2 Thessalonians 2 commentary

If errors arise among Christians, we should set them right; and good men will be careful to suppress errors which rise from mistaking their words and actions. We have a cunning adversary, who watches to do mischief, and will promote errors, even by the words of Scripture. Whatever uncertainty we are in, or whatever mistakes may arise about the time of Christ's coming, that coming itself is certain. This has been the faith and hope of all Christians, in all ages of the church; it was the faith and hope of the Old Testament saints. All believers shall be gathered together to Christ, to be with him, and to be happy in his presence for ever. We should firmly believe the second coming of Christ; but there was danger lest the Thessalonians, being mistaken as to the time, should question the truth or certainty of the thing itself. False doctrines are like the winds that toss the water to and fro; and they unsettle the minds of men, which are as unstable as water. It is enough for us to know that our Lord will come, and will gather all his saints unto him. A reason why they should not expect the coming of Christ, as at hand, is given. There would be a general falling away first, such as would occasion the rise of antichrist, that man of sin. There have been great disputes who or what is intended by this man of sin and son of perdition. The man of sin not only practises wickedness, but also promotes and commands sin and wickedness in others; and is the son of perdition, because he is devoted to certain destruction, and is the instrument to destroy many others, both in soul and body. As God was in the temple of old, and worshipped there, and is in and with his church now; so the antichrist here mentioned, is a usurper of God's authority in the Christian church, who claims Divine honours.

Something hindered or withheld the man of sin. It is supposed to be the power of the Roman empire, which the apostle did not mention more plainly at that time. Corruption of doctrine and worship came in by degrees, and the usurping of power was gradual; thus the mystery of iniquity prevailed. Superstition and idolatry were advanced by pretended devotion, and bigotry and persecution were promoted by pretended zeal for God and his glory. This mystery of iniquity was even then begun; while the apostles were yet living, persons pretended zeal for Christ, but really opposed him. The fall or ruin of the antichristian state is declared. The pure word of God, with the Spirit of God, will discover this mystery of iniquity, and in due time it shall be destroyed by the brightness of Christ's coming. Signs and wonders, visions and miracles, are pretended; but they are false signs to support false doctrines; and lying wonders, or only pretended miracles, to cheat the people; and the diabolical deceits with which the antichristian state has been supported, are notorious. The persons are described, who are his willing subjects. Their sin is this; They did not love the truth, and therefore did not believe it; and they were pleased with false notions. God leaves them to themselves, then sin will follow of course, and spiritual judgments here, and eternal punishments hereafter. These prophecies have, in a great measure, come to pass, and confirm the truth of the Scriptures. This passage exactly agrees with the system of popery, as it prevails in the Romish church, and under the Romish popes. But though the son of perdition has been revealed, though he has opposed and exalted himself above all that is called God, or that is worshipped; and has spoken and acted as if he were a god upon earth, and has proclaimed his insolent pride, and supported his delusions, by lying miracles and all kinds of frauds; still the Lord has not yet fully destroyed him with the brightness of his coming; that and other prophecies remain to be fulfilled before the end shall come.

When we hear of the apostacy of many, it is a great comfort and joy, that there is a remnant according to the election of grace, which does and shall persevere; especially we should rejoice, if we have reason to hope that we are of that number. The preservation of the saints, is because God loved them with an everlasting love, from the beginning of the world. The end and the means must not be separated. Faith and holiness must be joined together as well as holiness and happiness. The outward call of God is by the gospel; and this is rendered effectual by the inward working of the Spirit. The belief of the truth brings the sinner to rely on Christ, and so to love and obey him; it is sealed by the Holy Spirit upon his heart. We have no certain proof of any thing having been delivered by the apostles, more than what we find contained in the Holy Scriptures. Let us then stand fast in the doctrines taught by the apostles, and reject all additions, and vain traditions.

We may and should direct our prayers, not only to God the Father, through our Lord Jesus Christ, but also to our Lord Jesus Christ himself. And we should pray in his name unto God, not only as his Father, but as our Father in and through him. The love of God in Christ Jesus, is the spring and fountain of all the good we have or hope for. There is good reason for strong consolations, because the saints have good hope through grace. The free grace and mercy of God are what they hope for, and what their hopes are founded on, and not any worth or merit of their own. The more pleasure we take in the word, and works, and ways of God, the more likely we shall be to persevere therein. But, if we are wavering in faith, and of a doubtful mind, halting and faltering in our duty, no wonder that we are strangers to the joys of religion.

1 Now I beseech you, by the coming. It may indeed be read, as I have noted on the margin, concerning the coming, but it suits better to view it as an earnest entreaty, taken from the subject in hand, just as in 1 Corinthians 15:31, when discoursing as to the hope of a resurrection, he makes use of an oath by that glory which is to be hoped for by believers. And this has much more efficacy when he adjures believers by the coming of Christ, not to imagine rashly that his day is at hand, for he at the same time admonishes us not to think of it but with reverence and sobriety. For it is customary to adjure by those things which are regarded by us with reverence. The meaning therefore is, “As you set a high value on the coming of Christ, when he will gather us to himself, and will truly perfect that unity of the body which we cherish as yet only in part through means of faith, so I earnestly beseech you by his coming not to be too credulous, should any one affirm, on whatever pretext, that his day is at hand.”

As he had in his former Epistle adverted to some extent to the resurrection, it is possible that some fickle and fanatical persons took occasion from this to mark out a near and fixed day. For it is not likely that this error had taken its rise earlier among the Thessalonians. For Timothy, on returning thence, had informed Paul as to their entire condition, and as a prudent and experienced man had omitted nothing that was of importance. Now if Paul had received notice of it, he could not have been silent as to a matter of so great consequence. Thus I am of opinion, that when Paul’s Epistle had been read, which contained a lively view of the resurrection, some that were disposed to indulge curiosity philosophized unseasonably as to the time of it. This, however, was an utterly ruinous fancy, “Vne fantasie merueilleusement pernicieuse, et pour ruiner tout;” — “A fancy that was singularly destructive, and utterly ruinous.” as were also other things of the same nature, which were afterwards disseminated, not without artifice on the part of Satan. For when any day is said to be near, if it does not quickly arrive, mankind being naturally impatient of longer delay, their spirits begin to languish, and that languishing is followed up shortly afterwards by despair.

This, therefore, was Satan’s subtlety: as he could not openly overturn the hope of a resurrection with the view of secretly undermining it, as if by pits underground, See Calvin on the Corinthians, vol. 1, p. 38. he promised that the day of it would be near, and would soon arrive. Afterwards, too, he did not cease to contrive various things, with the view of effacing, by little and little, the belief of a resurrection from the minds of men, as he could not openly eradicate it. It is, indeed, a plausible thing to say that the day of our redemption is definitely fixed, and on this account it meets with applause on the part of the multitude, as we see that the dreams of Lactantius and the Chiliasts of old gave much delight, and yet they had no other tendency than that of overthrowing the hope of a resurrection. This was not the design of Lactantius, but Satan, in accordance with his subtlety, perverted his curiosity, and that of those like him, so as to leave nothing in religion definite or fixed, and even at the present day he does not cease to employ the same means. We now see how necessary Paul’s admonition was, as but for this all religion would have been overturned among the Thessalonians under a specious pretext.

2 That ye be not soon shaken in judgment. He employs the term judgment to denote that settled faith which rests on sound doctrine. Now, by means of that fancy which he rejects, they would have been carried away as it were into ecstasy. He notices, also, three kinds of imposture, as to which they must be on their guard — spirit, word, and spurious epistle. By the term spirit he means pretended prophecies, and it appears that this mode of speaking was common among the pious, so that they applied the term spirit to prophesyings, with the view of putting honor upon them. For, in order that prophecies may have due authority, we must look to the Spirit of God rather than to men. But as the devil is wont to transform himself into an angel of light, (2 Corinthians 11:14,) impostors stole this title, in order that they might impose upon the simple. But although Paul could have stripped them of this mask, he, nevertheless, preferred to speak in this manner, by way of concession, as though he had said, “However they may pretend to have the spirit of revelation, believe them not.” John, in like manner, says:

“Try the spirits, whether they are of God.” (1 John 4:1.)

Speech, in my opinion, includes every kind of doctrine, while false teachers insist in the way of reasons or conjectures, or other pretexts. What he adds as to epistle, is an evidence that this impudence is ancient — that of feigning the names of others. “Des grands personnages;” — “Of great personages.” So much the more wonderful is the mercy of God towards us, in that while Paul’s name was on false grounds made use of in spurious writings, his writings have, nevertheless, been preserved entire even to our times. This, unquestionably, could not have taken place accidentally, or as the effect of mere human industry, if God himself had not by his power restrained Satan and all his ministers.

As if the day of Christ were at hand. This may seem to be at variance with many passages of Scripture, in which the Spirit declares that that day is at hand. But the solution is easy, for it is at hand with regard to God, with whom one day is as a thousand years. (2 Peter 3:8.) In the mean time, the Lord would have us be constantly waiting for him in such a way as not to limit him to a certain time.

Watch, says he, for ye know neither the day nor the hour. (Matthew 24:32.)

On the other hand, those false prophets whom Paul exposes, while they ought to have kept men’s minds in suspense, bid them feel assured of his speedy advent, that they might not be wearied out with the irksomeness of delay.

2 Thessalonians 2:3-4

3. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;

3. Ne quis vos decipiat ullo modo; quia nisi prius venerit discessio, et nisi revelatus fuerit sceleratus ille filius perditus,

4. Who opposeth and exhalteth himself above all that is called God, or that is worshipped; so that he, as God, sitteth in the temple of God, shewing himself that he is God.

4. Adverserius, et qui se extollit adversus omne, quod dicitur Deus, aut numen: ita ut ipse in templo Dei tanquam Deus sedeat, ostendens se ipsum quasi sit Deus.

3 Let no man deceive you. That they may not groundlessly promise themselves the arrival in so short a time of the joyful day of redemption, he presents to them a melancholy prediction as to the future scattering of the Church. This discourse entirely corresponds with that which Christ held in the presence of his disciples, when they had asked him respecting the end of the world. For he exhorts them to prepare themselves for enduring hard conflicts, “Merveilleux et durs combats;” — “Singular and hard conflicts.” (Matthew 24:6,) and after he has discoursed of the most grievous and previously unheard of calamities, by which the earth was to be reduced almost to a desert, he adds, that the end is not yet, but that these things are the beginnings of sorrows. In the same way, Paul declares that believers must exercise warfare for a long period, before gaining a triumph.

We have here, however, a remarkable passage, and one that is in the highest degree worthy of observation. This was a grievous and dangerous temptation, which might shake even the most confirmed, and make them lose their footing — to see the Church, which had by means of such labors been raised up gradually and with difficulty to some considerable standing, fall down suddenly, as if torn down by a tempest. Paul, accordingly, fortifies beforehand the minds, not merely of the Thessalonians, but of all the pious, that when the Church should come to be in a scattered condition, they might not be alarmed, as though it were a thing that was new and unlooked for.

As, however, interpreters have twisted this passage in various ways, we must first of all endeavor to ascertain Paul’s true meaning. He says that the day of Christ will not come, until the world has fallen into apostasy, and the reign of Antichrist has obtained a footing in the Church; for as to the exposition that some have given of this passage, as referring to the downfall of the Roman empire, it is too silly to require a lengthened refutation. I am also surprised, that so many writers, in other respects learned and acute, have fallen into a blunder in a matter that is so easy, were it not that when one has committed a mistake, others follow in troops without consideration. Paul, therefore, employs the term apostasy to mean — a treacherous departure from God, and that not on the part of one or a few individuals, but such as would spread itself far and wide among a large multitude of persons. For when apostasy is made mention of without anything being added, it cannot be restricted to a few. Now, none can be termed apostates, but such as have previously made a profession of Christ and the gospel. Paul, therefore, predicts a certain general revolt of the visible Church. “The Church must be reduced to an unsightly and dreadful state of ruin, before its full restoration be effected.”

From this we may readily gather, how useful this prediction of Paul is, for it might have seemed as though that could not be a building of God, that was suddenly overthrown, and lay so long in ruins, had not Paul long before intimated that it would be so. Nay more, many in the present day, when they consider with themselves the long-continued dispersion of the Church, begin to waver, as if this had not been regulated by the purpose of God. The Romanists, also, with the view of justifying the tyranny of their idol, make use of this pretext — that it was not possible that Christ would forsake his spouse. The weak, however, have something here on which to rest, when they learn that the unseemly state of matters which they behold in the Church was long since foretold; while, on the other hand, the impudence of the Romanists is openly exposed, inasmuch as Paul declares that a revolt will come, when the world has been brought under Christ’s authority. Now, we shall see presently, why it is that the Lord has permitted the Church, or at least what appeared to be such, to fall off in so shameful a manner.

Has been revealed. It was no better than an old wife’s fable that was contrived respecting Nero, that he was carried up from the world, destined to return again to harass the Church “Pour tourmenter griefuement l’Eglise;” — “To torment the Church grievously.” by his tyranny; and yet the minds of the ancients were so bewitched, that they imagined that Nero would be Antichrist. The strange notion here referred to by Calvin as to Nero, is accounted for by Cornelius à Lapide in his Commentary on the Revelation, from the circumstance that Alcazar having explained the expression which occurs in Revelation 13:3, “I saw one of the heads as it were killed to death,” as referring to Nero killed, and soon afterwards raised up, as it were, and reviving in the person of Domitian his successor, some of the ancients, understanding literally what was meant by him figuratively, conceived the idea that Nero would be Antichrist, and would be raised up, and appear again in the end of the world. — Ed. Paul, however, does not speak of one individual, but of a kingdom, that was to be taken possession of by Satan, that he might set up a seat of abomination in the midst of God’s temple — which we see accomplished in Popery. The revolt, it is true, has spread more widely, for Mahomet, as he was an apostate, turned away the Turks, his followers, from Christ. All heretics have broken the unity of the Church by their sects, and thus there have been a corresponding number of revolts from Christ.

Paul, however, when he has given warning that there would be such a scattering, that the greater part would revolt from Christ, adds something more serious — that there would be such a confusion, that the vicar of Satan would hold supreme power in the Church, and would preside there in the place of God. Now he describes that reign of abomination under the name of a single person, because it is only one reign, though one succeeds another. My readers now understand, that all the sects by which the Church has been lessened from the beginning, have been so many streams of revolt which began to draw away the water from the right course, but that the sect of Mahomet was like a violent bursting forth of water, that took away about the half of the Church by its violence. It remained, also, that Antichrist should infect the remaining part with his poison. Thus, we see with our own eyes, that this memorable prediction of Paul has been confirmed by the event.

In the exposition which I bring forward, there is nothing forced. Believers in that age dreamed that they would be transported to heaven, after having endured troubles during a short period. Paul, however, on the other hand, foretells that, after they have had foreign enemies for some time molesting them, they will have more evils to endure from enemies at home, inasmuch as many of those that have made a profession of attachment to Christ would be hurried away into base treachery, and inasmuch as the temple of God itself would be polluted by sacrilegious tyranny, so that Christ’s greatest enemy would exercise dominion there. The term revelation is taken here to denote manifest possession of tyranny, as if Paul had said that the day of Christ would not come until this tyrant had openly manifested himself, and had, as it were, designedly overturned the whole order of the Church.

4 An adversary, and that exalteth himself. The two epithets — man of sin, and son of perdition — intimate, in the first place, how dreadful the confusion would be, that the unseemliness of it might not discourage weak minds; and farther, they tend to stir up the pious to a feeling of detestation, lest they should degenerate along with others. Paul, however, now draws, as if in a picture, a striking likeness of Antichrist; for it may be easily gathered from these words what is the nature of his kingdom, and in what things it consists. For, when he calls him an adversary, when he says that he will claim for himself those things which belong to God, so that he is worshipped in the temple as God, he places his kingdom in direct opposition to the kingdom of Christ. Hence, as the kingdom of Christ is spiritual, so this tyranny must be upon souls, that it may rival the kingdom of Christ. We shall also find him afterwards assigning to him the power of deceiving, by means of wicked doctrines and pretended miracles. If, accordingly, you would know Antichrist, you must view him as diametrically opposed to Christ. “The name of the Man of Sin is not Antitheos, but ἀντίχριστος — not one that directly invadeth the properties of the supreme God, but of God incarnate, or Christ as Mediator. [...] he usurpeth the authority due to Christ.” — Dr. Manton’s Sermons on 2 Thessalonians. — Ed

Where I have rendered — everything that is called God, the reading more generally received among the Greeks is, every one that is called. It may, however, be conjectured, both from the old translation The rendering of the Vulgate is as follows,— “Supra omne quod dicitur Deus aut quod colitur;” — “Above everything that is called God, or that is worshipped.” Wyclif (1380) renders thus: “Ouer alle thing that is seid God, or that is worschipid.” — Ed. and from some Greek commentaries, that Paul’s words have been corrupted. The mistake, too, of a single letter was readily fallen into, especially when the shape of the letter was much similar; for, where there was written πᾶν τὸ, (everything,) some transcriber, or too daring reader, turned it into πάντα, (every one.) This difference, however, is not of so much importance as to the sense, for Paul undoubtedly means that Antichrist would take to himself those things that belonged to God alone, so that he would exalt himself above every divine claim, that all religion and all worship of God might lie under his feet. This expression then, everything that is reckoned to be God, is equivalent to everything that is reckoned as Divinity, and σέβασμα, that is, in which the veneration due to God consists.

Here, however, the subject treated of is not the name of God himself, but his majesty and worship, and, in general, everything that he claims for himself. “True religion is that by which the true God alone is worshipped; that, the son of perdition will transfer to himself.” Now, every one that has learned from Scripture what are the things that more especially belong to God, and will, on the other hand, observe what the Pope claims for himself — though he were but a boy of ten years of age — will have no great difficulty in recognizing Antichrist. Scripture declares that God is the alone Lawgiver (James 4:12) who is able to save and to destroy; the alone King, whose office it is to govern souls by his word. It represents him as the author of all sacred rites; “Que c’est a luy seul d’establir seruice diuin, et ceremonies qui en dependent;” — “That it belongs to him alone to establish divine worship, and the rites that are connected with it.” it teaches that righteousness and salvation are to be sought from Christ alone; and it assigns, at the same time, the manner and means. There is not one of these things that the Pope does not affirm to be under his authority. He boasts that it is his to bind consciences with such laws as seem good to him, and subject them to everlasting punishment. As to sacraments, he either institutes new ones, according to his own inclination, “Selon son plaisir et fantasie;” — “According to his own pleasure and fancy.” or he corrupts and deforms those which had been instituted by Christ — nay, sets them aside altogether, that he may substitute in their place the sacrileges “Sacrileges abominables;” — “Abominable sacrileges.” which he has invented. He contrives means of attaining salvation that are altogether at variance with the doctrine of the Gospel; and, in fine, he does not hesitate to change the whole of religion at his own pleasure. What is it, I pray you, for one to lift up himself above everything that is reckoned God, if the Pope does not do so? When he thus robs God of his honor, he leaves him nothing remaining but an empty title of Deity, “Le titre de Dieu par imagination;” — “The title of God by imagination.” while he transfers to himself the whole of his power. And this is what Paul adds shortly afterwards, that the son of perdition would shew himself as God. For, as has been said, he does not insist upon the simple term God, but intimates, that the pride “L’orgueil et arrogance;” — “The pride and arrogance.” of Antichrist would be such, that, raising himself above the number and rank of servants, and mounting the judgment-seat of God, “Auec vne fierete intolerable;” — “With an intolerable presumption.” would reign, not with a human, but with a divine authority. For we know that whatever is raised up into the place of God is an idol, though it should not bear the name of God.

In the temple of God. By this one term there is a sufficient refutation of the error, nay more, the stupidity of those who reckon the Pope to be Vicar of Christ, on the ground that he has his seat in the Church, in whatever manner he may conduct himself; for Paul places Antichrist nowhere else than in the very sanctuary of God. For this is not a foreign, but a domestic enemy, who opposes Christ under the very name of Christ. But it is asked, how the Church is represented as the den of so many superstitions, while it was destined to be the pillar of the truth? (1 Timothy 3:15.) I answer, that it is thus represented, not on the ground of its retaining all the qualities of the Church, but because it has something of it remaining. I accordingly acknowledge, that that is the temple of God in which the Pope bears rule, but at the same time profaned by innumerable sacrileges.

2 Thessalonians 2:5-8

5. Remember ye not, that, when I was yet with you, I told you these things?

5. Annon memoria tenetis, quod, quum adhuc essem apud vos, haec vobis dicebam?

6. And now ye know what withholdeth that he might be revealed in his time.

6. Et nunc quid detineat, scitis, donec ille reveletur suo tempore.

7. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way.

7. Mysterium enim iam operatur iniquitatis, solum tenens modo donec e medio tollatur.

8. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming:

8. Et tunc revelabitur iniquus ille, quem Dominus destruet spiritu oris sui, et abolebit illustratione adventus sui.

5 Do ye not remember? This added no small weight to the doctrine, that they had previously heard it from the mouth of Paul, that they might not think that it had been contrived by him at the instant. And as he had given them early warning as to the reign of Antichrist, and the devastation that was coming upon the Church, when no question had as yet been raised as to such things, he saw beyond all doubt that the doctrine was specially useful to be known. And, unquestionably, it is really so. Those whom he addressed were destined to see many things that would trouble them; and when posterity would see a large proportion of those who had made profession of the faith of Christ revolt from piety, maddened, as it were, by a gad-fly, or rather by a fury, “Se reuolter de la vraye religion, et se precipiter en ruine comme gens forcenez, ou plustost endiablez;” — “Revolt from the true religion, and plunge themselves in ruin like persons enraged, or rather possessed.” what could they do but waver? This, however, was as a brazen Murus aheneus. See Hor. Ep. 1:1, 60. wall “Mais voici en cest endroit qui leur deuoit seruir d’vne forteresse inuincible;” — “But behold in this matter what would furnish them with an invincible fortress.” — that matters were so appointed by God, because the ingratitude of men “L’ingratitude execrable et vileine des hommes;” — “The execrable and base ingratitude of men.” was worthy of such vengeance. Here we may see how forgetful men are in matters affecting their everlasting salvation. We must also observe Paul’s mildness; for while he might have been vehemently incensed, “Contre les Thessaloniciens;” — “Against the Thessalonians.” he does but mildly reprove them; for it is a fatherly way of reproving them to say to them, that they had allowed forgetfulness of a matter so important and so useful to steal in upon their minds.

6. And now what withholdeth Τὸ κατέχον means here properly an impediment or occasion of delay. Chrysostom, who thinks that this can only be understood as referring to the Spirit, or to the Roman Empire, prefers to lean to the latter opinion. He assigns a plausible reason — because Paul would not have spoken of the Spirit in enigmatical terms, “En termes couuerts ou obscurs;” — “In hidden or obscure terms.” but in speaking of the Roman Empire wished to avoid exciting unpleasant feeling. He states also the reason why the state of the Roman Empire retards the revelation of Antichrist — that, as the monarchy of Babylon was overthrown by the Persians and Medes, and the Macedonians, having conquered the Persians, again took possession of the monarchy, and the Macedonians were at last subdued by the Romans, so Antichrist seized hold for himself of the vacant supremacy of the Roman Empire. There is not one of these things that was not afterwards confirmed by actual occurrence. Chrysostom, therefore, speaks truly in so far as concerns history. I am of opinion, however, that Paul’s intention was different from this — that the doctrine of the gospel would require to be spread hither and thither, until nearly the whole world were convicted of obstinacy and deliberate malice. For there can be no doubt that the Thessalonians had heard from Paul’s mouth as to this impediment, of whatever sort it was, for he recalls to their remembrance what he had previously taught in their presence.

Let my readers now consider which of the two is the more probable — either that Paul declared that the light of the gospel must be diffused through all parts of the earth before God would thus give loose reins to Satan, or that the power of the Roman Empire stood in the way of the rise of Antichrist, inasmuch as he could only break through into a vacant possession. I seem at least to hear Paul discoursing as to the universal call of the Gentiles — that the grace of God must be offered to all — that Christ must enlighten the whole world by his gospel, in order that the impiety of men might be the more fully attested and demonstrated. This, therefore, was the delay, until the career of the gospel should be completed, because a gracious invitation to salvation was first in order. “D’autant que l’ordre que Dieu vouloit tenir, requeroit que le monde premierement fust d’vne liberalite gratuite conuié a salut;” — “Inasmuch as the order that God designed to maintain, required that the world should first of all be invited to salvation by a gracious liberality.” Hence he adds, in his time, because vengeance was ripe after grace had been rejected. “La droite saison de la vengeance estoit apres la grace reiette;” — “The right season of vengeance was after grace had been rejected.”

7. The mystery of iniquity. This is opposed to revelation; for as Satan had not yet gathered so much strength, as that Antichrist could openly oppress the Church, he says that he is carrying on secretly and clandestinely “Et comme par dessous terre;” — “And as it were under ground.” what he would do openly in his own time. He was therefore at that time secretly laying the foundations on which he would afterwards rear the edifice, as actually took place. And this tends to confirm more fully what I have already stated, that it is not one individual that is represented under the term Antichrist, but one kingdom, which extends itself through many ages. In the same sense, John says that Antichrist will come, but that there were already many in his time. (1 John 2:18.) For he admonishes those who were then living to be on their guard against that deadly pestilence, which was at that time shooting up in various forms. For sects were rising up which were the seeds, as it were, of that unhappy weed which has well-nigh choked and destroyed God’s entire tillage. “Le bon blé que Dieu auoit seme en son champ;” — “The good wheat that God had sown in his field.” But although Paul conveys the idea of a secret manner of working, yet he has made use of the term mystery rather than any other, alluding to the mystery of salvation, of which he speaks elsewhere, (Colossians 1:26,) for he carefully insists on the struggle of repugnancy between the Son of God and this son of perdition

Only now withholding. While he makes both statements in reference to one person — that he will hold supremacy for a time, and that he will shortly be taken out of the way, I have no doubt that he refers to Antichrist; and the participle withholding must be explained in the future tense. “Faut resoudre ce participe Tenant en vn temps futur Tiendra;” — “We must explain this participle, withholding, in the future tense — He will withhold.” For he has, in my opinion, added this for the consolation of believers — that the reign of Antichrist will be temporary, the limits of it having been assigned to it by God; for believers might object — “Of what avail is it that the gospel is preached, if Satan is now hatching a tyranny that he is to exercise for ever?” He accordingly exhorts to patience, because God afflicts his Church only for a time, that he may one day afford it deliverance; and, on the other hand, the perpetuity of Christ’s reign must be considered, in order that believers may repose in it.

8 And then will be revealed — that is, when that impediment (τὸ κατέχον) shall be removed; for he does not point out the time of revelation as being when he, who now holds the supremacy, will be taken out of the way, but he has an eye to what he had said before. For he had said that there was some hindrance in the way of Antichrist’s entering upon an open possession of the kingdom. He afterwards added, that he was already hatching a secret work of impiety. In the third place, he has interspersed consolation, on the ground that this tyranny would come to an end. “Que sa tyrannie deuoit prendre fin quelque fois;” — “That his tyranny must at some time have an end.” He now again repeats, that he “Ce fils de perdition;” — “This son of perdition.” who was as yet hidden, would be revealed in his time; and the repetition is with this view — that believers, being furnished with spiritual armor, may, nevertheless, fight vigorously under Christ, “Sous l’enseigne de Christ;” — “Under Christ’s banner.” and not allow themselves to be overwhelmed, although the deluge of impiety should thus overspread. “Si outrageusement;” — “So outrageously.”

Whom the Lord. He had foretold the destruction of Antichrist’s reign; he now points out the manner of his destruction — that he will be reduced to nothing by the word of the Lord. It is uncertain, however, whether he speaks of the last appearance of Christ, when he will be manifested from heaven as the Judge. The words, indeed, seem to have this meaning, but Paul does not mean that Christ would accomplish this “Cela tout;” — “All this.” in one moment. Hence we must understand it in this sense — that Antichrist would be wholly and in every respect destroyed, “Descomfit;” — “Defeated.” when that final day of the restoration of all things shall arrive. Paul, however, intimates that Christ will in the mean time, by the rays which he will emit previously to his advent, put to flight the darkness in which Antichrist will reign, just as the sun, before he is seen by us, chases away the darkness of the night by the pouring forth of his rays. “Estendant la vertu de ses rayons tout a l’enuiron;” — “Diffusing the virtue of his rays all around.”

This victory of the word, therefore, will shew itself in this world, for the spirit of his mouth simply means the word, as it also does in Isaiah 11:4, to which passage Paul seems to allude. For the Prophet there takes in the same sense the scepter of his mouth, and the breath of his lips, and he also furnishes Christ with these very arms, that he may rout his enemies. This is a signal commendation of true and sound doctrine — that it is represented as sufficient for putting an end to all impiety, and as destined to be invariably victorious, in opposition to all the machinations of Satan; as also when, a little afterwards, the proclamation of it is spoken of as Christ’s coming to us.

When Paul adds, the brightness of his coming, he intimates that the light of Christ’s presence will be such as will swallow up the darkness of Antichrist. In the mean time, he indirectly intimates, that Antichrist will be permitted to reign for a time, when Christ has, in a manner, withdrawn, as usually happens, whenever on his presenting himself we turn our back upon him. And, undoubtedly, that is a sad departure “Vn triste et pitoyable department;” — “A sad and lamentable departure.” of Christ, when he has taken away his light from men, which has been improperly and unworthily received, “Laquelle ils auoyent reiettee ou receué irreueremment, et autrement qu’il n’appartenoit;” — “Which they had rejected or received irreverently, and otherwise than was befitting.” in accordance with what follows. In the mean time Paul teaches, that by his presence alone all the elect of God will be abundantly safe, in opposition to all the subtleties of Satan.

2 Thessalonians 2:9-12

9 Even him, whose coming is after the working of Satan with all power and signs and lying wonders,

9. Cuius adventus est secundum operationem (vel, efficaciam) Satanae, in omni potentia, et signis et prodigiis mendacibus,

10. And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.

10. Et in omni deceptione iniustitiae, in iis qui pereunt: pro eo quod dilectionem veritatis non sunt amplexi, ut salvi fierent.

11. And for this cause God shall send them strong delusion, that they should believe a lie:

11. Propterea mittet illis Deus operationem (vel, efficaciam) imposturae, ut credant mendacio:

12. That they all might be damned who believed not the truth, but had pleasure in unrighteousness.

12. Ut iudicentur omnes qui non crediderunt veritati, sed oblectati sunt iniustitia.

9 Whose coming He confirms what he has said by an argument from contraries. For as Antichrist cannot stand otherwise than through the impostures of Satan, he must necessarily vanish as soon as Christ shines forth. In fine, as it is only in darkness that he reigns, the dawn of the day puts to flight and extinguishes the thick darkness of his reign. We are now in possession of Paul’s design, for he meant to say, that Christ would have no difficulty in destroying the tyranny of Antichrist, which was supported by no resources but those of Satan. In the mean time, however, he points out the marks by which that wicked one may be distinguished. For after having spoken of the working or efficacy of Satan, he marks it out particularly when he says, in signs and lying wonders, and in all deceivableness. And assuredly, in order that this may be opposed to the kingdom of Christ, it must consist partly in false doctrine and errors, and partly in pretended miracles. For the kingdom of Christ consists of the doctrine of truth, and the power of the Spirit. Satan, accordingly, with the view of opposing Christ in the person of his Vicar, puts on Christ’s mask, “Et s’en desguise;” — “And disguises himself with it.” while he, nevertheless, at the same time chooses armor, with which he may directly oppose Christ. Christ, by the doctrine of his gospel, enlightens our minds in eternal life; Antichrist, trained up under Satan’s tuition, by wicked doctrine, involves the wicked in ruin; “En ruine et perdition eternelle;” — “In eternal ruin and perdition.” Christ puts forth the power of his Spirit for salvation, and seals his gospel by miracles; the adversary, Our author evidently means Antichrist, alluding to the term applied to him by Paul in the 4th verse.—Ed. by the efficacy of Satan, alienates us from the Holy Spirit, and by his enchantments confirms miserable men “Les poures aveugles;” — “The poor blind.” in error.

He gives the name of miracles of falsehood, not merely to such as are falsely and deceptively contrived by cunning men with a view to impose upon the simple — a kind of deception with which all Papacy abounds, for they are a part of his power which he has previously touched upon; but takes falsehood as consisting in this, that Satan draws to a contrary end works which otherwise are truly works of God, and abuses miracles so as to obscure God’s glory. It is observed by Dr. Manton, in his Sermons on 2d Thess. that “there are seven points in Popery that are sought to be confirmed by Miracles.—1. Pilgrimages. 2. Prayers for the Dead. 3. Purgatory. 4. The Invocation of Saints. 5. The Adoration of Images. 6. The Adoration of the Host. 7. The Primacy of the Pope.” —Ed. In the mean time, however, there can be no doubt, that he deceives by means of enchantments—an example of which we have in Pharaoh’s magicians. (Exodus 7:11.)

10 In those that perish. He limits the power of Satan, as not being able to injure the elect of God, just as Christ, also, exempts them from this danger. (Matthew 24:24.) From this it appears, that Antichrist has not so great power otherwise than by his permission. Now, this consolation was necessary. For all the pious, but for this, would of necessity be overpowered with fear, if they saw a yawning gulf pervading the whole path, along which they must pass. Hence Paul, however he may wish them to be in a state of anxiety, that they may be on their guard, lest by excessive carelessness they should fall back, nay, even throw themselves into ruin, does, nevertheless, bid them cherish good hope, inasmuch as Satan’s power is bridled, that he may not be able to involve any but the wicked in ruin.

