenting on the first chapter of First Corinthians. See Calvin on the Corinthians, vol. 1, pp. 84-86.

It is also to be observed, that after having made use of the term saints, he adds, by way of explanation — those that believe, by which he intimates that there is no holiness in men without faith, but that all are profane. In the close he again repeats the terms — in that day, for that expression is connected with this sentence. Now, he repeats it with this view, that he may repress the desires of believers, lest they should hasten forward beyond due bounds.

Because credit was given What he had said in a general way as to saints, he now applies to the Thessalonians, that they may not doubt that they are of that number.

“Because,” says he, “my preaching has obtained credit among you, Christ has already enrolled you in the number of his own people, whom he will make partakers of his glory.”

He calls his doctrine a testimony, because the Apostles are Christ’s witnesses. (Acts 1:8.) Let us learn, therefore, that the promises of God are ratified in us, when they gain credit with us.

2 Thessalonians 1:11-12

11. Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power:

11. In quam rem etiam oramus semper pro vobis: ut vos habeat dignos vocatione Deus noster, et impleat omne beneplacitum bonitatis, et opus fidei cum potentia “Auec puissance, ou puissamment;” — “With power, or powerfully.”

12. That the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ.

12. Quo glorificetur nomen Domini nostri Iesu Christi in vobis, et vos in ipso, secundum gratiam Dei nostri, et Domini Iesu Christi.

And fulfill. Paul goes to an amazing height in extolling the grace of God, for not contenting himself with the term good pleasure, he says that it flows from his goodness, unless perhaps any one should prefer to consider the beneficence “Ceste bonté et beneficence;” — “This goodness and beneficence.” as arising from this good pleasure, which amounts to the same thing. When, however, we are instructed that the gracious purpose of God is the cause of our salvation, and that that has its foundation in the goodness of the same God, are we not worse than mad, if we venture to ascribe anything, however small, to our own merits? For the words are in no small degree emphatic. He might have said in one word, that your faith may be fulfilled, but he terms it good pleasure. Farther, he expresses the idea still more distinctly by saying, that God was prompted by nothing else than his own goodness, for he finds nothing in us but misery.

Nor does Paul ascribe to the grace of God merely the beginning of our salvation, but all departments of it. Thus that contrivance of the Sophists is set aside, that we are, indeed, anticipated by the grace of God, but that it is helped by subsequent merits. Paul, on the other hand, recognizes in the whole progress of our salvation nothing but the pure grace of God. As, however, the good pleasure of God has been already accomplished in him, referring in the term subsequently employed by him to the effect which appears in us, he explains his meaning when he says — and work of faith. And he calls it a work, with regard to God, who works or produces faith in us, as though he had said — “that he may complete the building of faith which he has begun.”

It is, also, not without good reason, that he says with power, for he intimates that the perfecting of faith is an arduous matter, and one of the greatest difficulty. This, also, we know but too well from experience; and the reason, too, is not far to seek, if we consider how great our weakness is, how various are the hindrances that obstruct us on every side, and how severe are the assaults of Satan. Hence, unless the power of God afford us help in no ordinary degree, faith will never rise to its full height. For it is no easier task to bring faith to perfection in an individual, than to rear upon water a tower that may by its firmness withstand all storms and fury of tempests, and may surmount the clouds in height, for we are not less fluid than water, and it is necessary that the height of faith reach as high as heaven.

CHAPTER 2

2 Thessalonians 2:1-2

1. Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him,

1. Rogo autem vos, fratres, per adventum (vel, de adventu) Domini nostri Iesu Christi, et nostri in ipsum aggregationem,

2. That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand.

2. Ne cito dimoveamini a mente, neque turbemini vel per spiritum, vel per sermonem, vel per epistolam, tanquam a nobis scriptam, quasi instet dies Christi.

Its GENUINENESS is attested by Polycarp [Epistle to the Philippians, 11], who alludes to 2Th 3:15. Justin Martyr [Dialogue with Trypho, p. 193.32], alludes to 2Th 2:3. Irenæus [Against Heresies, 7.2] quotes 2Th 2:8. Clement of Alexandria [Miscellanies, 1.5, p. 554; The Instructor, 1.17], quotes 2Th 3:2, as Paul's words. Tertullian [On the Resurrection of the Flesh, 24] quotes 2Th 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 (1Th 4:13, &c., and 1Th 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" (2Th 2:2) that it was so; and others alleged that Paul had said so when with them. A letter, too, purporting to be from the apostle to that effect, seems to have been circulated among them. (That 2Th 2:2 refers to such a spurious letter, rather than to Paul's first Epistle, appears likely from the statement, 2Th 3:17, as to his autograph salutation being the mark whereby his genuine letters might be known). Hence some neglected their daily business and threw themselves 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 (2Th 2:1-17), that before the Lord shall come, there must first be a great apostasy, and the Man of Sin 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 (2Th 3:7-9), and that the faithful must withdraw themselves from such disorderly professors (2Th 3:6, 10-15). Thus, there are three divisions of the Epistle: (1) 2Th 1:1-12. Commendations of the Thessalonians' faith, love, and patience, amidst persecutions. (2) 2Th 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) 2Th 3:1-16. 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 writing.--AS the Epistle is written in the joint names of Timothy and Silas, as well as his own, and as these were with him while at Corinth, and not with him for a long time subsequently to his having left that city (compare Ac 18:18, with Ac 19:22; indeed, as to Silas, it is doubtful whether he was ever subsequently 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, Ac 18:11 (namely, beginning with the autumn of A.D. 52, and ending with the spring of A.D. 54), say about six months after his 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 (2Th 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, for example, compare Col 2:8, 16, with 2Th 2:3; 1Co 15:24-28, with 2Th 2:8, 9; Ro 1:18, with 2Th 2:8, 10), his diction here is more lofty, abrupt, and elliptical. As the former Epistle dwells mostly on the second Advent in its aspect of glory to the sleeping and the living saints (1Th 4:1-5:28), so this Epistle dwells mostly on it in its aspect of everlasting destruction to the wicked and him who shall be the final consummation of wickedness, the Man of Sin. So far was Paul from laboring under an erroneous impression as to Christ's speedy coming, when he wrote his first Epistle (which rationalists impute to him), that he had distinctly told them, when he was with them, the same truths as to the apostasy being about first to arise, which he now insists upon in this second Epistle (2Th 2:5). Several points of coincidence occur between the two Epistles, confirming the genuineness of the latter. Thus, compare 2Th 3:2, with 1Th 2:15, 16; again, 2Th 2:9, the Man of Sin "coming after the working of Satan," with 1Th 2:18; 3:5, where Satan's incipient work as the hinderer of the Gospel, and the tempter, appears; again, mild warning is enjoined, 1Th 5:14; but, in this second Epistle, when the evil had grown worse, stricter discipline (2Th 3:6, 14): "withdraw from" the "company" of such.

Paul probably visited Thessalonica on his way to Asia subsequently (Ac 20:4), and took with him thence Aristarchus and Secundus: 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 (Ac 27:2; Col 4:10; Phm 24). According to tradition he became bishop of Apamea.

CHAPTER 1

2Th 1:1-12. 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, 1Th 1:1 "in God THE Father."

meet--right.

patience--in 1Th 1:3, "patience of hope." Here hope is tacitly implied as the ground of their patience; 2Th 1:5, 7 state the object of their hope, namely, the kingdom for which they suffer.

tribulations--literally, "pressures." The Jews were the instigators of the populace and of the magistrates against Christians (Ac 17:6, 8).

which ye endure--Greek, "are (now) enduring."

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" (compare Ac 5:41; 9:16; Php 1:29). "Worthy" implies that, though men are justified by faith, they shall be judged "according to their works" (Re 20:12; compare 1Th 2:12; 1Pe 1:6, 7; Re 20:4). The "also" implies the connection between the suffering for the kingdom and being counted worthy of it. Compare Ro 8:17, 18.

taking--literally, "giving" them, as their portion, "vengeance."

know not God--the Gentiles primarily (Psa 79:6; Ga 4:8; 1Th 4:5); not of course those involuntarily not knowing God, but those wilfully not knowing Him, as Pharaoh, who might have known God if he would, but who boasted "I know not the Lord" (Ex 5:2); and as the heathen persecutors who might have known God by the preaching of those whom they persecuted. Secondarily, all who "profess to know God but in works deny Him" (Tit 1:16).

obey not the gospel--primarily the unbelieving Jews (Ro 10:3, 16); secondarily, all who obey not the truth (Ro 2:8).

Christ--omitted by some of the oldest manuscripts, and retained by others.

destruction from the presence of the Lord--driven far from His presence [Alford]. The sentence emanating from Him in person, sitting as Judge [Bengel], and driving them far from Him (Mt 25:41; Re 6:16; 12:14; compare 1Pe 3:12; Is 2:10, 19). "The presence of the Lord" is the source whence the sentence goes forth; "the glory of His power" is the instrument whereby the sentence is carried into execution [Edmunds]. But Alford better interprets the latter clause (see 2Th 1:10), driven "from the manifestation of His power in the glorification of His saints." Cast out from the presence of the Lord is the idea at the root of eternal death, the law of evil left to its unrestricted working, without one counteracting influence of the presence of God, who is the source of all light and holiness (Is 66:24; Mr 9:44).

glorified in his saints--as the element and mirror IN which His glory shall shine brightly (Joh 17:10).

admired in all them that believe--Greek, "them that believed." Once they believed, now they see: they had taken His word on trust. Now His word is made good and they need faith no longer. With wonder all celestial intelligences (Ep 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 (namely, those who shall be found to have believed) you, 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," 2Th 1:8). The early preaching of the Gospel was not abstract discussions, but a testimony to facts and truths experimentally known (Lu 24:48; Ac 1:8). Faith 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; glory is holiness manifested.

also--We not only 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 you be found among the saints whom God shall count worthy of their calling (Ep 4:1)! There is no dignity in us independent of God's calling of us (2Ti 1:9). The calling 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--on your part. Alford refers the former clause, "good pleasure of his goodness," also to man, arguing that the Greek for "goodness" is never applied to God, and translates, "All [that is, every possible] right purpose of goodness." Wahl, "All sweetness of goodness," that is, 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)," that is, fully perfect in you all goodness according to His gracious purpose. Thus, "the grace of our God," 2Th 1:12, corresponds to God's "good pleasure" here, which 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 work, which is its perfected development (Jas 1:4; compare Note, see on 1Th 1:3). Working reality of faith.

with power--Greek, "in power," that is, "powerfully fulfil in you" (Col 1:11).