Because they received not the love. Lest the wicked should complain that they perish innocently, “Sans cause et estans innocens;” — “Without cause, and being innocent.” and that they have been appointed to death rather from cruelty on the part of God, than from any fault on their part, Paul shews on what good grounds it is that so severe vengeance from God is to come upon them — because they have not received in the temper of mind with which they ought the truth which was presented to them, nay more, of their own accord refused salvation. And from this appears more clearly what I have already stated — that the gospel required to be preached to the world before God would give Satan so much permission, for he would never have allowed his temple to be so basely profaned, “Vileinement et horriblement;” — “Basely and horribly.” had he not been provoked by extreme ingratitude on the part of men. In short, Paul declares that Antichrist will be the minister of God’s righteous vengeance against those who, being called to salvation, have rejected the gospel, and have preferred to apply their mind to impiety and errors. Hence there is no reason why Papists should now object, that it is at variance with the clemency of Christ to cast off his Church in this manner. For though the domination of Antichrist has been cruel, none have perished but those who were deserving of it, nay more, did of their own accord choose death. (Proverbs 8:36.) And unquestionably, while the voice of the Son of God has sounded forth everywhere, it finds the ears of men deaf, nay obstinate, “Eudurcies et obstinees;” — “Hardened and obstinate.” and while a profession of Christianity is common, there are, nevertheless, few that have truly and heartily given themselves to Christ. Hence it is not to be wondered, if similar vengeance quickly follows such a criminal “Si execrable;” — “So execrable.” contempt.

It is asked whether the punishment of blindness does not fall on any but those who have on set purpose rebelled against the gospel. I answer, that this special judgment by which God has avenged open contumacy, “Le mespris orgueilleux de sa Parolle;” — “Proud contempt of his Word.” does not stand in the way of his striking down with stupidity, “Estourdissement et stupidite;” — “Giddiness and stupidity.” as often as seems good to him, those that have never heard a single word respecting Christ, for Paul does not discourse in a general way as to the reasons why God has from the beginning permitted Satan to go at large with his falsehoods, but as to what a horrible vengeance impends over gross despisers of new and previously unwonted grace. “C’est ascauoir de l’Euangile;” — “That is, of the Gospel.”

He uses the expression — receiving the love of the truth, to mean — applying the mind to the love of it. Hence we learn that faith is always conjoined with a sweet and voluntary reverence for God, because we do not properly believe the word of God, unless it is lovely and pleasant to us.

11 The working of delusion. He means that errors will not merely have a place, but the wicked will be blinded, so that they will rush forward to ruin without consideration. For as God enlightens us inwardly by his Spirit, that his doctrine may be efficacious in us, and opens our eyes and hearts, that it may make its way thither, so by a righteous judgment he delivers over to a reprobate mind (Romans 1:28) those whom he has appointed to destruction, that with closed eyes and a senseless mind, they may, as if bewitched, deliver themselves over to Satan and his ministers to be deceived. And assuredly we have a notable specimen of this in the Papacy. No words can express how monstrous a sink of errors “Quel monstrueux et horrible retrait d’erreurs;” — “What a monstrous and horrible nest of errors.” there is there, how gross and shameful an absurdity of superstitions there is, and what delusions at variance with common sense. None that have even a moderate taste of sound doctrine, can think of such monstrous things without the greatest horror. How, then, could the whole world be lost in astonishment at them, were it not that men have been struck with blindness by the Lord, and converted, as it were, into stumps?

12 That all may be condemned. That is, that they may receive the punishment due to their impiety. Thus, those that perish have no just ground to expostulate with God, inasmuch as they have obtained what they sought. For we must keep in view what is stated in Deuteronomy 13:3, that the hearts of men are subjected to trial, when false doctrines come abroad, inasmuch as they have no power except among those who do not love God with a sincere heart. Let those, then, who take pleasure in unrighteousness, reap the fruit of it. When he says all, he means that contempt of God finds no excuse in the great crowd and multitude of those who refuse to obey the gospel, for God is the Judge of the whole world, so that he will inflict punishment upon a hundred thousand, no less than upon one individual.

The participle εὐδοκήσαντες (taking pleasure) means (so to speak) a voluntary inclination to evil, for in this way every excuse is cut off from the ungrateful, when they take so much pleasure in unrighteousness, as to prefer it to the righteousness of God. For by what violence will they say that they have been impelled to alienate themselves by a mad revolt “En se reuoltant malicieusement;” — “By revolting maliciously.” from God, towards whom they were led by the guidance of nature? It is at least manifest that they willingly and knowingly lent an ear to falsehoods.

2 Thessalonians 2:13-14

13. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth:

13. Nos autem debemus gratias agere Deo semper de vobis, fratres dilecti a Domino, quia elegit vos Deus ab initio in salutem, in sanctificatione Spiritus, et fide veritatis:

14. Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.

14. Quo vocavit vos per evangelium nostrum, in possessionem gloriae (vel, gloriosam) Domini nostri Iesu Christi.

13 But we are bound to give thanks. He now separates more openly the Thessalonians from the reprobate, that their faith may not waver from fear of the revolt that was to take place. At the same time, he had it in view to consult, not their welfare only, but also that of posterity. “Mais aussi pour les autres fideles, qui viendroyent apres;” — “But also for other believers, who should come after.” And he does not merely confirm them that they may not fall over the same precipice with the world, but by this comparison he extols the more the grace of God towards them, in that, while they see almost the whole world hurried forward to death at the same time, as if by a violent tempest, they are, by the hand of God, maintained in a quiet and secure condition of life. “En vn estat ferme et paisible, qui mene a la vie;” — “In a secure and peaceable condition, which leads to life.” Thus we must contemplate the Judgments of God upon the reprobate in such a way that they may be, as it were, mirrors to us for considering his mercy towards us. For we must draw this conclusion, that it is owing solely to the singular grace of God that we do not miserably perish with them.

He calls them beloved of the Lord, for this reason, that they may the better consider that the sole reason why they are exempted from the almost universal overthrow of the world, was because God exercised towards them unmerited love. Thus Moses admonished the Jews —

“God did not elevate you so magnificently because ye were more powerful than others, or were numerous, but because he loved your fathers.” (Deuteronomy 7:7-8.)

For, when we hear the term love, that statement of John must immediately occur to our mind — Not that we first loved him. (1 John 4:19.) In short, Paul here does two things; for he confirms faith, lest the pious should give way from being overcome with fear, and he exhorts them to gratitude, that they may value so much the higher the mercy of God towards them.

Hath chosen you. He states the reason why all are not involved and swallowed up in the same ruin — because Satan has no power over any that God has chosen, so as to prevent them from being saved, though heaven and earth were to be confounded. This passage is read in various ways.

The old interpreter has rendered it first-fruits, Primitias. Wiclif (1380) following, as he is wont, the reading of the Vulgate, renders it “the first fruytis.” as being in the Greek ἀπαρχήν; but as almost all the Greek manuscripts have απ᾿ ἀρχὢς, I have in preference followed this reading. Should any one prefer first-fruits, the meaning will be, that believers have been, as it were, set aside for a sacred offering, by a metaphor taken from the ancient custom of the law. Let us, however, hold by what is more generally received, that he says that the Thessalonians were chosen from the beginning

Some understand the meaning to be, that they had been called among the first; but this is foreign to Paul’s meaning, and does not accord with the connection of the passage. For he does not merely exempt from fear a few individuals, who had been led to Christ immediately on the commencement of the gospel, but this consolation belongs to all the elect of God, without exception. When, therefore, he says from the beginning, he means that there is no danger lest their salvation, which is founded on God’s eternal election, should be overthrown, whatever tumultuous changes may occur. “However Satan may mix and confound all things in the world, your salvation, notwithstanding, has been placed on a footing of safety, prior to the creation of the world.” Here, therefore, is the true port of safety, that God, who elected us of old, “Des le commencement;” — “From the beginning.” will deliver us from all the evils that threaten us. For we are elected to salvation; we shall, therefore, be safe from destruction. But as it is not for us to penetrate into God’s secret counsel, to seek there assurance of our salvation, he specifies signs or tokens of election, which should suffice us for the assurance of it.

In sanctification of the spirit, says he, and belief of the truth. This may be explained in two ways, with sanctification, or by sanctification. It is not of much importance which of the two you select, as it is certain “S. Paul ne vent autre chose, sinon apres auoir parlé de l’election de Dieu, adiouster maintenant des signes plus prochains qui nous la manifestent;” — “St. Paul means simply, after having spoken of the election of God, to add now those nearer tokens which manifest it to us.” that Paul meant simply to introduce, in connection with election, those nearer tokens which manifest to us what is in its own nature incomprehensible, and are conjoined with it by an indissoluble tie. Hence, in order that we may know that we are elected by God, there is no occasion to inquire as to what he decreed before the creation of the world, but we find in ourselves a satisfactory proof if he has sanctified us by his Spirit, — if he has enlightened us in the faith of his gospel. For the gospel is an evidence to us of our adoption, and the Spirit seals it, and those that are led by the Spirit are the sons of God, (Romans 8:14,) and he who by faith possesses Christ has everlasting life. (1 John 5:12.) These things must be carefully observed, lest, overlooking the revelation of God’s will, with which he bids us rest satisfied, we should plunge into a profound labyrinth from a desire to take it from his secret counsel, from the investigation of which he draws us aside. Hence it becomes us to rest satisfied with the faith of the gospel, and that grace of the Spirit by which we have been regenerated. And by this means is refuted the wickedness “La meschancete horrible;” — “The horrible wickedness.” of those who make the election of God a pretext for every kind of iniquity, while Paul connects it with faith and regeneration in such a manner, that he would not have it judged of by us on any other grounds.

14 To which he called us. He repeats the same thing, though in somewhat different terms. For the sons of God are not called otherwise than to the belief of the truth. Paul, however, meant to shew here how competent a witness he is for confirming that thing of which he was a minister. He accordingly puts himself forward as a surety, that the Thessalonians may not doubt that the gospel, in which they had been instructed by him, is the safety-bringing voice of God, by which they are aroused from death, and are delivered from the tyranny of Satan. He calls it his gospel, not as though it had originated with him, “Non pas qu’il soit creu en son cerueau;” — “Not as though it had been contrived in his brain.” but inasmuch as the preaching of it had been committed to him.

What he adds, to the acquisition or possession of the glory of Christ, may be taken either in an active or in a passive signification — either as meaning, that they are called in order that they may one day possess a glory in common with Christ, or that Christ acquired them with a view to his glory. And thus it will be a second means of confirmation that he will defend them, as being nothing less than his own inheritance, and, in maintaining their salvation, will stand forward in defense of his own glory; which latter meaning, in my opinion, suits better.

2 Thessalonians 2:15-17

15. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.

15. Itaque fratres, state, et tenete institutiones, quas didicistis vel per sermonem, vel per epistolam nostram.

16. Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace,

16. Ipse vero Dominus noster Iesus Christus, et Deus, ac Pater noster, qui dilexcit nos, et dedit consolationem aeternam, et spem bonam per gratiam,

17. Comfort your hearts, and stablish you in every good word and work.

17. Consoletur corda vestra, et stabiliat vos in omni opere et sermone bono.

He deduces this exhortation on good grounds from what goes before, inasmuch as our steadfastness and power of perseverance rest on nothing else than assurance of divine grace. When, however, God calls us to salvation, stretching forth, as it were, his hand to us; when Christ, by the doctrine of the gospel, presents himself to us to be enjoyed; when the Spirit is given us as a seal and earnest of eternal life, though the heaven should fall, we must, nevertheless, not become disheartened. Paul, accordingly, would have the Thessalonians stand, not merely when others continue to stand, but with a more settled stability; so that, on seeing almost all turning aside from the faith, and all things full of confusion, they will, nevertheless, retain their footing. And assuredly the calling of God ought to fortify us against all occasions of offense in such a manner, that not even the entire ruin of the world shall shake, much less overthrow, our stability.

15 Hold fast the institutions. Some restrict this to precepts of external polity; but this does not please me, for he points out the manner of standing firm. Now, to be furnished with invincible strength is a much higher thing than external discipline. Hence, in my opinion, he includes all doctrine under this term, as though he had said that they have ground on which they may stand firm, provided they persevere in sound doctrine, according as they had been instructed by him. I do not deny that the term παραδόσεις is fitly applied to the ordinances which are appointed by the Churches, with a view to the promoting of peace and the maintaining of order, and I admit that it is taken in this sense when human traditions are treated of, (Matthew 15:6.) Paul, however, will be found in the next chapter making use of the term tradition, as meaning the rule that he had laid down, and the very signification of the term is general. The context, however, as I have said, requires that it be taken here to mean the whole of that doctrine in which they had been instructed. For the matter treated of is the most important of all — that their faith may remain secure in the midst of a dreadful agitation of the Church.

Papists, however, act a foolish part in gathering from this that their traditions ought to be observed. They reason, indeed, in this manner — that if it was allowable for Paul to enjoin traditions, it was allowable also for other teachers; and that, if it was a pious thing “Une bonne chose et saincte;” — “A good thing and holy.” to observe the former, the latter also ought not less to be observed. Granting them, however, that Paul speaks of precepts belonging to the external government of the Church, I say that they were, nevertheless, not contrived by him, but divinely communicated. For he declares elsewhere, (1 Corinthians 7:35,) that it was not his intention to ensnare consciences, as it was not lawful, either for himself, or for all the Apostles together. They act a still more ridiculous part in making it their aim to pass off, under this, the abominable sink of their own superstitions, as though they were the traditions of Paul. But farewell to these trifles, when we are in possession of Paul’s true meaning. And we may judge in part from this Epistle what traditions he here recommends, for he says — whether by word, that is, discourse, or by epistle. Now, what do these Epistles contain but pure doctrine, which overturns to the very foundation the whole of the Papacy, and every invention that is at variance with the simplicity of the Gospel?

16 Now the Lord himself. When he ascribes to Christ a work altogether Divine, and represents him, in common with the Father, as the Author of the choicest blessings, as we have in this a clear proof of the divinity of Christ, so we are admonished, that we cannot obtain anything from God unless we seek it in Christ himself: and when he asks that God may give him those things which he had enjoined, he shews clearly enough how little influence exhortations have, unless God inwardly move and affect our hearts. Unquestionably there will be but an empty sound striking upon the ear, if doctrine does not receive efficacy from the Spirit.

What he afterwards adds, who hath loved you, and hath given consolation, etc., relates to confidence in asking; for he would have the Thessalonians feel persuaded that God will do what he prays for. And from what does he prove this? Because he once shewed that they were dear to him, while he has already conferred upon them distinguished favors, and in this manner has bound himself to them for the time to come. This is what he means by everlasting consolation. The term hope, also, has the same object in view — that they may confidently expect a never-failing continuance of gifts. But what does he ask? That God may sustain their hearts by his consolation; for this is his office, to keep them from giving way through anxiety or distrust; and farther, that he may give them perseverance, both in a pious and holy course of life, and in sound doctrine; for I am of opinion, that it is rather of this than of common discourse that he speaks, so that this agrees with what goes before.

CHAPTER 3

2 Thessalonians 3:1-5

1. Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you:

1. Quod reliquum est, orate fratres pro nobis: ut sermo Domini currat et glorificetur, quemadmodum et apud vos;

2. And that we may be delivered from unreasonable and wicked men: for all men have not faith.

2. Et ut liberemur ab importunis et malignis hominibus: non enim omnium est fides.

3. But the Lord is faithful, who shall stablish you, and keep you from evil.

3. Fidelis autem Dominus, qui confirmabit vos, et custodiet a maligno.

4. And we have confidence in the Lord touching you, that ye both do and will do the things which we command you.

4. Confidimus autem in Domino de vobis, quod quae vobis praecipimus, et facitis, et facturi estis.

5. And the Lord direct your hearts into the love of God, and into the patient waiting for Christ.

5. Dominus autem dirigat corda vestra in dilectionem Dei, et exspectationem Christi.

CHAPTER 2

2Th 2:1-17. Correction of Their Error as to Christ's Immediate Coming. The Apostasy that Must Precede It. Exhortation to Steadfastness, Introduced with Thanksgiving for Their Election by God.

1. Now--rather, "But"; marking the transition from his prayers for them to entreaties to them.

we beseech you--or "entreat you." He uses affectionate entreaty, rather than stern reproof, to win them over to the right view.

by--rather, "with respect to"; as the Greek for "of" (2Co 1:8).

our gathering together unto him--the consummating or final gathering together of the saints to Him at His coming, as announced, Mt 24:31; 1Th 4:17. The Greek noun is nowhere else found except in He 10:25, said of the assembling together of believers for congregational worship. Our instinctive fears of the judgment are dispelled by the thought of being gathered together UNTO Him ("even as the hen gathereth her chickens under her wings"), which ensures our safety.

2. soon--on trifling grounds, without due consideration.

shaken--literally, "tossed" as ships tossed by an agitated sea. Compare for the same image, Ep 4:14.

in mind--rather as the Greek, "from your mind," that is, from your mental steadfastness on the subject.

troubled--This verb applies to emotional agitation; as "shaken" to intellectual.

by spirit--by a person professing to have the spirit of prophecy (1Co 12:8-10; 1Jo 4:1-3). The Thessalonians had been warned (1Th 5:20, 21) to "prove" such professed prophesyings, and to "hold fast (only) that which is good."

by word--of mouth (compare 2Th 2:5, 15); some word or saying alleged to be that of Paul, orally communicated. If oral tradition was liable to such perversion in the apostolic age (compare a similar instance, Joh 21:23), how much more in our age!

by letter as from us--purporting to be from us, whereas it is a forgery. Hence he gives a test by which to know his genuine letters (2Th 3:17).

day of Christ--The oldest manuscripts read, "day of the Lord."

is at hand--rather, "is immediately imminent," literally, "is present"; "is instantly coming." Christ and His apostles always taught that the day of the Lord's coming is at hand; and it is not likely that Paul would imply anything contrary here; what he denies is, that it is so immediately imminent, instant, or present, as to justify the neglect of everyday worldly duties. Chrysostom, and after him Alford, translates, "is (already) present" (compare 2Ti 2:18), a kindred error. But in 2Ti 3:1, the same Greek verb is translated "come." Wahl supports this view. The Greek is usually used of actual presence; but is quite susceptible of the translation, "is all but present."

3. by any means--Greek, "in any manner." Christ, in Mt 24:4, gives the same warning in connection with the same event. He had indicated three ways (2Th 2:2) in which they might be deceived (compare other ways, 2Th 2:9, and Mt 24:5, 24).

a falling away--rather as the Greek, "the falling away," or "apostasy," namely, the one of which "I told you" before (2Th 2:5), "when I was yet with you," and of which the Lord gave some intimation (Mt 24:10-12; Joh 5:43).

that man of sin be revealed--The Greek order is, "And there have been revealed the man of sin." As Christ was first in mystery, and afterwards revealed (1Ti 3:16), so Antichrist (the term used 1Jo 2:18; 4:3) is first in mystery, and afterwards shall be developed and revealed (2Th 2:7-9). As righteousness found its embodiment in Christ, "the Lord our righteousness," so "sin" shall have its embodiment in "the man of sin." The hindering power meanwhile restrains its manifestation; when that shall be removed, then this manifestation shall take place. The articles, "the apostasy," and "the man of sin," may also refer to their being well known as foretold in Da 7:8, 25, "the little horn speaking great words against the Most High, and thinking to change times and laws"; and Da 11:36, the wilful king who "shall exalt and magnify himself above every god, and shall speak marvellous things against the God of gods; neither shall he regard any god."

the son of perdition--a title applied besides to Judas (the traitor, Joh 17:12), and to none else. Antichrist (the second "beast" coming up out of the earth); therefore he shall at first be "like a lamb, while he speaks as a dragon" (Re 13:11); "coming in peaceably and by flatteries," "working deceitfully," but "his heart shall be against the holy covenant" (Da 11:21, 23, 28, 30). Seeds of "the falling away" soon appear (1Ti 4:1-3), but the full development and concentration of these anti-Christian elements in one person are still to appear. Contrast the King of Zion's coming as Jesus: (1) righteous or just; (2) having salvation; (3) lowly; whereas Antichrist is: (1) "the man of (the embodiment of) sin; (2) the son of perdition; (3) exalting himself above all that is worshipped. He is the son of perdition, as consigning many to it, and finally doomed to it himself (Re 17:8, 11). "He whose essence and inheritance is perdition" [Alford]. As "the kingdom of heaven" is first brought before us in the abstract, then in the concrete, the King, the Lord Jesus; so here, first we have (2Th 2:7) "the mystery of iniquity," then "the iniquitous one" (2Th 2:8). Doubtless "the apostasy" of Romanism (the abstract) is one of the greatest instances of the working of the mystery of iniquity, and its blasphemous claims for the Pope (the concrete) are forerunners of the final concentration of blasphemy in the man of sin, who shall not merely, as the Pope, usurp God's honor as vicegerent of God, but oppose God openly at last.

4. Da 11:36, 37 is here referred to. The words used there as to Antiochus Epiphanes, Paul implies, shall even be more applicable to the man of sin, who is the New Testament actual Antichrist, as Antiochus was the Old Testament typical Antichrist. The previous world kingdoms had each one extraordinary person as its representative head and embodiment (thus Babylon had Nebuchadnezzar, Da 2:38, end; Medo-Persia had Cyrus; Greece had Alexander, and Antiochus Epiphanes, the forerunner of Antichrist); so the fourth and last world kingdom, under which we now live, shall have one final head, the concentrated embodiment of all the sin and lawless iniquity which have been in pagan and papal Rome. Rome's final phase will probably be an unholy alliance between idolatrous superstition and godless infidelity.

Who opposeth and exalteth himself--There is but one Greek article to both participles, implying that the reason why he opposeth himself is in order that he may exalt himself above, &c. Alford takes the former clause absolutely, "He that withstands (Christ)," that is, Antichrist (1Jo 2:18). As at the conclusion of the Old Testament period, Israel apostate allied itself with the heathen world power against Jesus and His apostles (Lu 23:12; and at Thessalonica, Ac 17:5-9), and was in righteous retribution punished by the instrumentality of the world power itself (Jerusalem being destroyed by Rome), Da 9:26, 27; so the degenerate Church (become an "harlot"), allying itself with the godless world power (the "beast" of Revelation) against vital religion (that is, the harlot sitting on the beast), shall be judged by that world power which shall be finally embodied in Antichrist (Zec 13:8, 9; 14:2; Re 17:16, 17). In this early Epistle, the apostate Jewish Church as the harlot, and pagan Rome as the beast, form the historical background on which Paul draws his prophetic sketch of the apostasy. In the Pastoral Epistles, which were later, this prophecy appears in connection with Gnosticism, which had at that time infected the Church. The harlot (the apostate Church) is first to be judged by the beast (the world power) and its kings (Re 17:16); and afterwards the beasts and their allies (with the personal Antichrist at their head, who seems to rise after the judgment on the harlot, or apostate Church) shall be judged by the coming of Jesus Himself (Re 19:20). Anti-Christian tendencies produce different Antichrists: these separate Antichrists shall hereafter find their consummation in an individual exceeding them all in the intensity of his evil character [Auberlen]. But judgment soon overtakes him. He is necessarily a child of death, immediately after his ascent as the beast out of the bottomless pit going into perdition (Re 17:8, 11). Idolatry of self, spiritual pride, and rebellion against God, are his characteristics; as Christ-worship, humility, and dependence on God, characterize Christianity. He not merely assumes Christ's character (as the "false Christs," Mt 24:24), but "opposes" Christ. The Greek implies one situated on an opposite side (compare 1Jo 2:22; 2Jo 7). One who, on the destruction of every religion, shall seek to establish his own throne, and for God's great truth, "God is man," to substitute his own lie, "Man is God" [Trench].

above all that is called God--(1Co 8:5). The Pope (for instance, Clement VI) has even commanded the angels to admit into Paradise, without the alleged pains of purgatory, certain souls. But still this is only a foreshadowing of the Antichrist, who will not, as the Pope, act in God's name, but against God.

or that is worshipped--Rome here again gives a presage of Antichrist. The Greek is Sebasma; and Sebastus is the Greek for Augustus, who was worshipped as the secular ruler and divine vicegerent. The papacy has risen on the overthrow of Cæsar's power. Antichrist shall exalt himself above every object of worship, whether on earth as the Cæsar, or in heaven as God. The various prefigurations of Antichrist, Mohammed, Rome, Napoleon, and modern infidel secularism, contain only some, not all, his characteristics. It is the union of all in some one person that shall form the full Antichrist, as the union in one Person, Jesus, of all the types and prophecies constituted the full Christ [Olshausen].

in the temple of God ... that he is God--"He will reign a time, times, and half a time" (Da 7:25), that is, three and a half years, and will sit in the temple at Jerusalem: then the Lord shall come from heaven and cast him into the take of fire and shall bring to the saints the times of their reigning, the seventh day of hallowed rest, and give to Abraham the promised inheritance" [Irenæus, Against Heresies, 30.4].

showing himself--with blasphemous and arrogant DISPLAY (compare a type, Ac 12:21-23). The earliest Fathers unanimously looked for a personal Antichrist. Two objections exist to Romanism being regarded the Antichrist, though probably Romanism will leave its culmination in him: (1) So far is Romanism from opposing all that is called God, that adoration of gods and lords many (the Virgin Mary and saints) is a leading feature in it; (2) the papacy has existed for more than twelve centuries, and yet Christ is not come, whereas the prophecy regards the final Antichrist as short-lived, and soon going to perdition through the coming of Christ (Re 17:8, 11). Gregory the Great declared against the patriarch of Constantinople, that whosoever should assume the title of "universal bishop" would be "the forerunner of Antichrist." The papacy fulfilled this his undesigned prophecy. The Pope has been called by his followers, "Our Lord God the Pope"; and at his inauguration in St. Peter's, seated in his chair upon the high altar, which is treated as his footstool, he has vividly foreshadowed him who "exalteth himself above all that is called God." An objection fatal to interpreting the temple of God here as the Church (1Co 3:16, 17; 6:19) is, the apostle would never designate the apostate anti-Christian Church "the temple of God." It is likely that, as Messiah was revealed among the Jews at Jerusalem, so Antimessiah shall appear among them when restored to their own land, and after they have rebuilt their temple at Jerusalem. Thus Da 11:41, 45 (see on Da 11:41; Da 11:45), corresponds, "He shall enter the glorious land (Judea), and he shall plant the tabernacles of his palaces between the seas in the glorious holy mountain"; and then (Da 12:1) "Michael, the great prince, shall stand up" to deliver God's people. Compare Note, see on Da 9:26, 27. Also the king of Assyria, type of Antichrist (Is 14:12-14). "Lucifer" (a title of Messiah, assumed by Antichrist, Re 22:16); "I will exalt my throne above the stars of God." "I will sit upon the mount of the congregation (that is, God's place of meeting His people of old, the temple), in the sides of the north (Psa 48:2); I will be like the Most High." Re 11:1, 2, "The temple of God ... the holy city" (namely, Jerusalem, Mt 4:5), compare Psa 68:18, 29, referring to a period since Christ's ascension, therefore not yet fulfilled (Is 2:1-3; Eze 40:1-44:31; Zec 14:16-20; Mal 3:1). "In the temple of God," implies that it an internal, not an external, enemy which shall assail the Church. Antichrist shall, the first three and a half years of the prophetical week, keep the covenant, then break it and usurp divine honors in the midst of the week. Some think Antichrist will be a Jew. At all events he will, "by flatteries," bring many, not only of the Gentiles, but also of "the tribes" of Israel (so the Greek for "kindreds," Re 11:8, 9), to own him as their long-looked-for Messiah, in the same "city where our Lord was crucified." "Sitteth" here implies his occupying the place of power and majesty in opposition to Him who "sitteth on the right hand of the Majesty on high" (He 1:3), and who shall come to "sit" there where the usurper had sat (Mt 26:64). See on Da 9:27; Re 11:2, 3, 9, 11. Compare Eze 38:2, 3, 6, 9, 10, 13, 14, 16, as to Tyre, the type of Antichrist, characterized by similar blasphemous arrogance.

5. Remember, &c.--confuting those who represent Paul as having labored under error as to Christ's immediate coming when writing his first Epistle, and as now correcting that error.

I told you--more than once, literally, "I was telling," or "used to tell."

6. now ye know--by my having told you. The power must have been one "known" to the Thessalonians.

what withholdeth--that which holds him back; "keeps him in check": the power that has restrained the man of sin from his full and final development, is the moral and conservative influence of political states [Olshausen]: the fabric of human polity as a coercive power; as "he who now letteth" refers to those who rule that polity by which the great upbursting of godlessness is kept down [Alford]. The "what withholdeth" refers to the general hindrance; "he who now letteth," to the person in whom that hindrance is summed up. Romanism, as a forerunner of Antichrist, was thus kept in check by the Romanemperor (the then representative of the coercive power) until Constantine, having removed the seat of empire to Constantinople, the Roman bishop by degrees first raised himself to precedency, then to primacy, and then to sole empire above the secular power. The historical fact from which Paul starts in his prediction was probably the emperor Claudius' expulsion of the Jews, the representative of the anti-Christian adversary in Paul's day, from Rome, thus "withholding" them in some degree in their attacks on Christianity; this suggested the principle holding good to the end of time, and about to find its final fulfilment in the removal of the withholding person or authority, whereupon Antichrist in his worst shape shall start up.

that he might be--Greek, "in order that": ye know that which keeps him back, in God's purposes, from being sooner manifested, "in order that he may be revealed in his own time" (that is, the time appointed by God to him as his proper time for being manifested), not sooner (compare Da 11:35). The removal of the withholding power will be when the civil polity, derived from the Roman empire, which is to be, in its last form, divided into ten kingdoms (Re 17:3, 11-13), shall, with its leading representative head for the time being ("he who now letteth," Greek, "withholdeth," as in 2Th 2:6), yield to the prevalent godless "lawlessness" with "the lawless one" as its embodiment. The elect Church and the Spirit cannot well be, as De Burgh suggests, the withholding power meant; for both shall never be wholly "taken out of the way" (Mt 28:20). However, the testimony of the elect Church, and the Spirit in her, are the great hindrance to the rise of the apostasy; and it is possible that, though the Lord shall have a faithful few even then, yet the full energy of the Spirit in the visible Church, counteracting the energy or "working" of "the mystery of lawlessness" by the testimony of the elect, shall have been so far "taken out of the way," or set aside, as to admit the manifestation of "the lawless one"; and so De Burgh's'S view may be right (Lu 18:8; Re 11:3-12). This was a power of which the Thessalonians might easily "know" through Paul's instruction.

7. the mystery of iniquity--the counterwork to "the mystery of godliness" (1Ti 3:16). Anti-Christianity latently working, as distinguished from its final open manifestation. "Mystery" in Scripture means, not what remains always a secret, but that which is for a while hidden, but in due time manifested (compare Ep 3:4, 5). Satan will resort to a mode of opposition more conformed to the then imminent "appearing" and "presence" of the Saviour, and will anticipate Him with a last effort to maintain the dominion of the world [De Burgh], just as at His first advent he rushed into open opposition, by taking possession of the bodies of men. "Iniquity," Greek, "lawlessness"; defiant rejection of God's law (compare Note, see on Zec 5:9, Zec 5:10). "Wickedness" (translated by the Septuagint by the same Greek, meaning "lawlessness," which Paul employs here), embodied there as a woman, answers to "the mystery of iniquity," here embodied finally in "the man of sin": as the former was ultimately banished for ever from the Holy Land to her own congenial soil, Babylon, so iniquity and the man of sin shall fall before Michael and the Lord Himself, who shall appear as the Deliverer of His people (Da 12:1-3; Zec 14:3-9). Compare Mt 12:43. The Jewish nation dispossessed of the evil spirit, the demon of idolatry being cast out through the Babylonian captivity, receives ultimately a worse form of the evil spirit, Christ-opposing self-righteousness. Also, the Christian Church in course of time taken possession of by the demon of Romish idolatry, then dispossessed of it by the Reformation, then its house "garnished" by hypocrisy, secularity, and rationalism, but "swept empty" of living faith, then finally apostatizing and repossessed by "the man of sin," and outwardly destroyed for a brief time (though even then Christ shall have witnesses for Him among both the Jews, Zec 13:9, and Gentiles, Mt 28:20), when Christ shall suddenly come (Da 11:32-45; Lu 18:7, 8).

already--(2Jo 9, 10; Col 2:18-23; 1Ti 4:1); compare "even now already" (1Jo 2:18; 4:3) as distinguished from "in his own time" of being revealed hereafter. Antiquity, it appears from hence, is not a justification for unscriptural usages or dogmas, since these were "already," even in Paul's time, beginning to spring up: the written word is the only sure test. "Judaism infecting Christianity is the fuel; the mystery of iniquity is the spark." "It is one and the same impurity diffusing itself over many ages" [Bengel].

only he who now letteth will let--The italicized words are not in the Greek. Therefore, translate rather, "only (that is, the continuance of the MYSTERY of iniquity-working will be only) until he who now withholdeth (the same Greek as in 2Th 2:6) be taken out of the way." "Only (waiting, He 10:13) until he," &c. Then it will work no longer in mystery, but in open manifestation.

8. Translate, "the lawless one"; the embodiment of all the godless "lawlessness" which has been working in "mystery" for ages (2Th 2:7): "the man of sin" (2Th 2:3).

whom the Lord--Some of the oldest manuscripts read, "the Lord Jesus." How awful that He whose very name means God-Saviour, should appear as the Destroyer; but the salvation of the Church requires the destruction of her foe. As the reign of Israel in Canaan was ushered in by judgments on the nations for apostasy (for the Canaanites were originally worshippers of the true God: thus Melchisedek, king of Salem, was the "priest of the most high God," Ge 14:18: Ammon and Moab came from righteous Lot), so the Son of David's reign in Zion and over the whole earth, is to be ushered in by judgments on the apostate Christian world.

consume ... and ... destroy--So Da 7:26, "consume and destroy"; Da 11:45. He shall "consume" him by His mere breath (Is 11:4; 30:33): the sentence of judgment being the sharp sword that goeth out of His mouth (Re 19:15, 21). Antichrist's manifestation and destruction are declared in the same breath; at his greatest height he is nearest his fall, like Herod his type (Is 1:24-27; Ac 12:20-23). As the advancing fire, while still at a distance consumes little insects [Chrysostom] by its mere heat, so Christ's mere approach is enough to consume Antichrist. The mere "appearance of the coming" of the Lord of glory is sufficient to show to Antichrist his perfect nothingness. He is seized and "cast alive into the take of fire" (Re 19:20). So the world kingdoms, and the kingdom of the beast, give place to that of the Son of man and His saints. The Greek for "destroy" means "abolish" (the same Greek is so translated, 2Ti 1:10); that is, cause every vestige of him to disappear. Compare as to Gog attacking Israel and destroyed by Jehovah (Eze 38:1-39:29), so as not to leave a vestige of him.

with the brightness of his coming--Greek, "the manifestation, (or appearance) of His presence": the first outburst of His advent--the first gleam of His presence--is enough to abolish utterly all traces of Antichrist, as darkness disappears before the dawning day. Next, his adherents are "slain with the sword out of His mouth" (Re 19:21). Bengel's distinction between "the appearance of His coming" and the "coming" itself is not justified by 1Ti 6:14; 2Ti 1:10; 4:1, 8; Tit 2:13, where the same Greek for "appearing" (English Version, here "the brightness") plainly refers to the coming itself. The expression, "manifestation (appearing) of His presence," is used in awful contrast to the revelation of the wicked one in the beginning of the verse.

9. whose coming--The same Greek as was used for the Lord's coming (2Th 2:8) or personal "presence."

is--in its essential character.

after--according to the working ("energy") of Satan, as opposed to the energy or working of the Holy Spirit in the Church (see on Ep 1:19). As Christ is related to God, so is Antichrist to Satan, his visible embodiment and manifestation: Satan works through him. Re 13:2, "The dragon gave him (the beast) his power ... seat ... great authority."

lying wonders--literally, "wonders" or "prodigies of falsehood." His "power, signs, and wonders," all have falsehood for their base, essence, and aim (Joh 8:44), [Alford]. In Mt 24:24 Jesus implies that the miracles shall be real, though demoniac, such mysterious effects of the powers of darkness as we read of in the case of the Egyptian sorcerers, not such as Jesus performed in their character, power, or aim; for they are against the revealed Word, and therefore not to be accepted as evidences of truth; nay, on the authority of that sure Word of prophecy (here, and Mt 24:24), to be known and rejected as wrought in support of falsehood (De 13:1-3, 5; Ga 1:8, 9; Re 13:11-15; 19:20). The same three Greek words occur for miracles of Jesus (Ac 2:22; He 2:4); showing that as the Egyptian magicians imitated Moses (2Ti 3:1-8), so Antichrist will try to imitate Christ's works as a "sign," or proof of divinity.

10. deceivableness--rather as Greek, "deceit of (to promote) unrighteousness" (2Th 2:12).

in--The oldest manuscripts and versions omit "in." Translate, "unto them that are perishing" (2Co 2:15, 16; 4:3): the victims of him whose very name describes his perishing nature, "the son of perdition"; in contrast to you whom (2Th 2:13) "God hath from the beginning chosen to salvation through sanctification of the Spirit and belief of the truth."

because--literally, "in requital for"; in just retribution for their having no love for the truth which was within their reach (on account of its putting a check on their bad passions), and for their having "pleasure in unrighteousness" (2Th 2:12; Ro 1:18); they are lost because they loved not, but rejected, the truth which would have saved them.

received not--Greek, "welcomed not"; admitted it not cordially.

love of the truth--not merely love of truth, but love of THE truth (and of, Jesus who is the Truth, in opposition to Satan's "lie," 2Th 2:9, 11; Joh 8:42-44), can save (Ep 4:21). We are required not merely to assent to, but to love the truth (Psa 119:97). The Jews rejected Him who came in His divine Father's name; they will receive Antichrist coming in his own name (Joh 5:43). Their pleasant sin shall prove their terrible scourge.

11. for this cause--because "they received not the love of the truth." The best safeguard against error is "the love of the truth."

shall send--Greek, "sends," or "is sending"; the "delusion" is already beginning. God judicially sends hardness of heart on those who have rejected the truth, and gives them up in righteous judgment to Satan's delusions (Is 6:9, 10; Ro 1:24-26, 28). They first cast off the love of the truth, then God gives them up to Satan's delusions, then they settle down into "believing the lie": an awful climax (1Ki 22:22, 23; Eze 14:9; Job 12:16; Mt 24:5, 11; 1Ti 4:1).

strong delusion--Greek, "the powerful working of error," answering to the energizing "working of Satan" (2Th 2:9); the same expression as is applied to the Holy Ghost's operation in believers: "powerful" or "effectual (energizing) working" (Ep 1:19).

believe a lie--rather, "the lie" which Antichrist tells them, appealing to his miracles as proofs of it ... (2Th 2:9).

12. they all ... damned--rather as Greek, "that all," &c. He here states the general proposition which applies specially to Antichrist's adherents. Not all in the Church of Rome, or other anti-Christian systems, shall be damned, but only "all who believed not the truth," when offered to them, "but had pleasure in unrighteousness" (Ro 1:32; 2:8). Love of unrighteousness being the great obstacle to believing the truth.

13. But--In delightful contrast to the damnation of the lost (2Th 2:12) stands the "salvation" of Paul's converts.

are bound--in duty (2Th 1:3).

thanks ... to God--not to ourselves, your ministers, nor to you, our converts.

beloved of the Lord--Jesus (Ro 8:37; Ga 2:20; Ep 5:2, 25). Elsewhere God the Father is said to love us (2Th 2:16; Joh 3:16; Ep 2:4; Col 3:12). Therefore Jesus and the Father are one.

from the beginning--"before the foundation of the world" (Ep 1:4; compare 1Co 2:7; 2Ti 1:9); in contrast to those that shall "worship the beast, whose names are not written in the book of life of the Lamb slain from the foundation of the world" (Re 13:8). Some of the oldest manuscripts read as English Version, but other oldest manuscripts and Vulgate read, "as first-fruits." The Thessalonians were among the first converts in Europe (compare Ro 16:5; 1Co 16:15). In a more general sense, it occurs in Jas 1:18; Re 14:4; so I understand it here including the more restricted sense.

chosen you--The Greek, is not the ordinary word for "elected," implying His eternal selection; but taken for Himself, implying His having adopted them in His eternal purpose. It is found in the Septuagint (De 7:7; 10:15).

through--rather as Greek, "in sanctification" as the element in which the choice to salvation had place (compare 1Pe 1:2), standing in contrast to the "unrighteousness," the element in which Antichrist's followers are given over by God to damnation (2Th 2:12).

of the Spirit--wrought by the Spirit who sanctifies all the elect people of God, first by eternally consecrating them to perfect holiness in Christ, once for all, next by progressively imparting it.

belief of the truth--contrasted with "believed not the truth" (2Th 2:12).

14. you--The oldest manuscripts read, "us."

by our gospel--"through" the Gospel which we preach.

to ... glory--In 2Th 2:13 it was "salvation," that is, deliverance from all evil, of body and soul (1Th 5:9); here it is positive good, even "glory," and that "the glory of our Lord Jesus" Himself, which believers are privileged to share with Him (Joh 17:22, 24; Ro 8:17, 29; 2Ti 2:10).

15. Therefore--God's sovereign choice of believers, so far from being a ground for inaction on their part, is the strongest incentive to action and perseverance in it. Compare the argument, Php 2:12, 13, "Work out your own salvation, FOR it is God which worketh in you," &c. We cannot fully explain this in theory; but to the sincere and humble, the practical acting on the principle is plain. "Privilege first, duty afterwards" [Edmunds].

stand fast--so as not to be "shaken or troubled" (2Th 2:2).

hold--so as not to let go. Adding nothing, subtracting nothing [Bengel]. The Thessalonians had not held fast his oral instructions but had suffered themselves to be imposed upon by pretended spirit-revelations, and words and letters pretending to be from Paul (2Th 2:2), to the effect that "the day of the Lord was instantly imminent."

traditions--truths delivered and transmitted orally, or in writing (2Th 3:6; 1Co 11:2; Greek, "traditions"). The Greek verb from which the noun comes, is used by Paul in 1Co 11:23; 15:3. From the three passages in which "tradition" is used in a good sense, Rome has argued for her accumulation of uninspired traditions, virtually overriding God's Word, while put forward as of co-ordinate authority with it. She forgets the ten passages (Mt 15:2, 3, 6; Mr 7:3, 5, 8, 9, 13; Ga 1:14; Col 2:8) stigmatizing man's uninspired traditions. Not even the apostles' sayings were all inspired (for example, Peter's dissimulation, Ga 2:11-14), but only when they claimed to be so, as in their words afterwards embodied in their canonical writings. Oral inspiration was necessary in their case, until the canon of the written Word should be complete; they proved their possession of inspiration by miracles wrought in support of the new revelation, which revelation, moreover, accorded with the existing Old Testament revelation; an additional test needed besides miracles (compare De 13:1-6; Ac 17:11). When the canon was complete, the infallibility of the living men was transferred to the written Word, now the sole unerring guide, interpreted by the Holy Spirit. Little else has come down to us by the most ancient and universal tradition save this, the all-sufficiency of Scripture for salvation. Therefore, by tradition, we are constrained to cast off all tradition not contained in, or not provable by, Scripture. The Fathers are valuable witnesses to historical facts, which give force to the intimations of Scripture: such as the Christian Lord's day, the baptism of infants, and the genuineness of the canon of Scripture. Tradition (in the sense of human testimony) cannot establish a doctrine, but can authenticate a fact, such as the facts just mentioned. Inspired tradition, in Paul's sense, is not a supplementary oral tradition completing our written Word, but it is identical with the written Word now complete; then the latter not being complete, the tradition was necessarily in part oral, in part written, and continued so until, the latter being complete before the death of St. John, the last apostle, the former was no longer needed. Scripture is, according to Paul, the complete and sufficient rule in all that appertains to making "the man of God perfect, throughly furnished unto all good works" (2Ti 3:16, 17). It is by leaving Paul's God-inspired tradition for human traditions that Rome has become the forerunner and parent of the Antichrist. It is striking that, from this very chapter denouncing Antichrist, she should draw an argument for her "traditions" by which she fosters anti-Christianity. Because the apostles' oral word was as trustworthy as their written word, it by no means follows that the oral word of those not apostles is as trustworthy as the written word of those who were apostles or inspired evangelists. No tradition of the apostles except their written word can be proved genuine on satisfactory evidence. We are no more bound to accept implicitly the Fathers' interpretations of Scripture, because we accept the Scripture canon on their testimony, than we are bound to accept the Jews' interpretation of the Old Testament, because we accept the Old Testament canon on their testimony.

our epistle--as distinguished from a "letter AS from us," 2Th 2:2, namely, that purports to be from us, but is not. He refers to his first Epistle to the Thessalonians.

16-17. himself--by His own might, as contrasted with our feebleness; ensuring the efficacy of our prayer. Here our Lord Jesus stands first; in 1Th 3:11, "God our Father."

which ... loved us--in the work of our redemption. Referring both to our Lord Jesus (Ro 8:37; Ga 2:20) and God our Father (Joh 3:16).

everlasting consolation--not transitory, as worldly consolations in trials (Ro 8:38, 39). This for all time present, and then "good hope" for the future [Alford].

through grace--rather as Greek "IN grace"; to be joined to "hath given." Grace is the element in which the gift was made.

We beseech you - by the coming of our Lord - It is evident that the Thessalonians, incited by deceived or false teachers, had taken a wrong meaning out of the words of the first epistle, 1Thes 4:15, etc., concerning the day of judgment; and were led then to conclude that that day was at hand; and this had produced great confusion in the Church: to correct this mistake, the apostle sent them this second letter, in which he shows that this day must be necessarily distant, because a great work is to be done previously to its appearing.

Of the day of general judgment he had spoken before, and said that it should come as a thief in the night, i.e. when not expected; but he did not attempt to fix the time, nor did he insinuate that it was either near at hand, or far off. Now, however, he shows that it must necessarily be far off, because of the great transactions which must take place before it can come.

Be not soon shaken in mind - Απο του νοος· From the mind; i.e. that they should retain the persuasion they had of the truths which he had before delivered to them; that they should still hold the same opinions, and hold fast the doctrines which they had been taught.

Neither by spirit - Any pretended revelation.

Nor by word - Any thing which any person may profess to have heard the apostle speak.

Nor by letter - Either the former one which he had sent, some passages of which have been misconceived and misconstrued; or by any other letter, as from us - pretending to have been written by us, the apostles, containing predictions of this kind. There is a diversity of opinion among critics concerning this last clause, some supposing that it refers simply to the first epistle; others supposing that a forged epistle is intended. I have joined the two senses. The word σαλευθηναι, to be shaken, signifies to be agitated as a ship at sea in a storm, and strongly marks the confusion and distress which the Thessalonians had felt in their false apprehension of this coming of Christ.

As that the day of Christ is at hand - In the preface to this epistle I have given a general view of the meaning of the phrase the coming of Christ. Now the question is: Whether does the apostle mean, the coming of Christ to execute judgment upon the Jews, and destroy their polity, or his coming at the end of time, to judge the world? There are certainly many expressions in the following verses that may be applied indifferently to either, and some seem to apply to the one, and not to the other; and yet the whole can scarcely be so interpreted as to suit any one of these comings exclusively. This is precisely the case with the predictions of our Lord relative to these great events; one is used to point out and illustrate the other. On this ground I am led to think that the apostle, in the following confessedly obscure words, has both these in view, speaking of none of them exclusively; for it is the custom of the inspired penmen, or rather of that Spirit by which they spoke, to point out as many certain events by one prediction as it was possible to do, and to choose the figures, metaphors, and similes accordingly; and thus, from the beginning, God has pointed out the things that were not by the things that then existed, making the one the types or significations of the other. As the apostle spoke by the same Spirit, he most probably followed the same plan; and thus the following prophecy is to be interpreted and understood.

Except there come a falling away first - We have the original word αποστασια in our word apostasy; and by this term we understand a dereliction of the essential principles of religious truth - either a total abandonment of Christianity itself, or such a corruption of its doctrines as renders the whole system completely inefficient to salvation. But what this apostasy means is a question which has not yet, and perhaps never will be, answered to general satisfaction. At present I shall content myself with making a few literal remarks on this obscure prophecy, and afterwards give the opinions of learned men on its principal parts.

That man of sin - Ὁ ανθρωπος της ἁμαρτιας· The same as the Hebrew expresses by איש און ish aven, and איש בליעל ish beliyaal; the perverse, obstinate, and iniquitous man. It is worthy of remark that, among the rabbins, Samael, or the devil, is called איש בליעל ואיש און ish beliyaal veish aven, the man of Belial, and the man of iniquity; and that these titles are given to Adam after his fall.

The son of perdition - Ὁ υἱος της απωλειας· The son of destruction; the same epithet that is given to Judas Iscariot, Joh 17:12 (note). The son of perdition, and the man of sin, or, as some excellent MSS. and versions, with several of the fathers, read, ανθρωπος της ανομιας, the lawless man, see 2Thes 2:8, must mean the same person or thing. It is also remarkable that the wicked Jews are styled by Isaiah, Isa 1:4, בנים משחיתים benim mashchithim, "children of perdition;" persons who destroy themselves and destroy others.

Who opposeth and exalteth - He stands against and exalts himself above all Divine authority, and above every object of adoration, and every institution relative to Divine worship, σεβασμα, himself being the source, whence must originate all the doctrines of religion, and all its rites and ceremonies; so that sitting in the temple of God - having the highest place and authority in the Christian Church, he acts as God - taking upon himself God's titles and attributes, and arrogating to himself the authority that belongs to the Most High.

The words ως Θεον, as God, are wanting in ABD, many others, Erpen's Arabic, the Coptic, Sahidic, Ethiopic, Armenian, the Vulgate, some copies of the Itala, and the chief of the Greek fathers. Griesbach has left them out of the text, and Professor White says, Certissime delenda; "They should most certainly be erased." There is indeed no evidence of their being authentic, and the text reads much better with out them: So that he sitteth in the temple of God, etc.

I told you these things - In several parts of this description of the man of sin, the apostle alludes to a conversation which had taken place between him and the members of this Church when he was at Thessalonica; and this one circumstance will account for much of the obscurity that is in these verses. Besides, the apostle appears to speak with great caution, and does not at all wish to publish what he had communicated to them; the hints which he drops were sufficient to call the whole to their remembrance.

And now ye know what withholdeth - I told you this among other things; I informed you what it was that prevented this man of sin, this son of perdition, from revealing himself fully.

For the mystery of iniquity doth already work - There is a system of corrupt doctrine, which will lead to the general apostasy, already in existence, but it is a mystery; it is as yet hidden; it dare not show itself, because of that which hindereth or withholdeth. But when that which now restraineth shall be taken out of the way, then shall that wicked one be revealed-it will then be manifest who he is, and what he is. See the observations at the end of this chapter (note).

Whom the Lord shall consume - He shall blast him so, that he shall wither and die away; and this shall be done by the spirit of his mouth - the words of eternal life, the true doctrine of the Gospel of Jesus; this shall be the instrument used to destroy this man of sin: therefore it is evident his death will not be a sudden but a gradual one; because it is by the preaching of the truth that he is to be exposed, overthrown, and finally destroyed.

The brightness of his coming - This may refer to that full manifestation of the truth which had been obscured and kept under by the exaltation of this man of sin.

Whose coming is after the working of Satan - The operation of God's Spirit sends his messengers; the operation of Satan's spirit sends his emissaries. The one comes κατ' ενεργειαν του Θεου, after or according to the energy or inward powerful working of God; the other comes κατ' ενεργειαν του Σατανα, according to the energy or inward working of Satan.

With all power - Πασῃ δυναμει· All kinds of miracles, like the Egyptian magicians; and signs and lying wonders: the word lying may be applied to the whole of these; they were lying miracles, lying signs, and lying wonders; only appearances of what was real, and done to give credit to his presumption and imposture. Whereas God sent his messengers with real miracles, real signs, and real wonders; such Satan cannot produce.

And with all deceivableness of unrighteousness - With every art that cunning can invent and unrighteousness suggest, in order to delude and deceive.

In them that perish - Εν τοις απολλυμενοις· Among them that are destroyed; and they are destroyed and perish because they would not receive the love of the truth, that they might be saved. So they perish because they obstinately refuse to be saved, and receive a lie in preference to the truth. This has been true of all the Jews from the days of the apostle until now.

God shall send them strong delusion - For this very cause, that they would not receive the love of the truth, but had pleasure in unrighteousness, therefore God permits strong delusion to occupy their minds; so that they believe a lie rather than the truth, prefer false apostles and their erroneous doctrines to the pure truths of the Gospel, brought to them by the well-accredited messengers of God; being ever ready to receive any false Messiah, while they systematically and virulently reject the true one.

That they all might be damned - Ἱνα κριθωσι· So that they may all be condemned who believed not the truth when it was proclaimed to them; but took pleasure in unrighteousness, preferring that to the way of holiness. Their condemnation was the effect of their refusal to believe the truth; and they refused to believe it because they loved their sins. For a farther and more pointed illustration of the preceding verses, see the conclusion of this chapter (note).

God hath from the beginning chosen you to salvation, etc. - In your calling, God has shown the purpose that he had formed from the beginning, to call the Gentiles to the same privileges with the Jews, not through circumcision, and the observance of the Mosaic law, but by faith in Christ Jesus; but this simple way of salvation referred to the same end - holiness, without which no man, whether Jew or Gentile, can see the Lord.

Let us observe the order of Divine grace in this business:

1. They were to hear the truth - the doctrines of the Gospel.

2. They were to believe this truth when they heard it preached.

3. They were to receive the Spirit of God in believing the truth.

4. That Spirit was to sanctify their souls-produce an inward holiness, which was to lead to all outward conformity to God.

5. All this constituted their salvation - their being fitted for the inheritance among the saints in light.

6. They were to obtain the glory of our Lord Jesus Christ - that state of felicity for which they were fitted, by being saved here from their sins, and by being sanctified by the Spirit of God.

Therefore, brethren, stand fast - Their obtaining eternal glory depended on their faithfulness to the grace of God; for this calling did not necessarily and irresistibly lead to faith; nor their faith to the sanctification of the spirit; nor their sanctification of the spirit to the glory of our Lord Jesus. Had they not attended to the calling, they could not have believed; had they not believed, they could not have been sanctified; had they not been sanctified they could not have been glorified. All these things depended on each other; they were stages of the great journey; and at any of these stages they might have halted, and never finished their Christian race.

Hold the traditions which ye have been taught - The word παραδοσις, which we render tradition, signifies any thing delivered in the way of teaching; and here most obviously means the doctrines delivered by the apostle to the Thessalonians; whether in his preaching, private conversation, or by these epistles; and particularly the first epistle, as the apostle here states. Whatever these traditions were, as to their matter, they were a revelation from God; for they came by men who spake and acted under the inspiration of the Holy Spirit; and on this ground the passage here can never with any propriety be brought to support the unapostolical and anti-apostolical traditions of the Romish Church; those being matters which are, confessedly, not taken from either Testament, nor were spoken either by a prophet or an apostle.

Now our Lord Jesus - As all your grace came from God through Christ, so the power that is necessary to strengthen and confirm you unto the end must come in the same way.

Everlasting consolation - Παρακλησιν αιωνιαν· The glad tidings of the Gospel, and the comfort which ye have received through believing; a gift which God had in his original purpose, in reference to the Gentiles; a purpose which has respected all times and places, and which shall continue to the conclusion of time; for the Gospel is everlasting, and shall not be superseded by any other dispensation. It is the last and best which God has provided for man; and it is good tidings, everlasting consolation - a complete system of complete peace and happiness. The words may also refer to the happiness which the believing Thessalonians then possessed.

And good hope through grace - The hope of the Gospel was the resurrection of the body, and the final glorification of it and the soul throughout eternity. This was the good hope which the Thessalonians had; not a hope that they should be pardoned or sanctified, etc. Pardon and holiness they enjoyed, therefore they were no objects of hope; but the resurrection of the body and eternal glory were necessarily future; these they had in expectation; these they hoped for; and, through the grace which they had already received they had a good hope - a well-grounded expectation, of this glorious state.

Comfort your hearts - Keep your souls ever under the influence of his Holy Spirit: and stablish you - confirm and strengthen you in your belief of every good word or doctrine, which we have delivered unto you; and in the practice of every good work, recommended and enjoined by the doctrines of the Gospel. It is not enough that we believe the truth; we must love the truth.

Antinomianism says: "Believe the doctrines, and ye are safe." The testimony borne by the Gospel is: Believe, love, obey: none of these can subsist without the other. The faith of a devil may exist without loving obedience; but the faith of a true believer worketh by love; and this faith and love have not respect to some one commandment, but to all; for God writes his whole law on the heart of every genuine Christian, and gives him that love which is the fulfilling of the law.

The reader will have observed that, in going through this chapter, while examining the import of every leading word, I have avoided fixing any specific meaning to terms: the apostasy or falling away; the man of sin; son of perdition; him who letteth or withholdeth, etc. The reason is, I have found it extremely difficult to fix any sense to my own satisfaction; and it was natural for me to think that, if I could not satisfy myself, it was not likely I could satisfy my readers. But, as something should be said relative to the persons and things intended by the apostle, I choose to give rather what others have said, than attempt any new mode of interpretation. The great variety of explanations given by wise and learned men only prove the difficulty of the place.

1. The general run of Protestant writers understand the whole as referring to the popes and Church of Rome, or the whole system of the papacy.

2. Others think that the defection of the Jewish nation, from their allegiance to the Roman emperor, is what is to be understood by the apostasy or falling off; and that all the other terms refer to the destruction of Jerusalem.

3. The fathers understood the Antichrist to be intended, but of this person they seem to have formed no specific idea.

4. Dr. Hammond refers the apostasy to the defection of the primitive Christians to the Gnostic heresy; and supposes that, by the man of sin and son of perdition, Simon Magus is meant.

5. Grotius applies the whole to Caius Caesar.

6. Wetstein applies the apostasy to the rebellion and slaughter of the three princes that were proclaimed by the Roman armies, previously to the reign of Vespasian; and supposes Titus and the Flavian family to be intended by the man of sin and son of perdition.

7. Schoettgen contends strongly that the whole refers to the case of the Jews, incited to rebellion by the scribes and Pharisees, and to the utter and final destruction of the rabbinic and Pharisaic system; and thinks he finds something in their spirit and conduct, and in what has happened to them, to illustrate every word in this prophecy. Dr. Whitby is nearly of the same sentiments.

8. Calmet follows, in the main, the interpretation given by the ancient fathers; and wonders at the want of candour in the Protestant writers, who have gleaned up every abusive tale against the bishops and Church of Rome; and asks them, would they be willing that the Catholics should credit all the aspersions cast on Protestantism by its enemies?

9. Bishop Newton has examined the whole prophecy with his usual skill and judgment. The sum of what he says, as abridged by Dr. Dodd, I think it right to subjoin. The principal part of modern commentators follow his steps. He applies the whole to the Romish Church: the apostasy, its defection from the pure doctrines of Christianity; and the man of sin, etc. the general succession of the popes of Rome. But we must hear him for himself, as he takes up the subject in the order of the verses. 2Thes 2:3, 2Thes 2:4. For that day shall not come, except, etc. - "The day of Christ shall not come except there come the apostasy first." The apostasy here described is plainly not of a civil but of a religious nature; not a revolt from the government, but a defection from the true religion and worship. In the original, it is the apostasy, with an article to give it an emphasis; the article being added signifies, "that famous and before-mentioned prophecy." So likewise is the man of sin with the like article, and the like emphasis. If, then, the notion of the man of sin be derived from any ancient prophet, it must be derived from Dan 7:25; Dan 11:36. Any man may be satisfied that St. Paul alluded to Daniel's description, because he has not only borrowed the same ideas, but has even adopted some of the phrases and expressions. The man of sin may signify either a single man, or a succession of men; a succession of men being meant in Daniel, it is probable that the same was intended here also. It is the more probable, because a single man appears hardly sufficient for the work here assigned; and it is agreeable to the phraseology of Scripture, and especially to that of the prophets, to speak of a body or number of men, under the character of one: thus, a king, Dan 7:8; Revelation 17:1-18, is used for a succession of kings. The man of sin being to be expressed from Dan 7:24, according to the Greek translation, He shall exceed in evil all that went before him; and he may fulfill the character either by promoting wickedness in general, or by advancing idolatry in particular, as the word sin signifies frequently in Scripture. The son of perdition is also the denomination of the traitor Judas, Joh 17:12, which implies that the man of sin should be, like Judas, a false apostle; like him, betray Christ; and, like him, be devoted to destruction. Who opposeth, etc., is manifestly copied from Daniel, He shall exalt himself, etc. The features exactly resemble each other: He opposeth and exalteth himself above all; or, according to the Greek, above every one that is called God, or that is worshipped. The Greek word for worshipped is σεβασμα, alluding to the Greek title of the Roman emperors, σεβαστος, which signifies august or venerable. He shall oppose; for the prophets speak of things future as present; he shall oppose and exalt himself, not only above inferior magistrates, (who are sometimes called gods in holy writ), but even above the greatest emperors; and shall arrogate to himself Divine honors. So that he, as God, sitteth in the temple, etc. By the temple of God the apostle could not well mean the temple of Jerusalem; because that, he knew, would be destroyed within a few years. After the death of Christ the temple of Jerusalem is never called by the apostles the temple of God; and if at any time they make mention of the house or temple of God, they mean the Church in general, or every particular believer. Who ever will consult 1Cor 3:16, 1Cor 3:17; 2Cor 6:16; 1Tim 3:15; Rev 3:12; will want no examples to prove that, under the Gospel dispensation, the temple of God is the Church of Christ; and the man of sin sitting implies this ruling and presiding there; and sitting there as God implies his claiming Divine authority in things spiritual as well as temporal; and showing himself that he is God, implies his doing it with ostentation. 2Thes 2:5, 2Thes 2:6, 2Thes 2:7. Remember ye not, etc. - The apostle thought it part of his duty, as he made it a part of his preaching and doctrine, to forewarn his new converts of the grand apostasy that would infect the Church, even while he was at Thessalonica. From these verses it appears that the man of sin was not then revealed; his time was not yet come, or the season of his manifestation. The mystery of iniquity was indeed already working; the seeds of corruption were sown, but they were not grown up to maturity; the man of sin was yet hardly conceived in the womb; it must be some time before he could be brought forth; there was some obstacle that hindered his appearing. What this was we cannot determine with absolute certainty at so great a distance of time; but if we may rely upon the concurrent testimony of the fathers, it was the Roman empire. Most probably it was somewhat relating to the higher powers, because the apostle observes such caution; he mentioned it in discourse, but would not commit it to writing. 2Thes 2:8. Then shall that Wicked be revealed - When the obstacle, mentioned in the preceding verse, should be removed, then shall that wicked, etc. Nothing can be plainer than that the lawless, (ὁ ανομος), as the Greek signifies, the wicked one, here mentioned, and the man of sin, must be one and the same person. The apostle was speaking before of what hindered that he should be revealed, and would continue to hinder it till it was taken away; and then the wicked one, etc. Not that he should be consumed immediately after he was revealed. But the apostle, to comfort the Thessalonians, no sooner mentions his revelation than he foretells also his destruction, even before he describes his other qualifications. His other qualifications should have been described first, in order of time; but the apostle hastens to what was first and warmest in his thoughts and wishes: Whom the Lord shall consume, etc. If these two clauses refer to two distinct and different events, the meaning manifestly is, that the Lord Jesus shall gradually consume him with the free preaching and publication of his word; and shall utterly destroy him at his second coming, in the glory of his Father, with all the holy angels. If these two clauses relate to one and the same event, it is a pleonasm very usual in the sacred, as well as other oriental writings; and the purport plainly is, that the Lord Jesus shall destroy him with the greatest facility, when he shall be revealed from heaven, as the apostle has expressed it in the preceding chapter. 2Thes 2:9-12. Whose coming is after, etc. - The apostle was eager to foretell the destruction of the man of sin; and for this purpose having broken in upon his subject, he now returns to it again, and describes the other qualifications by which this wicked one should advance and establish himself in the world. He should rise to credit and authority by the most diabolical methods; should pretend to supernatural powers; and boast of revelations, visions, and miracles, false in themselves, and applied to promote false doctrines. 2Thes 2:9. He should likewise practice all other wicked acts of deceit; should be guilty of the most impious frauds and impositions upon mankind; but should prevail only among those who are destitute of a sincere affection for the truth; whereby they might attain eternal salvation. 2Thes 2:10. And indeed it is a just and righteous judgment of God, to give them over to vanities and lies in this world, and to condemnation in the next, who have no regard to truth and virtue, but delight in falsehood and wickedness; 2Thes 2:11, 2Thes 2:12.