The words, however, may be understood in another sense, and will form this maxim: "The sufferings of the just, and the triumphs of the wicked, in this life, are a sure proof that there will be a future judgment, in which the wicked shall be punished and the righteous rewarded. "This maxim is not only true in itself, but it is most likely that this is the apostle's meaning.

That ye may be counted worthy - Your patient endurance of these sufferings is a proof that ye are rendered meet for that glory on account of which ye suffer and, in a true Gospel sense of the word, worthy of that glory; for he who is a child of God, and a partaker of the Divine nature, is worthy of God's kingdom, not because he has done any thing to merit it, but because he bears the image of God; and the image is that which gives the title.

The glory of his power - Never to see the face of God throughout eternity is a heart-rending, soul-appalling thought; and to be banished from the glory of his power, that power the glory of which is peculiarly manifested in saving the lost and glorifying the faithful, is what cannot be reflected on without confusion and dismay. But this must be the lot of all who acknowledge not God, and obey not the Gospel of our Lord Jesus Christ.

And to be admired - Οαυμασθηναι· To be wondered at among and on the account of all them that believe. Much as true believers admire the perfections of the Redeemer of mankind, and much as they wonder at his amazing condescension in becoming man, and dying for the sins of the world; all their present amazement and wonder will be as nothing when compared with what they shall feel when they come to see him in all his glory, the glory that he had with the father before the world was. In reference to this we may apply those words of St. John: "Beloved, now are we the sons of God; and it doth not yet appear what we shall be: but we know that when he shall appear we shall be like him; for we shall see him as he is." 1Jn 3:2.

Instead of τοις πιστευουσιν, them that believe, τοις πιστευσασιν, them that have believed, is the reading of ABCDEF, many others, the later Syriac, Slavonic, Vulgate, and Itala, with most of the Greek fathers. This reading is undoubtedly genuine.

Because our testimony - was believed in that day - The members of this sentence seem to have been strangely transposed. I believe it should be read thus: "In that day, when he shall come to be glorified in his saints, and admired among all them that have believed; for our testimony was believed among you." The Thessalonians had credited what the apostles had said and written, not only concerning Jesus Christ in general, but concerning the day of judgment in particular.

Fulfil all the good pleasure of his goodness -

1. The goodness of God - his own innate eternal kindness, has led him to call you into this state of salvation.

2. It is the pleasure of that goodness to save you unto eternal life.

3. It is the good pleasure; nothing can please God more than your receiving and retaining his utmost salvation.

4. It is all the good pleasure of his goodness thus to save you; this he has amply proved by sending his Son to die for you, beyond which gift he has none greater. In this, all the good pleasure of his goodness is astonishingly manifested.

5. And if you be faithful to his grace, he will fulfill - completely accomplish, all the good pleasure of his goodness in you; which goodness is to be apprehended and is to work by faith, the power of which must come from him, though the act or exercise of that power must be of yourselves; but the very power to believe affords excitement to the exercise of faith.

And ye in him - That his glorious excellence may be seen upon you; that ye may be adorned with the graces of his Spirit, as he is glorified by your salvation from all sin.

According to the grace - That your salvation may be such as God requires, and such as is worthy of his grace to communicate. God saves as becomes God to save; and thus the dignity of his nature is seen in the excellence and glory of his work.

1. It is an awful consideration to the people of the world, that persecutions and afflictions should be the lot of the true Church, and should be the proof of its being such; because this shows more than any thing else the desperate state of mankind, their total enmity to God; they persecute, not because the followers of God have done or can do them hurt, but they persecute because they have not the Spirit of Christ in them! Men may amuse themselves by arguing against the doctrine of original sin, or the total depravity of the soul of man; but while there is religious persecution in the world, there is the most absolute disproof of all their arguments. Nothing but a heart wholly alienated from God could ever devise the persecution or maltreatment of a man, for no other cause but that he has given himself up to glorify God with his body and spirit, which are his.

2. The everlasting destruction of the ungodly is a subject that should be continually placed before the eyes of men by the preachers of the Gospel. How shall a man be induced to take measures to escape a danger of the existence of which he is not convinced? Show him the hell which the justice of God has lighted up for the devil and his angels, and in which all Satan's children and followers must have their eternal portion. All the perfections of God require that he should render to every man his due. And what is the due of a sinner or a persecutor, of one who is a determinate enemy to God, goodness, and good men? Why, everlasting destruction from the presence of the Lord and the glory of his power. And if God did not award this to such persons, he could not be the God of justice.

3. The grand object of God in giving his Gospel to mankind is to save them from their sins, make them like himself, and take them to his eternal glory. He saves according to the measure of his eternal goodness; the scanty salvation contended for and expected by the generality of Christians, it would be dishonorable to God to administer. He saves according to his grace. His own eternal goodness and holiness is the measure of his salvation to man; not the creeds and expectations of any class of Christians. To be saved at all, we must not only be saved in God's way, and upon his own terms, but also according to his own measure. He who is not filled with the fullness of God cannot expect the glory of God.

4. Another proof of the fall and degeneracy of men is, their general enmity to the doctrine of holiness; they cannot bear the thought of being sanctified through body, soul, and spirit, so as to perfect holiness in the fear of God. A spurious kind of Christianity is gaining ground in the world. Weakness, doubtfulness, littleness of faith, consciousness of inward corruptions, and sinful infirmities of different kinds, are by some considered the highest proofs of a gracious state; whereas in the primitive Church they would have been considered as evidences that the persons in question had received just light enough to show them their wretchedness and danger, but not the healing virtue of the blood of Christ.

The Apostle begins this Epistle as the former, with thanksgiving; only, there he gave thanks for their Faith, Hope and Love, here he only mentions their Faith and Love; there for the efficacy of their Grace, here for the growth of it. There, he said only we give thanks, here he addeth we are bound, and as it is meet. As if he was obliged to give thanks for them now somewhat more than before, perceiving their grace did not only yet abide, notwithstanding all their persecutions, but encrease and grow.

But the Apostles thanksgiving here respects particularly these Thessalonians growth. Not only the beginning, but growth of grace is from God, else why doth the Apostle give thanks for it, as Phil. 1.6. Hence he is stiled the God of all Grace, 1 Pet. 5.10. weak and strong, first or second. The manner of its growth, whether by infusion of new degrees, as the first grace is infused, or by cooperating only with it, and so its increased by exercise, is a question I leave to the Schoolmen. However growth is a Duty, and commendable in Churches. And the Apostle mentions particularly 1. Their growth in Faith; and that to a great degree, [non-Latin text not transcribed], it growes exceedingly. It grows over and above, above the ordinary rate of growth, or the common pitch of Faith. Their progress was from Faith to Faith, their assent to the Doctrine of the Gospel grew more firm and rooted, and the perswasion of their happy state in Christ was much confirmed and strengthned, with a more confident reliance on him. Or their Faith was extended to more objects by the increase of their knowledge.

2. Their encrease in love; which he also expresseth by an emphatical word, [non-Latin text not transcribed] ▪ which signifies encreasing to more and more; their love grew in the habit, and abounded in the fruits of it; and this love he sets forth by the universality of it, and the reciprocalness of it, it was the love of all to each other. They all did love, and were all beloved of one another; there was no Schisme among them, as in some other Churches. Faith and Love are two Sister Graces, and are always more or less together; only in the order of Nature, Faith is first, and worketh by Love. But not first in time; and then afterwards when it brings forth, Love is fides formata, Faith formed, as the Papists speak. Hence some have said, that there was not one Hypocrite or false Christian in this whole Church. Now the Apostle and his Fellow Ministers hereupon judged themselves bound to give thanks. Christians are obliged to give God thanks for the Grace of God in others as well as in themselves; and especially the Ministers of the Gospel for the People that have been converted by them, or are committed to them. Hereby the Apostles joy was encreased at present, and his future Glory might be advanced also.

Marginal references: 1 Thes. 1.2, 3. [illegible: 1 word]. 2, 13.

In the former verse the Apostle gave thanks for them; in this he glories in them. He gave thanks for them to God, and glories in them before men. Wherein Silvanus and Timotheus are to be understood as joyned with him herein. Glorying includes in it high estimation of a thing, rejoycing in it, high commendation of it, and applauding our selves in it. And it must be some great thing either really, or in opinion, and in which some way or other we our selves are concerned. And glorying is good or evil according to the matter or object of it. To glory in our wisdom, strength, riches, Ier. 9.23. To glory in men, 1 Cor. 3.21. in our own works, Rom. 4.2. In what we have received as if not received, 1 Cor. 4.7. After the flesh, 2 Cor. 11.18. or in our shame, Phil. 3.19. All this glorying is evil. But to glory in God, Isa. 41.16. in his holy name, 1 Chron. 16.10. with Gods inheritance, Psal. 106.5. in the knowledge of the Lord, Ier. 9.24. In the Cross of Christ, Gal. 6.14. in tribulation, Rom. 5.3. in Christ Jesus 1 Cor. 1.3. in hope, Heb. 3.6. And of the success of the Ministry in the Churches growth, and their Faith and Patience; as here in the Text. All this glorying is good, as elsewhere he boasted or gloried in the Corinthians Liberality, 2 Cor. 9.2. but his glorying in them was not to exalt himself, but to magnifie the Grace of God, and provoke other Churches to imitate them.

Where the excellency of Grace is known, and the commendation of it will be received, and imitated, and not amongst carnal men who scoff at true goodness. And it was the Apostle himself, and Silvanus and Timotheus that thus gloried in them. It adds to persons commendation, when it is by men of great knowledge, wisdom and goodness. And it was by such as well knew them, and understood their state; And being instruments in their conversion, were more concerned to glory in them then any other Apostles or Ministers.

And their glorying in them, as it respects what he said of them in the former verse, so what he further adds in this, which is their faith and patience in all their persecutions and tribulations. Persecutions are properly sufferings for righteousness sake, Tribulations any kind of suffering, as some distinguish. And it seems they had many of both, when he saith All, &c. And yet they endured them, that is, not only suffered them, because they could not cast them off, but in the sence of the Apostle Iames, chap. 5.11. behold we count them happy which endure; which is a suffering ou[illegible: 1 letter] of choice, and not meer necessity, as Moses did, Heb. 11.25. when sufferings stand in competition with sin, or the dishonour of the Christian Profession. Sufferings in themselves are not desireable, and the Apostle did not glory in their sufferings, but in their faith and patience. As he before join'd faith and love together, so here [illegible: 1 letter]aith and patience; and as love springs from faith, so doth Christian patience, whereby it is distinguisht from patience as a meer moral vertue found among the Heathen, either that of the Stoies, Peripatetics or Platonists. Faith and Patience are well stiled the two suffering graces, and therefore here mentioned by the Apostle when he mentions their sufferings. Faith as it depends upon God, and sees love under afflictions, believes his promises, looks at the recompence of reward, &c· so it supports under suffering. And Patience as it keeps down passion, and quiets the soul under its burden, makes it to sit lighter, and gives advantage to the exercise of that grace and reason, whereby a Christian is strengthened under his sufferings. Now hereupon the Apostle glories in them, as men are apt to do in the Heroick Acts of great Conquerours, or the Captain of an Army, in the valiant performances of his Souldiers.