Upon this survey there appears little room to doubt of the genuine sense and meaning of the passage. The Thessalonians, as we have seen from some expressions in the former epistle, were alarmed as if the end of the world was at hand. The apostle, to correct their mistake and dissipate their fears, assures them that a great apostasy, or defection of the Christians from the true faith and worship, must happen before the coming of Christ. This apostasy all the concurrent marks and characters will justify us in charging upon the Church of Rome. The true Christian worship is the worship of the one only God, through the one only Mediator, the man Christ Jesus; and from this worship the Church of Rome has most notoriously departed, by substituting other mediators, and invocating and adoring saints and angels, nothing is apostasy, if idolatry be not. And are not the members of the Church of Rome guilty of idolatry in the worship of images, in the adoration of the host, in the invocation of angels and saints, and in the oblation of prayers and praises to the Virgin Mary, as much or more than to God blessed for ever? This is the grand corruption of the Christian Church: this is the apostasy as it is emphatically called, and deserves to be called; which was not only predicted by St. Paul, but by the Prophet Daniel likewise. If the apostasy be rightly charged upon the Church of Rome, it follows of consequence that the man of sin is the pope; not meaning any pope in particular, but the pope in general, as the chief head and supporter of this apostasy. He is properly the man of sin, not only on account of the scandalous lives of many popes, but by reason of their most scandalous doctrines and principles; dispensing with the most necessary duties; and granting, or rather selling, pardons and indulgences to the most abominable crimes. Or, if by sin be meant idolatry in particular, as in the Old Testament, it is evident how he has perverted the worship of God to superstition and idolatry of the grossest kind. He also, like the false apostle, Judas, is the son of perdition; whether actively, as being the cause of destruction to others; or passively, as being devoted to destruction himself. He opposeth - he is the great adversary of God and man; persecuting and destroying, by croisades, inquisitions, and massacres, those Christians who prefer the word of God to the authority of men. The heathen emperor of Rome may have slain his thousands of innocent Christians; but the Christian bishop of Rome has slain his ten thousands. He exalteth himself above all that is called God, or is worshipped - not only above inferior magistrates, but likewise above bishops and primates; not only above bishops and primates, but likewise above kings and emperors; deposing some, obliging them to kiss his toe, to hold his stirrup, treading even upon the neck of a king, and kicking off the imperial crown with his foot; nay, not only kings and emperors, but likewise above Christ and God himself; making even the word of God of none effect by his traditions - forbidding what God has commanded; as marriage, the use of the Scriptures, etc.; and also commanding or allowing what God has forbidden, as idolatry, persecution, etc. So that he, as God, sitteth in the temple of God, etc.; he is therefore in profession a Christian, and a Christian bishop. His sitting in the temple of God implies plainly his having a seat or cathedra in the Christian Church; and he sitteth there as God, especially at his inauguration, when he sits upon the high altar in St. Peter's church, and makes the table of the Lord his footstool, and in that position receives adoration. At all times he exercises Divine authority in the Church, showing himself that he is God - affecting Divine titles, and asserting that his decrees are of the same or greater authority than the word of God. So that the pope is evidently, according to the titles given him in the public decretals, The God upon earth; at least there is no one, like him, who exalteth himself above every god; no one, like him, who sitteth as God in the temple of God, showing himself that he is God. The foundations of popery were laid in the apostle's days, but of which the superstructure was raised by degrees; and several ages passed before the building was completed, and the man of sin revealed in full perfection. The tradition that generally prevailed was that that which hindered was the Roman empire: this tradition might have been derived even from the apostle himself; and therefore the primitive Christians, in the public offices of the Church, prayed for its peace and welfare, as knowing that, when the Roman empire should be dissolved and broken in pieces, the empire of the man of sin would be raised upon its ruins. In the same proportion as the power of the empire decreased, the authority of the Church increased, and the latter at the expense and ruin of the former; till at length the pope grew up above all, and the wicked, or lawless one, was fully manifested and revealed. His coming is after the energy of Satan, etc; and does it require any particular proof that the pretensions of the pope, and the corruption of the Church of Rome, are all supported and authorized by feigned visions and miracles, by pious frauds and impositions of every kind? But how much soever the man of sin may be exalted, and how long soever he may reign, yet at last the Lord shall consume him, etc. This is partly taken from Isa 11:4, And with the breath of his lips shall he slay the wicked one; where the Jews put an emphasis upon the words the wicked one; as appears from the Chaldee, which renders it, "He shall destroy the wicked Roman." If the two clauses, as said in the note on 2Thes 2:8 (note), relate to two different events, the meaning is, "that the Lord Jesus shall gradually consume him with the free preaching of the Gospel; and shall utterly destroy him at his second coming in the glory of the Father." The former began to take effect at the Reformation; and the latter will be accomplished in God's appointed time. The man of sin is now upon the decline, and he will be totally abolished when Christ shall come in judgment. Justin Martyr, Tertullian, Origen, Lactantius, Cyril of Jerusalem, Ambrose, Hilary, Jerome, Augustine, and Chrysostom, give much the same interpretation that has here been given of the whole passage. And it must be owned that this is the genuine meaning of the apostle; that this only is consistent with the context; that every other interpretation is forced and unnatural; that this is liable to no material objection; that it coincides perfectly with Daniel; that it is agreeable to the tradition of the primitive Church; and that it has been exactly fulfilled in all its particulars; which cannot be said of any other interpretation whatever. Such a prophecy as this is an illustrious proof of Divine revelation, and an excellent antidote to the poison of popery.

See the Dissertations on the Prophecies; and Dodd, as above.

10. Dr. Macknight proceeds, in general, on the plan of Bishop Newton; but, as he thinks that the apostle had the prophecy of Daniel, in Dan. 7, and 8, particularly in view, he collates his words with those of the prophet in the following way: - 2Thes 2:3. That man of sin be revealed, the son of perdition - Ὁ ανθρωπος της ἁμαρτιας, ὁ υἱος της απωλειας· "The article," says he, "joined to these appellations, is emphatical, as in the former clause, importing that the ancient prophets had spoken of these persons, though under different names; particularly the Prophet Daniel, whose description of the little horn and blasphemous king agrees so exactly in meaning with Paul's descriptions of the man of sin, and son of perdition, and lawless one, that there can be little doubt of their being the same persons; but this will best appear by a comparison of the passages: - 2Thes 2:3. And that man of sin be revealed, the son of perdition. Dan 7:21. And the same horn made war with the saints, and prevailed against them. Dan 7:25. And he shall speak great words against the Most High; and shall wear out the saints of the Most High. 2Thes 2:4. Who opposeth and exalteth himself above all that is called God, or that is worshipped so that he, as God, sitteth in the temple of God, showing himself that he is God. Dan 11:36. And the king shall do according to his will; and he; shall exalt himself above every god, and shall speak marvellous things against the God of gods. Dan 8:25. He shall also stand up against the Prince of princes. 2Thes 2:7. Only he who now letteth will let, until he be taken out of the way. Dan 7:8. I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots. 2Thes 2:8. And there shall that wicked one be revealed. Dan 7:25. And he shall think to change times and laws, and they shall be given into his hand. See Dan 8:24. 1Tim 4:1. Giving heed to seducing spirits, and doctrines of devils. Dan 11:38. In his estate he shall honor the god of forces (Mahuzzim, gods who are protectors, that is, tutelary angels and saints.) 1Tim 4:3. Forbidding to marry. Dan 11:37. Neither shall he regard the God of his fathers, nor the desire of women. 2Thes 2:8. Whom the Lord shall consume with the Spirit mouth, and shall destroy with the brightness of his coming. Dan 7:11. I beheld then, because of his of the voice of the great words which the horn spake; I beheld, even till the beast was slain, and his body destroyed, and given to the burning flame. Dan 7:26. And they shall take away his dominion, to consume and destroy it unto the end. Dan 8:25. He shall be broken without hand. After entering into great detail in his notes, he sums up in the following manner: - "Now as, in the prophecies of Daniel, empires governed by a succession of kings are denoted by a single emblem; such as, by a part of an image, a single beast, a horn, etc., of a beast; so in Paul's prophecy, the man of sin, and son of perdition, and the lawless one, may denote an impious tyranny, exercised by a succession of men who cause great misery and ruin to others; and who, at length, shall be destroyed themselves. It is true, the papists contend that one person only is meant by these appellations, because they are in the singular number, and have the Greek article prefixed to them. But in Scripture we find other words in the singular number, with the article, used to denote a multitude of persons; for example, Rom 1:17; ὁ δικαιος, the just one, by faith, shall live; that is, all just persons whatever: Tit 1:7; ὁ επισκοπος, the bishop must be blameless; that is, all bishops must be so: 2Jn 1:7; ὁ πλανος, the deceiver, signifies many deceivers, as is plain from the preceding clause, where many deceivers are said to have gone out. In like manner the false teachers, who deceived Christ's servants to commit fornication and idolatry, are called that woman Jezebel, Rev 2:20, and the whore of Babylon, Rev 17:5; and in this prophecy, Rev 17:7, the Roman emperors, and magistrates under them, are called ὁ κατεχων, he who restraineth. Farther, a succession of persons, arising one after another, is denoted by appellations in the singular number with the article; for example: the succession of the Jewish high priests is thus denoted in the laws concerning them, Lev 21:10, Lev 21:15; Num 35:25-28. As also the succession of the Jewish kings, Deu 17:14; 1Sam 8:11. From these examples, therefore, it is plain that the names, man of sin, son of perdition, lawless one, although in the singular number, and with the article prefixed, may, according to the Scripture idiom, denote a multitude, and even a succession of persons arising one after another. "The facts and circumstances mentioned in these prophecies are, for the most part, so peculiarly marked, that they will not easily apply, except to the persons and events intended by the Spirit of God. And therefore, in every case where different interpretations have been given of any prophecy, the proper method of ascertaining its meaning is to compare the various events to which it is thought to relate with the words of the prophecy, and to adopt that as the event intended which most exactly agrees in all its parts to the prophetic description. "According to this rule, though many different interpretations have been given of the prophecy under consideration, that, in my opinion, will appear the best founded which makes it a prediction of the corruptions of Christianity, which began to be introduced into the Church in the apostle's days, and wrought secretly all the time the heathen magistrates persecuted the Christians, but which showed themselves more openly after the empire received the faith of Christ, a.d. 312, and, by a gradual progress, ended in the monstrous errors and usurpations of the bishops of Rome, when the restraining power of the emperors was taken out of the way by the incursions of the barbarous nations, and the breaking of the empire into the ten kingdoms prefigured by the ten horns of Daniel's fourth beast. Now, to be convinced of this, we need only compare the rise and progress of the papal tyranny with the descriptions of the man of sin, and of the mystery of iniquity, given in the writings of Daniel and Paul. "And first, we have shown in note 1, on 2Thes 2:7, that the mystery of iniquity, or the corrupt doctrines which ended in the errors and usurpations of the see of Rome, was working secretly in the apostle's days, as he affirms, 2Thes 2:7; and that the power of the Roman emperors, and of the magistrates under them, was that which then, and during the succeeding ages, restrained the mystery of iniquity in its working, and the man of sin from revealing himself. For, while the power of the state continued in the hands of the heathen rulers, and while they employed that power in persecuting the Christians, the corrupt doctrines and practices introduced by the false teachers did not spread so fast as otherwise they would have done. At least they were not produced to public view as the decisions of Heaven, to which all men were bound to pay implicit obedience. But, after the heathen magistrates were taken out of the way by the conversion of Constantine, and after he and his successors called the Christian bishops to meet in general councils, and enforced their assumption of Divine authority by the civil power; then did they in these councils arrogate to themselves the right of establishing what articles of faith and discipline they thought proper, and of anathematizing all who rejected their decrees; a claim which, in after times, the bishops of Rome transferred from general councils to themselves. It was in this period that the worship of saints and angels was introduced; celibacy was praised as the highest piety; meats of certain kinds were prohibited; and a variety of superstitious mortifications of the body were enjoined by the decrees of councils, in opposition to the express laws of God. In this period, likewise, idolatry and superstition were recommended to the people by false miracles, and every deceit which wickedness could suggest; such as the miraculous cures pretended to be performed by the bones and other relics of the martyrs, in order to induce the ignorant vulgar to worship them as mediators; the feigned visions of angels, who they said had appeared to this or that hermit, to recommend celibacy, fastings, mortifications of the body, and living in solitude; the apparitions of souls from purgatory, who begged that certain superstitions might be practised, for delivering them from that confinement: by all which, those assemblies of ecclesiastics, who by their decrees enjoined these practices, showed themselves to be the man of sin, and lawless one, in his first form, whose coming was to be with all power, and signs, and miracles of falsehood; and who opposed every one that is called god, or that is worshipped. For these general councils, by introducing the worship of saints and angels, robbed God of the worship due to him; and, by substituting saints and angels as mediators, in the place of Christ, they degraded him from his office as mediator, or rendered it altogether useless. However, though they thus opposed God and Christ by their unrighteous decrees, they did not yet exalt themselves above every one who is called God, or an object of worship; neither did they sit yet in the temple of God, as God, and openly show themselves to be God. These blasphemous extravagances were to be acted in after times by a number of particular persons in succession, I mean by the bishops of Rome, after the power of the Christian Roman emperors and of the magistrates under them, was taken out of the way. For the bishops of that see, having very early obtained from the Christian emperors decrees in their own favor, soon raised themselves above all other bishops; and, by a variety of artifices, made the authority and influence of the whole body of the clergy center in themselves; and claimed that infallible authority which was formerly exercised by general councils, of making articles of faith; and of establishing rules of discipline for the whole Christian community; and of determining, in the last resort, all differences among the clergy; and of anathematizing every one who did not submit to their unrighteous decisions. In this manner did the bishops of Rome establish in their own persons a spiritual dominion over the whole Christian world. But not content with this height of power, by dexterously employing the credit and influence which the ecclesiastics, now devoted to their will, had over the laity in all the countries where they lived, they interfered in many civil matters also; till at length they reared that intolerable fabric of spiritual and civil tyranny conjoined, whereby the understandings, the persons, and the properties, not of the laity only, but also of the clergy themselves, have for along time been most grievously enthralled, in all the countries where Christianity was professed. "This height, however, of spiritual and civil tyranny united, the bishops of Rome did not attain till, as the apostle foretold, that which restrained was taken out of the way; or, till an end was put to the authority of the Roman emperors in the west, by the inroads of the barbarous nations; and, more especially, till the western empire was broken into the ten kingdoms, prefigured in Daniel's vision by the ten horns of the fourth beast; for then it was that the bishops of Rome made themselves the sovereigns of Rome and of its territory, and so became the little horn which Daniel beheld coming up among the ten horns, and which had the eyes of a man, and a mouth speaking great things; to show that its dominion was founded on the deepest policy, and that its strength consisted in the bulls, excommunications, and anathemas, which, with intolerable audacity, it uttered against all who opposed its usurpations. And in process of time, the bishops of Rome having got possession of three of the kingdoms into which the western empire was broken, signified by three of the horns of Daniel's fourth beast being plucked up by the roots before the little horn, they call themselves the vicars of Christ, on pretense that Christ had transferred his whole authority to them. They also thought to change times and laws, as Daniel foretold; for, as the vicars of Christ, they assumed the power of saving and damning men at their own pleasure; and altered the terms of salvation, making it depend, not on faith and holiness, but on the superstitious practices which they had established; and sold the pardon of sins past, and even the liberty of sinning for the future, for money. Moreover, they openly made war with the saints who resisted their corrupt doctrines and practices, and prevailed against them, and wore out the saints of the Most High; for, by the cruel and bloody persecutions which they obliged the princes who acknowledged their authority to carry on against those who adhered to the pure doctrines and worship of Christ, they destroyed incredible numbers of them. Nay, by the terror of their excommunications and interdicts, they forced even the most powerful sovereigns to bend to their yoke: thus with their mouth did they speak very great things. At length they assumed the right of conferring kingdoms and of deposing princes, and actually deposed some, with the help of the potentates of their communion, who put their mandates in execution. Lastly, to render this exercise of their tyranny the more effectual, they arrogated the power of loosing subjects from their oaths of allegiance; whereby they made void the most sacred of all moral obligations, the obligation of allegiance. But this impious scheme of false doctrine, and the spiritual tyranny built upon it, agreeably to the predictions of the Prophet Daniel and of the Apostle Paul, began at the Reformation to be consumed by the breath of the Lord's mouth; that is, by the Scriptures put into the hands of the laity, and by the preaching of true doctrine out of the Scriptures. "Upon the whole, I think every impartial person who attentively considers the foregoing sketch must be sensible that, in the bishops of Rome, all the characters and actions ascribed by Daniel to the little horn, and by Paul to the man of sin and the lawless one, are clearly united. For, according to the strong workings of Satan, with all power, and signs, and miracles of falsehood, they have opposed Christ, and exalted themselves above all that is called god, or an object of worship; and have long sat in the temple of God, as God, showing themselves that they are God: that is, they exercise the power and prerogatives of God. And seeing, in the acquisition and exercise of their spiritual tyranny, they have trampled upon all laws, human and Divine; and have encouraged their votaries in the most enormous acts of wickedness; the Spirit of God has, with the greatest propriety, given them the appellations of the man of sin, the son of perdition, and the lawless one. Farther, as it is said the man of sin was to be revealed in his season, there can be little doubt that the dark ages, in which all learning was overturned by the irruption of the northern barbarians, were the season allotted to the man of sin for revealing himself. Accordingly, we know that in these ages the corruptions of Christianity and the usurpations of the clergy were carried to the greatest height. In short, the annals of the world cannot produce persons and events to which the things written in this passage can be applied with so much fitness as to the bishops of Rome. Why then should we be in any doubt concerning the interpretation and application of this famous prophecy? "At the conclusion of our explication of the prophecy concerning the man of sin, it may be proper to observe, that the events foretold in it being such as never took place in the world before, and, in all probability, never will take place in it again; the foreknowledge of them was certainly a matter out of the reach of human conjecture or foresight. It is evident, therefore, that this prophecy, which from the beginning has stood on record, taken in conjunction with the accomplishment of it verified by the concurrent testimony of history, affords an illustrious proof of the Divine original of that revelation of which it makes a part, and of the inspiration of the person from whose mouth it proceeded." See Dr. Macknight's Commentary and Notes, vol. iii., p. 100, etc.

With all this evidence before him, the intelligent reader will now be enabled to judge for himself, and to adopt for his own that opinion which appears to be the best supported by circumstances and facts. The labors of the above learned men have certainly narrowed the principal subjects of inquiry; and we may now safely state that, in this very obscure prophecy, the Spirit of God had in view either the Jewish or an apostate Christian Church, possessing great spiritual and secular influence and jurisdiction. That the words appear to apply best to the conduct of many of the popes, and the corruptions of the Romish Church, needs no proof; but to which of these Churches, or to what other Church or system, we should apply them, some men, as eminent for their piety as for their learning, hesitate to declare: yet I must acknowledge, that the most pointed part of the evidence here adduced tends to fix the whole on the Romish Church, and on none other.

Whatever may be intended here by the words mystery of iniquity, we may safely assert that it is a mystery of iniquity to deny the use of the sacred Scriptures to the common people; and that the Church that does so is afraid to come to the light. Nothing can be more preposterous and monstrous than to call people to embrace the doctrines of Christianity, and refuse them the opportunity of consulting the book in which they are contained. Persons who are denied the use of the sacred writings may be manufactured into different forms and modes; and be mechanically led to believe certain dogmas, and perform certain religious acts; but without the use of the Scriptures, they never can be intelligent Christians; they do not search the Scriptures, and therefore they cannot know Him of whom these Scriptures testify. The mystery of iniquity contained in this prohibition works now, and has worked long; but did it work in the apostles' times? Did it work in the Church at Thessalonica? Is it possible that the present crop should have been produced from so remote a seed? What does that most solemn adjuration of the apostle, 1Thes 5:27, mean? I charge you by the Lord, that this epistle be Read unto All the holy brethren. Why was such a charge necessary? Why should it be given in so awful a manner? Does it not absolutely imply that there would be attempts made to keep all the holy brethren from seeing this epistle? And can we conceive that less was referred to in the delivery of this very awful adjuration? This mystery of iniquity did work then in the Christian Church; even then attempts were made to hide the Scriptures from the common people. And does not this one consideration serve more to identify the prophecy than any thing else? Let him that readeth understand. See the notes on 1Thes 5:27, and at the end of that chapter (note).

Our gathering together to him - In the clouds.

Be not shaken in mind - In judgment. Or terrified - As those easily are who are immoderately fond of knowing future things. Neither by any pretended revelation from the Spirit, nor by pretence of any word spoken by me.

Unless the falling away - From the pure faith of the gospel, come first. This began even in the apostolic age. But the man of sin, the son of perdition - Eminently so called, is not come yet. However, in many respects, the Pope has an indisputable claim to those titles. He is, in an emphatical sense, the man of sin, as he increases all manner of sin above measure. And he is, too, properly styled, the son of perdition, as he has caused the death of numberless multitudes, both of his opposers and followers, destroyed innumerable souls, and will himself perish everlastingly. He it is that opposeth himself to the emperor, once his rightful sovereign; and that exalteth himself above all that is called God, or that is worshipped - Commanding angels, and putting kings under his feet, both of whom are called gods in scripture; claiming the highest power, the highest honour; suffering himself, not once only, to be styled God or vice - god. Indeed no less is implied in his ordinary title, "Most Holy Lord," or, "Most Holy Father." So that he sitteth - Enthroned. In the temple of God - Mentioned Rev 11:1. Declaring himself that he is God - Claiming the prerogatives which belong to God alone.

And now ye know - By what I told you when I was with you. That which restraineth - The power of the Roman emperors. When this is taken away, the wicked one will be revealed. In his time - His appointed season, and not before.

He will surely be revealed; for the mystery - The deep, secret power of iniquity, just opposite to the power of godliness, already worketh. It began with the love of honour, and the desire of power; and is completed in the entire subversion of the gospel of Christ. This mystery of iniquity is not wholly confined to the Romish church, but extends itself to others also. It seems to consist of, Human inventions added to the written word. Mere outside performances put in the room of faith and love. Other mediators besides the man Christ Jesus. The two last branches, together with idolatry and bloodshed, are the direct consequences of the former; namely, the adding to the word of God. Already worketh - In the church. Only he that restraineth - That is, the potentate who successively has Rome in his power. The emperors, heathen or Christian; the kings, Goths or Lombards; the Carolingian or German emperors.

And then - When every prince and power that restrains is taken away. Will that wicked one - Emphatically so called, be revealed. Whom the Lord will soon consume with the spirit of his mouth - His immediate power. And destroy - With the very first appearance of his glory.

Because they received not the love of the truth - Therefore God suffered them to fall into that "strong delusion."

Therefore God shall send them - That is, judicially permit to come upon them, strong delusion.

That they all may be condemned - That is, the consequence of which will be, that they all will be condemned who believed not the truth, but had pleasure in unrighteousness - That is, who believed not the truth, because they loved sin.

God hath from the beginning - Of your hearing the gospel. Chosen you to salvation - Taken you out of the world, and placed you in the way to glory.

To which - Faith and holiness. He hath called you by our gospel - That which we preached, accompanied with the power of his Spirit.

Hold - Without adding to, or diminishing from, the traditions which ye have been taught - The truths which I have delivered to you. Whether by word or by our epistle - He preached before he wrote. And he had written concerning this in his former epistle.

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

That he might the better perswade, he calls them brethren, and beseeches them, &c.

And next, conjures them, using the form of an Oath, by the coming of our Lord Iesus Christ, &c. We conjure men either by what they love, or by what they fear; as they would enjoy the one, or avoid the other. The coming of Christ was what they desired and rejoyced in, as that which would bring rest to them and tribulation to their Adversaries: And by this he doth therefore beseech, or adjure them; and therefore we must understand this of Christ last coming, as the word [non-Latin text not transcribed], in the Text is still applyed to this coming, 1 Thess. 2.19. and 3.13. &c. and not of his coming to destroy the Jewish Church and State, for that coming was at hand.

At his last coming, when the whole Body of Christ shall be gathered to him, to meet him in the Air, 1 Thess. 4.17. and then the sence is, As ye hope ever to see such a blessed meeting, and to be of that number, so take heed of this opinion. Yet some read the Text otherwise, because in the Greek it is not [non-Latin text not transcribed], but [non-Latin text not transcribed], and so the same with [non-Latin text not transcribed], not we beseech you by, but concerning the coming of our Lord Jesus Christ, and our gathering together unto him, as denoting only the Subject matter treated of: I prefer the former, and so the Apostle conjures them not to be soon shaken in mind, but to stand fast in the truth about the Doctrine of Christs coming, which they had been taught, and very lately taught, and therefore it was the greater evil to be soon shaken; as the Apostle upbraids the Galatians, Gal. 1.6. and God the Israelites, Psal. 106.13.

The Apostle now comes to refute the opinion that some at least of these Thessalonians had received, as if the day of Christ was near at hand. He having said, 1 Thess. 4.17. We which are alive, and remain, shall be caught up to meet the Lord in the air, &c. Then some might think his coming would be in the Apostles time, or some other way, they might fall into this conceit, and some do conceive this was the chief reason of the Apostles writing this Epistle. And because this mistake might be of dangerous consequence, therefore he is very vehement and particular in refuting i[illegible: 1 letter]: For hereupon they might be brought to question the truth of the whole Gospel when this should not come to pass: They might be unprepared for the sufferings that were to come upon the [illegible: 1 letter]hurch; their patience might fail in expecting this day, and their minds be doubting about the coming of Christ at all. This opinion also would much narrow their thoughts about Christs Kingdom, and the enlarging of the Gospel among other Gentiles, And the prophane might abuse it to sensuality, as 1 Cor. 15 32. let us eat and drink. &c.

Marginal references: Or, into him.

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 .

[non-Latin text not transcribed], It is an allusion to the Waves of the Sea that are tossed with the Winds, as false Doctrines tend to unsettle the mind, as Eph. 4.14. Heb. 13.9. and to be establisht in the truth, is often commanded 1 Cor. 16.13. Phil. 4.1: Col. 1.24, &c. And by mind here is either meant the faculty it self, and then the Apostle beseecheth them to keep company with their understanding, not to be removed from their mind. As false Doctrine is said to bewitch men, Gal. 3.1. and to make men foolish, ver. 3. as madness is called amentia, or dementia, as that which doth as it were dismind men, and corrupt the mind, and pervert the judgment, 2 Tim. 3.8, 9. as Iames and Iambres deceived the people by their Enchantments, as the Apostle there mentions: Or else, the Sentence and Judgment of the mind. And then they are beseeched to hold fast the right Judgment they had entertained about Christ's coming, and not to haesitate and waver about it, so the word is taken 1 Cor. 2.16.

[non-Latin text not transcribed], Alluding to Souldiers affrighted with a sudden alarm. We find the word Matth. 24.6. Mark 13.7. used in this allusion. And the opinion of Christs coming to be at hand might occasion this trouble in them, either lest they might be surprized by it, and unprepared for it, or by judging themselves mistaken in their former apprehensions about it; and those false Teachers that broach this Opinion, did also perhaps so represent this coming in such terrour as to cause this Trouble. As false Teachers in general are such as are said to cause trouble, Gal. 1.7. and 5.12. Though the coming of Christ is in it self rather the Saints Hope and Joy, than ground of Trouble, as 1 Thess. 1.10. and 4.18, &c. And it may be some did pretend for this Opinion the Spirit, or some Letter from the Apostle, either the former Epistle to them, or some Letter that was forged, or some word he had spoken or preached. And those words as from us may refer to all these: The Spirit as from us; or Word, as from us; or Letter, as from us.

Some extraordinary Revelation of the Spirit, which the false Teachers pretended to, especially in the Primitive times, when they were more ordinary; as in the Church of Corinth, 1 Cor. 14.6. and the Churches of Galatia, Gal. 3.2, 5. some would pretend the Spirit that called Jesus accursed, 1 Cor. 12.3. and therefore the Apostle bids, Try the Spirit, 1 Ioh. 4.1. Simon Magus pretended to it, and had his Helene, Montanus his Paraclete, Mahomet his Dove: And the man of sin pretends to this Spirit, though it is in truth the Spirit of Antichrist, 1 Ioh. 4.3. and the Spirit of Satan in the next Chapter of this Epistle, as was foretold that in the last times, there would arise seducing Spirits, 1 Tim. 4.1. As there was in the times of the Old Testament false Prophets that pretended to the Spirit; as 1 King. 22.24. Micah 2.11. And the very Heathen would pretend to Divine Oracles, Inspirations, and Revelations, especially their Kings and Lawgivers, as N[illegible: 1 letter]ma Pompilius, Lycurgus, &c. and still there are Enthusiasts who make these pretences.

[non-Latin text not transcribed], whereby some understand Calculation by Astrological Rules, that the day of Christ was at hand; others render the word Reasoning; and so from the declining of the vigour of the Earth, and the nearer approach of the Sun to it, as Ptolomy observed in his time, or some other Natural causes; they reasoned the coming of Christ, and the dissolution of the World to be nigh at hand; but rather we understand by it some word from the Apostles own mouth, which was pretended he had spoken, or preached some where, though not written. As the Church of Rome pretends to Traditions, besides the written word, upon which they ground many of their Superstitions, and Idolatries, not warranted by Scripture. As the Jews had a second Mish[illegible: 1 letter]eh, and their Cabbala, collected in part from the sayings of Moses, or some other of their Prophets, which they did not write.

Some Letter that was sent to them from some hand or other, or else by some forged Letter as from the Apostle himself, or his former Epistle misunderstood.

Obj. But is it not said that the day of the Lord, or the coming of the Lord is at hand, 1 Cor. 10.11. Phil. 4.5. Iam. 5.7, 8. 1 Pet. 4.7. Answ. The word used in those places, differs from this in the Text; for it signifies either that which is actually present, or very near it, as Rom. 8.38. Gal. 1.4. as that which is to be done presently, is spoken of as done, Ioh. 17.4. 2 Tim. 4.7. or those places mean this coming is at hand, as to Gods account of time, though not as mans. And in that sence Christ saith, Behold I come quickly, Rev. 22.7. But the errour the Apostle warns them of, is, as if the coming of Christ would be in the Age, wherein they lived. The Apostles all said that the coming of the Lord was at hand, but their right meaning was perverted to a false sence, as seducers usually do.

Marginal references: Matth. 24.4 Eph. 5.6. 1 Joh. 4.1.; Or, easily.

3 Let no man deceive you by any means : for that day shall not come, except there come a falling away first , and that man of sin be revealed , the son of perdition .

Here the Apostle urgeth again his charge against this errour, though in other words, and begins his arguments to refute it. He had adjur'd them not to be shaken, and here he cautions them against being deceived▪ (for the one makes way for the other;) so also not to be troubled, ver. 2. for troubled minds are apt to be made a prey, to seducers. And the caution in the Text proves that their shaking and trouble did arise from some deceivers that were amongst them, rather than any misunderstanding of their own of what he wrote in the former Epistle about Christs coming. To be shaken in mind is bad, but to be deceived, is worse; for it is a going out of the path, as the word signifies; and therefore his caution against it is universal, both as to persons and waies: Let no man deceive you, though he pretend to Revelations, or is of the greatest Reputation in the Church.

Either of Craft, Flattery, pretending Love, or plausible Arguments, or mis-representing our words, or forging of Letters, or misinterpreting our Epistle to you, or any other part of Scripture, or feigned Miracles, &c. Then he enters the Arguments to confute it, which are 1. The General Apostasie. 2. The Revelation of the man of sin, neither of these are yet, nor will be in this Age; and yet that day shall not come, till these both first come.

There is a supplement in our Translation, for in the Greek it is only For, except there come a falling away first, &c. or an Apostacy, a recession, a departing, or a standing oft, as the word imports, so that Apostasie may be either good when it is from evil to good, or evil, when it is from good to evil. It is alwaies used in this latter sence in Scripture. Again it is either Civil or Spiritual: Civil, as when people fall off from the Civil Government they were under, and so some would sence the Text of the defection from the Roman Empire, the East part from the West, and the Ten Kingdoms that arose out of it, which was the Opinion of Hieron, Epist. ad Algasiam; but the Apostle writing to the Church speaks not of Civil Government, and the Affairs of State; and speaks of such an Apostacy which would give rise to the man of sin, and the Revelation of him. And this man of sin riseth up in the Church, not in the Civil State; and the consequence of this Apostacy is giving men up to strong delusions to believe a lye, and then follows their Damnation; and the cause of it is said to be, not receiving the Truth in the Love of it; so that it is not a Civil, but Spiritual Apostacy, as the word in Scripture is alwaies (I suppose so taken.) And it is not of a particular person, or of a particular Church, but a general Apostacy of the Church, though not of every individual. That Church that is afterwards called the Temple of God, where the man of sin sitteth, and is exalted above all that is called God, which cannot be in any particular Church, and would not the Apostle have specified that particular Church? neither is it some lesser Apostacy, which may befal the best Church; but such as would be eminent, call'd [non-Latin text not transcribed], that Apostasie greater than that of some believing Jews to Judaism, or of some Christians to Nicholaitanisme, which some think is meant, much less can it be Caius Caesar, as Grotius interprets, or any one person, for the Apostle saith not Apostate, but Apostacy, else a man of sin could not rise out of it, and exalt himself above all that is called God, and Worshipped. It is an Apostacy from sound Doctrine, instituted Worship, Church-Government, and true Holiness of Life, as may be further considered afterwards; neither is the Apostacy all at once, but gradual; for out of it ariseth a man of sin, who grows up to this manhood by degrees, and sin and wickedness are not compleated at first as well as Holiness; much less is this Apostacy a falling off from the Church of Rome, as some Papists affirm, and make the Reformation to be the Apostacy, which was a return from it, doth the man of sin rise out of the Ref[illegible: 1 letter]rmation? Did any of the first Reformers oppose and exalt themselves above all that is called God, or is Worshipped? Or, as God sat in the Temple of God, &c. was any of their coming with all power, and signs, and lying-wonders? Or, did any of them forbid to Marry, and to abstain from Meats, &c. which is the character our Apostle gives of this Apostasie, 1 Tim. 4.1, 2, 3. neither is the Mahometan Religion this Apostasie, for Mahomet sitteth not in the Temple of God, neither is it the falling of the Converted Jews from the Jewish Church, to the Gospel Church; the Apostle would never call that an Apostacy.