Marginal references: 2 Cor. 7.14. 1 Thes. 2.19.

These words seem to follow by way of Argument, to comfort these Thessalonians under their sufferings. 1. By what they manifest, viz. the righteous judgment of God. They are a plain indication of it, or demonstration, as the word is used by Logicians: And by judgment we must not here understand the judgments or afflictions, God inflicts in this World; so that when God doth not spare, but chasten his own children, it is a token of his righteous Judgment. But ra[illegible: 3 letters]r understand it of the last Judgment, when we see the righteous suffering such wrongs and injuries from wicked men, and they go unpunished, we may argue thence that there is a judgment to come. We cannot else well vindicate the righteousness, Wisdom, Goodness and Faithfulness of God in his governing the World: As Solomon so argued, when he saw so much unrighteousness in the very sea[illegible: 1 letter] of Justice, I said in my heart, God will judge the righteous, and the wicked, for there is a time for every purpose and work Eccles. 3.16, 17. And this judgment is called here righteous judgment, by way of eminency; As its expressed by one word, [non-Latin text not transcribed], Rom. 2.5, 6. (for all Gods judgments are righteous) 1. Because the wicked will then meet with justice without mercy, which is not so in any present judgments. 2. Justice will then be clearly manifested, which now lies obscure, both with respect to the righteous and the unrighteous. And in this sence the words carry an Argument of comfort to the Saints, under their present unjust sufferings from their enemies. As to the same purpose the Apostle speaks to the Philippians, Phil. 1.28. vid.

2. The other argument of comfort is from the result of their sufferings, the great advantage which will arise out of them. They will be hence accounted worthy of the Kingdom of God, not by way of merit, as the Papists say. The Greek word in the Text in its usual acceptation, will not favour that opinion, it signifies no more in the Active voice, then the Latin word dignari, which we English to deign, or vouchsafe; and yet we may allow the word to signifie more here, not only that this Kingdom may be vouchsafed, but that ye may be meet, or worthy to receive it, not that all their sufferings could deserve this Kingdom, for the Apostle saith, Rom. 8.18. I reckon the sufferings of this present time not worthy of the glory, &c. There is no proportion betwixt them, and so they can[illegible: 1 letter]o[illegible: 1 letter] merit it, yet God may account those that suffer for this Kingdom worthy of it, according to the grace of the New Covenant in Jesus Christ▪ and as it hath a congruity with the nature of God, and his faithfulness in his promises, and so our Translation renders the word: Not that ye may be worthy of the Kingdom of God, but accounted worthy. God of his free grace will account them worthy. The Kingdom of God is propounded [illegible: 1 word] men in the new Covenant, upon certain conditions, and those that perform them have a worthiness of [illegible: 1 letter]ight: As, Rev. 22.14. but not of merit. But God enables men to perform the conditions, so that there is nothing on our part properly meritorious, yea, when we have performed them, yet our worthiness is to be attributed to Christ, and Gods grace, and not to our selves, else man would have whereof to glory. The Scriptures call Eternal Life the gift of God, Rom. 6. last, and attributes salvation to grace, Eph. 2.8. We must allow a worthiness only that is consis[illegible: 1 letter]ent with grace: But when we have done all, we must say, we are, unprofitable servants, L[illegible: 1 letter]ke 17.10. And after all we have done and suffered for the Kingdom of God, must pray as Paul for Onesiphorus, that we may find mercy of the Lord at that day, 2 Tim. 1.18.

The sence either respects their enemies, that it was upon the account of this Kingdom, that they persecuted them; having nothing else justly against them. Or else their own aim and intention in suffering, it was for the Kingdom of God: And whence we may learn that this Kingdom is worth suffering for, and that in some cases cannot be obtained without suffering. And he that then refuseth to suffer will be accounted unworthy of it, as he that doth suffer for it, as these Thessalonians hath, upon the account of Gods Covenant, and the merits of Christ, not only the grace and mercy, but the justice and faithfulness of God ingaged to bestow it upon him. And also that we may and ought in our sufferings look to the reward, as Moses did Heb. 11.

It is of necessity that God should be righteous, and recompensing is a necessary act of righteousness, but we yet see it not, therefore there is a judgment to come. And this recompence is both to the righteous and the wicked, the persecutors and persecuted. The former he here speaks first of: And to recompence Tribulation to them that trouble the people of God, is a just recompence; it is according to the Law of retaliation; whereof we have some Instances in this World, as in Pharaoh, Adonibezeck, Haman, &c. and many others; whereof we have a large account in the History of the Church, and her Persecutors; but this will be more fully verified in the Judgment to come, called, The Revelation of the Righteous Iudgment of God, Rom. 2.5.

And Gods recompence to them is here called tribulation, so Rom. 2.9. And though in other Scriptures the punishment of the wicked is set forth by other Names, yet here its called by this Name; not only for Elegancy of Speech by a Paranomasia, but to parallel their suffering to their sin, they brought tribulation upon others, and God will bring it upon them: And under this word is comprehended all the torments of Hell, which our Saviour expresseth by weeping, wailing, and gnashing of Teeth, Matth. 8.12. which is the extremity of tribulation; and its said here, God will recompence, &c. which should teach us not to revenge our selves, as Psal. 94.1. Rom. 12.19. and this the Apostle sets before these Thessalonians by way of Comfort, not [illegible: 1 word] we ought to rejoyce in mens destruction meerly for it self, but in the honour that will thereby arise to Gods Justice, and in the Favour, Honour, and Salvation God will vouchsafe to his people herein.

By these words the Apostle doth illustrate his argument for a judgment to come, taken from the persecutions and tribulations of the Saints.

Having spoken of the recompence of the troublers, here of the troubled; And in this we may observe a parallel, as in the former. The recompence to these is exprest by rest; in the Greek, dismission, or cessation from labour or trouble, as Heb. 4.9. there remaineth a rest to the people of God, where the word is, keeping a Sabbath, importing a rest from labour, as this Text doth speak of a rest from trouble; And though the word Rest is properly Negative, yet under it the Apostle comprehends all the felicity of the future State; elsewhere called a Crown, a Kingdom, an Inheritance, Glory, Salvation, Eternal Life, yea it contains in it the perfect satisfaction of the soul in the fruition of God, &c. And this is said to be given them by way of recompence, as tribulation is to their troubles; though there is not parity betwixt their troubles, and the rest, that is, their recompence, yet it is a proper recompence; and therefore the Grace and Mercy of God, will be much manifested therein, though its said to come from Gods Righteousness in the Text: The Righteousness of God dispenseth both these recompences; but yet the Righteousness in both is not alike, [non-Latin text not transcribed] strict justice dispenseth the one, and the punishment of the wicked riseth from the nature of their sin, and the merit of it, but it is only [non-Latin text not transcribed] equity that dispenseth the other, and that not so much with respect to the nature of the Saints duties or sufferings, as the promises and ordinance of God, and the merit of Christ for them. And this rest the Apostle sets forth before them, under a twofold circumstance: 1. Rest with [illegible: 1 word]. Us, the Apostles and Ministers of Christ, we and you shall rest together; as we have partaked of troubles together, so we shall of rest. And you shall enjoy the same felicity with the Apostles themselves, in the same state of rest. And though now place doth separate us, yet we and you shall rest together, which will the more sweeten this rest to you and us. 2.

The other circumstance. This is the time of their entring into this rest. Christs coming is sometimes called his [non-Latin text not transcribed] appearing, 2 Tim. 4.8. or shining [illegible: 1 letter]orth; sometimes [non-Latin text not transcribed] his manifestation, 2 Cor. 4.2. 1 Iohn. 3.2. sometimes [non-Latin text not transcribed] his Revelation, as in the Text. Now the Heavens co[illegible: 2 letters]ain him, but he will come in person, and his Glory shine forth: Though before that their souls shall be at rest in Heaven, and their bodies in the grave▪ [illegible: 1 word] not till then shall their persons be at rest: And as Christ himself is already entred into his rest, Heb. 4.10. so he will come again to take his people into the same rest with hi[illegible: 1 letter].

Marginal references: 1 Thes. 4.16.; Gr. the angels of his power.

But his coming will be upon another account to many others, which is said here to be to take vengeance, for which purpose he is said to be revealed with his mighty Angels, or Angels of might; and elsewhere with all his Holy Angels. They are said to excel in strength, Psal. 103.20. or to be mighty in strength, and have the name of mights, Eph. 1 21. And here call'd mighty, because as the work Christ comes upon is great and difficult, so he will have instruments sufficient for it, and none shall be able to hinder. And though he hath power himself sufficient, yet the Angels must attend him to solemnize this great day, and to be serviceable to him in the work thereof, which as it will respect the saints in their Resurrection from the dead, and their gathering from the four winds, and separating them from the ungodly, as tares from the wheat, and sheep from the goats, so the taking vengeance also in this day of the Lords wrath, which the Apostle, especially, is in these Verses speaking of, as the work they shall be employed in. As also in flaming fire, or the fire of flame, Hebraism. Fire is the most dreadful of all the Elements, especially flaming, to denote the great wrath of that day, and its breaking forth; as fire when it flameth. Gods wrath is often exprest in Scripture by fire, Deut. 32.22. Psal. 97.3. &c. Ier. 21.12. Heb. 10.27. and as that which attendeth the great day of Christ, Dan. 7.10. 1 Cor. 3.13. 2 Pet. 3.7, 12. And whether this flaming fire is Material, or only Metaphorical; if Material, whether the present Elementary fire, which shall descend, and be joined with that which shall break forth out of the Bowels of the Earth, as in Noah's Flood, the waters were from above, and from beneath. Or whether it shall be some new created fire, and the action of it natural, or supernatural, I shall leave it to the schoolmen, yet its generally conceived, it is a material fire: Else how can the Elements be said to melt with fervent heat, and the World, and the works thereof burnt up, as the Apostle Peter speaks, 2 Pet. 3.6. and parallels it with the deluge in Noah's time, which was with material water, but yet it is to be a manifestation of the fire of Gods wrath, and an instrument of it also in the destruction of ungodly men, 2 Pet. 3.7. for its said in the Text, Christ is revealed in it to take vengeance. Vengeance is an act of Justice: It is a retribution of evil for evil, the evil of suffering for the evil done: And God claims it as belonging to himself, Psal. 94.1. Rom. 1.12. Heb. 10.27. and is mentioned in the parable, Luke 18.7, 8. as one great work of Christ, at his coming to avenge the Elect.

These are the persons upon whom he will execute vengeance: By whom some think are meant the Heathen, who had not the Gospel. Those that had not the Gospel, yet had means to know God, by the light of Nature, and the works of Creation and Providence, which if they did not improve, but remained ignorant of God, will fall under this vengeance. And by knowledge here is not meant so much a speculative as a practical knowledge of God, and so such as do not fear, love and honour God, may be said not to know him. As the Gentiles who are said to know God, Rom. 1.21. but yet not glorifying him as God, and living in Idolatry, are said not to know him, Gal. 4.8. 1 Thess. 4.5. And as God tells the King of Iudah, that to do Justice and Judgment is to know him, Ier. 22.16. And Eli's Sons, though Priests, yet are said not to know the Lord, 1 Sam. 2.12.

Which may be taken in conjunction with the former words, and then such as obey not the Gospel, are the same with them that know not God. As God is not known aright, but by the Gospel, so they only know God aright by the Gospel who obey it. Some are ignorant and know not God, though they live under the Gospel; or, such as have Knowledge, yet are not Obedient. Knowledge and Obedience ought to go together: And this Obedience is called the obeying of the Gospel. The Gospel hath not only promises to be believed, but precepts to be obeyed. Yea, Faith it self may fall under its precepts, and then those that believe not the Gospel, do not obey it: As the same word in the Greek signifies to believe and obey. And as the Gospel hath some peculiar precepts and institutions, so all the commands of the Moral Law are comprehend in it; and the equitable part of the Judicial Law, yea, and the Ceremonial Law also, where that which is Moral is figured By it; and so far as the Gospel commands, men ought to obey; and Disobedience appears to be a great Evil, when it will expose men to this great vengeance. So Rom. 2.8, 9. To them that do not obey the Truth, Indignation and Wrath, Tribulation and Anguish, &c. not to obey the Law of Nature, exposed the Heathen to Gods Wrath, Rom. 1.18. and to disobey the Law of Moses, the Jew, Rom. 2.9. Heb. 2.3. and 10.28. and 12.25. much more not to obey the Gospel, Christ is said here especially to take vengeance of such at his coming, Gospel sins are most hainous, and most provoking, and will be most severely punisht.

Marginal references: [illegible: 1 paragraph]; [illegible: 1 paragraph]

This is the vengeance before spoken of, it is here called destruction, not an annihilation, and cessation of Being, but of all well Being: And elsewhere called Death, Rom. 6. last. and the second Death, Rev. 20.6. which imports also not all ceasing of Life, but all comfort of Life. And it is not the Body alone, nor the soul alone, but their Persons; who, &c. and as fire is a great destroyer, so Christs coming in flaming fire, bring their destruction. And this destruction is Everlasting. The fire that destroys them is never quenched, Mark 9.43, 44. As the fire of the Altar which was a fire of Mercy was not to go out, so the fire of Tophet burns for ever, Isa. 30. last. which is the fire of Justice, and God living for ever, and his Justice never satisfied, their destruction is for ever. They sin'd in their Eternity, and will be punisht in Gods Eternity. There was a remedy provided in the Gospel for men, but rejecting the Gospel, and not obeying it, there remains no hope; their destruction is Everlasting, and this destruction is called punishment, [non-Latin text not transcribed] poenam luent, not the chastisement of a Father as the Temporal Affliction of Gods people. It proceeds from vindictive Justice, it is taking vengeance. And this punishment is twofold, punishment of loss and sense, and from both together proceed perfect destruction.

The Praeposition from, in the first expression noting Separation, in the second noting Efficiency. Others conceive Efficiency to be meant in both, their destruction proceeding from the face of Christ frowning on them, frowning them into Hell, (which smiling upon others, will bring their Salvation,) as well as from his glorious Power manifested against them to destroy them, Rom. 9.22. And yet others interpret the Praeposition in both places to note Separation, both from the face of Christ, which the Saints shall behold and rejoice in for ever, and from his glorious Power; which will work in some for their compleat Salvation in the day of his appearing; as it had done before in their first Conversion, and Sanctification. The destruction of the wicked will be from or by the Power of Christ; but by this Glory of Power may be meant only that Power which will bring Glory both to the Bodies and Souls of the Saints, and this the wicked shall have no experience of in that day.

Marginal references: Or, [illegible: 1 word].; O[illegible: 1 letter], glorious [illegible: 1 word], Heb.

This speaks the different manner of Christ coming towards the Saints and Believers, not in flaming fire to destroy them, as in the former verse; but to be glorified and admired in them. He saith not to be glorified by them, by their adoring and praising of him, but in them: He hath a personal Glory wherein he will appear glorious, and another Mystical in his Saints. The Head will be glorified in the Members, as they are glorified in and from the Head. As the Sun hath a Lustre and Glory in the Moon and Stars besides what it hath in its own Body, as Col. 3.4. When Christ who is our Life shall appear, we also shall appear with him in Glory. The Glory God gave his Son, he hath given it to his Saints, Io[illegible: 1 letter]. 17.22. and will put it upon them, and be glorified in it in the day of his appearing. As God is said to have glorified himself in Israel, Isa. 44.23.

And this Glory will be so great, that he shall be admired in it, as the word signifies. It will set the Saints themselves, and all the Angels of Heaven, yea, the whole World a wondring; small things do not cause admiration, but what is great and we cannot comprehend, that we admire. And Christ will not only be admired by them, but in them; the wonderful Love, Grace, Mercy, Wisdom, and Faithfulness of Christ towards them will be admired. To raise up such a Number of poor, sinful, despicable Worms out of the Dust into such a sublime state of Glory and Dignity, will be admirable.

And that these Thessalonians might have the comfort of this particularly, he having spoken of Saints, and those that believe in general: the Apostle applies this therefore to themselves in way of parenthesis. Q. d. Christ will be admired in all that believe, and ye are among them that believe, ergo, &c. And the Doctrine of the Gospel he had preached, he called it his Testimony, as Ioh. 3.33. 1 Cor. 3.6. which implies it was not an invention of his own, he did not speak of himself, as the word implies: and this testimony found different entertainment, some believed it not, others believed it, and received it, upon which account the Thessalonians are commended and comforted here by the Apostle.

The Syriac read the words in the future tense, without a parenthesis; Christ will come to be thus glorified, and admired in his Saints, because our Testimony among you concerning it shall be believed or confirmed in that day, he means the day of Christ's last coming, which he called the day of the Lord, 1▪ Thess. 5.2. and because it is so great a day, is therefore by way of Emphasis called that day.

The Apostle here again mentions his praying for these Thessalonians, as he had o[illegible: 1 letter]ten mentioned it in the former Epistle. And the reason might be, because he was absent from them. They might the more need his prayer, and by telling them of it, thereby assures them that he forgot them not. And the Prayer he here makes for them, hath reference to the discourse he had been upon, as appears by this word [non-Latin text not transcribed], wherefore or for, or in order to which we pray, &c.

Which is figuratively to be understood of the blessed state they were called to, for the calling it self they had received already: And so it is the same in effect mentioned before, ver. 5. called there the Kingdom of God, or to have Christ glorified, and admired in them, ver. 10. And elsewhere termed the prize of the High Calling of God, Phil. 3.14. and that God would count them worthy of it; as he had used the same expression before; only there it was mentioned with respect to their sufferings here in a way of prayer. He encouraged them under their sufferings, that they might thereupon be counted worthy of the Kingdom of God, and now prays that God would count them worthy. Their worthiness arising more from the gracious account of God than their own sufferings. A Christians calling hath Duty annexed to it, whereupon the Apostle exhorts the Ephesians to walk worthy of it in discharge of those Duties, Eph. 4.1, 2. And it hath a state of blessedness belonging to it, which is meant here; and none shall partake of it, but those whom God shall count worthy of it. But Gods account is not according to the strictness of the Law, but the gracious indulgence of the Covenant of Grace, but yet his Prayer implies such a walking according to this Covenant, as whereby they might be coun[illegible: 1 letter]ed worthy of the blessed state they were called unto.

The gracious purposes of God towards his people are called often his good pleasure, as Matth. 11.26. Luk. 12.32. Eph. 1.5.9. and the same is meant Isa. 53.10. The pleasure of the Lord shall prosper in his hand: The Heb. word Chephets being of the same signification with the Greek word here used. Christ shall accomplish the gracious purposes of God towards his people, and call'dhis good pleasure, partly because they have no reason out of the Soveraign Will of God, and they are such also as he hath great complacence and delight in: And though they are executed in time, yet they were in his heart from Everlasting, and therefore call'd Eternal, Eph. 3.11. And I find purpose and good pleasure put both together, Eph. 1.9. and is here called the good pleasure of his goodness, which is not a tautology as it may seem to be, but to make his expression of Gods Grace the more emphatical; or rather to shew that this good [illegible: 1 letter]leasure of God towards his people, ariseth out of his goodness. God hath purposes of wrath towards some, but such cannot be cal'd the good pleasure of his goodness. Goodness is that excellency in God, whereby he is ready to communicate good to his Creature; but by goodness here is meantGods special goodness which is peculiar to his people whom he hath chosen. To fulfil all the good pleasure of his goodness, is to accomplish all these good purposes that were in his heart. Some whereof were already fulfilled in their Calling, Adoption, Justification, and Sanctification begun, but the whole was not yet fulfilled, which he therefore here prays for, so that as their Election, and their first Conversion was not from any worthiness, or fore [illegible: 1 letter]ight of Faith in them, but the good pleasure of his Will, so the progress and perfection of their Salvation was also to be from the same good pleasure.