The next Argument is from the revelation of the man of sin: This is also to precede Christs last coming, it is an Hebraism. A Warlike man is stiled a man of War, a bloody man, a man of bloods, a deceitful man, a man of deceit, &c. so a man eminent in sin is here called a man of sin; not only personally so, but who doth promote sin, propagate it, countenance it, command it, Vid. Platina, Sigebert, Blonetas, Beuno Uspregensis, Matt. Paris. In sins of Omission, forbidding what God requireth, in sins of Commission, requiring, or allowing what God hath forbidden. In sins of the first Table, corrupting Gods Worship by Superstition and Idolatry, taking Gods Name in vain by heartless Devotion, dissembling Piety, dispensing with Perjury and false Oaths, taking away the second Commandment, and the morality of the Fourth Commandment, and making mens Faith and Obedience to rest upon an humane Authority, &c. In sins of the second Table, to dispense with Duties belonging to Superiours and Inferiours; with Murder, Adultery, Fornication, Incest, Robbery, Lying, Equivocation, &c. And besides all these; promoting a false Religion, and destroying the true by Fines, Imprisonments, Banishments, Tortures, Poysons, Massacre, Fire, and Fagot. And this man of sin is not a single person, but a company, order, and succession of men, because all are acted by the same Spirit, therefore called a man, as Psal. 10.18. The man of the Earth is all, men of an Earthly Spirit, and a man of the Field is men whose minds and employments are in the Field, Gen. 25.27. or it is a sinful state. As the Civil State of the four Monarchies in Daniel is represented by four single Beasts, and the Antichristian State by a Beast rising out of the Sea, Rev. 13.1. so by man of sin is meant a sinful State, which though it consisteth of many People and Nations, yet being under the influence and Government of one man may be also stiled the Man of Sin upon that account; Impietatis Coryphaeus. Moulin. And because the sin of the whole Community is chiefly centred in him, and springs out from him; A man in whom is the Fountain of all sins, Hierom ad Algasiam: And the sin of this State is called a Mystery of Iniquity, ver. 7. and so differing from the sin in all other political States; and therefore may well be judged to be the same with the Whore sitting on many Waters, that hath Mystery written in her Forehead, Rev. 17.1, 5. and as no Expositor takes the Whore to be meant of a single Woman, and the true Apostolick Church is represented by a Woman in Travel, Rev. 12.1. Why then should we take the Man of Sin to be a single Man, as the Papists do▪ viz. a Jew of the Tribe of Dan, that shall erect his Kingdom and Temple in Ierusalem, seduce the Jews, continue three years and an half, make great havock of the Church to be opposed by Enoch and Elias: and is to come a little before the end of the World. Ridiculous! neither can this man of sin be Simon Magus and his followers▪ for he was revealed in the Apostles time, seeing the Mystery of Iniquity belonging to this man of sin began to work in the Apostles dayes, as ver. 7. and he is the same whom St. Iohn calls Antichrist, 1 Ioh. 2.18. and the Spirit of Antichrist began to be in the World in his time, chap. 4.3. and the Nations are to be made drunk with the Cup of his Fornication, and to serve and obey him, &c. Rev. 13.8. and 17.4. All which requires more time than is allotted by them: But they set him a great way off, that none may suspect him to be among themselves; but he that will compare the Church of Rome in the Apostle Paul's times with what it is now, and the Doctrine of the Council of Trent with that laid down in his Epistle to the Romans, may say, How is the Faithful City become an Harlot? And this man of sin is to be revealed also, which shews that he is not a single person, not yet born: Revealing relates not so much to a person, as a thing; in particular to the mystery of Iniquity, mentioned ver. 7. his revealing is either quoad existentiam, or apparentiam. The former is meant here, and the latter, ver. 8. He grows up into an existence, as the Apostacy grows, as Vermin grows out of putrefaction. As the Churches Purity, Faith, Love, Holiness declined, and as Pride, Ambition, Covetousness, Luxury prevailed, so he grew up: And which was the direct point and time of his full revelation in this first sence is conjectur'd by many, but determin'd by none; it is most generally refer'd to the time of Boniface the 3d. to whom Phocas granted the stile of Oecumenical Bishop and to the Church of Rome to be the Mother Church. But as the Apostasie brings forth this man of sin, so as he riseth, he helps it forward, so that he both causeth it, and is caused by it. As Corruption in Doctrine, Worship, Discipline, and Manners brought him forth, so he was active in corrupting them more and more.

Another Hebraism, where sometimes that which any way proceeds from another, as its cause is called its son, as sparks the sons of the coal, Iob 5.7. and branches sons of the tree, Gen. 49.22. and the Learner the Son of the Teacher, Prov. 3.1. and sometimes that which a man is addicted to, as a wicked man is the son of wickedness, Psal. 89.22. Again that which gives forth what it hath in it self, as the branches of the Olive Trees giving o[illegible: 1 letter]l are called the sons of Oyl, Zech. 4. ult. and in the Text, the man of sin is the Son of perdition, as Iudas is call'd, Ioh. 17.12. and he is so either actively, as he brings others to destruction, and so may be called Apollyon, Rev. 9.11. or rather passively, as devoted to perdition; as Rev. 19.20. The beast and false Prophet are both cast into the lake of fire and brimstone: And the beast that was and is not, is said to go into perdition, Rev. 17.11. The destroyer of others both in Soul and Body will be destroyed himself: First, Morally by the Word and Spirit, as ver. 8. And then Judicially, by Gods revenging Justice in this World, and that to come. The Apostle at the very first mentioning him, declares his destiny; at his first rising and revealing, mentions his fall and ruin.

4 Who opposeth and exalteth himself above all that is called God u, or that is worshipped: so that he, as God , sitteth in the temple of God , shewing himself that he is God .

Or, [non-Latin text not transcribed], the Opposer, or rather opposing, exprest in the participle of the present Tense, denoting a continued Act, or that which he bends himself strongly to: But against what? The same that he exalteth himself above, as some conceive, but the Grammer will not well admit that sence, and we should not so restrain it; and therefore we will take the word indefinitely, as exprest in the Text: But we may well conceive, it is Christ himself, whom he opposeth; as his Name given him by the Apostle Iohn doth evidence when he is called Antichrist, or THE Antichrist, one that is against Christ; not that he openly and professedly opposeth him, but as Iudas kissed his Master, and betrayed him: See those that have written of Antichrist, as Philip Nicholas, Whitaker, Danaeus Chami[illegible: 1 letter]r, Moulin, Iunius, &c. It is Iniquity in a Mistery. He serveth Christ, but it is to serve himself upon him. He acknowledgeth him in all his Offices, and yet doth vertually deny and oppose him in them all; call'd Antichrist as opposite to the Unction of Christ, Christ signifies anointed, and so he opposeth him in the Offices to which he is anointed, while he owns his Natures. He professeth himself a Servant of the Servants of God, and yet persecutes, curseth, proscribes, and killeth them, opposing Christ in his Members. He maketh War with the Saints, Rev. 13.7. He hath two horns like a Lamb, and speaks as a Dragon, ver. 11. speaks lies in Hypocrisie, 1 Tim. 4.2.

Next, he makes himself like God, and is as God, as the King of old Babylon said, I will be like the most high, Isa. 14.14.

As Gods residence of old was in the Temple of Ierusalem, so he sitteth as God in the Temple of God; not that Temple that was built by Solomon, and afterwards rebuilt, and to be built again as the Popish Doctors speak: For it is now destroyed, and if it be built again by this man of sin, as they say, at his coming, would the Apostle call that the Temple of God? 2 Cor. 6.16. Apoc. 3.12, &c. But it is a Spiritual Temple, as the Church is called, 1 Cor. 3.16, 17. So Aug. Hieron. Hilary, Chrysost. understand it, and he is said here to sit, to have here his Cathedra. The Apostle speaks of him as a Bishop, whose Episcopal See is called a Seat, or Cathedra, and here he sitteth as God: The Popish Writers give the Pope that, and such like Titles, Domin[illegible: 1 letter]s Deus noster Papa, Idem est Dominium Dei & Papae, Tu es alter Deus in Terra. Concil. later. sess. 4. Thou art another God on Earth. And as God he maketh Laws to bind the Conscience, and dispenseth with Laws Natural and Moral, pardons sin as he pleaseth, past, present, and to come; can deliver Souls out of Purgatory, translate them to Heaven; so that this man of sin is not to be lookt for among the Turks, Pagans, or Infidels. He sitteth in the Temple, the Church of God, not that it can be the true Church, where he thus sitteth and acteth, but rather the Synagogue of Satan, but that which he calleth so, and which beareth that Name, and which before the falling away, was really so, Rom. 1.8. As Ierusalem is called the Holy City after it had lost its Holiness, Matth. 4.5. And the faithful City, when become an Harlot, and Mount Tabor an Holy Mount, 2 Pet. 1.18. because once so, Isa. 1.2[illegible: 1 letter]. or called so according to mens opinion; as Idols that are nothing, are yet called Gods, 2 Chron. 28.23. 1 Cor. 8.5. Some read the words [non-Latin text not transcribed], in Templum Dei, as we say, in amicum, i. e. velut amicus, He sitteth for the Temple of God, as if he himself was the Temple and Church of God. So Aug. de civ. dei. lib. 20. c. 19. And so some of our Protestant Writers applying it to the Pope, who as the Head of the Church, hath the whole Church vertually in himself, and doth exercise all Church power.

Not saying it with his mouth, as Oecumenius saith, but making such a shew before men. Though Bellarmin interprets it of an open boasting and vaunting himself to be God, which saith he, the Pope doth not; but by pretended Miracles, Signs, and Wonders, by Pardons, Indulgences Canonizing Saints, Dominion over Princes and Kingdoms he shews himself as a God before men, and claiming a power to be judged of no man, and to be judge of all men. A seculari potestate non solvi posse nec ligari pontificem, quem constat a Cons[illegible: 1 letter]antino Deum appellatum, cum nec Deum ab hominibus judicari manifestum sit. Decret. distinct. 96. c. 7. Yea, Lastly, he exal[illegible: 1 letter]eth himself above God himself, when he maketh the Scriptures to derive their Authority more from the Popes Canonizing, than God himself; and without it no man is bound to believe them. Decret. lib. 2. Tit. 23. Again, If the Pope should err by commanding Vice, and forbidding Vertue, the Church was bound to believe Vice to be good, and Vertue to be evil, Bellarm. lib. 4▪ de summo pont. c. 5. And it is frequent among their Divines and Canonists to say, that the Pope can dispense against the Apostles, and the Old Testament, and the Scriptures are inferiour to his Decrees, and without the Authority of the Church, are a Nose of Wax, Paper, and Parchment, &c. so that upon the whole, as Iohns Disciples asked concerning Christ, art thou he that should come, or must we look for another; so may we not say to the Pope concerning Antichrist? Art thou he, &c. I will speak boldly, either there is no Antichrist, or the Bishop of Rome is he, Chamier. l. 16. c. 8.

A further Description of this man of sin, by his Opposition and Exaltation,

And then he is described by his Exaltation, [non-Latin text not transcribed], exalted, which is well supplyed, he exalteth himself. It is not from God he exalteth himself, or lifteth himself above all that is called God, though not really and essentially God. The Apostle well knew that in the Old Testament Magistrates were called Gods, Psal. 82.1.6. and 1 Cor. 8.5. There be that are called Gods, whether in Heaven, or in Earth. Magistrates and Rulers are of several Degrees, some Inferiour, some Superiour; some Supreme, as Kings and Emperours, but he exalteth himself above them all, and that not only in Spirituals, by Excommunications, but in Civils, by deposing Kings, disposing Kingdoms, yea, making Emperours to wait at his Ga[illegible: 1 letter]e, hold his Stirrup, prostrate themselves to kiss his Toe, and then to tread upon their Neck, as Alexander the 3d. did to Frederick Barbarossa; and this not condemned as the extravagancy of some particular persons, but allowed and justified by the Doctrine and Doctors of the Romish Church. And Bellarm. de Rom. pont. lib. 5. c. 8. gives it as the reason why the Pope would not come to the Councel of Nice, lest if the Emperour should come thither, he should attempt to sit above him; so that by these two words in the Text, the Apostle describes him both in his Enmity, and Pride, Opposition and Exaltation. Observe, First, He assumeth to himself an higher power than those that are only called Gods; theirs is Humane, his is Divine; theirs on the Bodies or Estates of men, his over the Conscience; theirs only to the Living, his to mens Souls after Death.

Marginal references: Dan. 11.36.

5 Remember you not, that when I was with you, I told you these things .

The Apostle tacitly upbraids them for their forgetfulness. To forget the things that have been taught us, is a great evil: Solomon often cautions against it, Prov. 3.1, 4, 5. and it is often reproved, Heb. 12.5. Iam. 1.24. and the contrary required, Mal. 4.4. Ioh. 16.4. Iude 17. Rev. 3.3. David hid the word in his heart, Psal. 119.11. and the Virgin Mary kept the Angels saying, Luk. 2.19. the Apostles did take care to tell the Churches of the Apostasie that would come, and of false Prophets and Teachers that would arise, as Paul the Elders of Ephesus, Acts 20.29, 30. and Peter,. 2 Pet. 2.1. and St. Iohn of the coming of Antichrist, 1 Iohn 2.18. and more fully, though obscurely in the Book of the Revelation, and the Apostle here in this verse minds these Thessalonians that he told them of the coming of the man of sin before the coming of Christ, so that they should not have been shaken in their minds about Christ's coming in that present Age. And they told the Churches of these things that they might not be surprised by them, or offended at them when they came.

6 And now ye know what withholdeth , that he might be revealed in his time .

The Apostle it seems had told them as of his coming, so of what at present withheld the revealing of him. And what this was is difficult to know now, though it seems these Thessalonians knew it, there are many conjectures about it. This I shall say in general. 1. It was something that the Apostle thought not safe openly to declare in writing; else he would not have writ of it so obscurely. 2. It was both a thing, and a person, a thing, [non-Latin text not transcribed], in this verse, that which withholdeth; and a person, as in the next verse, [non-Latin text not transcribed], he which letteth, 3. It was also such a thing and such a person as were to be removed out of the way, not totally, but as they were hindrances of this revelation. Expositors both Popish and Protestant pitch upon the Roman Emperour and Empire as most probably meant here by the Apostle. And therefore he wrote not plainly, least by writing of the taking away that Empire which the Romans thought to be eternal, he might stir up their hatred against the Christians. Some understand it of the removing only the seat of the Emperour from Rome to Constantinople, whereby the Bishop of Rome had opportunity to grow up into greater power. The Popish Writers understand it of the total destruction of the Empire, which because they see not yet done they conclude the man of sin is not yet revealed. Our Protestant Writers understand it only of such a weakning of the Empire and Imperial Dominion, as gave the Bishop and Clergy of Rome advantage to rise up into power both spiritual and secular; as some learned Writers have given an account thereof. When the Empire was broken into ten Kingdoms, the Imperial power of the Emperours was much weakned: and being afterwards united in the Pope as an Ecclesiastical Monarch he grew up, and the Imperial power declined, the grandeur of them both could not stand together. And this is the beast with the ten horns, and ten crowns upon the horns which is spoken of, Rev. 13.1. whereupon this beast ss worshipped, and the voice ss, who is like unto the beast, who is able to make War with him? ver. 4. some of the ancient Fathers had this sense of the Text. See Tertul. l. 4. de resurrect. c. 24. Chrysost. in locum. Aug. de Civ. Dei l. 19. c. 20. Ierom when he heard of the taking of Rome by Alaricus, expected the coming of Antichrist not far off. Whereupon the ancient Church did pray that the Roman Empire might continue long, that his coming might be delayed, Tertul. Apol. c. 32.39. but its now evident how it is faln from what once it was. The Eastern part is under the dominion of the Turk. The Western divided into ten distinct Kingdoms under distinct Government. And in Germany where it is most remaining, the Empire is little more then Titular. And Italy and Rome wholly in the Popes possession: and hence this man of sin hath been long since revealed.

As God appoints seasons for all his works, so for the revealing of him, as also for his ruine.

Marginal references: Or, [illegible: 1 letter]old[illegible: 1 letter]th.

7 For the mystery of iniquity doth already work , only he who now letteth will let until he be taken out of the way .

The way was prepared by degrees for the man of sin, before he came actually to be revealed, or constituted in his compleat existence. And this was by the working of the mystery of iniquity. A mystery is something in general which is abstruse, intricate, and not easily discerned. And there are mysteries in Doctrine, and in Practise; and there are mysteries of Godliness, and mysteries of iniquity, mysteries of the Kingdom of God, and the Devils Kingdoms. So there are the deep things of God, 1 Cor. 2.10. and the depths of Satan, Rev. 2.24. the mystery ushering in the man of sin is a mystery of iniquity. It is not open sin and wickedness; but dissembled piety, specious errors, wickedness under a form of Godliness cunningly managed that is here meant. See the Book called the mystery of Jesuitisme, or the Provincial Letters. And it is a mystery that worketh; it doth exert and put forth it self, but secretly, as a Mole which worketh under ground. And its working is not against the Being, Providence, and Attributes of God, or natural Religion; but to undermine Christianity in the peculiar Doctrines, Worship, and Practise of it. In Doctrines, are brought in privily damnable Heresies, 2. Pet. 2.1. In Worship, inventions and commandements of men, under pretences of greater reverence, devotion and humility, Col. 2.23. In practise, dispensations to moral impieties under colour of service to the Catholick Church. And this mystery, saith our Apostle, already worketh: in the false Doctrines of the false Teachers of his time, in the Traditions, and Inventions of men obtruding themselves into the Worship of God in his time, in the affectation of pre-eminence in the Church in his time, and making merchandise of the Gospel in his time, and gain Godliness: And in mingling Philosophical notions with the simplicity of the Gospel, and gratifying the flesh under a form of Godliness, and pretence of Gospel liberty. And it was not among the Heathen, or the Jews, but among the professours of Christianity that this mystery was then working, as I suppose the Apostle meaneth. And when the man of sin was fully revealed all these corruptions did centre in him, as sinks in the common shore: the lesser Antichrists in the great Antichrist.

The Idolatries and Persecutions of the Heathen Emperours must be taken out of the way to make way for those that arise under a Christian or rather Anti-christian State, the Dragon giving his Seat, Spirit, and Power to the Beast. And the Power that was in the Roman Emperour whether Heathen or Christian must be taken out of the way to make room for the Exaltation of this man of Sin. For notwithstanding all corruptions in Doctrine, Worship or Practise which might be introduced before, yet he is not fully revealed till he hath his jurisdiction and secular power also in his hand. And then this mystery of iniquity is arrived to its height; which St. Iohn saw written in the forehead of the great Whore, Rev. 17.5. Mystery, Babylon the great &c. and which some have said, was written anciently in the Popes Mitre.

8 And then shall that † wicked be revealed ; whom the Lord shall consume with * the spirit of his mouth , and hath destroy with the brightness of his coming .

This revealing I think differs from that mentioned before verse 3. he is first revealed as I said, quoad existentiam, when he comes forth into Being, and then quoad apparentiam, when he comes to be discovered. And this I suppose is meant here, because his destruction is mentioned as following upon it. For the discovering of him is the first step to his ruine, and here is called by another name. At his first rising he is a man of sin; but after he hath violated the Laws of God, and the Laws of Christ by setting up his own, he is well called [non-Latin text not transcribed], that Lawless One, and now he that pretended so highly for Christ is discovered to be Antichrist. The mystery of iniquity that before lay hid comes to be revealed, God enlightning the eyes of many learned Ministers and Princes, yea and of multitudes of people herein; the Scriptures before shut up in an unknown tongue being now translated to the understanding of the common people, those that were made drunk with the wine of her fornication, Rev. 17.2. now put away their wine from them, as Eli said to Hannah. And the Kings and Kingdoms that gave their power to the beast now come to hate the whore, &c. the time being come for the fulfilling the words of God herein, Rev. 17.17. And this Revelation is signified and [illegible: 1 letter]oretold when the Angel said to Iohn, I will tell thee the mystery of the woman and the beast that carrieth her, Rev. 17.7. There is need of a divine Revelation to know the mystery of iniquity, as well as the mystery of godliness. And the Woman is the same with the man of sin mentioned before, once the spouse of Christ, but now by her Idolatry becomes a whore, and divorced from him Said to be also that great City which reigneth over the Kings of the Earth, verse last; by the understanding these things this wicked one comes to be revealed.

Which is not done all at once; his consumption goes before his destruction. As Iezabel the Prophetess who seduced the servants of God to commit Fornication, is said to be cast into a bed of languishing, Rev. 2.22. as he rose up by degrees so shall he be consumed gradually. His power declines by degrees both Civil and Ecclesiastical, and the authority he had got both in, and over the Consciences of men. The seven Vials are the seven last plagues which do gradually consume him; and this is said to be done by the Lord himself, which is the Lord Jesus. He that made war with the Lamb is overcome by the Lamb, Rev. 17.14. Though many instruments may be imployed herein; for he is said to have those with him who are called chosen and faithful, ibi[illegible: 1 letter] ▪ and it belongs to him, as all power of Heaven and Earth is given to him, to save his people, and to destroy his adversaries; as its said of him, Psal. 97.3. a fire goeth be[illegible: 1 letter]ore him, and burneth up his enemies round about. As he is a refreshing, directing light to his people, so a consuming fire to his adversaries. The stone cut out of the mountain without hands, Dan. 2.34. smites the image in the time of the fourth Monarchy when Christ came into the World, and in the latter end of it under the Antichristian state it is broken in pieces.

As was prophesied of him, Isai. 11.4. with the breath of his mouth he shall slay the wicked, even this wicked one here in the Text, Rev. 18.8. and 19.15. And this as some interpret he shall do with ease as by a word speaking. Or by a word of command, saying, let it be done, and it shall be done. Or as we may read it, with the Spirit of his lips, because of the power or spirit that goes along with his word. But this breath of Christs mouth Ca[illegible: 1 letter]etane and others understand of the word of the Gospel, which is the breath of Christs mouth in the mouths of his Ministers, called the everlasting Gospel, Rev. 14.6. which an Angel flying through the midst of Heaven is said to have, to Preach to them that dwell upon the Earth; and then followed by another Angel, saying, Babylon is faln, is faln, verse 8. the mystery of iniquity will be unvailed by the clear preaching of the word; and the primitive pure institutions of Christ, and Doctrines of the Gospel will be vindicated from the Antichristian corruptions and innovations. And the spirit of Christ going forth with the Gospel will make it effectual hereunto. These are the rod of his strength whereby he rules in the midst of his Enemies, Psal. 110.2. And whereby he shall consume this man of sin. Nations and People will fall off from him as they come to understand the truth by the word Preached.

After his consuming follows his destruction, [non-Latin text not transcribed] ▪ the word destroy here signifies to abolish, enervate, to make of no force, and so used often in the New Testament. Sometimes applyed to the Law, Rom. 3.31. somtimes to the body of sin, Rom. 6.6. sometimes to persons to whom Christ will not be effectual, Gal. 5.4. here to the man of sin, so that what ever remains there may be of him in the World, they shall be without any efficacy or power. His jurisdiction shall be abolish[illegible: 1 letter], his keys shall not be able to open or shut, the edge of both his Swords shall be quite blunted, his triple crown shall fall off his head, his purgatory fire shall be put out, his Images shall lose their veneration. The spell of the cross shall be detected, the intercession of Saints shall be found to be a fiction, infallibility shall be found to be a decei[illegible: 1 letter]. Supremacy of the Church shall fall to the ground. The rivers of his large Revenues shall be dryed up, &c. and the beast that was and is not, and yet is, shall now utterly cease to be.

The breath of his mouth wasted him, and the brightness of his coming destro[illegible: 1 letter]es him. Some interpret this of Christs personal coming to judgment, which will be great brightness, as Matth. 24.27. As the lightning coming out of the East, and shineth to the West, so shall the coming of the Son of man be. Coming in the glory of Heaven, and every eye shall see him; and of this coming he spake 1 Thess. 4. and in this chapter also, as that which was not so near at hand as some imagined. And without question this coming will destroy him if not destroyed before, as well as the rest of the wicked, Chap. 1.9. but whether judgment may not first proceed against the Antichristian state, and those that have sin'd under the Gospel is a question. It is sometimes mentioned particularly with respect to them. As in the parable of the Tares and Wheat, Matth. 13. of the ten Virgins Matth. 25. and the Talents. And the Beast and false Prophet, are cast into the Lake of fire, Rev. 19.20. before the General Judgment mentioned, Rev. 20.12. so that at Christ's personal coming, his Judgment will as some conceive, begin here, and then proceed to the rest of the World; whereupon many assign some great length of time to Christs stay upon Earth, and judging the World. Others take the brightness of this coming in a spiritual sence, for a clearer manifestation of Christ in the World. As the Kingdom of Antichrist, or of this man of sin is founded in darkness, so the brightness of this coming will dispel and destroy it with respect to his Eternal Generation. Christ is said to be the brightness of his Fathers Glory, Heb. 1.2. but this is a brightness with respect to men. And though he hath come in his Spirit to enlighten his Church from the beginning of the World, and more eminently after his Ascension, yet this will exceed all the former, and peculiarly stiled the brightness of his coming: and so they expect this destruction of this man of sin before Christs coming to Judgment, for if it be the same with the fall of Babylon, mentioned in the Revelation; many things are to be done here upon Earth after that, before Christs last coming, and they mention the calling of the Jews, the destruction of those Enemies called Gog and Magog, the coming down of the new Ierusalem from Heaven, which is some glorious State of the Church here upon Earth. However the Apostle here mentions nothing of a destruction by the Material Sword; what Princes may do of different Religions upon a Civil account, I do not know, but as this man of sin rose out of the Apostasie of the Church, so he will not be consumed, and destroyed, but by a return from it, which is done by the breath of Christs mouth, and the brightness of his coming. But yet by some Instruments or other, God will avenge the blood of his Servants upon this man of sin in the time and way appointed of him.

9 Even him who[illegible: 1 letter]e coming is after the working of Satan , with all power , and signs; and lying wonders .

The Apostle still continues his Discourse about this man of sin. He had declared whence he arose, and to what height of Power, and the manner and place of his exercising it, and what opened him the way to it, and also his destruction, with the means of it. But he thought it needful to explain particularly the manner of his rising into all this power, and preserving himself in it, and the persons over whom he doth exercise it.

[non-Latin text not transcribed] Christ's coming is in Power, and so is his: Christ comes with the Spirit of God, and his is with a Spirit also, but it is Satan: And the Spirit of God worketh with Christ in his coming, and the Spirit of Satan with the man of sin in his coming, which implies either the principle of this working in his coming, it is the Devil, or the similitude of it; it is like the working of Satan. If in the first sence it shews by what Spirit the Antichristian Church was first formed, and by which it is still informed and acted. As in Natural Bodies the matter is formed and informed by the Spirit within it. The true Church hath the Holy Spirit that forms it into a Spiritual Temple, Eph. 2. ult. The false Church hath the Spirit of the Devil forming it into the Synagogue of Satan, Rev. 2. The Dragon is said to give the Beast his Seat, Power, and Great Authority, Rev. 13.2. And this Dragon is the Devil in the Heathen Empire, who being cast out of his Seat and Power when the Emperour became Christian, found the Antichristian Church, and here exercised that Power and Authority which he did formerly in the Imperial Seat of the Heathen Emperours, whence we may see whence all that furious Zeal, and bloody Cruelties appearing in the Popish Church do spring, notwithstanding all their outward shews of Devotion. If we take the words in the latter sence, then his coming is like the working of Satan, either with great Power and Energy, as the word imports. The Greek word is often used in a good sence; for Gods working in the heart, Phil. 2.13. for the working of the word 1 Thess. 2.13. For the working of the heart in prayer▪ Iames 5.17. or by the same methods; by pretences of Piety and Devotion, as Satan transforms himself into an Angel of Light; or by keeping men in blindness and ignorance, so doth Satan by setting before men secular Grandeur, and the Pomp of the World; as thus Satan dealt with our Saviour, Mat. 4. or by suggesting lyes instead of truth, so he dealt with our first Parents, and is called a lyar from the beginning.

Er [non-Latin text not transcribed], Besides that Energy of Satan that works inwardly in this man of sin, which was mentioned before; he hath outward strength or power wherein he comes, which may be here meant. He hath the secular power to assist him, the Kings of the Earth giving their power to the Beast; and we read of 10 Horns upon his head, which are the Emblems of strength and power, Rev. 13.1. whereupon its said; Who is like unto the Beast, who is able to make War with him, ver. 4.

Some by the figure called Hendyadis read it; by the power of signs and lying wonders; but not properly. Observe how Satan is Gods Ape, God confirmed the Gospel with signs and wonders, Rom. 25.19. Heb. 2.4. God bearing them witness with signs and wonders, &c. and Satan brings this man of sin into the World in the same manner: God did it to confirm the truth, but Satan to countenance a falsehood: But though he comes with signs and wonders, yet not properly with miracles, as the Greek word is rendred in Heb. 2. because though the Devil can work the one, he cannot the other: He can by his great natural Knowledge and Experience improve natural causes to their utmost, but he cannot effect things above all possibility of Nature, which is the same power of Creating: The Schoolmen give their distinction between wonders and miracles, which is not needful here to insert: All miracles are wonders, but all wonders are not miracles; and yet are esteemed miracles when their cause is not known. The Romish Legends are full of stories of Miracles wrought to confirm their false Doctrines of Purgatory, of Reliques, invocation of Saints, &c. which might be wonders really wrought by the Devil; such as were wrought by Iannes and Iambres in Egypt, and by Simon Magus, and Apollonius Tyaneus, &c. who used Magick Arts, and the people not knowing them in their causes, might judge them miracles. And being wrought for such ends, are termed signs for a sign is any thing that is used to make signification, whether it be a Natural, or Artificial; an Ordinary, or Extraordinary sign, used either for a good end, as those shewn by Christ, and the Apostles, or for a bad end, as those used by this man of sin. People are apt to be affected with signs. The Iews saith the Apostle, seek after a sign, 1 Cor. 1.22. as they often desired Christ to shew them a sign, and therefore this man of sin comes with signs. Some signs are only for representation, as the sign of the Cross, and the Images of Christ, and of his Death, and Resurrection, &c. and he comes in these: Others are for confirmation, which are either real miracles, or such as seem so; and he comes in these latter also, which are here called [non-Latin text not transcribed], lying wonders; or wonders of a lye, Heb. Though the Greek word is oft used for a real miracle, yet nor so here; for miracles are the effects of a Divine Power only, Rom. 15.19. Heb. 2.4. and not Diabolical. And call'd lying wonders, either because they are used to confirm a lye, or because they are not real, but fained wonders; Impostors to cheat the people, and make them wonder; whereof we have account in Gregories Dialogues, and in Paulus Diaconus, and others, and yet such miracles are these the Papists boast of as marks of their Church to be true, though they are here by the Apostle made the marks of the man of sin. And Christ foretels of false Prophets that should shew great signs, and wonders, to deceive, if possible, the very Elect. Matth. 24.24. See Deut. 13.1. Rev. 13.13, 14.

Marginal references: Or, According; Mat. 24.24.

10 And with all deceivableness of unrighteousness in them that perish , because they received not the love of the truth that they might be saved .

Or deceit of unrighteousness, unrighteous deceit, or deceitful unrighteousness. And it is universal, All; It is unrighteousness managed with great subtilty to deceive: And so the same with the mystery of iniquity mentioned before, or the mystery of unrighteousness, as we may read it. All sin is unrighteousness, whether against God or man, as all vertue is comprehended in righteousness. The Apostle here means unrighteousness so cloaked and covered, that men discer[illegible: 1 letter] it not, but are deceived by it. As the Pharisees who devoured Widows houses, and for pretence made long Prayers. And so also they tithed Mint and Cummin as exactly religious, built the Sepulchres of the Prophets, made broad their Philacteries, would not eat with unwashen hands, &c. The like we find in the Church of Rome as I mentioned before, where men are ambitious, covetous, cruel, superstitious, &c. and all under a pretence of righteousness, and for honour to Christ, and the Church. Make use of Peters keys to open rich mens Coffers; and for a sum of money to absolve men in this world, or to redeem them out of Purgatory in the other World; which is a meer cheat, &c. Thus comes this man of sin, and by such waies he hath advanced himself.

This shews who they are that are deceived by him. Reprobates are often so described, 2 Cor. 2.15. 2 Cor. 4.3. and it is the same as elsewhere signifies damnation. The word signifies men that are lost, so used Matth. 18.11. or destroyed, 2 Cor. 4.9. They are such as have not their Names written in the Book of Life, Rev. 13.8. And who shall drink of the Wine of the Wrath of God, and the smoke of their torment ascendeth for ever, Rev. 14, 10, 11.

And the Apostle gives the reason why they are thus deceived. He saith not, they had not received the Truth, but the love of it, and so hold it not fast, but are carryed away with the general Apostasie; Truth is either Natural, which the Heathen had, and detain'd in unrighteousness, Rom. 1.18. or supernatural from Divine Revelation. This is meant, for he speaks not of Heathens, but Christians, not the World, but the Church.

And the truth here meant is saving Truth, as the Gospel is called the word of Truth, Eph. 1.13. Col. 1.5. for had they received it in Love, they might have been saved; but for want of that they perish; so that it is unsound notional professours that are carryed away by the man of sin, and deceived by him. Truth, if it be not received into the heart as well as the head, it will not secure against Apostasie, or Popery, nor prevent perishing. And the amiableness that is in Gospel. Truths calls for Love, as the certainty of its Revelation calls for Faith, and had they so received the Truth, they might have been saved.

Marginal references: Or, [illegible: 1 word]; 2 Cor. 2.15. & 4.3.; Or, [illegible: 1 word]

11 And for this cause God shall send them ‖ strong delusions , that they should believe as lye .

We had account in the former verse of such as are deceived by the man of sin, of their sin, and here of their punishment. They were first deluded, which was their sin, and God sends them strong delusion and that is their punishment. They did not receive the Truth in the love of it, which was their sin, and therefore are given up to believe a lye, which is their punishment. Had they received the Truth aright, they might have been saved, but not receiving it they are damned. And they were said to be such as perish, and their perishing is here call'd damnation. So that though God is not the Authour of sin, or falshood, Deus non est author cujus est ultor. Fulgent. Yet he may in Justice give men up to them, which the Apostle here calls Gods sending, &c. which imports either, 1. Tradition, delivering men to Satan to tempt, and deceive. 2. Desertion, withholding, or withdrawing that grace that might preserve them. 3. A judicial permission, God purposing not to hinder men to fall into that sin or delusions which he seeth their own hearts incline them to. God concurs to evil, not positive, but privative; not efficienter, but deficienter; Schoolmen. God in Scripture is often said to do that which he permits to be done, as in the case of Iosephs selling into Egypt, Gen. 45.7. David's numbring the People, 2 Sam. 24.1. compar'd with 1 Chron. 21.1. And the ten Kings giving their power to the Beast, by Gods putting it into their hearts, Rev. 17.17. and it is not a bare permission, for what evil God permits, he decreed to permit it; and he decreed the circumstances attending it, and the end to which he would order and dispose it. And the degree to which it should break forth. They were deceived into error, and God gave them up to it. And it did work with great efficacy. Which either relates to the man of sin that did lead them strongly into it, or to them that were led by him, when error doth vitiate the life, and one error begets another, and makes men violent against the truth, then it is the efficacy of error. And thus God doth judicially punish sin with sin, and delusion with delusion. And then they are alwayes most operative, and most incurable. But men fall not presently under these judicial acts; men first refuse to see before God sends blindness, and first harden their own hearts before God hardens them. These in the Text first refused to receive the Truth before they were given up to believe a lye; see Rom. 1.24. so that both God, and this man of sin, and themselves also are concerned in these evils; but they sinfully and unrighteously, but God judicially and in Righteousness.

And the Lye they were given up to believe, is a Doctrinal Lye; false speaking is a lye in words, Hypocrisie is a lye in fact, and Error is a lye in Doctrine. Hos. 11.12. Act. 5.3. Some by Lye, here suppose is meant the lying wonders before mentioned; and this sence need not be excluded, but I rather mean it of false Doctrine, as that which stands opposite to the Truth before mentioned, and again mentioned in this verse. Sometimes Idols are called lies, Isa. 44.20. sometimes the things of the World; Psal. 4.2. sometimes the great men of the World, Psal. 62.9. sometimes false Divinations, Ezek. 22.28. Zech. 10.2. sometimes false prophesyings and predictions, Ier. 14.14, 23, 25, 26. and sometimes false Doctrines, as 1 Tim. 4.2. where we read of false prophets, who shall arise in the last time, and speak lies in hypocrisie, &c. and false Apostles are said to be Liars upon that account, Rev. 2.2. And such are many Popish Doctrines which the Apostle here probably refers to. What is Transubstantiation but a lye; Purgatory, Infallibility of the Church, Mediation of Saints, their opus operatum, &c. Men must be strongly deluded to believe such Doctrines, and it is mentioned as a great Judgment of God upon them to believe such lies, as it is a great Mercy to believe the Truth, especially if we consider what follows upon it.

12 That they all might be damned , who believed not the truth , but had pleasure in unrighteousness.

That they all might be damned, or condemned. The Greek is judged, but often translated as in the Text; the simple Verb being taken for the compound; so Ioh. 3.17. 1 Cor. 11.29. Iude 4. Its true a man may be judged and not condemned, but the judgment of the wicked is condemnation; and damnation is here mentioned either as the event, or the effect of their believing Lies, or as the purpose of God in sending them strong delusions. They are first justly punish'd with spiritual judgment, and then eternal, and God is just in both, whence we see that there are some Errors in judgment which are damnable. As we read 2 Pet. 2.1. of damnable heresies, or heresies of destruction; such are many in the Romish Church; and the Apostle speaks of such, Col. 2.19. not holding the head, &c. not meant of a total rejection of Christ, but of voluntary Humility, and worshipping of Angels mingled with the true Worship of the Gospel; and such cannot be saved.

Where we have a farther description of these Persons who are to be damned, which is added by the Apostle either to clear Gods Justice, as in sending them strong delusions to believe a lye, so also in their condemnation, or to assign the cause why they believed a lye, is because they believed not the Truth. Those will easily be brought to believe a lye, who believe not the Truth; and the belief here mentioned is that of assent, yet such an assent as is operative and practical, which they had not; for it was said before, they received not the Truth in the love of it.

2. Because they had pleasure in unrighteousness. Did not only practise, but had great complacence and contentment of mind in it, as the Greek word imports, and so had rather believe a false doctrine, which will countenance their practise, than the Truth which doth condemn it. See Prov. 10.23. Rom. 1. last. By unrighteousness, some Expositions understand false Doctrine, or Error, because it is set in opposition here to Truth, as sin is set in opposition to it, Ioh. 8.45. and that the Apostle hath peculiar reference to the corrupt Doctrines of Simon Magus and the Nicolaitans, that gave liberty to the Lusts of the Flesh. But why not rather to the Doctrines of the Man of Sin, which he had been before speaking of? I rather take the word in the largest sence, so all sin in unrighteousness; and the Apostle St. Iohn saith, all unrighteousness is sin, 1 Ioh. 5.17, where unrighteousness is exprest by [non-Latin text not transcribed] a word which imports transgression of the Law, as in this Text by [non-Latin text not transcribed], a word which signifies injustice. So that we see here an erroneous Mind, and a vicious life going together. And when sin is come to this height, that men take pleasure in it, it makes them ripe for damnation. And how well these things agree to the Antichristian Church, let men consider and judge.

Marginal references: [illegible: 1 word] ▪ judged.

13 But we are bound to give thanks alway to God for you , brethren, beloved of the Lord , because God hath from the beginning ‖ chosen you to salvation , through sanctification of the Spirit , and belief of the Truth .

The Apostle here exempts these Thessalonians out of the number of those Reprobates, that he had before spoken of, and speaks of them as such as should be preserved from Apostasie in Faith or Practise, and obtain Salvation. And this he mentions for comfort to them, and with thanksgivings to God. He had often before given thanks for them, 1 Thes. 1.2. and 2.13. and 3.9. and in the former Chapter of this Epistle ver. 3. and both here and there mentions it as a debt he was bound unto, or a duty he owed, we ought to give thanks, as in the Greek.

And here he stiles them, not only brethren, as often before, but beloved of the Lord; such as have been, and are beloved. And therefore not in the number of them that should be damned, mentioned in the former verse.

Which words are either to give the reason of the Apostles Thanksgivings; or rather all Arguments to evidence they were beloved of the Lord. And he instanceth in their Election as a proof of it. There is an Election of Office, as David to the King, 2 Sam. 6.21. and Iudas to be an Apostle, Ioh. 6.70. and Election to a visible Church, and means of Salvation; and thus the seed of Abraham were chosen, Deut. 26.18. Psal. 135.4. & 147.19, 20. and Election to Salvation, as in the Text; which is either that which follows Faith, as some understand that place, Mat. 22.14. or rather that which goes before it; said here to be from the beginning; not from the beginning of the Gospel as some say; nor from the beginning of our Preaching to you, or of your effectual Calling, as others say; no nor yet is it meant from the beginning of the World, which was the beginning of the time; or immediately upon Adam's Fall; but by beginning is here meant Eternity it self, as Election, Eph. 1.4. is said to be from before the foundation of the World, which is from Eternity. Though beginning seems to relate to time, yet the Scriptures often express Eternity by such words as relate to time. As when God is called the Ancient of dayes, Dan. 7.9. it signifies his Eternity; and Iude speaks of some that were of old ordained to condemnation, [non-Latin text not transcribed], Gods Eternal decrees being compared to a book wherein names are written, Iude 4. when was their ordaining but from Eternity? and it is Election to Salvation, compleat Salvation, which is here meant, in the full fruition of it; not in the Title to it by Faith, or the first fruits of it in Sanctification, because they are here mentioned as the means that tend to it.

Election is to the means as well as the end, as Eph. 1.4. Holiness is not the cause of Gods Election, but God hath decreed it to be the way to Salvation; without holiness none shall ever set the Lord, Heb. 12.14.

And therefore those were spoken of as persons to be damned, who believed not the Truth in the former verse. And so its evident, Election is not upon the foresight of Faith, it is through it we have Salvation, but not Election: But of this before, 1 Epist. 4. And the Apostle joyns Sanctification and Faith together for they are not and cannot be put together. Now by all this the Apostle proves they were beloved of the Lord. He saw the fruits of Election in their Sanctification and belief of the Truth, thence concludes they were Elected, and therefore loved.

14 Whereunto ‖ he called you by our gospel , to the obtaining of the glory of our Lord Jesus Christ .

Before, the Apostle mentioned their Election, now their Calling; and are often in Scripture put together, Rom. 8.30. 2 Pet. 1.10. and are both applyed to Christ himself, Isa. 42.1.6. They are those two Soveraign Acts of God, pre-requisit to a State of Salvation. The one Eternal, the other in time; the one immanent in God, the other transient upon the Creature, and it is the first transient Act that flows from Election. And because there is an outward and inward Call mentioned in Scripture, we must here understand the Apostle of both: For [non-Latin text not transcribed] whereunto, or to which thing, mentioned in the beginning of this verse, refers to all that he said in the former verse, which is, Salvation, Sanctification, belief of the Truth, which they could not attain with a meer outward call; though they had that also: For the Apostle mentions here the Gospel, which he calls our Gospel, because preached by them, and intrusted to them, though the Original of it is from God, and the matter of it from Jesus Christ: And he puts them in mind of the great mercy they had received in their Preaching the Gospel to them, for thereby they were called into a state of Salvation; As also of the way wherein they are to obtain tis Salvation, which is through Sanctification of the Spirit, and the belief of the Truth, that they might be careful to persevere both in Faith and Holiness; and not to expect it from the Law; or the speculations of Philosophy, which some false Teachers might suggest, for as Faith comes by hearing the Gospel, Rom. 10.17. so it is that only which is the power of God to salvation, Rom. 1.16. And by this he confirms to them also their Election, because they had been thus effectually called by the Gospel: For no man can conclude his Salvation from Election, if he hath not been also thus called, which is by feeling the power of the Gospel in the heart, and yielding obedience to it in his Life.

What the Apostle before call'd Salvation, he here stiles the obtaining the Glory of our Lord Iesus Christ. A. Though in the 1 Thess. 5.9. he had there also called it obtaining Salvation, and by the same word here used in the Text: Yea the word [non-Latin text not transcribed] here rendred obtaining, sometimes signifies Salvation it self, Heb. 10. last. and which is equivalent, the purchased possession, Eph. 1.14. and it may signifie in the Text, the obtaining the glory of Christ in a way of purchase, as also by diligent endeavours after it, by way of acquisition, as the word seems to signifie. And by the glory of Christ is not meant the glory we give to him, as some would strain the words to that sence, but rather the glory we shall receive from him, which is the same which the Father hath given to him, and which he hath given to his people. Iohn 17.22. whereby they are co-heirs with him, Rom. 8.17. And so the Apostle sets forth the greatness of this Salvation, to which these Believers were called, it is to the obtaining the same glory with Christ, in kind at least; and shews their different state from those that perish, and will be damned, mentioned in the former verses, Or if we read the words, ye are called to be a peculiar people, as the Greek word is so rendered, 1 Pet. 2.9. [non-Latin text not transcribed] a peculiar people. And understand by the glory of Christ, that glory of his grace he hath manifested herein, it shews also how God hath distinguisht them from those before mentioned.

15 Therefore, brethren, stand fast , and hold the traditions which ye have been taught , whether by word or our epistle .

The former verses contained Consolation, this is an Exhortation: The Apostle had assured them of their being elected and called, yet exhorts them to their duty. Assurance of salvation doth not encourage negligence, the Apostle takes his Argument from thence to quicken them, Therefore, &c. And that which he exhorts them to, is, 1. To stand fast, a Military word, speaking as a Captain to his Souldiers, so 1 Cor. 16.13. Eph. 6.14. having before foretold a great Apostasie that would come: Or because he had told them of the great glory they had been called to the obtaining of by the Gospel; He exhorts them to stand fast, which implies a firm perswasion of mind, and constant purpose of will; and stands opposite to hesitation, and despondency. 2. To hold the Traditions which they had been taught.

The word Tradition signifies any thing delivered to another; especially meant of Doctrines. The Pharisees Doctrine is called Traditions, Mat. 15.3. And so the true Doctrines of the Gospel, being such as the Apostles delivered to the people: as the Doctrine of the Lords Supper is said to be delivered, 1 Cor. 11.23. and so Rom. 6.13.

By word of mouth in publick preaching, or private instruction. The Apostle had both preached and written to these Thessalonians, before he wrote this second Epistle. And that the Papists should hence infer that there are matters of necessary consequence in Religion, not contained in the Scriptures is without ground: These they call Traditions, some whereof are concerning Faith, others concerning manners, others ritual, with respect to the worship of God, or the external polity of the Church. But who can assure us what these are? what a dore is here opened to introduce what men please into the Church, under pretence of Tradition? who were the persons the Aopstle intrusted to keep these Traditions? why should he not declare the whole system of Gospel truths he had received from Christ in writing, as well as part? why should he conceal some things, when he wrote others? And doth not the Apostle assure Timothy that all Scripture is by inspiration of God, and is profitable for Doctrine, for reproof, for correction, for instruction, that the man of God may be perfect, throughly furnished unto all good works, 2 Tim. 3.16, 17. What need then Traditions? And how can we know that they are by Divine inspiration, as we are assured all Scripture is. Our Saviour reproved the Pharisees about their Traditions, when from hence they would observe and impose Ceremonies of washing hands, Cups and Platters, Mat. 15.2. yea, and by them make the Commandments of God of none effect, which the Apostle cautions the Colossians about, Col. 2.8. and whereof Paul declares his zeal before his Conversion, Gal. 1.14. and we find mens zeal still more about them then Moral duties, and express Institutions of Gods Worship. All the Apostles Doctrine, whether by word or Epistle, he calls by the name of Tradition, in the Text here, and he commends the Corinthians, 1 Cor. 11.2. That they kept the Traditions delivered to them; But were not they all committed to writing in some place or other of his Epistles, and which were, and which were not, who can be certain? And why should Traditions be confined only to those things which the Apostle did not write? He exhorts the Thessalonians to hold the Traditions which they had been taught, whether by word or Epistle. And if they hold them with strength, as the word is, by this means they would stand fast.

Marginal references: Or, hold with strength.; chap. 3.6.

16 Now our Lord Jesus Christ himself , and God even our father , which hath loved us , and given us everlasting consolation , and good hope , through grace .

The Apostle here addeth Prayer to his Exhortation, the word and prayer are to go together, whether it be written or preached; as he told the Disciples, Acts 6.4. We will give our selves to the World and Prayer. He had planted them a Church, but he knew God gives the encrease, 1 Cor. 3.6.

The persons he prayes to are here, first, our Lord Jesus Christ, which was a good Argument in Athanasius's his time, for the dignity of Christ, against the Arrians, and so it is still, and now against the Socinians: For God alone is the object of worship, and the bestower of those gifts which he here prayes for. Only the Apostle when he mentions Christ delights to mention him in his relation to his people, so he doth for the most part in all his Epistles, and so in this Text. He useth a Pronoun Possessive, our, for it is relation and interest which commendeth and sweetneth any good to us.

And the other person is God the Father, who is the Father of Lights, from whom cometh every good and perfect gift, Iames 1.17. and whom in his prayer he mentions, together with Christ; because no access can be to God, but through Christ, and no good gift descends to us, but through him. And so God the Father is mentioned in his relation to his people also, God even our Father; and when Christ is ours, in him God is ours also. And the Apostle thus looking, and thus speaking of Christ, and of God, strengthens his own, and their Faith, for the obtaining of the gifts he prayes for.

Another Argument is from Gods love; our doubts in prayer arise more from unbelief in Gods will, then his power, which will vanish when we look upon him in his love to us; for the nature of love is velle bonum, to will good to whom we love.

Another is, from gifts already received, which are first everlasting Consolation, whereby it appears, that Gods love is communicative, and that it is not common, but his special love he spake of. Outward comforts are common gifts, but these the Apostle means not here, because they are not everlasting; they continue not beyond death; they begin in time and end with time, but this Consolation begins in time; and abides to Eternity, and this man cannot give, the world cannot give, nor we give it our selves, God giveth it only; and he gives it to whom he loveth. As every man seeks to comfort those whom he loves and though some whom God loves may not feel his consolation, yet they have a right, and God hath it in reserve for them. Light is sown for the righteous, and gladness for the upright in heart, Psal. 97.11. And though sometimes it may be interrupted where it is felt, yet not so as to be destroy'd in its foundation, and to hinder its return, either in the Temporal or Eternal World, where it will be everlasting; so that as God is stiled the God of all grace, 1 Peter 5.10. So the God of all comfort, 2 Corinthians 1.3. And by us in the Text he means these Thessalonians as well as himself, for he had spoken before of their joy in the Holy Ghost, 1 Thessalonians 1.6.

And the other gift is, good hope. Hope as a natural affection is the expectation of the Soul; and the object of it is bonum futurum, arduum, p[illegible: 1 letter]ssibiie; Good, future good, difficult, and possible. But as a Grace, so it is the expectation of the good things God hath promised, and not yet exhibited. And its call'd good hope, good by way of eminency, with respect to the objects of it, which are eminently good. The certainty of it, it will not make ashamed, Rom. 5.5. compar'd to an Anchor sure and stedfast, Heb. 6.19. The regularness of it; things promis'd only, and as they are promised; else it is presumption and not hope. The fruits of it; Peace, Purity, Industry, and Consolation also, and therefore joyned with it here in the Text: as the Apostle speaks else-where of rejoycing in hope, Rom. 5.2. & 12.12. Heb. 3.6. Or, as some, is called good hope, with respect to the degree they had attained of it in their hearts. Though they had not yet the good things promised, yet they had good hope of enjoying them. And by this Epithet he distinguisheth this hope from the carnal vain hope of the men of the World, and the false hope of Hypocrites, Iob 8.13.17.18. and themselves also from the state they were in when Gentiles; without hope, Eph. 2.12. and this also is Gods gift, as he is called the God of hope, Rom. 15.13. not only as the object, but the Author of it.

And both these gifts are said to be here, through Grace; for else we could have had no ground either of hope, or comfort. Sin had shut up our way to both, it is only Grace that hath opened it to us. What we enjoy at present, and what we hope to enjoy is all through Grace. And from these gifts already received the Apostle strengthens his Faith about the other things he here prays for.

17 Comfort your hearts , and stablish you in every good word and work .

Next, we have the things pray'd for, Comfort your hearts Though he said before, who hath given us everlasting consolation. Either the Apostle means, actual possession of what God had given Title to; or a continued supply and encrease of comfort already received. And he prays for this either in respect of the afflictions they suffered, that they might not faint; or to enable them the better to stand fast in the Faith, and not fall away as others. And so it agrees with the next Petition for them.

The word of Truth is this good word, Prov. 4.2. as the Gospel is call'd, 2 Cor. 6.7. And the Doctrines of it are all good, 1 Tim. 4.6. They are good for instruction, for correction, for reproof, for doctrine, 2 Tim. 3.16. All truth is an intellectual good, whether natural, or moral; but evangelical Truth is by way of eminence, good: It is a good word which is a word of Salvation, Acts 13.26. and to be establish'd in it, is firmly to believe it, and to hold it fast against seducing opinion, or persecutions; and by every good word he means all Divine Truth especially the greater Truths; not to hold some Truths and let others goe. And to word the Apostle adds work, that there may be an harmony betwixt Faith and Practise. As the Doctrine of the Gospel are true, so the works they require are good. And good works are manifold, respecting God, our Neighbour, and our selves. A Christian should not only practise them all, but be establish'd in them, which implyes constancy, perseverance and resolution. True Religion is not word only, but work; it is not only speculative, but practical. A sound Mind ought to be joyn'd with an holy Life. And to make a work good, the principle, rule, manner and end must all be good.

Marginal references: 1 Thes. 3.[illegible: 1 letter]

Cautions against False Alarm. (a. d. 52.)

1 Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, 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. 3 Let no man deceive you by any means—

From these words it appears that some among the Thessalonians had mistaken the apostle's meaning, in what he had written in his former epistle about the coming of Christ, by thinking that it was near at hand,—that Christ was just ready to appear and come to judgment. Or, it may be, some among them pretended that they had the knowledge of this by particular revelation from the Spirit, or from some words they had heard from the apostle, when he was with them, or some letter he had written or they pretended he had written to them or some other person: and hereupon the apostle is careful to rectify this mistake, and to prevent the spreading of this error. Observe, If errors and mistakes arise among Christians, we should take the first opportunity to rectify them, and hinder the spreading thereof; and good men will be especially careful to suppress errors that may arise from a mistake of their words and actions, though that which was spoken or done was ever so innocent or well. We have a subtle adversary, who watches all opportunities to do mischief, and will sometimes promote errors even by means of the words of scripture. Observe,

I. How very earnest and solicitous this apostle was to prevent mistakes: We beseech you, brethren, &c., v. 1. He entreats them as brethren who might have charged them as a father charges his children: he shows great kindness and condescension, and insinuates himself into their affections. And this is the best way to deal with men when we would preserve or recover them from errors, to deal gently and affectionately with them: rough and rigorous treatment will but exasperate their spirits, and prejudice them against the reasons we may offer. He obtests and even conjures them in the most solemn manner: By the coming of Christ, &c. The words are in the form of an oath; and his meaning is that if they believed Christ would come, and if they desired he would come, and rejoiced in the hope of his coming, they should be careful to avoid the error, and the evil consequences of it, against which he was now cautioning them. From this form of obtestation used by the apostle, we may observe,

1. It is most certain that the Lord Jesus Christ will come to judge the world, that he will come in all the pomp and power of the upper world in the last day, to execute judgment upon all. Whatever uncertainty we are at, or whatever mistakes may arise about the time of his coming, his coming itself is certain. This has been the faith and hope of all Christians in all ages of the church; nay, it was the faith and hope of the Old-Testament saints, ever since Enoch the seventh from Adam, who said, Behold, the Lord cometh, &c., Jude 14.

2. At the second coming of Christ all the saints will be gathered together to him; and this mention of the gathering of the saints together unto Christ at his coming shows that the apostle speaks of Christ's coming to judgment day, and not of his coming to destroy Jerusalem. He speaks of a proper, and not a metaphorical advent: and, as it will be part of Christ's honour in that day, so it will be the completing of the happiness of his saints. (1.) That they all shall be gathered together. There will then be a general meeting of all the saints, and none but saints; all the Old-Testament saints, who got acquaintance with Christ by the dark shadows of the law, and saw this day at a distance; and all the New-Testament saints, to whom life and immortality were brought to light by the gospel; they will all be gathered together. There will then come from the four winds of heaven all that are, or ever were, or ever shall be, from the beginning to the end of time. All shall be gathered together. (2.) That they shall be gathered together to Christ. He will be the great centre of their unity. They shall be gathered together to him, to be attendants on him, to be assessors with him, to be presented by him to the Father, to be with him for ever, and altogether happy in his presence to all eternity. (3.) The doctrine of Christ's coming and our gathering together to him is of a great moment and importance to Christians; otherwise it would not be the proper matter of the apostle's obtestation. We ought therefore not only to believe these things, but highly to account of them also, and look upon them as things we are greatly concerned in and should be much affected with.

II. The thing itself against which the apostle cautions the Thessalonians is that they should not be deceived about the time of Christ's coming, and so be shaken in mind, or be troubled. Note, Errors in the mind tend greatly to weaken our faith, and cause us trouble; and such as are weak in faith and of troubled minds are oftentimes apt to be deceived, and fall a prey to seducers. 1. The apostle would not have them be deceived: Let no man deceive you by any means, v. 3. There are many who lie in wait to deceive, and they have many ways of deceiving; we have reason therefore to be cautious and stand upon our guard. Some deceivers will pretend new revelations, others misinterpret scripture, and others will be guilty of gross forgeries; divers means and artifices of deceit men will use; but we must be careful that no man deceive us by any means. The particular matter in which the apostle cautions them not to be deceived is about the near approach of Christ's coming, as if it was to have been in the apostle's days; and harmless as this error might seem to many, yet, because it was indeed an error, it would have proved of bad consequences to many persons. Therefore, 2. He gives them warning, and would not have them be soon shaken in mind, nor be troubled. (1.) He would not have their faith weakened. We should firmly believe the second coming of Christ, and be settled and established in the faith of this; but there was danger lest the Thessalonians, if they apprehended the coming of Christ was just at hand, upon finding that they, or others whom they too much regarded, were mistaken as to the time, should thereupon question the truth or certainty of the thing itself; whereas they ought not to waver in their minds as to this great thing, which is the faith and hope of all the saints. False doctrines are like winds, that toss the water to and fro, and they are apt to unsettle the minds of men, who are sometimes as unstable as water. Then, (2.) He would not have their comforts lessened, that they should not be troubled nor affrighted with false alarms. It is probable that the coming of Christ was represented in so much terror as to trouble many serious Christians among them, though in itself it should be matter of the believer's hope and joy; or else many might be troubled with the thought how surprising this day would be, or with the fear of their unpreparedness, or upon the reflection on their mistake about the time of Christ's coming: we should always watch and pray, but must not be discouraged nor uncomfortable at the thought of Christ's coming.

Apostasy Foretold. (a. d. 52.)

13 But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: 14 Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. 15 Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.

Here observe, I. The consolation the Thessalonians might take against the terrors of this apostasy, v. 13, 14. For they were chosen to salvation, and called to the obtaining of glory. Note, When we hear of the apostasy of many, it is matter of great comfort and joy that there is a remnant according to the election of grace which does and shall persevere; and especially we should rejoice if we have reason to hope that we are of that number. The apostle reckoned himself bound in duty to be thankful to God on this account: We are bound to give thanks to God always for you. He had often given thanks on their behalf, and he is still abounding in thanksgiving for them; and there was good reason, because they were beloved by the Lord, as appeared in this matter—their security from apostatizing. This preservation of the saints is owing,

1. To the stability of the election of grace, v. 13. Therefore were they beloved of the Lord, because God had chosen them from the beginning. He had loved them with an everlasting love. Concerning this election of God we may observe, (1.) The eternal date of it—it is from the beginning; not the beginning of the gospel, but the beginning of the world, before the foundation of the world, Eph. i. 4. Then, (2.) The end to which they were chosen—salvation, complete and eternal salvation from sin and misery, and the full fruition of all good. (3.) The means in order to obtaining this end—sanctification of the spirit and belief of the truth. The decree of election therefore connects the end and the means, and these must not be separated. We are not the elected of God because we were holy, but that we might be holy. Being chosen of God, we must not live as we list; but, if we are chosen to salvation as the end, we must be prepared for it by sanctification as the necessary means to obtain that end, which sanctification is by the operation of the Holy Spirit as the author and by faith on our part. There must be the belief of the truth, without which there can be by true sanctification, nor perseverance in grace, nor obtaining of salvation. Faith and holiness must be joined together, as well as holiness and happiness; therefore our Saviour prayed for Peter that his faith might not fail (Luke xxii. 32), and for his disciples (John xvii. 17), Sanctify them by thy truth; thy word is truth.

2. To the efficacy of the gospel call, v. 14. As they were chosen to salvation, so they were called thereunto by the gospel. Whom he did predestinate those he also called, Rom. viii. 30. The outward call of God is by the gospel; and this is rendered effectual by the inward operation of the Spirit. Note, Wherever the gospel comes it calls and invites men to the obtaining of glory; it is a call to honour and happiness, even the glory of our Lord Jesus Christ, the glory he has purchased, and the glory he is possessed of, to be communicated unto those who believe in him and obey his gospel; such shall be with Christ, to behold his glory, and they shall be glorified with Christ and partake of his glory. Hereupon there follows,

II. An exhortation to stedfastness and perseverance: Therefore, brethren, stand fast, v. 15. Observe, He does not say, "You are chosen to salvation, and therefore you may be careless and secure;" but therefore stand fast. God's grace in our election and vocation is so far from superseding our diligent care and endeavour that it should quicken and engage us to the greatest resolution and diligence. So the apostle John having told those to whom he wrote that they had received the anointing which should abide in them, and that they should abide in him (in Christ), subjoins this exhortation, Now abide in him, 1 John ii. 27, 28. The Thessalonians are exhorted to stedfastness in their Christian profession, to hold fast the traditions which they had been taught, or the doctrine of the gospel, which had been delivered by the apostle, by word or epistle. As yet the canon of scripture was not complete, and therefore some things were delivered by the apostles in their preaching, under the guidance of the infallible Spirit, which Christians were bound to observe as coming from God; other things were afterwards by them committed to writing, as the apostle had written a former epistle to these Thessalonians; and these epistles were written as the writers were moved by the Holy Ghost. Note, There is no argument hence for regarding oral traditions in our days, now that the canon of scripture is complete, as of equal authority with the sacred writings. Such doctrines and duties as were taught by the inspired apostles we must stedfastly adhere to; but we have no certain evidence of any thing delivered by them more than what we find contained in the holy scriptures.

Apostolic Prayer. (a. d. 52.)

16 Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, 17 Comfort your hearts, and stablish you in every good word and work.

In these words we have the apostle's earnest prayer for them, in which observe,

I. To whom he prays: Our Lord Jesus Christ himself, and God, even our Father. We may and should direct our prayers, not only to God the Father, through the mediation of our Lord Jesus Christ, but also to our Lord Jesus Christ himself; and should pray in his name unto God, not only as his Father but as our Father in and through him.

II. From what he takes encouragement in his prayer—from the consideration of what God had already done for him and them: Who hath loved us, and given us everlasting consolation and good hope through grace, v. 16. Here observe, 1. The love of God is the spring and fountain of all the good we have or hope for; our election, vocation, justification, and salvation, are all owing to the love of God in Christ Jesus. 2. From this fountain in particular all our consolation flows. And the consolation of the saints is an everlasting consolation. The comforts of the saints are not dying things; they shall not die with them. The spiritual consolations God gives none shall deprive them of; and God will not take them away: because he love them with an everlasting love, therefore they shall have everlasting consolation. 3. Their consolation is founded on the hope of eternal life. They rejoice in hope of the glory of God, and are not only patient, but joyful, in tribulations; and there is good reason for these strong consolations, because the saints have good hope: their hope is grounded on the love of God, the promise of God, and the experience they have had of the power, the goodness, and the faithfulness of God, and it is good hope through grace; the free grace and mercy of God are what they hope for, and what their hopes are founded on, and not on any worth or merit of their own.

III. What it is that he asks of God for them—that he would comfort their hearts, and establish them in every good word and work, v. 17. God had given them consolations, and he prayed that they might have more abundant consolation. There was good hope, through grace, that they would be preserved, and he prayed that they might be established: it is observable how comfort and establishment are here joined together. Note therefore, 1. Comfort is a means of establishment; for the more pleasure we take in the word, and work, and ways of God, the more likely we shall be to persevere therein. And, 2. Our establishment in the ways of God is a likely means in order to comfort; whereas, if we are wavering in faith, and of a doubtful mind, or if we are halting and faltering in our duty, no wonder if we are strangers to the pleasures and joys of religion. What is it that lies at the bottom of all our uneasiness, but our unsteadiness in religion? We must be established in every good word and work, in the word of truth and the work of righteousness: Christ must be honoured by our good works and good words; and those who are sincere will endeavour to do both, and in so doing they may hope for comfort and establishment, till at length their holiness and happiness be completed.

CHAP. II. Verſe 1. Now we beſeech you, brethren]

CHriſts ſpokeſmen muſt be fair ſpoken, ſo wooing for him, that they may win upon mens hearts; leading by the hand thoſe that are willing, and drawing after a ſort thoſe that are leſſe willing, that they may preſent them as a chaſte virgin to Chriſt, 2 Cor. 11.2.

By the coming of our Lord] He draweth an argument from the matter under hand, wherewith their hearts were now heated afore hand. It muſt be an elaborate ſpeech that ſhall work up-on the heart.

And by our gathering together unto him] In that laſt and great day, when all the Eagles ſhall be gathered to that once dead,Mat 24.28. Epheſ. 1.10. but now all-quickning carcaſe: when the ſign of the ſon of man ſhall be lifted up as an Enſign, and all the Saints ſhall repair to it, as the ſouldiers do to their colours.

Verſe 2. That ye be not ſoon ſhaken] As ſea-men are toſſed by a tempeſt, and even brought to their wits ends, Pſal. 107.27. [non-Latin text not transcribed], a nomine [non-Latin text not transcribed], ſa[illegible: 1 letter]um. That ye be not ſhaken out of your wits, and put beſi[illegible: 1 letter]e your ſelves; [illegible: 1 letter]o the words may be rendered. And indeed errours and hereſies, ſanam tollunt de cardine mentom.

Or be troubled] Or, terrified, as with a ſudden hubbub, alarm, [non-Latin text not transcribed]. tumult.

Neither by spirit] Pretended revelations, ſuch as was that whereby the old impoſtour conſened that young Prophet into a lions mouth.

Nor by Word] Traditions, unwritten verities, &c.

Nor by letter] Counterfeited, ſuppoſititious, ſpurious, ſuch as were thoſe Goſpels that went under the names of S. Thomas, S. Bartholomew, &c. Or by wreſting and writhing that paſſage of his former letter, 1 Theſſ. 4.17. to another meaning then ever the Apoſtle int[illegible: 1 letter]nded it. So S. Austin was ſerved, Aug lib 1 de Trin c. 3. and the foreſaw it: I believe, ſaith he, that ſome of my readers will imagine me ſenſiſſe quod non ſenſi, [illegible: 1 letter]ut non ſenſiſſe quod ſenſi, that I was in many things of another minde, then ever I was indeed. And it ſell out accordingly. For as Baronius witneſſeth, Baron. Annal Tom. 6. after S. Auſtins death there aroſe up divers, Qui ex ejus ſcriptis malè perceptis complures invexerunt errores, who by miſtaking of what he had written, brought in many pernicious errours and vouched him for their authour.

As that the day of Chriſt] Peters ſeoffers asked, Where is the promiſe of his coming? As if Chriſt would never come. theſe were afraid he would come too [illegible: 1 letter]oon, and take them with their task undone. The devil uſually tempteth by extreams, as he did our Saviour, Mat. 4. and as he did Mr Knox upon his death bed, firſt to deſpair, by ſetting his ſins before him, and then to preſumption, by reminding him of his reformations.

Verſe 3. Except there come a falling] Gr. An apostaſie, viz. [non-Latin text not transcribed]. of people from the truth, when the whole world went a wondering, and a wandering after the beaſt, Revel. 13.3. To the fathers theſe prophecies of Antichriſt were riddles. The prophecy is ſealed to the end, Dan. 12. till unſealed by event. Austin ſaith ingenuouſly he underſtood not this text. And herein he did better then thoſe other of the Latine Fathers that interpreted it of the falling away of ſundry Nations from the Roman Empire.

And that man of ſin] That breathing devil, ſo portentouſly, ſo pee[illegible: 1 letter]l[illegible: 1 letter]ſly vicious, Lipſ. Ant. left. Ʋt ejus nomen non hominis, ſed vitij eſſe videatur (as Li[illegible: 1 letter]ſius ſaith of one Tubuſus a Roman Praetor) that ſin it ſelf can hardly be more ſinfull.