By the work of Faith is either meant Faith it self, which is the work of God, or else the fruits of Faith; and so work is here taken for Works, or Operations of Faith. And the Apostle addeth this in his prayer, to shew that we are not saved only by Gods good pleasure without Faith, such a Faith that worketh. And to perfect their Salvation is a fulfilling the work of Faith, for perseverance and progress towards perfection is from the work of Faith: Or it may particularly refer to their patience and constancy under their sufferings which he had before spoken of, and which is a peculiar work of Faith; but because Faith is not sufficient of it self, and the work of Faith may fail, he therefore addeth, in power, or with power; that is, the power of God, which is his Spirit, so called, Luk. 1.35. Our Faith and the Power of God are here joyned together, as 1 Pet. 1.5. The same power that first worketh Faith, afterwards co-worketh by it, and with it.

Marginal references: Or, vouchsafe.

[non-Latin text not transcribed]. All Expositors agree that these words contain in them a final cause, as the Greek word imports; and so understand them as the ultimate end of the Apostles Prayer for them; he had prayed for things that did concern their Salvation, but he looked further, which was, that thereby the Name of the Lord Jesus may be glorified in them. The Glory of Christ, and the Saints Salvation are wrapt up together; and though they are to look immediately to the latter, yet ultimately to the former: but whether the Apostle means the glorifying Christ in this Life, or the Life to come, is a question. I rather think the words refer to the Life to come, when the Name of Christ shall be for ever glorified in the Salvation of his people, when all the good pleasure of Gods goodness shall be fulfilled upon them, they having been kept in the Faith by the power of God unto the end, through Jesus Christ; and then also they shall be glorified not only by him, as we may read the Text, but in him, in being received into a participation of the same Glory with Jesus Christ, and by their union with him, are glorified in him, Ioh. 17.22. Col. 3.4. 1 Ioh. 3.3. And when this is done; then have they received the prize of their Calling; then is the whole good pleasure of Gods goodness fulfilled, then is the work of Faith accomplisht, which things the Apostle saith▪ he prayed for in their behalf.

What the Apostle before called the good pleasure of Gods goodness, he here calls his Grace, and he adds the grace of Christ, because the Grace or Favour of both are so eminently manifested in these things, whereby not only the Name of God, but of Christ also shall be glorified, as he said before, and that it may be glorified in them according to his Grace, that is greatly glorified, and they glorified in him according to the Grace of God and Jesus Christ, that is greatly glorified, as we may further understand the words; the Grace of God being exceeding great towards them in Jesus Christ. And hereby the Apostle would exclude all thoughts a bout their own merit, ver. 11.

This Second Epistle was written soon after the former, and seems to have been designed to prevent a mistake, which might arise from some passages in the former epistle, concerning the second coming of Christ, as if it were near at hand. The apostle in this epistle is careful to prevent any wrong use which some among them might make of those expressions of his that were agreeable to the dialect of the prophets of the Old Testament, and informs them that there were many intermediate counsels yet to be fulfilled before that day of the Lord should come, though, because it is sure, he had spoken of it as near. There are other things that he writes about for their consolation under sufferings, and exhortation and direction in duty.

After the introduction (ver. 1, 2) the apostle begins this epistle with an account of his high esteem for these Thessalonians, ver. 3, 4. He then comforts them under their afflictions and persecutions (ver. 5-10) and tells them what his prayers were to God for them, ver. 11, 12.

Introduction. (a. d. 52.)

1 Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ: 2 Grace unto you, and peace, from God our Father and the Lord Jesus Christ. 3 We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth; 4 So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure:

Here we have,

I. The introduction (v. 1, 2), in the same words as in the former epistle, from which we may observe that as this apostle did not count it grievous to him to write the same things (Phil. iii. 1) in his epistles that he had delivered in preaching, so he willingly wrote the same things to one church that he did to another. The occurrence of the same words in this epistle as in the former shows us that ministers ought not so much to regard the variety of expression and elegance of style as the truth and usefulness of the doctrines they preach. And great care should be taken lest, from an affectation of novelty in method and phrases, we advance new notions or doctrines, contrary to the principles of natural or revealed religion, upon which this church of the Thessalonians was built, as all true churches are; namely, in God our Father and the Lord Jesus Christ.

II. The apostle's expression of the high esteem he had for them. He not only had a great affection for them (as he had expressed in his former epistle, and now again in his pious wish of grace and peace for them), but he also expresses his great esteem for them, concerning which observe,

1. How his esteem of them is expressed. (1.) He glorified God on their behalf: We are bound to thank God always for you, brethren, as it is meet, v. 3. He chose rather to speak of what was praiseworthy in them in a way of thanksgiving to God than by commendation of them; and, as what he mentions was matter of his rejoicing, he accounted it matter of thanksgiving, and it was meet or fit it should be so, for we are bound, and it is our duty, to be thankful to God for all the good that is found in us or others: and it not only is an act of kindness to our fellow-christians, but our duty, to thank God on their behalf. (2.) He also glories in them before the churches of God, v. 4. The apostle never flattered his friends, but he took pleasure in commending them, and speaking well of them, to the glory of God and for the excitement and encouragement of others. Paul did not glory in his own gifts, nor in his labour among them, but he gloried in the grace of God which was bestowed upon them, and so his glorying was good, because all the commendation he gave to them, and the pleasure he took himself, centered in the praise and glory of God.

2. For what he esteemed them and thanked God; namely, the increase of their faith, and love, and patience. In his former epistle (ch. i. 3) he gave thanks for their faith, love, and patience; here he gives thanks for the increase of all those graces, that they were not only true Christians, but growing Christians. Note, Where there is the truth of grace there will be increase of it. The path of the just is as the shining light, which shines more and more unto the perfect day. And where there is the increase of grace God must have all the glory of it. We are as much indebted to him for the improvement of grace, and the progress of that good work, as we are for the first work of grace and the very beginning of it. We may be tempted to think that though when we were bad we could not make ourselves good, yet when we are good we can easily make ourselves better; but we have as much dependence on the grace of God for increasing the grace we have as for planting grace when we had it not. The matter of the apostle's thanksgiving and glorying on behalf of the Thessalonians was, (1.) That their faith grew exceedingly, v. 3. They were more confirmed in the truth of gospel-revelations, confided in gospel-promises, and had lively expectations of another world. The growth of their faith appeared by the works of faith; and, where faith grows, all other graces grow proportionably. (2.) Their charity abounded (v. 3), their love to God and man. Note, Where faith grows love will abound, for faith works by love; and not only the charity of some few of them, but of every one to each other, did abound. There were no such divisions among them as in some other churches. (3.) Their patience as well as faith increased in all their persecutions and tribulations. And patience has then its perfect work when it extends itself to all trials. There were many persecutions which the Thessalonians endured for the sake of righteousness, as well as other troubles which they met with in this calamitous life; yet they endured all these, by faith seeing him that is invisible, and looking to the recompence of reward; and endured them with patience, not with an insensibility under them, but with patience arising from Christian principles, which kept them quiet and submissive, and afforded them inward strength and support.

5 Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer: 6 Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; 7 And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, 8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: 9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; 10 When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.

Having mentioned their persecutions and tribulations, which they endured principally for the cause of Christ, the apostle proceeds to offer several things for their comfort under them; as,

I. He tells them of the present happiness and advantage of their sufferings, v. 5. Their faith being thus tried, and patience exercised, they were improved by their sufferings, insomuch that they were counted worthy of the kingdom of God. Their sufferings were a manifest token of this, that they were worthy or meet to be accounted Christians indeed, seeing they could suffer for Christianity. And the truth is, Religion, if it is worth any thing, is worth every thing; and those either have no religion at all, or none that is worth having, or know not how to value it, that cannot find in their hearts to suffer for it. Besides, from their patient suffering, it appeared that, according to the righteous judgment of God, they should be counted worthy of the heavenly glory: not by worthiness of condignity, but of congruity only; not that they could merit heaven, but they were made meet for heaven. We cannot by all our sufferings, any more than by our services, merit heaven as a debt; but by our patience under our sufferings we are qualified for the joy that is promised to patient sufferers in the cause of God.

II. He tells them next of the future recompence that shall be given to persecutor and persecuted.

1. In this future recompence there will be, (1.) A punishment inflicted on persecutors: God will recompense tribulation to those that trouble you, v. 6. And there is nothing that more infallibly marks a man for eternal ruin than a spirit of persecution, and enmity to the name and people of God: as the faith, patience, and constancy of the saints are to them an earnest of everlasting rest and joy, so the pride, malice, and wickedness of their persecutors are to them an earnest of everlasting misery; for every man carries about with him, and carries out of the world with him, either his heaven or his hell. God will render a recompence, and will trouble those that trouble his people. This he has done sometimes in this world, witness the dreadful end of many persecutors; but especially this he will do in the other world, where the portion of the wicked must be weeping, and wailing, and gnashing of teeth. (2.) A reward for those that are persecuted: God will recompense their trouble with rest, v. 7. There is a rest that remains for the people of God, a rest from sin and sorrow. Though many may be the troubles of the righteous now, yet God will deliver them out of them all. The future rest will abundantly recompense all their present troubles. The sufferings of this present time are not worthy to be compared with the glory that shall be revealed. There is enough in heaven to countervail all that we may lose or suffer for the name of Christ in this world. The apostle says, To you who are troubled rest with us. In heaven, ministers and people shall rest together, and rejoice together, who suffer together here; and the meanest Christian shall rest with the greatest apostle: nay, what is far more, if we suffer for Christ, we shall also reign with him, 2 Tim. ii. 12.

2. Concerning this future recompence we are further to observe,

(1.) The certainty of it, proved by the righteousness and justice of God: It is a righteous thing with God (v. 6) to render to every man according to his works. The thoughts of this should be terrible to wicked men and persecutors, and the great support of the righteous and such as are persecuted; for, seeing there is a righteous God, there will be a righteous recompence. God's suffering people will lose nothing by their sufferings, and their enemies will gain nothing by their advantages against them.

(2.) The time when this righteous recompence shall be made: When the Lord Jesus shall be revealed from heaven, v. 7. That will be the day of the revelation of the righteous judgment of God; for then will God judge the world in righteousness by that man whom he hath appointed, even Jesus Christ the righteous Judge. The righteousness of God does not so visibly appear to all men in the procedure of his providence as it will in the process of the great judgment-day. The scripture has made known to us the judgment to come, and we are bound to receive the revelation here given concerning Christ. As,

[1.] That the Lord Jesus will in that day appear from heaven. Now the heavens retain him, they conceal him; but then he will be revealed and made manifest. He will come in all the pomp and power of the upper world, whence we look for the Saviour.

[2.] He will be revealed with his mighty angels (v. 7), or the angels of his power: these will attend upon him, to grace the solemnity of that great day of his appearance; they will be the ministers of his justice and mercy in that day; they will summon the criminals to his tribunal, and gather in the elect, and be employed in executing his sentence.