The ſonne of perdition] Deſtined to deſtruction, even to be caſt alive into the lake of fire burning with brimſtone, Revel. 19.20. Onuph, in vita Well might Pope Marcellus the ſecond ſtrike his hand upon the table, and ſay, Non video qu[illegible: 1 letter]modò qui locum hunc altiſſimum te[illegible: 1 letter]ent, ſalvari poſſunt. Cor[illegible: 2 letters] a Lapide to Nam 11.14 I ſee not how any Pope can be ſaved. When I was firſt in orders (ſaid Pope Pius Quintus] I had ſome good hopes of ſalvation: When I was made a Cardinal, I doubted: but now that I am Pope, I do almoſt deſpair.

Verſe 4, [non-Latin text not transcribed]. Ipho oppoſith himſelf] Who ſtandeth in full oppoſition to Chriſt, as a counter-Chriſt. The enemy and adverſary is this wicked Haman, Eſth. 7.6. ſo this man of ſinne, that Antichriſt of Rome. When the Pope ſets forth any buls, commonly he thus concludes, Non obſtantibus conſtitutionibus Apoſtolicis, caeteriſ que , contrarys quibuſcu que , The conſtitutions and ordinances of the Apoſtles, and all things elſe to the contrary not withſtanding.Tamen eſt ipſiſ ſimun Dei[illegible: 1 letter]ver bam. The Popes interpretation of Scripture, though it never ſo much croſſe the text, yet it is to be eſteemed the very Word of God, ſaith Hoſius.

And exalteth himſelf] Perfrica frontem (ſaid Calvus to Vatinius) & digniorem te dic qui Praetor ſieres quam Catonem. Q[illegible: 1 letter]inoul. 1962 Pope Boniface 3. ſet a good face upon it, and arrogated the title of Univerſall Biſhop. The ancient Romans painted pride with three crowns on her head. On the firſt was in[illegible: 1 letter]eri[illegible: 1 letter]ed Tranſcende, on the ſecond, Non ob dio, on the third, Perturbo. The modern Romans ſee all this daily [illegible: 1 letter]cted by their Biſhop.

Above all that is called god] In the year 1540. Pope Paul the third ſuffered himſelf to be thus blaſphemouſly ſlattered. Paulo tertis optim[illegible: 1 letter] maximo in terris Deo. In the year 1610. books were printed at Bononi an [illegible: 1 letter]at Naples, with this inſcription, Paulo V. vice-deo, Chriſtianae reipublicae Monarchae invictiſſmo, Ponìificiae omnipotentiae conſ[illegible: 1 letter]rvatori acerrimo. To Paul the fift vice-god, moſt invincible Monarch of Chriſtendome, moſt ſtout Defender of the papall omnipotency. The Pope can do all that Chriſt can do, and is more then God, ſaith Hostienſis the Canoniſt, and after him Zabarell: Of wrong he can make right,Cap. 4. of vice vertue, of nothing ſomething, ſaith Bellarmine. Lib [illegible: 2 letters]de Pan [illegible: 1 letter]i[illegible: 1 letter] Rom. He is liſted above the angels, ſo that he can excommunicate them: he can diſpenſe againſt not only the law of nature, but againſt all the Evangeliſts, Prophets, and Apoſtles, ſaith Pope Iohn 23, in extravs one of his paraſites clawed him thus, Oraclis vocis mundi moderaris habenas: Et meritò in terris diceris eſſe Deus.

Or that is worſhipped] Or, That is Auguſt, [non-Latin text not transcribed]. above Princes and potentates. He is cried up for Lord of Lords and King of Kings, one that hath both the ſwords throughout the world, and an[illegible: 1 letter]llimited Empire over all reaſonable creatures, Dulià adorandiu, &c. How he trod upon the Emperour of Germany, and how he lathed Henry 2. of England, and Henry 4. of France till the bloud followed, is better known, then that I need here to relate. Sed exorto Evangelij jubare ſagaciores (ut spero) principes ad nutum Romani Orbily non ſolvent ſubligacula, ſaith one.

Verſe 5. Remember ye not] Satan uſually hides from us that which ſhould help us. But as the ſoul ſhould be as it were an holy Ark: ſo ſhould the memory be as the pot of Manna, preſerving holy truths for conſtant uſe.

Verſe 6. What with holdeth, &c.] viz. The Roman Empire, which had its riſe, raign and ruine, whereupon the Popedome was founded, and grew to that exceſſive greatneſſe, that it laboured with nothing more then with the weightineſſe of it leſt.

Verſe 7. Doth already work] In thoſe ancient Apoſtates and Antichriſts S. [illegible: 1 letter]ohn complaineth of. Tertullian condemneth the Biſhops ſprouting ambition in theſe words, I hear that there is a peremptory edict ſet forth alate. Pontiſex ſcilicet maximus, Epiſcopus Epiſcoporum dicit, This he called, [non-Latin text not transcribed] &c. Thus ſaith the chief-Prieſt, the Biſhop of Biſhops, &c. Odi faſtum illius Eccleſiae, ſaith Baſil, Vehicalis inſidentes circumſpecte veſsiti, epulas curantes proſu at, &c. I hate the pride of that Weſtern Church. Ammia[illegible: 1 letter]us Marcellinus (a Heathen Hiſtorian) ſharply taxeth the roman Biſhops of his time for their pride and prodigality. How ſtifly did Gregory the great oppoſe Iohn of Conſtantinople for affecting the title of Univerſall Biſhop? And yet how baſely did the ſame Gregory collogue with Phocas the Emperour, that himſelf might be ſo ſtiled.Zonaras. This Phocas, a wilde, drunken, blo[illegible: 2 letters]y, adulterous tyrant, advanced the Biſhop of Rome (Gregories ſucceſſour) to the primacy, and was therefore ſlaughtered by Heracliut, who cut oft his wicked hands and feet, and then his genitals by piece-meal.

Vntill he be taken out of the Way] That is, The Roman Emperour have removed his ſeat to Constantinople, that Rom[illegible: 1 letter] may become the neſt of Antichriſt.In mari, biſtor. Ioannes de Columna writeth, That Otho Emperour of Germany thought to have [illegible: 1 letter]uated himſelf at Rome (as former Emperours had done) and began to build him there a ſtately palace. But at the earneſt importunity of the Romans he gave over that deſign. the like had been attempted 300 years before by Conſtans nephew to Heraclius, Theophanes. Zonaras. [illegible: 1 letter]i[illegible: 2 letters]enu[illegible: 1 letter]. Genebr. Chron. but could never be effected. This was by a ſingular providence of God (ſaith Genebrard, a Popiſh Chronologer) that the kingdome of the Church prophecied of by Daniel might have it's ſeat at Rome. If he had ſaid, that the kingdom of Antichriſt, prophecied of by S. Paul and S. Iohn might have it's ſeat in that City ſeated upon ſeven hils, he had ſaid the very truth, he had hit the nail one the head.

Verſe 8. [non-Latin text not transcribed]. And then ſhall that wicked] Gr. That lawleſſe, yokeleſſe, masterleſſe monſter, to whom in the Councel of Lateran 1516. (one year only before Luther ſtood up to reform) there was granted plenary power over the whole Church; which was never ſetled upon him in any former Councel. Pope Nicolas the firſt ſaid, Diſt. 96. That he was above law, becauſe Conſtantine had ſtiled the Pope God. But the very gloſſe derides him for this inference.

With the ſpirit of his mouth] i.e. With the evidence of his word in the mouths of his faithfull Miniſters. Vide catalogum Teſtium veritatis. Bellarmine confeſſeth to his great grief,Lib 3 de Papa Rom cap. 11. that ever ſince the Lutherans have declared the Pope to be Antichriſt, his kingdom hath not only not increaſed, but every day more and more decreaſed and decaied.

With the brightneſſe of his coming] At the laſt day. The holy City ſhall they tread under foot fourty and two moneths, Rev. 11.2. that is (as ſome compute it) till the year of grace, 1866. But that's but a conjecture.

Verſe 9. After the working of Satan] Who (as Gods ape) works effectually in his, and by his agents upon others. By corrupt teachers Satan catcheth men, as a cunning fiſher by one fiſh catcheth another, that he may feed upon both.

And lying wonders] The devil is aſhamed (ſaith the Jeſuite Gretſer) to confirm Luthers doctrine by miracles, But he that now requireth miracles to make him to believe, is himſelf a great miracle, ſaith Auſtin.

Verſe 10. And with all deceivableneſſe] Popery is nothing elſe but a great lie, a grand impoſture, a farrago of falſities and hereſies. It is not without cauſe, that the Centuriſts ſay,Cent. 10. cap. 11 That all the old heretikes ſled, and hid themſelves in the Popiſh Clergy.

Becauſe they received not the love] This is the great Goſpel-ſin, puniſhed by God with ſtrong deluſions, vile affections, juſt damnation.

Verſe 11. Strong deluſion] Gr. The efficacy of orrour. Wolph. mem[illegible: 1 letter]lect. As in thoſe at Genoa that ſhew the Aſſes tail, whereupon our Saviour rode, for an holy relique, and perform divine worſhip to it. And in thoſe that wear out the marble croſſes graven in the pavements of their Churches, with their often kiſſing them.Spec. Europ. The crucifix which is in the city of Burgus, the Prieſts ſhew to great perſonages, as if it were Chriſt himſelf: telling them that his hair and nails do grow miraculouſly, which they cut and pare monethly, and give to Noble-men, and holy reliques. The Jeſuites confeſſe, that the legend of miracles of their Saints is, for moſt part falſe; but it was made for good intention: and herein, that it is lawfull and meritorious to lie, and write ſuch things,Spaniſh pilg[illegible: 1 letter]. to the end the common people might with greater zeal ſerve God and his Saints: and eſpecially to draw the women to good order, being by nature facile and credulous, addicted to novelties and miracles.

Verſe 12. That they all might be damned]Levit. 13.291 Hereſie is the leproſie in the head, which is utterly uncurable, and deſtroies the ſoul. See Rev. 19.21.

Had pleaſure is unrighteouſneſſe] Theſe are delivered up to that dead and dedolent diſpoſition, Epheſ 4 19. looſing at length all paſſive power alſo of awakening cut of the ſnare of the devil, who taketh them alive at his pleaſure, 2 Timothy 2. ult.

Verſe 13. But we are bound, &c.] Leſt they ſhould be diſcouraged with the former diſcourſe, the Apoſtle tels them that being elect they cannot be finally deceived. So the Authour to the Hebrews, Chap. 6.9. Zuinglius, after that he had terrified the wicked, was wont to come in which Bone vir, hoc nihil ad te. This is nothing to thee, thou faithfull Chriſtian. We cannot beat the dogs, but the children will cry, and muſt therefore be ſtilled and cheared up.

And belief of the truth] That is, of Chriſt the object, in the glaſſe of the Goſpel.

Verſe 14 To the obtaining of the glory] This is the end of faith, as faith is of effectuall calling.

Verſe 15. Stand faſt] Though never ſo many fall from the faith. Falling ſtars were never but Meteors.

Hold the traditions] Hold faſt by theſe, that ye may ſtand the faſter.

Verſe 16. And good hope] The fruit of everlaſting conſolation, Rom. 15.4. And well called good, becauſe it hath for it's object the greateſt good, and that which is of greateſt certainty, Heb. 11.1.

Verſe 17. Stabliſh you] Taking you by the hand, and laying hold on you, like as ye lay hold upon his Word, verſe 15.

Now we beseech you, brethren, by the coming of our Lord Jesus Christ. The phrase "by the coming," is not here, as our translators seem to have supposed, a form of solemn adjuration. It is not common, if it ever occurs, in the Scriptures, to make a solemn adjuration in view of an event, and the connection here demands that we give to the phrase a different sense. It means, respecting his coming; and the idea of Paul is, "In regard to that great event of which I spoke to you in my former epistle--the coming of the Saviour--I beseech you not to be troubled, as if it were soon to happen." As his views had been misunderstood or misrepresented, he now proposes to show them that there was nothing in the true doctrine which should create alarm, as if he were about to appear.

And by our gathering together unto him. There is manifest allusion here to what is said in the first epistle, 1Thes 4:17, "then we shall be caught up together with them in the clouds;" and the meaning is, "In reference to our being gathered unto him, I beseech you not to be shaken in mind, as if that event were near."

That ye be not soon shaken in mind. The word here used signifies, properly, to be moved as a wave of the sea, or to be tossed upon the waves, as a vessel is. Then it means to be shaken in any way. See Mt 11:7, 24:29, Lk 6:38, Acts 4:31, Heb 12:26. The reference here is to the agitation or alarm felt from the belief that the day of judgment would soon occur. It is uniformly said in the Scriptures, that the approach of the Lord Jesus to judge the world, will produce a great consternation and alarm. Mt 24:30, "Then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn." Rev 1:7, "Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him." Lk 23:30, "Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us." Comp. Isa 2:21,22. Of the truth of this, there can be no doubt. We may imagine something of the effects which will be produced by the alarm caused in a community when a belief prevails that the day of judgment is near. In a single year (1843) seventeen persons were admitted to the Lunatic Asylum in Worcester, Mass., who had become deranged in consequence of the expectation that the Lord Jesus was about to appear. It is easy to account for such facts; and no doubt, when the Lord Jesus shall actually come, the effect on the guilty world will be overwhelming. The apostle here says, also, that those who were Christians were "shaken in mind and troubled" by this anticipation. There are, doubtless, many true Christians who would be alarmed at such an event, as there are many who, like Hezekiah, Isa 38:1,2, are alarmed at the prospect of death. Many real Christians might, on the sudden occurrence of such an event, feel that they were not prepared, and be alarmed at the prospect of passing through the great trial which is to determine their everlasting destiny. It is no certain evidence of a want of piety to be alarmed at the approach of death. Our nature dreads death, and though there may be a well-founded hope of heaven, it will not always preserve a delicate physical frame from trembling when it comes.

Or be troubled. That is, disturbed, or terrified. It would seem that this belief had produced much consternation among them.

Neither by spirit. By any pretended spirit of prophecy. But whether this refers to the predictions of those who were false prophets in Thessalonica, or to something which it was alleged the apostle Paul had himself said there, and which was construed as meaning that the time was near, is not certain. This depends much on the question whether the phrase "as from us," refers only to the letters which had been sent to them, or also to the "word" and to the "spirit" here spoken of. See Oldshansen on the place. It would seem, from the connection, that all their consternation had been caused by some misconstruction which had been put on the sentiments of Paul himself, for if there had been any other source of alarm, he would naturally have referred to it. It is probable, therefore, that allusion is made to some representation which had been given of what he had said under the influence of the Holy Spirit, and that the expectation that the end of the world was near, was supposed to be a doctrine of inspiration. Whether, however, the Thessalonians themselves put this construction on what he said, or whether those who had caused the alarm represented him as teaching this, cannot be determined.

Nor by word. That is, by public instruction, or in preaching. It is evident that when the apostle was among them, this subject, from some cause, was prominent in his discourses. 2Thes 2:5. It had been inferred, it seems, from what he said, that he meant to teach that the end of the world was near.

Nor by letter. Either the one which he had before written to them--the First Epistle to the Thessalonians--or one which had been forged in his name.

As from us. That is, Paul, Silas, and Timothy, who are united in writing the two epistles, 1Thes 1:1, 2Thes 1:1, and in whose names a letter would be forged, if one of this description were sent to them. It has been made a question, whether the apostle refers here to the former epistle which he had sent to them, or to a forged letter; and on this question critics have been about equally divided. The reasons for the former opinion may be seen in Paley's Horae Paulinae, in loc. The question is not very important, and perhaps cannot be easily settled. There are two or three circumstances, however, which seem to make it probable that he refers to an epistle which had been forged, and which had been pretended to be received from him.

(1.) One is found in the expression "as from us." If he had referred to his own former letter, it seems to me that the allusion would have been more distinct, and that the particle "as" (ως) would not have been used. This is such an expression as would have been employed if the reference were to such a forged letter.

(2.) A second circumstance is found in the expression in the next verse, "Let no man deceive you by any means," which looks as if they were not led into this belief by their own interpretation of his former epistle, but by a deliberate attempt of some one to delude them on the subject.

(3.) Perhaps a third circumstance would be found in the fact that it was not uncommon in the early times of Christianity to attempt to impose forged writings on the churches. Nothing would be more natural for an impostor who wished to acquire influence, than to do this; and that it was often done is well known. That epistles were forged under the names of the apostles, appears very probable, as Benson has remarked, from ch. iii. 17; Gal. vi. 11; and Philemon 19. There are, indeed, none of those forged epistles extant which were composed in the time of the apostles, but there is extant an epistle of Paul to the Corinthians, besides the two which we have; another to the Laodiceans; and six of Paul's epistles to Seneca--all of which are undoubted forgeries. See Benson in loc. If Paul, however, here refers to his former epistle, the reference is doubtless to 1Thes 4:15, 5:2-4, which might easily be understood as teaching that the end of the world was near, and to which those who maintained that opinion might appeal with great plausibility. We have, however, the authority of the apostle himself that he meant to teach no such thing.

As that the day of Christ is at hand. The time when he would appear--called "the day of Christ," because it would be appointed especially for the manifestation of his glory. The phrase "at hand" means near. Grotius supposes that it denotes that same year, and refers for proof to Rom 8:38, 1Cor 3:22, Gal 1:4, Heb 9:9. If so, the attempt to fix the day was an early indication of the desire to determine the very time of his appearing--a disposition which has been so common since, and which has led into so many sad mistakes.

(a) "that" Mt 24:4-6

Let no man deceive you by any means. That is, respecting the coming of the Lord Jesus. This implies that there were then attempts to deceive, and that it was of great importance for Christians to be on their guard. The result has shown that there is almost no subject on which caution is more proper, and on which men are more liable to delusion. The means then resorted to for deception appear, from the previous verse, to have been either an appeal to a pretended verbal message from the apostle, or a pretended letter from him. The means now, consist of a claim to uncommon wisdom in the interpretation of obscure prophecies of the Scriptures. The necessity for the caution here given has not ceased.

For that day shall not come, except there come a falling away first. Until all apostasy αποστασια shall have occurred--the great apostasy. There is scarcely any passage of the New Testament which has given occasion to greater diversity of opinion than this. Though the reference seems to be plain, and there is scarcely any prophecy of the Bible apparently more obvious and easy in its general interpretation; yet it is proper to mention some of the opinions which have been entertained of it. Some have referred it to a great apostasy from the Christian church, particularly on account of persecution, which would occur before the destruction of Jerusalem. The "coming of the Lord" they suppose refers to the destruction of the holy city; and, according to this, the meaning is, that there would be a great apostasy before that event would take place. Of this opinion was Vitringa, who refers the" apostasy to a great defection from the faith which took place between the time of Nero and Trajan. Whitby also refers it to an event which was to take place before the destruction of Jerusalem, and supposes that the apostasy would consist in a return from the Christian to the Jewish faith by multitudes of professed converts. The "man of sin," according to him, means the Jewish nation, so characterized on account of its eminent wickedness. Hammond explains the apostasy by the defection to the Gnostics, by the arts of Simon Magus, whom he supposes to be the man of sin; and by the "day of the Lord" he also understands the destruction of Jerusalem. Grotius takes Gaius Caesar, or Caligula, to be the man of sin, and by the apostasy he understands his abominable wickedness. In the beginning of his government, he says, his plans of iniquity were concealed, and the hopes of all were excited in regard to his reign; but his secret iniquity was subsequently "revealed," and his true character understood. Wetstein understands by the "man of sin, Titus and the Flavian house." He says that he does not understand it of the Roman Pontiff, who "is not one such as the demonstrative pronoun thrice repeated designates, and who neither sits in the temple of God, nor calls himself God; nor Caius, or Simon Gioriac, nor any Jewish impostor, nor Simon Magus." Koppe refers it to the king mentioned in Dan 11:36. According to him, the reference is to a great apostasy of the Jews from the worship of God, and the "man of sin" is the Jewish people. Others have supposed that the reference is to Mohammed, and that the main characteristics of the prophecy may be found in him. Of the Papists, a part affirm that the apostasy is the falling away from Rome in the time of the Reformation; but the greater portion suppose that the allusion is to Antichrist, who, they say, will appear in the world before the great day of judgment, to combat religion and the saints. See these opinions stated at length, and examined, in Bishop Newton on the Prophecies, Diss. xxii. Some more recent expositors have referred it to Napoleon Bonaparte; and some (as Oldshausen) suppose that it refers to some one who has not yet appeared, in whom all the characteristics here specified will be found united. Most Protestant commentators have referred it to the great apostasy under the Papacy; and by the "man of sin," they suppose there is allusion to the Roman Pontiff the Pope. It is evident that we are in better circumstances to understand the passage than those were who immediately succeeded the apostles. Eighteen hundred years have passed away since the epistle was written, and the "day of the Lord" has not yet come, and we have an opportunity of inquiring, whether in all that long tract of time any one man can be found, or any series of men have arisen, to whom the description here given is applicable. If so, it is in accordance with all the proper rules of interpreting prophecy, to make such an application. If it be fairly applicable to the Papacy, and cannot be applied in its great features to anything else, it is proper to regard it as having such an original reference. Happily, the expressions which are used by the apostle are, in themselves, not difficult of interpretation, and all that the expositor has to do is, to ascertain whether in any one great apostasy all the things here mentioned have occurred. If so, it is fair to apply the prophecy to such an event; if not so, we must wait still for its fulfilment. The word rendered "falling away," (αποστασια, apostasy) of so general a character, that it may be applied to any departure from the faith as it was received in the time of the apostles It occurs in the New Testament only here and in Acts 21:21, where it is rendered "to forsake"--" thou teachest all the Jews which are among us to forsake Moses"-- apostasy from Moses-- αποστασιαναπομωσεως. The word means a departing from, or a defection. See the verb used in 1Timm 4:1, "Some shall depart from the faith"--αποστησοςται. 1Timm 4:1. See also Heb 3:12, Lk 8:13, Acts 5:37. The reference here is evidently to some general falling away, or to some great religious apostasy that was to occur, and which would be under one head, leader, or dynasty, and which would involve many in the same departure from the faith, and in the same destruction. The use of the article here, "the apostasy," (Gr.,) Erasmus remarks, "signifies that great and before-predicted apostasy." It is evidently emphatic, showing that there had been a reference to this before, or that they understood well that there was to be such an apostasy. Paul says 2Thes 2:5, that when he was with them, he had told them of these things. The writers in the New Testament often speak of such a defection under the name of Antichrist. Rev 13:14, 1Jn 2:18,22, 4:3, 2Jn 1:7.

And that man of sin. This is a Hebraism, meaning a man of eminent wickedness; one distinguished for depravity. Comp. Jn 17:12; Prov 6:12, in Heb. The use of the article here-- οανθρωπος --"the man of sin," is also emphatic, as in the reference to "the falling away," and shows that there is allusion to one of whom they had before heard, and whose character was well known; who would be the wicked one by way of eminence. See also 2Thes 2:8, "that wicked" οανομος. There are two general questions in regard to the proper interpretation of this appellative: the one is whether it refers to an individual, or to a series of individuals of the same general character, aiming at the accomplishment of the same plans; and the other is, whether there has been any individual, or any series of individuals, since the time of the apostle, who, by eminence, deserved to be called "the man of sin." That the phrase, "the man of sin," may refer to a succession of men of the same general character, and that it does so refer here, is evident from the following considerations:

(1.) The word "king" is used in Dan 7:25, 11:36, to which places Paul seems to allude, to denote a succession of kings.

(2.) The same is true of the beast mentioned in Daniel Chapters 7, 8. Rev 13., representing a kingdom or empire through its successive changes and revolutions.

(3.) The same is true of the "woman arrayed in purple and scarlet," (Rev 17:4,) which cannot refer to a single woman, but is the emblem of a continued corrupt administration.

(4.) It is clear that a succession is intended here, because the work assigned to "the man of sin," cannot be supposed to be that which could be accomplished by a single individual. The statement of the apostle is, that there were then tendencies to such an apostasy, and that "the man of sin" would be revealed at no distant period, and yet that he would continue his work of "lying wonders" until the coming of the Saviour.

In regard to this "man of sin," it may be further observed,

(1.) that his appearing was to be preceded by "the great apostasy;? and

(2.) that he was to continue and perpetuate it. His rise was to be owing to a great departure from the faith, and then he was to be the principal agent in continuing it by "signs and lying wonders." He was not himself to originate the defection, but was to be the creation, or result of it. He was to rise upon it, or grow out of it, and, by artful arrangements adapted to that purpose, was to perpetuate it. The question then is, to whom this phrase, descriptive of a succession of individuals so eminent for wickedness that: the name "the man of sin" could be applied, was designed by the Spirit of inspiration to refer. Bishop Newton has shown that it cannot refer to Caligula, to Simon Magus, to the revolt of the Jews from the Romans, or to the revolt of the Jews from the faith, or to the Flavian family, or to Luther, as some of the Papists suppose, or to one man who will appear just before the end of the world, as others of the Romanists suppose. See his Dissertations on the Prophecies, xxii. pp. 393--402. Comp. Oldshansen, in loc. The argument is too long to be inserted here. But can it be referred to the Papacy? Can it denote the pope of Rome, meaning not a single pope, but the succession? If all the circumstances of the entire passage can be shown to be fairly applicable to him, or if it can be shown that all that is fairly implied in the language used here has received a fulfilment in him, then it is proper to regard it as having been designed to be so applied, and then this may be numbered among the prophecies that are in part fulfilled. The question now is on the applicability of the phrase "the man of sin" to the pope. That his rise was preceded by a great apostasy, or departure from the purity of the simple gospel, as revealed in the New Testament, cannot reasonably be doubted by any one acquainted with the history of the church. That he is the creation or result of that apostasy, is equally clear. That he is the grand agent in continuing it, is equally manifest. Is the phrase itself one that is properly applicable to him? Is it proper to speak of the pope of Rome, as he has actually appeared, as "the man of sin?" In reply to this, it might be sufficient to refer to the general character of the Papacy, and to its influence in upholding and perpetuating various forms of iniquity in the world. It would be easy to show that there has been no dynasty or system that has contributed so much to uphold and perpetuate sins of various kinds on the earth, as the Papacy. No other one has been so extensively and so long the patron of superstition; and there are vices of the grossest character which have all along been fostered, by its system of celibacy, indulgences, monasteries, and absolutions. But it would be a better illustration of the meaning of the phrase "man of sin," as applicable to the pope of Rome, to look at the general character of the popes themselves. Though there may have been some exceptions, yet there never has been a succession of men of so decidedly wicked character as have occupied the Papal throne since the great apostasy commenced. A very few references to the characters of the popes will furnish an illustration of this point. Pope Vagilius waded to the pontifical throne through the blood of his predecessor. Pope Joan--the Roman Catholic writers tell us--a female in disguise, was elected and confirmed pope, as John VIII. Platina says, that "she became with child by some of those that were round about her; that she miscarried, and died on her way from the Lateran to the temple." Pope Marcellinus sacrificed to idols. Concerning pope Honorius, the council of Constantinople decreed, "We have caused Honorius, the late pope of Old Rome, to be accursed; for that in all things he followed the mind of Sergius the heretic, and confirmed his wicked doctrines." The council of Basil thus condemned pope Eugenius: "We condemn and depose pope Eugenius, a despiser of the holy canons; a disturber of the peace and unity of the church of God; a notorious offender of the whole universal church; a Simonist; a perjurer; a man incorrigible; a schismatic; a man, fallen from the faith, and a wilful heretic." Pope John II was publicly charged at Rome with incest. Pope John XIII usurped the pontificate, spent his time in hunting, in lasciviousness, and monstrous forms of vice; he fled from the trial to which he was summoned, and was stabbed, being taken in the act of adultery. Pope Sixtus IV licensed brothels at Rome. Pope Alexander VI was, as a Roman Catholic historian says, "one of the greatest and most horrible monsters in nature that could scandalize the holy chair. His beastly morals, his immense ambition, his insatiable avarice, his detestable cruelty, his furious lusts, and monstrous incest with his daughter Lucretia, are, at large, described by Guicciardini Ciaconius, and other authentic papal historians." Of the popes, Platina, a Roman Catholic, says: "The chair of Saint Peter was usurped, rather than possessed, by monsters of wickedness, ambition, and bribery. They left no wickedness unpractised." See the New Englander, April, 1844, pp. 285, 286. To no succession of men who have ever lived could the appellative, "the man of sin," be applied with so much propriety as to this succession. Yet they claim to have been the true "successors" of the apostles; and there are Protestants that deem it of essential importance to be able to show that they have derived the true "succession" through such men.

Be revealed. Be made manifest. There were at the time when the apostle wrote, two remarkable things,

(1.) that there was already a tendency to such an apostasy as he spoke of; and

(2.) there was something which as yet prevented the appearance or the rise of the man of sin, 2Thes 2:7. When the hinderance which then existed should be taken out of the way, he would be manifested. 2Thes 2:7.

(*) "falling away" "the apostasy" (b) "except" 1Timm 4:1 (c) "man of sin" Dan 7:25 (d) "son of perdition" Jn 17:12  The son of perdition. This is the same appellation which the Saviour bestowed on Judas. See it explained in the Notes on John xvii. 12. It may mean either that he would be the cause of ruin to others, or that he would himself be devoted to destruction. It would seem here rather to be used in the latter sense, though this is not absolutely certain. Tile phrase, whichever interpretation be adopted, is used to denote one of eminent wickedness.

Who opposeth. That is, he is distinguished as an opposer of the great system which God has revealed for human salvation, and of those who would serve God in purity in the gospel of his Son. No Protestant will doubt that this has been the character of the Papacy. The opposition of the general system to the gospel; the persecution of Wickliffe, of John Huss, of Jerome of Prague, of the Waldenses and the Reformers; the Inquisition, the cruelties in the reign of Mary, and the massacre of St. Bartholomew in France, are obvious illustrations of this.

And exalteth himself above all that is called God. That is, whether among the heathen or the Sews: above a false god, or the true God. This could be true only of one who set aside the Divine laws; who undertook to legislate where God only has a right to legislate, and whose legislation was contrary to that of God. Any claim of a dominion over conscience; or any arrangement to set aside the Divine laws, and to render them nugatory, would correspond with what is implied. in this description. It cannot be supposed that any one would openly claim to be superior to God; but the sense must be, that the enactments and ordinances of the "man of sin" would pertain to the province in which God only can legislate, and that the ordinances made by him would be such as to render nugatory the Divine laws, by appointing others in their place. No one can reasonably doubt that all that is here affirmed may be found in the claims of the pope of Rome. The assumptions of the Papacy have related to the following things:

(1.) To authority above all the inferior orders of the priesthood-- above all pastors, bishops, and primates.

(2.) Authority above all kings and emperors, "deposing some, and advancing others, obliging them to prostrate themselves before him, to kiss his toe, to hold his stirrup, to wait barefooted at his gate, treading even upon the neck, and kicking off the imperial crown with his foot." Newton. Thus Gregory VII made Henry IV wait barefooted at his gate. Thus Alexander III trod upon the neck of Alexander I. Thus Celestin kicked off the imperial crown of Henry VI. Thus the right was claimed, and asserted, of laying nations under interdict, of deposing kings, and of absolving their subjects from their oaths of allegiance. And thus the pope claimed the right over all unknown lands that might be discovered by Columbus, and apportioned the New World as he pleased--in all these things claiming prerogatives which can appertain only to God.

(3.) To authority over the conscience, in matters which can pertain only to God himself, and where he only can legislate. Thus it has been, and is, one of the claims set up for the pope that he is infallible. Thus he "forbids what God has commanded," as the marriage of the clergy, communion in both kinds, the use of the Scriptures for the common people. Thus he has set aside the second commandment by the appointment of image-worship; and thus he claims the power of the remission of sins. Multitudes of things which Christ allows his people are forbidden by the Papacy, and many things are enjoined, or allowed, directly contrary to the Divine legislation.

Or that is worshipped. σεβασμα. This word means an object of worship. See Acts 18:23, where it is rendered devotions. It may be applied to the worship of a heathen divinity, or of the true God.

"It may refer to a person, an idol, or a place. Probably Paul refers here to the heroes and other subordinate divinities of the heathen mythology." Oldshausen. No one can doubt that the pope has claimed higher honours, as the vicegerent of Christ, than was ever rendered in the ancient "hero worship."

So that he, as God. That is, claiming the honours due to God. This expression would not imply that he actually claimed to be the true God, but only that he sits in the temple, and manifests himself as if he were God. He claims such honours and such reverence as the true God would if he should appear in human form. It should be observed here, however, that there is much reason to doubt the genuineness of this phrase--"as God" ωςθεον. Mill supposes that it was inserted from the context. It is marked with an asterisk in the Vulgate, the Coptic, and the Syriac, and is omitted by many of the fathers. See Mill and Wetstein. It is rejected by Griesbach and Lachmann, and marked as doubtful by Hahn. It is defended, however, by Matthaei, Koppe, Knapp, and Schott. The sense is not materially affected whether it be regarded as genuine or not.