[3.] He will come in flaming fire, v. 8. A fire goeth before him, which shall consume his enemies. The earth, and all the works that are therein, shall be burnt up, and the elements shall melt with fervent heat. This will be a trying fire, to try every man's work,—a refining fire, to purify the saints, who shall share in the purity, and partake of the felicity, of the new heaven and the new earth,—a consuming fire to the wicked. His light will be piercing, and his power consuming, to all those who in that day shall be found as chaff.

[4.] The effects of this appearance will be terrible to some and joyful to others.

First, They will be terrible to some; for he will then take vengeance on the wicked. 1. On those that sinned against the principles of natural religion, and rebelled against the light of nature, that knew not God (v. 8), though the invisible things of him are manifested in the things that are seen. 2. On those that rebel against the light of revelation, that obey not the gospel of our Lord Jesus Christ. And this is the condemnation, that light is come into the world, and men love darkness rather than light. This is the great crime of multitudes—the gospel is revealed to them, and they will not believe it; or, if they pretend to believe it, they will not obey it. Note, Believing the truths of the gospel is in order to our obeying the precepts of the gospel: there must be the obedience of faith. To such persons as are here mentioned the revelation of our Lord Jesus Christ will be terrible, because of their doom, which is mentioned, v. 9. Here observe, (1.) They will then be punished. Though sinners may be long reprieved, yet they will be punished at last. Their misery will be a proper punishment for their crimes, and only what they have deserved. They did sin's work, and must receive sin's wages. (2.) Their punishment will be no less than destruction, not of their being, but of their bliss; not that of the body alone, but both as to body and soul. (3.) This destruction will be everlasting. They shall be always dying, and yet never die. Their misery will run parallel with the line of eternity. The chains of darkness are everlasting chains, and the fire is everlasting fire. It must needs be so, since the punishment is inflicted by an eternal God, fastening upon an immortal soul, set out of the reach of divine mercy and grace. (4.) This destruction shall come from the presence of the Lord, that is, immediately from God himself. Here God punishes sinners by creatures, by instruments; but then he will take the work into his own hands. It will be destruction from the Almighty, more terrible than the consuming fire which consumed Nadab and Abihu, which came from before the Lord. (5.) It shall come from the glory of his power, or from his glorious power. Not only the justice of God, but this almighty power, will be glorified in the destruction of sinners; and who knows the power of his anger? He is able to cast into hell.

Secondly, It will be a joyful day to some, even to the saints, unto those that believe and obey the gospel. And then the apostle's testimony concerning this day will be confirmed and believed (v. 10); in that bright and blessed day, 1. Christ Jesus will be glorified and admired by his saints. They will behold his glory, and admire it with pleasure; they will glorify his grace, and admire the wonders of his power and goodness towards them, and sing hallelujahs to him in that day of his triumph, for their complete victory and happiness. 2. Christ will be glorified and admired in them. His grace and power will then be manifested and magnified, when it shall appear what he has purchased for, and wrought in, and bestowed upon, all those who believe in him. As his wrath and power will be made known in and by the destruction of his enemies, so his grace and power will be magnified in the salvation of his saints. Note, Christ's dealings with those who believe will be what the world one day shall wonder at. Now, they are a wonder to many; but how will they be wondered at in this great and glorious day; or, rather, how will Christ, whose name is Wonderful, be admired, when the mystery of God shall be finished! Christ will not be so much admired in the glorious esteem of angels that he will bring from heaven with him as in the many saints, the many sons, that he will bring to glory.

11 Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power: 12 That the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ.

In these verses the apostle again tells the Thessalonians of his earnest and constant prayer for them. He could not be present with them, yet he had a constant remembrance of them; they were much upon his thoughts; he wished them well, and could not express his good-will and good wishes to them better than in earnest constant prayer to God for them: Wherefore also we pray, &c. Note, The believing thoughts and expectation of the second coming of Christ should put us upon prayer to God for ourselves and others. We should watch and pray, so our Saviour directs his disciples (Luke xxi. 36), Watch therefore, and pray always, that you may be counted worthy to stand before the Son of man. Observe,

I. What the apostle prayed for, v. 11. It is a great concern to be well instructed what to pray for; and without divine instruction we know not what to pray for, as without divine assistance we shall not pray in such a manner as we ought. Our prayers should be suitable to our expectations. Thus the apostle prays for them, 1. That God would begin his good work of grace in them; so we may understand this expression: That our God would count you (or, as it might be read, make you) worthy of this calling. We are called with a high and holy calling; we are called to God's kingdom and glory; and no less than the inheritance of the saints is the hope of our calling, nothing less than the enjoyment of that glory and felicity which shall be revealed when Christ Jesus shall be revealed from heaven. Now, if this be our calling, our great concern should be to be worthy of it, or meet and prepared for this glory: and because we have no worthiness of our own, but what is owing purely to the grace of God, we should pray that he would make us worthy, and then count us worthy, of this calling, or that he would make us meet to partake of the inheritance of the saints in light, Col. i. 12. 2. That God would carry on the good work that is begun, and fulfil all the good pleasure of his goodness. The good pleasure of God denotes his gracious purposes towards his people, which flow from his goodness, and are full of goodness towards them; and it is thence that all good comes to us. If there be any good in us, it is the fruit of God's good-will to us, it is owing to the good pleasure of his goodness, and therefore is called grace. Now, there are various and manifold purposes of grace and good-will in God towards his people; and the apostle prays that all of them may be fulfilled or accomplished towards these Thessalonians. There are several good works of grace begun in the hearts of God's people, which proceed from this good pleasure of God's goodness, and we should desire that they may be completed and perfected. In particular, the apostle prays that God would fulfil in them the work of faith with power. Note, (1.) The fulfilling of the work of faith is in order to the fulfilling of every other good work. And, (2.) It is the power of God that not only begins, but that carries on and perfects the work of faith.

II. Why the apostle prayed for these things (v. 12): That the name of the Lord Jesus may be glorified; this is the end we should aim at in every thing we do and desire, that God and Christ in all things may be glorified. Our own happiness and that of others should be subordinate to this ultimate end. Our good works should so shine before men that others may glorify God, that Christ may be glorified in and by us, and then we shall be glorified in and with him. And this is the great end and design of the grace of our God and the Lord Jesus Christ, which is manifested to us and wrought in us. Or thus: it is according to the grace of God and Christ, that is, it is an agreeable thing, considering the grace that is manifested to us and bestowed on us, by God and Christ, that we direct all we do to the glory of our Creator and Redeemer.

(1.) It is evidence that there will be a future judgment--since the righteous here suffer so much, and the wicked triumph.

(2.) These things are now permitted in order that the character may be developed, and that the reason of the sentence in the last day may be seen.

(3.) The manner in which these afflictions are borne is an evidence--an indication (ενδειγμα) of what the results of the judgment will be. The word rendered "manifest token," (ενδειγμα,) occurs nowhere else in the New Testament. It means an indication, token, proof, anything that shows, or points out, how a thing is, or is to be, (from ενδεικνυμι, to show, to point out.) The meaning here is, therefore, that the course of events referred to--the persecutions which they endured, and the manner in which they were borne--furnished a proof that there would be a righteous judgment, and also afforded an indication of what the result of that judgment would be. We may, in general, learn what will be the issues of the judgment in the case of an individual from the manner in which he bears trials.

Of the righteous judgment of God. That there will be a just judgment hereafter. The crimes of the wicked who go unpunished on the earth, and the sufferings of the good who are unavenged, are a demonstration that there will be a judgment, when all these inequalities will be adjusted.

That ye may be counted worthy. As the result of your affliction, that you may be fitted for the kingdom of God. This does not mean that Christians will merit heaven by their sufferings, but that they may show that they have such a character that there is a fitness or propriety that they should be admitted there. They may evince, by their patience and resignation, by their deadness to the world, and their holy lives, that they are not disqualified to enter into that kingdom where the redeemed are to dwell. No true Christian will ever feel that he is worthy on his own account, or that he has any claim to eternal life; yet he may have evidence that he has the characteristics to which God has promised salvation, and is fitted to dwell in heaven.

of the kingdom of God. In heaven. Mt 3:2.

For which ye also suffer. The sufferings which you now endure are because you are professed heirs of the kingdom; that is, you are persecuted because you are Christians. See 1Thes 2:14.

(c) "manifest token" Php 1:28 (d) "suffer" 1Thes 2:14, Heb 10:32,33

(1.) it is inconceivable that God should threaten such punishment unless it were just How can it be reconciled with his perfections that he can hold up before mankind the assurance that any of them will be punished for ever, unless it be right that it should be so? Can we believe that he deliberately threatens what is wrong, or that in the face of the universe, he publicly declares his intention to do what is wrong?

(2.) Men themselves believe that it is just that the wicked should be punished. They are constantly making laws, and affixing penalties to them, and executing them, under the belief that it is right. Can they regard it as wrong in God to do the same thing? Can that be wrong in him which is right in themselves?

(3.) If it be right to punish wickedness here, it is not wrong to punish it in the future world. There is nothing in the two places which can change the nature of what is done. If it be right for God to visit the sinner here with the tokens of his displeasure, there is nothing which can make it wrong to visit him in like manner in the future world. Why should that be wrong in another world which is right and proper in this?

(4.) It will be a righteous thing for God to punish the wicked in a future state, for they are not always punished here as they deserve. No one can seriously maintain that there is an equal distribution of rewards and punishments on the earth. Many a man goes to the grave having received no adequate punishment for his crimes. Many a murderer, pirate, robber, traitor, and plunderer of nations under the name of a conqueror thus dies. No one can doubt that it would be a "just" thing to punish them here if they could be arrested. Why should it be any the less "just" to punish them when they enter another world? In like manner, many a man lives a life of profligacy; or is an open scoffer; or aims to cast off the government of God; or is a seducer of innocence; and yet lives ill the midst of wealth, and goes down in calmness and. peace to the grave. Ps 73:3-5; Job 21:23-33. Why is it not "just" that such an one should be punished in the future world? Comp. Ps 73:16-20. But, if it be right that God should punish the wicked in the future world, it will be done. For

(1.) there is nothing to hinder him from doing it. He has all power, and has all necessary means of inflicting punishment, entirely at his disposal.

(2.) It would not be right not to do it. It is not right for a magistrate to treat the righteous and the wicked alike, or to show that he has as much regard to the one as to the other.

(3.) It cannot be believed that God has uttered a threatening which he never meant to execute, or to appear before the universe as having held up before men the terror of the most awful punishment which could be inflicted, but which he never intended to carry into effect. Who could have confidence in such a Being? Who could know what to believe when he makes the most solemn declaration?

(4.) The Judge of all the earth will "do right;" and if it be right to declare that "the wicked shall be turned into hell," it will not be wrong to inflict the sentence. And if, on the whole, it be right that the sinner should be punished, it will be done.

Them that trouble you. Those who persecute you. See 1Thes 2:14.

(e) "Seeing it is" Rev 6:10

(1.) there is a fitness that they who are the friends of God should be treated as such, or it is proper that he should show himself to be their Friend; and

(2.) because in this life this is not always clearly done. They are often less prospered, and less happy in their outward circumstances, than the wicked. There is, therefore, a propriety that in the future state God should manifest himself as their Friend, and show to assembled worlds that he is not indifferent to character, or that wickedness does not deserve his smiles, and piety incur his frown. At the same time, however, it will be owing wholly to his grace that any are ever admitted to heaven.

Rest. The future happiness of believers is often represented under the image of rest. It is rest like that of the weary labourer after his day of toil; rest, like that of the soldier after the hardships of a long and perilous march; rest, like the calm repose of one who has been racked with pain. Heb 4:9. The word rest here (ανεσις) means a letting loose, a remission, a relaxation; and hence composure, quiet. 2Cor 2:13, 7:5.

With us. That is, with Paul, Silas, and Timothy, 2Thes 1:1. It would increase the comfort of the Thessalonians, derived from the anticipation of the future world, to reflect that they would meet their religious teachers and friends there. It always augments the anticipated joy of heaven to reflect that we are to share its blessedness with them. There is no envy among those who anticipate heaven; there will be none there. They who desire heaven at all, desire that it may be shared in the highest degree by all who are dear to them.

When the Lord Jesus shall be revealed from heaven. Shall appear; shall come from heaven. 1Thes 4:16.

With his mighty angels. Marg., angels of his power. So the Greek. The sense is, that angels of exalted rank and glory will accompany him. 1Thes 4:16, Mt 24:31, 25:31.

(f) "rest with us" Rev 14:13 (g) "his mighty angels" 1Thes 4:16, Jude 1:14

Taking vengeance, Marg., yielding. Gr., giving. The word vengeance is used in the sense of punishment, for there cannot be in God what literally corresponds with the passion of revenge. Comp. Rom 12:19.

On them that know not God. On all who are strangers to him; that is, who are living in heathenish darkness, or who, having heard of him, have no practical acquaintance with him.

And that obey not the gospel of our Lord Jesus Christ. Who do not embrace it, and practise its precepts in their lives. Comp. Rom 2:9.

(a) "flaming fire" Heb 10:27, 2Pet 3:7 (1) "taking" "yielding" (b) "vengeance" De 32:41,43 (c) "know not" Ps 79:6 (d) "that obey not" Rom 2:8

(1.) to be continued for ever; and

(2.) is to be of the nature of punishment. The meaning then must be, that the soul is destroyed as to the great purposes of its being with enjoyment, dignity, honour, holiness, happiness. It will not be annihilated, but will live and linger on in destruction. It seems difficult to conceive how any one can profess to hold that this passage is a part of the word of God, and yet deny the doctrine of future eternal punishment. It would not be possible to state that doctrine in clearer language than this. It never is stated in clearer language in any creed or confession of faith; and if it be not true that the wicked will be punished for ever, it must be admitted that it would not have been possible to reveal the doctrine in human language.

From the presence of the Lord. That is, a part of their punishment will consist in being banished from the immediate presence of the Lord. There is a sense in which God is everywhere present, and in that sense he will be in the world where the wicked will dwell, to punish them. But the phrase is also used to denote his more immediate presence; the place where are the symbols of his majesty and glory; the home of the holy and the blessed. It is in that sense that the word is used here; and the idea is, that it will be one of the circumstances contributing to the deeper woe of the place of punishment, that those who dwell there will be banished from that holy abode, and will never be permitted to enter there.

And from the glory of his power. The meaning seems to be, that they will not be able to endure the manifestation of his power and majesty when he shall appear, but will be driven away by it into outer darkness. See 2Thes 2:8. The Saviour, in describing his Second Advent, uses this language: "They shall see the Son of man coming in the clouds of heaven, with power and great glory," Mt 24:30. There will be a great exhibition of both. The power will be seen in the convulsions of nature, which will precede or attend him; in the resurrection of the dead; and in the bringing of all to judgment. And the glory will be seen in his own person; the dignity and number of his attendants; and the honour that shall then be conferred on him as the final Judge of all mankind. By the manifestation of that power and glory the wicked will be driven away into eternal ruin. They will not be able to stand before it, and though, in common with the righteous, they may see the majesty of the Redeemer in the last day, yet they will be driven away to witness it no more.

(e) "destruction from" Php 3:19, 2Pet 3:7 (f) "glory" Isa 2:19

And to be admired in all them that believe.This may either mean that he will be admired among or by them that believe; or that the ground of the admiration which he will receive in that day will be what will be seen in them; that is, their graces, their numbers, their joys, their triumphs will be the occasion of producing admiration of him for he will be regarded as the source of it all. Tindal renders it, "and to be made marvellous in all them that believe." The latter interpretation seems to me to be the correct one. The general idea is, that Christ in that day will be manifested in a glorious manner, and that the source of his highest triumphs will be what is seen in the saints. His main honour, when he returns to the world, will not be the outward splendours which will attend his coming, nor the angels that will accompany him, nor the manifestation of his power over the elements, but the church which he has redeemed. It will then be seen that he is worthy of universal admiration, for having redeemed that church, lie shall then be admired or glorified in his people,

(1.) for having conceived the plan of redeeming them;

(2.) for being willing to become incarnate, and to die to save them;

(3.) for the defence of his church in all its persecutions and trials;

(4.) for raising his people from the dead;

(5.) for the virtues and graces which they will exhibit in that day. This appropriate honour of Christ in the church has never yet been fully seen. His people on earth have, in general, most imperfectly reflected his image. They have in general been comparatively few in number, and scattered upon the earth. They have been poor and despised. Often they have been persecuted, and regarded as the "filth of the world and the off-scouring of all things." The honours of this world, have been withheld from them. The great have regarded it as no honour to be identified with the church, and the proud have been ashamed to be enrolled among the followers of the Lamb. In the last day all this will be changed, and the assembled church will show to admiring worlds how great and glorious is its Redeemer, and how glorious was the work of redemption.

Because our testimony among you was believed. The meaning of this seems to be, that they would be among the number of those who would in that day honour the Saviour, because they had embraced what the apostle had preached to them respecting these future scenes. Thus interpreted, this clause should be regarded as connected with 1Thes 1:7, "And to you it is a righteous thing that he should give rest with us, because our testimony among you was believed." That is, you have shown that you are true Christians, and it is proper that you should partake of the triumphs and hopes of that day.

(g) "glorified" Mt 25:31 (h) "admired" Ps 68:35

That our God would count you worthy of this calling. Marg., "or, vouchsafe." The meaning is, "that he would regard you as worthy of this calling." 2Thes 1:5.

Of this calling. Eph 4:1. The "calling" here, is that which had brought them into the kingdom, and led them to become Christians.

And fulfil all the good pleasure of his goodness. That is, make the work of salvation complete and effectual. Oldshausen has well expressed the sense: "May God fill you with all that good which is pleasing to him." The thoughts in the passage are,

(1.) that the purpose towards them on the part of God was one of "goodness" or benevolence;

(2.) that there was a state of mind which would be regarded by him as pleasing, or as his "good pleasure ;" and

(3.) that Paul wished that this might be accomplished in them. desired that there might be in them everything which would be pleasing to God, and which his benevolence was fitted to secure.

And the work of faith. The work which faith is adapted to produce on the soul. See 1Jn 5:4,5.

With power. Effectually, completely. The apostle prays that so much power may be exerted as will be sufficient to secure the object. The work of religion on the soul is always represented in the Bible as one of power.

(1) "count" "vouchsafe" (a) "worthy" Col 1:12, Rev 3:4

And ye in him. That you may be regarded and treated as his friends when he shall come to judge the world.

According to the grace of our God and the Lord Jesus Christ. That is, that you may experience all the honour which his grace is fitted to impart. In view of the exposition given of this chapter, we may remark:

(1.) That the wicked will certainly be punished when the Lord Jesus shall come to judgment. Words cannot reveal this truth more plainly than is done in this chapter, and if it is not to be so, then language has no meaning.

(2.) The punishment of the wicked will be eternal. It is impossible for language to teach that doctrine more clearly than in done in this chapter. If it were admitted to have been the intention of God to teach the doctrine of eternal punishment, it is impossible to conceive that he could have chosen more plain and positive language to express the doctrine than has been done here. Can it be, then, that he means to trifle with men on so solemn a subject, by using words which have no meaning?

(3.) It will greatly aggravate the punishment of the wicked that it will be "a righteous thing" for God thus to punish them. If they were to suffer as martyrs; if, in their sufferings, they could feel that they were oppressed and crushed beneath mere power; if they could feel that they were right, and that God was wrong; if they could get up a party in the universe against God, sympathizing with them as if they were wronged, the case would be changed. A man can endure suffering much more easily when he has a good conscience, and feels that he is right, than he can when he feels that what he endures is deserved. But the sinner in hell can never have this consolation. He will for ever feel that God is right, and that he is wrong, and that every pang which he endures is deserved.

(4.) If it be a "righteous thing" that the wicked shall be punished, then they never can be saved by mere justice. No one will go to heaven because he deserves or merits it. All dependence on human merit, therefore, is taken away in the matter of salvation; and if the sinner is ever saved, it will be by grace, and not by justice.

(5.) If it be a "righteous thing" that the sinner should perish, he will perish. God will do right to all.

(6.) It is amazing that the mass of men have so little concern about their future condition. God has plainly revealed that he will destroy the wicked for ever, and that it will be a righteous thing for him to do it; and yet the mass of mankind are wholly unconcerned, and disregard all the solemn declarations of the Bible on this subject, as if they were idle tales. One would suppose that the very possibility of eternal suffering would rouse all the sensibilities of the soul, and lead to the earnest inquiry whether it is not possible to avoid it. Yet the mass of men feel no concern in this inquiry. It is impossible to get them ever to think of it. We cannot get them even to ask the question seriously, whether they themselves are to be happy or miserable to all eternity? This stupidity and indifference is the most unaccountable fact on earth, and probably distinguishes this world from all others.

(7.) It is rational to think of religion; to reflect on eternity; to be serious; to be anxious about the future state. If there be even a possibility that we may be miserable for ever, it is proper to be serious about it. And if there be a solemn declaration of God that it will be a "righteous thing" for him to punish the wicked, and that he will "punish them with everlasting destruction," assuredly the mind should be concerned. Is there anything more worthy the calm and sober attention of the human soul than such solemn declarations of the infinite God?

(b) "the name" 1Pet 1:7

In which observe, 1. The writer of the epistle, St. Paul, joining himself with his two assocites, Silvanus or Silas, and Timotheus or Timothy.

2. To whom it was written, To the church of the Thessalonians, in God the Father, that is, established in the knowledge of God the Father, and in the faith of our Lord Jesus Christ.

3. The usual salutation, Grace and peace, under which are comprehended all spiritual and temporal blessings: and these are set forth as flowing to us; first, from their fountain, God the Father: secondly, from their means of conveyance, Jesus Christ, as Mediator; intimating, that whatever spiritual grace or temporal blessing we now receive from God, we have it from him, not barely, as a Creator, but as a Father, as a gracious Father in Christ, in and through whom all kinds of blessings are conveyed to us.

Now, 1. From St. Paul's using the very same form of words in this epistle, which he had made use of in the former, we may observe, That the Holy Spirit of God, in inditing of the scriptures, did not so much regard variety of words and style, as the purpose intended by those words; and accordingly the ministers of Christ, in the expounding and explaining of the scriptures, should rather study solidity of matter, than variety of expression, or elegance of style; it was none of the apostle's business, God grant that it may be none of ours, to please the wanton wits and gratify the luxuriant fancies of men, with a pompous sound of words; but solidly to instruct them in the great and necessary duties of the gospel, and to furnish them with the strongest arguments and motives to a good life. Plain truths, without any art or varnish, may be conveyed with more warmth and vigour to the conscience,than all the charms of human eloquence from the most fluent and popular tongue. But though we must come in plainness, yet not in rudeness of speech.

Note, 2. From St. Paul's writing this epistle to the Thessalonians, when he ws providentially hindered in his purpose of coming to them, and preaching amongst them, we may learn, That as the wisdom of God has appointed several means for the edification of his church, sometimes preaching, at other times writing, so the ministers of Christ are obliged and bound to endeavour the church's edification by all means: when they cannot do it by public preaching, to endeavour it by writing: and when they can by both, their labours from the press, and from the pulpit, should be jointly employed in the church's service.

Learn hence, that as it is our duty, it will be or great wisdom and prudence, so to speak of the graces of God, which we see and observe in others, as that they may not be puffed up with any conceit of their own excellences, but see matter of praise and thanksgiving due unto God only; and nothing to themselves.

Note, 2. The special and particular graces which St. Paul, observed in the Thessalonians: their faith, and their charity, together with the evidence of the sincerity of these graces namely, that their faith was a growing faith, their love an abounding and overflowing love: Your faith groweth exceedingly, and your love aboundeth,

Learn hence, That as the saving graces of faith and love do admit of degrees, and do not come to their height and perfection at once; so all other graces do either increase or decrease, grow or fade, together with these; vigour or decay of these cardinal graces have an answerable influence upon all our other graces.

But how did St. Paul know that their faith did thus grow?

Ans. He knew the increase of their faith by their constancy in sufferings.

Note, 3. Our apostle doth not barely commend these graces of faith and love, which were found in the Thessalonians, but he makes an holy boast of them, he glories in them, and excites other churches to a praise-worthy imitation of them; We glory in you in the churches of God.

But for what?

Even for your courage and patience under sufferings, persecutions, afflictions, and tribulations, for the sake of Christianity, and for your constancy in the faith of Christ.

Learn hence, 1. That persecutions, afflictions, and tribulations, for the sake of Christianity, (when maintained, especially in the power of it,) are the common lot of God's faithful children and servants.

Learn, 2. That it is the highest glory of a Christian to bear afflictions, and undergo persecutions, for the sake of the gospel, with and undaunted courage and an invincible patience.

Learn, 3. That it is not unlawful, but sometimes necessary and expedient, for a minister to glory in his people; not in their multitude, nor in their riches, not in their greatness, nor in their high estimation of his person and abilities, but in the eminent graces of God's Holy Spirit in them, and in the great services and sufferings undergone by them: We glory in you for your patience and faith, in and under all the persecutions and tribulations that ye endure.

Learn hence, That as none can enjoy the kingdom of heaven by meriting heaven, but by being made meet for heaven; so patience under sufferings and reproaches, under persecutions and sharp trials, is a special qualification to make us meet for the enjoyment of that glorious kingdom: That ye may be counted worthy of the kingdom of God, for which ye also suffer.

Blessed be God that there is a day undoubtedly coming, when all the troubles of his people shall be ended indeed, and all his suffering saints shall be fully and finally rewarded for all their services and sufferings; and this distribution of rewards and punishments shall be in the presence of the whole world, at the great day, for the glory of divine justice. Then all those, who doubt or complain of God's justice, shall awfully admire and adore it. To you that are troubled, rest with us.

Where note, 1. That the present time is a time of trouble to the people of God: their time of rest hereafter.

2. That Almighty God alloweth his troubled saints a liberty to comfort themselves with the expectation and hope, that their troubles shall shortly end, and their everlasting rest begin.

3. That it addeth much to the excellency of that rest which the troubled saints expect, that it shall be enjoyed, not by a few of the most eminent sufferers, but by all of them: All you that are troubled shall rest with us.; with us apostles, with all the prophets and faithful servants of God.

Hail, happy day! when all the saints shall sing and rejoice together; when there shall be not one wicked person among them to damp their mirth, or to diminish their joy. How desirable is the communion of saints here! How happy do they esteem themselves when they can get together by themselves! But how joyful will the time and place be, when they get to heaven, where none shall interrupt their quiet, nothing shall disturb their rest! God will recompense tribulation to them that trouble you: and to you who are troubled, rest with us.

When the Lord Jesus shall be revealed from heaven with his mighty angels, In these words we have an awful description of the day of judgment, and of the process of that solemn day.

Where observe, 1. The judge described, The Lord Jesus, he shall be revealed from heaven: since his ascension, the heavens have contained him, and concealed him also from our sight and senses; but he shall then visibly appear, and locally descend from the highest heavens into the region of the air. He shall come in the clouds, and every eye shall see him.

Observe, 2. His noble attendants; the mighty angels, every one stronger than an host of armed men. As the work Christ comes about is a great and mighty work, so he will have instruments strong and mighty, sufficient for that work; yet doth Christ make use of the angels, not for necessity, but for majesty, he can do his work without them.

Observe, 3. The manner of his coming: in flaming fire, by which the heavens and the earth shall be burnt up, and in which the damned shall be eternally tormented.

Observe, 4. The end of his coming: to take vengeance on the ignorant, and on the disobedient, on such as knew not God, and on them that do know, but obey not the gospel of our Lord Jesus.

Learn hence, 1. That it greatly tends to the comfort and support of persecuted Christians, that Christ their righteous judge will come: He shall be revealed, and nobly attended; he shall come as an exalted king, accompanied with a glorious train of mighty angels.

Learn, 2. That the dread and terror of the day of judgment, will be matter of comfort to the godly, no ways terrifying. Those very flames which shall set the heavens and the earth in a blaze, and occasion dreadful consternation and fear to the wicked and impenitent world, shall be a comfortable sight to the godly, and the fore-thoughts of them may and should yield comfort to them under their present troubles.

Learn, 3. That ignorance, whether in pagans or in Christians, doth very much, but disobedience to the gospel doth very much more, expose persons, and lay them open to the vengeance of the great day: If Christ will render vengeance to them that know him not, much more to them that do know, but obey not the gospel of our Lord Jesus.

And observe farther, As their punishment of sense is here described, so we have their punishment of loss declared: they shall be banished from the presence of the Lord, that is, for ever excluded from the sight of his blessed face, and the enjoyment of his gracious presence: the presence of his favour they shall never find, the presence of his fury they shall ever feel.

Lord, how is thy presence here on earth, life, light, and joy, to thine own people: how much more will it be so in heaven! But how terrible and dreadful will thy presence be to the wicked at the great day, even everlasting destruction! Lord, where shall the ungodly and sinner appear, when thou appearest! Thy very presence shall punish and torment them, and thy glorious power drive them away to the place of torment prepared for them. They shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; that is, destruction shall come forth immeniately from the presence and glorious power of Christ upon them, and that without any measure of mitigation; the sentence denounced will be instantly executed, and the sinner that is banished from Christ's presence shall be everlastingly tormented by his power.

Where note, The character of Christ's saved ones, they are saints, all such, and only such; not by visible profession barely, but by inward sanctification, and holiness of conversation also; and also all believers, who are endued with the grace of saving faith.

Note, 2. The end of Christ's coming, with reference to his own children.

1. To be glorified in his saints: mark, not to be glorified in them: the head will not only be glorious in himself, but glorified in his members. The glory God gave the Son, he hath given the saints, and will put such a glory upon them in soul and body, as he himself shall be thereby glorified.

2. Admired in all them that believe, that is, he will do such things for believers, as will be to their own and others' admiration; things that will not only exceed their unbelief, but their faith too.

Plainly thus, the Lord Jesus at the great day will put such glory upon believers as never was expected either by themselves or others, and consequently shall be admired, greatly admired, eternally admired, by all beholders.

But, Lord, if the glory put on the saints shall be thus admired, how much more shall thyself be admired, the bestower of that rich transcendent glory! The glory of thy justice in the damnation of the wicked will be admired, but not comparably with the glory of thy mercy in the salvation of believers. O! how will this strike the adoring angels into an ecstasy of holy admiration, and transport thy admiring saints into an eternal rapture, when thou shalt come to be glorified in the saints, and admired in all them that believe.

Observe next, what he prayed for, on their behalf,--

1. That God would count them worthy, that is, fit and meet for his calling; that is, for the fore-mentioned glory, which they were called to the expectation of, for they were already called; and therefore calling here must denote that unto which they were called, even the kingdom of glory.

2. That in order to this, God would fulfil, fully perform and accomplish, his whole purpose, here called his pleasure, and the pleasure of his goodness; to show that nothing but his own goodness was the cause of his own purpose.

3. He prays that God by his own power would strengthen the work of faith in them. And the work of faith with power.

Where note, 1. That we are not only saved by God's good pleasure, but by faith.

2. That there is no saving faith, but what is a working faith.

3. That faith is wrought by a wonderful power, which doth produce wonderful effects.