Sitteth in the temple of God. That is, in the Christian church. It is by no means necessary to understand this of the temple at Jerusalem, which was standing at the time this epistle was written, for

(1.) the phrase "the temple of God" is several times used with reference to the Christian church, 2Cor 6:16, Eph 2:21, 1Cor 3:16,17, Rev 3:12; and

(2.) the temple was the proper symbol of the church, and an apostle trained amidst the Hebrew institutions would naturally speak of the church as the temple of God. The temple at Jerusalem was regarded as the peculiar dwelling-place of God on earth. When the Christian church was founded, it was spoken of as the peculiar dwelling-place of God. See the passages referred to above. He dwelt among his people. He was with them, and walked with them, and manifested himself among them-- as he had done in the ancient temple. The usage in the New Testament would not lead us to restrict this language to an edifice, or a "church," as the word is now commonly used, but rather to suppose that it denotes the church as a society; and the idea is, that the Antichrist here referred to would present himself in the midst of that church as claiming the honours due to God alone. In the temple at Jerusalem, God himself presided. There he gave laws to his people; there he manifested himself as God; and there he was worshipped. The reign of the "man of sin" would be as if he should sit there. In the Christian church he would usurp the place which God had occupied in the temple. He would claim Divine attributes and homage. He would give laws and responses as God did there. He would be regarded as the head of all ecclesiastical power; the source from which all authority emanated; the same in the Christian church which God himself was in the temple. This does not then refer primarily to the pope as sitting in any particular church on any particular occasion, but to his claiming in the church of Christ the authority and homage which God had in the temple at Jerusalem. In whatever place, whether in a cathedral or elsewhere, this authority should be exercised, all that the language here conveys

would be fulfilled. No one can fail to see that the authority claimed by the pope of Rome, meets the full force of the language used here by the apostle.

Showing himself that he is God. This does not necessarily mean that he actually, in so many words, claimed to be God; but that he usurped the place of God, and claimed the prerogatives of God. If the names of God are given to him, or are claimed by him; if he receives the honours due to God; if he asserts a dominion like that of God, then all that the language fairly implies will be fulfilled. The following expressions, applied to the pope of Rome by Catholic writers without any rebuke from the Papacy, will show how entirely applicable this is to the pretended head of the church. He has been styled "Our Lord God the Pope; another God upon earth: King of kings and Lord of lords. The same is the dominion of God and the Pope. To believe that our Lord God the Pope might not decree as he decreed, is heresy. The power of the Pope is greater than all created power, and extends itself to things celestial, terrestrial, and infernal. The Pope doeth whatsoever he listeth, even things unlawful, and is more than God." See the authority for these extraordinary declarations in Bishop Newton on the Prophecies, xxii. How can it be doubted that the reference here is to the Papacy? Language could not be plainer, and it is not possible to conceive that anything can ever occur which would furnish a more manifest fulfilment of this prophecy. Indeed, interpreted by the claims of the Papacy, it stands among the very clearest of all the predictions in the sacred Scriptures.

(a) "exalteth himself" Isa 14:13, Rev 13:6

Remember ye not, that, when I was yet with you, I told ye these things? The whole subject of the second advent of the Saviour seems to have constituted an important part of the instructions of Paul when at Thessalonica. He now refers them to what he had told them respecting the great apostasy, to show that his views had not changed, and that he did not mean to have them understand that the world would soon come to an end. He had stated these things to them, implying that a considerable interval must elapse before the Saviour would appear. Much of the obscurity of this prophecy arises from the fact, that the apostle alludes to things which he had told them when with them, of which we have now no knowledge. Hence, what would be perfectly clear to them on reading this letter, is now difficult to be understood.

And now ye know what withholdeth. Marg., holdeth. The reference is, to something that then operated to constrain or hold back the obvious tendency of things, so that "the man of sin" should not at once appear, or so that things should not soon so develope themselves as to give rise to this antichristian power. There were causes at work, even then, which would ultimately lead to this; but there was also something which checked the tendency of things, so that the revelation or development of the "man of sin" was put off to a future period. The obvious meaning of this would be, that, when the apostle wrote, there was a tendency to what would occur under the great apostasy, and that this would soon develope itself if it were not restrained. If the reference is to the Papacy, this would consist in corruptions already existing in the church, having a resemblance to those which afterwards existed under that system, or which were the germ of that system. If there were a tendency towards the concentration of all power in an individual in the church,--if there were an assumption of authority by one class of ministers above another,--if there were a denial of the "parity of the clergy," the tendency would have been to that ultimate assumption of authority which is found in the Romish hierarchy. But conjecture is useless as to what was the precise form in which this tendency then began to develope itself. That the corruptions early began in the church which terminated in the Papacy, and which led on directly to it, we know; and that the apostle was able to foresee and predict such a final development, shows that he was under the influence of inspiration. It is not known precisely what is referred to by the phrase "what with- holdeth," τοκατεχον. The phrase means, properly, something that holds back, or restrains. The word here is in the neuter gender, "What withholdeth." In the following verse it is in the masculine gender, οκατεχων,-- "he that letteth", or withholdeth; and the reference would seem to be to some agency or state of things under the control of an individual, or of some civil power, that then operated as a restraint on the natural tendency of things. Of this, the apostle says, they had had full information; but we can only conjecture what it was. The restraining power of any thing controlled by an individual, or of any government, or the restraining power of God, would meet all that the phrase implies. The most natural interpretation is that which refers it to civil power, meaning that there was something in the form of the existing administration which would prevent this development until that restraint should be removed. The supposition that there was even then a tendency to concentrate all ecclesiastical power at Rome, and that while the civil authority remained there it would not suffer ecclesiastical power to grow to the exorbitant height which it ultimately reached, will meet all that is implied in the language.

That he might be revealed in his time. The man of sin. The meaning is, that there was then a restraint operating which would prevent the development of this antichristian power until the proper time; that is, till the state of the world should be such that in the Divine arrangements it would be proper to permit it. It was not to be permitted until the gospel should be extensively preached, and had had an opportunity of showing its fair effects on the nations; until it had become so planted and established that even the rise of this antichristian power could not effectually uproot it. Had the "man of sin" been permitted to rise at once, the consequence might have been that the new religion would have been crushed so that it could never have revived again. There was then a providential arrangement by which this growth of wickedness should be checked and restrained, until the new religion should take deep root in the earth, and its perpetuity should be secured. Then the great trial was to be permitted under the "man of sin."

(1) "withholdeth" "holdeth"

For the mystery of iniquity. On the meaning of the word mystery, Rom 11:25. Comp. 1Cor 2:7, Eph 1:9; Eph 3:3, Col 1:26. It means properly that which is hidden or concealed; not necessarily that which is unintelligible. The "mystery of iniquity," seems here to refer to some hidden or concealed depravity-some form of sin which was working secretly and silently: and which had not yet developed itself. Any secret sources of iniquity in the church--anything that tended to corrupt its doctrines, and to destroy the simplicity of the faith of the gospel, would correspond with the meaning of the word. Doddridge correctly supposes that this may refer to the pride and ambition of some ministers, the factious temper of some Christians, the imposing of unauthorized severities, the worship of angels, etc.

Doth already work. There are elements of these corruptions already existing in the church. Bishop Newton maintains that the foundations of Popery were laid in the apostles' days, and that the superstructure was raised by degrees; and this is entirely in accordance with the statements of the apostle Paul. In his own time, he says, there were things, which, if not restrained, would expand and ripen into that apostasy. He has not told us particularly to what he refers, but there are several intimations in his writings, as well as in other parts of the New Testament, that even in the apostolic age there existed the elements of those corruptions which were afterwards developed and imbodied in the Papacy. Even "then," says bishop Newton, "idolatry was stealing into the church, 1Cor 10:14, and a voluntary humility and worshipping of angels." Col 2:18; Col 2:18. "There existed strife and divisions, 1Cor 3:3; an adulterating and handling the word of God deceitfully, 2Cor 2:17, 4:2; a gain of godliness, teaching of things for filthy lucre's sake, 1Timm 6:5, Tit 1:11; a vain observation of festivals, Gal 4:10; a vain distinction of meats, 1Cor 8:8; a neglecting of the body, Col 2:23; traditions, and commandments, and doctrines of men, (Col 2:8,22)." Compare 3Jn 1:9, "Diotrephes, who loveth to have the preeminence." These things constituted the elements of the corruptions which were afterwards developed in the Papacy, and which are imbodied in that system. An eye that could see all, would even then have perceived that, if there were no restraint, these incipient corruptions would grow up into that system, and would be expanded into all the corruptions and arrogant claims which have ever characterized it. Comp. 1Jn 4:3.

Only he who now letteth. Who now hinders or restrains-- οκατεχων. This is the same word which is used in 2Thes 2:6, and rendered "withholdeth," except that it is there in the neuter gender. There can be no doubt that there is reference to the same restraining power, or the same power under the control of an individual: but what that was, is not quite certain. It was some power which operated as a check on the growing corruptions then existing, and which prevented their full development, but which was to be removed at no distant period, and whose removal would give an opportunity for those corruptions to develope themselves, and for the full revelation of the man of sin. Such a supposition as that the civil power of Rome was such a restraint, operating to prevent the assumption of the ecclesiastical claims of supremacy which afterwards characterized the Papacy, will correspond with all that is necessarily implied in the language.

Will let, until he be taken out of the way. This will be an effectual check on these corruptions, preventing their full development, until it is removed, and then the man of sin will appear. The supposition which will best suit this language is, that there was then some civil restraint, preventing the development of existing corruptions, but that there would be a removal, or withdrawing of that restraint; and that then the tendency of the existing corruptions would be seen. It is evident, as Oldshansen remarks, that this resisting or restraining power must be something out of the church, and distinguished from the antichristian tendency itself: von der Kirche und vom Antichristenthum. It is necessary, therefore, to understand this of the restraints of civil power. Was there, then, any fact in history which will accord with this interpretation? The belief among the primitive Christians was, that what hindered the rise of the man of sin was the Roman empire, and therefore "they prayed for its peace and welfare, as knowing that when the Roman empire should be dissolved and broken in pieces, the empire of the man of sin would be raised on its ruins." Bp. Newton. How this revolution was effected, may be seen by the statement of Machiavel. "The emperor of Rome, quitting Rome to dwell at Constantinople," (in the fourth century under Constantine,) "the Roman empire began to decline, but the church of Rome augmented as fast. Nevertheless, until the coming in of the Lombards, all Italy being under the dominion of either emperors or kings, the bishops assumed no more power than what was due to their doctrine and manners; in civil affairs they were subject to the civil power. But Theodoric, king of the Goths, fixing his seat at Ravenna, was that which advanced their interest, and made them more considerable in Italy, for there being no other prince left in Rome, the Romans were forced for protection to pay greater allegiance to the pope. The Lombards having invaded and reduced Italy into several can- tons, the pope took the opportunity, and began to hold up his head. For being, as it were, governor and principal of Rome, the emperor of Constantinople and the Lombards bare him a respect, so that the Romans (by mediation of their pope) began to treat and confederate with Longinuis, [the emperor's lieutenant,] and the Lombards, not as subjects, but as equals and companions; which said custom continuing, and the pope's entering into alliance sometimes with the Lombards, and sometimes with the Greeks, contracted great reputation to their dignity." (Hist. of Florence, B.i. p 6, of the English translation.) A more extended quotation on this subject, may be seen in Newton on the Prophecies, pp. 407,408. To any one acquainted with the decline and fall of the Roman empire, nothing can be more manifest than the correspondence of the facts in history respecting the rise of the Papacy, and the statement of the apostle Paul here. The simple facts are these.

(1.) There were early corruptions in the church at Rome, as there were elsewhere, but peculiarly there, as Rome was the seat of philosophy and of power.

(2.) There were great efforts made by the bishop of Rome to increase his authority, and there was a steady approximation to what he subsequently claimed--that of being universal bishop.

(3.) There was a constant tendency to yield to him deference and respect in all matters.

(4.) This was kept in check as long as Rome was the seat of the imperial power. Had that power remained there, it would have been impossible for the Roman bishop ever to have obtained the civil and ecclesiastical eminence which he ultimately did. Rome could not have had two heads, both claiming and exercising supreme power; and there never could have been a "revelation of the man of sin."

(5.) Constantine removed the seat of empire to Constantinople; and this removal or "taking away" of the only restraint on the ambitious projects of the Roman bishops, gave all the opportunity which could be desired for the growth of the papal power. In all history there cannot, probably, be found a series of events corresponding more accurately with a prophetic statement than this; and there is every evidence, therefore, that these are the events to which the Spirit of inspiration referred.

(a) "work" 1Jn 4:3

And then shall that Wicked be revealed. οανομος, "the wicked one," referring to the "man of sin," and called "the wicked one" because of the eminent depravity of the system of which he was to be the head. 2Thes 2:3.

Whom the Lord shall consume. The Lord Jesus. Acts 1:24. The word consume here αναλωσει means to destroy. See Gall 5:15, Lk 9:54. The word would be applicable to any kind of destruction. The methods by which this will be done are immediately specified--and it is of much importance to understand them, if this refers to the Papacy.

With the spirit of his mouth. What goes out of his mouth, or what he speaks; that is word, truth, command, or gospel--all of which he may be regarded as speaking. In Rev 1:16, 19:16,21, it is said of the Redeemer that "a sharp two-edged sword goeth out of his mouth" that is, his word, doctrine, or command--what he speaks --is like a sharp sword. It will cut deep; will lay open the heart; will destroy his enemies. Comp. Isa 11:4, "With the breath of his lips shall he slay the wicked." The reference in the passage before us is one of the methods which would be employed to "destroy" the man of sin; and the sense is, that it would be by what is spoken by the Redeemer. This may refer either to what he will say at his coming, or to his truth--already spoken; to what has gone from his lips, by whomsoever uttered; and the meaning then is, that one of the grand agencies for destroying this antichristian power is the truth spoken or revealed by the Saviour--that is, his pure gospel. If this latter be the true interpretation, it may mean that the process for his destruction may have commenced long anterior to the personal appearing of the Redeemer, but that the complete destruction of this power will be accomplished by the splendour of his Second Advent. It cannot be denied, however, that the most obvious interpretation is that which refers both clauses in the sentence to the same period--that of his second coming. Still, it is not improper to suppose that it may be implied that his power will be weakened and diminished by the influence of the gospel, though it may not be wholly destroyed until the second coming of the Saviour.

And shall destroy. καταργησει. Shall bring to naught; cause to cease; put an end to. This is, in some respects, a stronger word than that which in the former part of the verse is rendered consume. It denotes a more entire destruction than that, though it does not refer so much to any positive agency by which it will be done. In the former word, the attention is directed more to the agency by which the destruction will be effected --to the exertion of some kind of power to do it; in this word the attention is directed rather to the entireness or totality of the destruction. The antichristian domination will wholly cease, or be entirely destroyed. The words would naturally harmonize with the idea that there would be a somewhat gradual process under the operation of truth toward the destruction of the man of sin, but that the complete annihilation of his power would be by some more manifest exhibition of the personal glory of the Saviour.

With the brightness of his coming. This is evidently a Hebraism, meaning his splendid or glorious appearing. The Greek word, however, rendered "brightness"--(επιφανεια, epiphany)--means merely an appearing, or appearance. So it is used in 1Timm 6:14; 2Ti 1:10 4:1,8 Tit 2:13, in all which places it is rendered appearing, and refers to the manifestation of the Saviour when he shall come to judge the world. It is used nowhere else in the New Testament. There is no necessary idea of splendour in the word; and the idea is not, as our translation would seem to convey, that there would be such a dazzling light, or such unsufferable brightness, that all would be consumed before it, but that he would appear, and that this antichristian power would be destroyed by his appearing: that is, by himself when he would return. The agency in doing it would not be his brightness, but himself. It would seem to follow from this, that however this enormous power of wickedness might be weakened by truth, the final triumph over it would be reserved for the Son of God himself on his second return to our world. Yet, if this be so, it need not lessen our zeal in endeavouring to diminish the power of these corruptions; to establish and spread the truth; or to convert the defenders of these errors to a better faith.

(a) "consume" Dan 7:10,11 (b) "spirit" Isa 11:4, Rev 19:15,21 (c) "destroy" Heb 10:27

Even him, whose coming is after the working of Satan. Greek, κατενεργειαντουσατανα, According to the energy of Satan; that is, the energetic or efficient operation of Satan. The word rendered after, it need not be said to one who looks at the Greek, does not refer to time, but is a preposition, meaning according to, in conformity with; meaning that the manner of his appealing would be accompanied by such works as would show that the agency of Satan was employed, and such as he only could produce. It does not mean that the coming of the Lord Jesus would be after Satan had worked in this manner, but that the manifestation of that wicked one would be with such demonstrations of power and wonder as Satan only could effect. The system over which he presides is originated by Satan, and sustained by those things which he alone can perform. On the word Satan, Job 1:6. The idea is, that it would be under the direction and control of the great enemy of God, and that the things on which it would rely for support could be traced to his agency. In all the pretended miracles to which it would appeal, there would be nothing which Satan could not accomplish.

With all power. With all the power which Satan can exhibit; meaning, also, that there would be a great exertion of power in the case. It would not be a feeble and imbecile dominion. The dominion of the Papacy has been one of the most powerful on earth. There has been none which has been more dreaded by the nations of the earth--and there have been times when nations trembled, and kings turned pale on their thrones, at the frown of the pope.

And signs. This word frequently denotes real miracles, but not necessarily so. It may be applied to pretended miracles as well as real, and is undoubtedly so used here, as it is connected with "lying wonders," and as it is said that the thing wrought would be "after the working of Satan." There is doubtless reference to such "signs and wonders" as the Saviour mentions in Mt 24:24. Mt 24:24. It is hardly necessary to remark that the Papacy has always relied for support on its pretended miracles. Even in our own age the wonders performed by the Prince Hohenloe, and by the pretended seamless garment of the Saviour, have been proclaimed as true miracles, and as furnishing indubitable evidence of the truth of the Roman Catholic system. The dissolving of the blood of St. Januarius, the removal of Pilate's stairs to Rome, and the transportation to Italy of the "house of our Lady," are among the miracles to which there is a constant reference in the Papal communion. In addition to these and to all similar pretensions, there is the power claimed of performing a miracle at the pleasure of the priest by the change of bread and wine into the "body and blood, the soul and divinity" of the Lord Jesus. In 1756, there was published in London a book entitled, "The miraculous power of the church of Christ, asserted through each successive century, from the apostles down to the present time." The power of working miracles has been one of the standing claims of the Papacy.

And lying wonders. False or pretended miracles. They would be such as would be claimed to be miracles; such as would excite wonder; and yet such as were false and delusive. No Protestant assuredly needs to be convinced that this is just the character of the pretended miracles of the Papacy. It would be impossible for language to describe them more clearly, in the apprehension of all Protestants, than is done in the language of the apostle Paul.

And with all deceivableness of unrighteousness. There are two ideas here. The first is, that there would be deceit; and the other is, that it would be for the purpose of promoting unrighteousness or iniquity. The iniquitous system would be maintained by fraudulent methods. No one who has read Pascal's Provincial Letters can ever doubt that this description is applicable to the system of the Jesuits; and no one familiar with the acts of the Papacy, as they have always been practised, can doubt that the whole system is accurately described by this language. The plausible reasoning by which the advocates of that system have palliated and apologised for sins of various kinds, has been among its most remarkable features.

In them that perish. Among those who will perish; that is, among the abandoned and wicked. The reference is to men of corrupt minds and lives, over whom this system would have power; countenancing them in their depravity, and fitting them still farther for destruction. The idea is, that these acts would have especial reference to men who would be lost at any rate, and who would be sustained in their wickedness by this false and delusive system.

Because they received not the love of the truth. They prefer this system of error and delusion to the simple and pure gospel, by which they might have been saved.

(a) "of unrighteousness" Heb 3:13 (*) "perish" "are lost" (b) "love of the truth" 1Cor 16:22

And for this cause. Because they chose error, or their hearts love that more than they do truth. The original reason then of their embracing and adhering to the system was not an arbitrary decree on the part of God, but that they did not love the truth. Hence he gave them up to this system of error. If a man strongly prefers error to truth, and sin to holiness, it is not wrong to allow him freely to evince his own preference.

God shall send them strong delusion. Gr., "energy of deceit;" a Hebraism, meaning strong deceit. The agency of God is here distinctly recognised, in accordance with the uniform statements of the Scriptures, respecting evil. Comp. Ex 7:13, 9:12, 10:1,20,27, 11:10, 14:8, De 2:30 Isa 45:7. On the nature of this agency, Jn 12:40. It is not necessary here to suppose that there was any positive influence on the part of God in causing this delusion to come upon them, but all the force of the language will be met, as well as the reasoning of the apostle, by supposing that God withdrew all restraint, and suffered men simply to show that they did not love the truth. God often places men in circumstances to develope their own nature, and it cannot be shown to be wrong that he should do so. If men have no love of the truth, and no desire to be saved, it is not improper that they should be allowed to manifest this. How it happened that they had no "love of the truth," is a different question, to which the remarks of the apostle do not appertain. Comp. Rom 9:17, Rom 9:18; Rom 1:24.

That they should believe a lie. This does not affirm that God wished them to believe a lie nor that he would not have preferred that they should believe the truth; nor that he exerted any direct agency to cause them to believe a lie. It means merely that he left them, because they did not love the truth, to believe what was false, and what would end in their destruction. Can any one doubt that this constantly occurs in the world? Men are left to believe impostors; to trust to false guides; to rely on unfounded information; to credit those who live to delude and betray the innocent; and to follow those who lead them to ruin. God does not impose by direct power to preserve them. Can any one doubt this? Yet this is not peculiarly the doctrine of revelation. The fact pertains just as much to the infidel as it does to the believer in Christianity, and he is just as much bound to explain it as the Christian is. It belongs to our world--to us all--and it should not be charged on Christianity as a doctrine pertaining peculiarly to that system.

(c) "that they should" Eze 14:9, Rom 1:24

That they all might be damned. The word damned we commonly apply now exclusively to future punishment, and it has a harsher signification than the original word. 1Cor 11:29. The Greek word κρινω -- means to judge, determine, decide; and then to condemn, Rom 2:27, 14:22, Jas 4:11; Jn 7:51, Lk 19:22, Acts 13:27. It may be applied to the judgment of the last day, Jn 5:22, 8:50, Acts 17:31, Rom 3:6, 2Ti 4:1, but not necessarily. The word judged, or condemned, would, in this place, express all that the Greek word necessarily conveys. Yet there can be no doubt that the judgment or condemnation which is referred to, is that which will occur when the Saviour will appear. It does not seem to me to be a necessary interpretation of this to suppose that it teaches that God would send a strong delusion that they should believe a lie, in order that all might be damned who did not believe the truth; or that he desired that they should be damned, and sent this as the means of securing it; but the sense is, that this course of events would be allowed to occur, so that ινα not ειςτο all who do not love the truth would be condemned. The particle here used, and rendered "that" (ινα) in connection with the phrase "all might be damned" is employed in two general senses, either as marking the end, purpose, or cause for, or on account of, which anything is done; to the end that, or in order that it may be so and so; or as marking simply the result, event, or upshot of an action, so that, so as that. Robinson, Lex. In the latter case it denotes merely that something will really take place, without indicating that such was the design of the agent, or that what brought it about was in order that it might take place. It is also used, in the later Greek, so as neither to mark the purpose, or to indicate that the event would occur, but merely to point out that to which the preceding words refer. It is not proper, therefore, to infer that this passage teaches that all these things would be brought about in the arrangements of Providence, in order that they might be damned who came under their influence. The passage teaches that such would be the result; that the connection between these delusions and the condemnation of those who were deluded, would be certain. It cannot be proved from the Scriptures that God sends on men strong delusions, in order that they may be damned. No such construction should be put on a passage of Scripture if it can be avoided, and it cannot be shown that it is necessary here.

Who believed not the truth. The grounds or reasons why they would be damned are now stated. One would be that they did not believe the truth --not that God sent upon them delusion in order that they might be damned. That men will be condemned for not believing the truth, and that it will be right thus to condemn them, is everywhere the doctrine of the Scriptures, and is equally the doctrine of common sense. Mk 16:16.

But had pleasure in unrighteousness. This is the second ground or reason of their condemnation. If men have pleasure in sin, it is proper that they should be punished. There can be no more just ground of condemnation than that a man loves to do wrong.

(d) "that they all" De 32:35 (+) "damned" "condemned"

But we are bound to give thanks alway to God for you. 2Thes 1:3.

Because God hath from the beginning chosen you to salvation. The following important things are affirmed or implied here:

(1.) That God had chosen or elected them (ειλετο) to salvation. The doctrine of election, therefore, is true.

(2.) That this was from the beginning, (απαρχης) that is, from eternity. Jn 1:1, Eph 1:4, 3:9-11 The doctrine of eternal election is, therefore, true.

(3.) That this was the choice of the persons to whom Paul referred. The doctrine of personal election is, therefore, true.

(4.) That this is a reason for thanksgiving. Why should it not be? Can there be any higher ground of praise or gratitude than that God has chosen us to be eternally holy and happy, and that he has from eternity designed that we should be so? Whatever, therefore, may be the feelings with which those who are not chosen to salvation, regard this doctrine, it is clear that those who have evidence that they are chosen should make it a subject of grateful praise. They can have no more exalted source of gratitude than that they are chosen to eternal life.

Through sanctification of the Spirit. Being made holy by the Divine Spirit. It is not without respect to character, but it is a choice to holiness and then to salvation. No one can have evidence that he is chosen to salvation except as he has evidence that he is sanctified by the Spirit. Eph 1:4.

And belief of the truth. In connexion with believing the truth. No one who is not a believer in the truth can have evidence that God has chosen him.

(a) "are bound" 2Thes 1:3 (b) "chosen you" Eph 1:4, 1Thes 1:4, 1Pet 1:2

Wereunto he called you by our gospel. He made the gospel, as preached by us, the means of calling you to salvation. That is, God has chosen you to salvation from eternity, and has made the gospel as preached by us the means of carrying that eternal purpose into effect.

To the obtaining of the glory of our Lord Jesus Christ. That you may partake of the same glory as the Saviour in heaven. Jn 17:22,24.

(c) "he called" 1Pet 5:10 (d) "glory of our Lord" Jn 17:22

Therefore. In view of the fact that you are thus chosen from eternity, and that you are to be raised up to such honour and glory.

Stand fast. Amidst all the temptations which surround you. Comp. Eph 6:10 and following.

And hold the traditions which ye have been taught. On the word traditions, Mt 15:2. It means properly things delivered over from one to another; then anything orally delivered--any precept, doctrine, or law. It is frequently employed to denote that which is not written, as contradistinguished from that which is written, (comp. Mt 15:2,) but not necessarily or always; for here the Apostle speaks of the "traditions which they had been taught by his epistle." Comp. 1Cor 11:2. Here it means the doctrines or precepts which they had received from the apostle, whether when he was with them, or after he left them; whether communicated by preaching or by letter. This passage can furnish no authority for holding the "traditions" which have come down from ancient times, and which profess to have been derived from the apostles; for

(1.) there is no evidence that any of those traditions were given by the apostles;

(2.) many of them are manifestly so trifling, false, and contrary to the writings of the apostles, that they could not have been delivered by them;

(3.) if any of them are genuine, it is impossible to separate them from those which are false,

(4.) we have all that is necessary for salvation in the written word; and

(5.) there is not the least evidence that the apostle here meant to refer to any such thing. He speaks only of what had been delivered to them by himself, whether orally or by letter; not of what was delivered from one to another as from him. There is no intimation here that they were to hold anything as from him which they had not received directly from him, either by his own instructions personally or by letter. With what propriety, then, can this passage be adduced to prove that we are to hold the traditions which professedly come to us through a great number of intermediate persons? Nowhere is the evidence here that the church was to hold those unwritten traditions, and transmit them to future times?

Whether by word. By preaching, when we were with you. It does not mean that he had sent any oral message to them by a third person.

Or our epistle. The former letter which he had written to them.

(*) "Traditions" "doctrines"

Now our Lord Jesus Christ himself. This expression is equivalent to this: "l pray our Lord Jesus, and our Father, to comfort you." It is really a prayer offered to the Saviour--a recognition of Christ as the source of consolation as well as the Father, and a union of his name with that of the Father in invoking important blessings. It is such language as could be used only by one who regarded the Lord Jesus as Divine.

And God even our Father. Gr., "And God, and (και) our Father;" though not incorrectly rendered "even our Father." If it should be contended that the use of the word "and"--" our Lord Jesus Christ, and God," proves that the Lord Jesus is a different being from God--the use of the same word "and" would prove that the "Father" is a different being from God. But the truth is, the apostle meant to speak of the Father and the Son as the common source of the blessing for which he prayed.

Which hath loved us. Referring particularly to the Father. The love which is referred to is that manifested in redemption, or which is shown us through Christ. See Jn 3:16, 1Jn 4:9.

And hath given us everlasting consolation. Not temporary comfort, but that which will endure for ever. The joys of religion are not like other joys. They soon fade away;--they always terminate at death ;--they cease when trouble comes, when sickness invades the frame, when wealth or friends depart, when disappointment lowers, when the senses by age refuse to minister as they once did to our pleasures. The comforts of religion depend on no such contingencies. They live through all these changes--attend us in sickness, poverty, bereavement, losses, and age; they are with us in death, and they are perpetual and unchanging beyond the grave.

And good hope through grace. Rom 5:2 Rom 5:5. Heb 6:19.

(f) "good hope through grace" 1Pet 1:3

Comfort your hearts. 1Thes 3:2; 1Thes 5:11; 1Thes 5:14. The Thessalonians were in the midst of trials, and Paul prayed that they might have the full consolations of their religion.

And stablish you. Make you firm and steadfast, 1Thes 3:2,13.

In every good word and work. In every true doctrine, and in the practice of every virtue.

This chapter is very important in reference to the rise of that great antichristian power which has exerted, and which still exerts so baleful an influence over the Christian world. Assuming now that it refers to the Papacy, in accordance with the exposition which has been given, there are a few important reflections to which it gives rise.

(1.) The Second Advent of the Redeemer is an event which is distinctly predicted in the Scriptures. This is assumed in this chapter; and though Paul corrects some errors into which the Thessalonians had fallen, he does not suggest this as one of them. Their error was in regard to the time of his appearing; not the fact.

(2.) The time when he will appear is not made known to men. The apostles did not pretend to designate it, nor did the Saviour himself, Mt 24:36, Mk 13:32, Acts 1:7.

(3.) The course of reasoning in this chapter would lead to the expectation that a considerable time would elapse before the Saviour would appear. The apostles, therefore, did not believe that the end of the world was near, and they did not teach false doctrine on the subject, as infidels have often alleged. No one, who attentively and candidly studies this chapter, it seems to me, can suppose that Paul believed that the Second Advent of the Saviour would occur within a short time, or during the generation when he lived. He has described a long series of events which were to intervene before the Saviour would appear--events which, if the interpretation which has been given is correct, have been in fact in a process of developement from that time to the present, and which, it must have been foreseen, even then, would require a long period before they would be completed. There was to be a great apostasy. There were, at that time, subtle causes at work which would lead to it. They were, however, then held in check and restrained by some foreign influence. But the time would come, when that foreign power would be withdrawn. Then these now hidden and restrained corruptions would develope themselves into this great antichristian power. That power would sustain itself by a series of pretended miracles and lying wonders; and, after all this, would be the second coming of the Son of man. But this would require time. Such a series of events would not be completed in a day, or in a single generation. They would require a succession--perhaps a long succession--of years, before these developements would be complete. It is clear, therefore, that the apostle did not hold that the Lord Jesus would return in that age, and that he did not mean to be understood as teaching it; and consequently it should not be said that he or his fellow-apostles were mistaken in the statements which they have recorded respecting the second coming of the Lord Jesus and the end of the world.

(4.) The apostle Paul was inspired. He has recorded in this chapter a distinct prediction of an important series of events which were to occur at a future, and most of them at quite a remote period. They were such that they could have been foreseen by no natural sagacity, and no human skill. There were, indeed, corruptions existing then in the church, but no mere natural sagacity could have foreseen that they would grow up into that enormous system which would overshadow the Christian world, and live for so many ages.

(5.) If these predictions referred to the Papacy, we may see how we are to regard that system of religion. The simple inquiry, if this interpretation is correct, is, How did the apostle Paul regard that system to which he referred? Did he consider it to be the true church? Did he regard it as a church at all? The language which he uses will enable us easily to answer these questions. He speaks of it as "the apostasy;" he speaks of the head of that system as "the man of sin," "the son of perdition," "the wicked one," and as "opposing and exalting himself above all that is called God;" he says that his "coming is after the working of Satan, with lying wonders, and with all deceivableness of unrighteousness." Can it be believed, then, that he regarded this as a true church of Jesus Christ? Are these the characteristics of the church as laid down elsewhere in the Scriptures ? Wherever it may lead, it seems clear me that the apostle did not regard that system of which he spoke as having any of the marks of a true church; and the only question which can be raised on this point is, whether the fair interpretation of the passage demands that it shall be considered as referring to the Papacy. Protestants believe that it must be so understood; and Papists have not yet disproved the reasons which they allege for their belief.

(6.) If this be the fair interpretation, then we may see what is the value of the pretended "succession" of the ministry through that system. If such a regular "succession" of ministers from the apostles could be made out, what would it be worth? What is the value of a spiritual descent from pope Alexander VI.? How would it increase the proper respect for the ministerial office, if it could be proved to be derived in a right line from those monsters of incest, ambition, covetousness, and blood, who have occupied the Papal throne? A Protestant minister should blush and hang his head if it were charged on him that he held his office by no better title than such a derivation. Much less should he make it a matter of glorying, and an argument to prove that he only is an authorized minister, that he has received his office through such men.

(7.) From this chapter we may see the tendency of human nature to degeneracy. The elements of that great and corrupt apostasy existed even in apostolic times. Those elements grew regularly up into the system of the Papacy, and spread blighting and death over the whole Christian world. It is the tendency of human nature to corrupt the best things The Christian church was put in possession of a pure, and lovely and glorious system of religion. It was a religion adapted to elevate and save the race. There was not an interest of humanity which it would not have fostered and promoted; there was not a source of human sorrow which it would not have mitigated or relieved; there were none of the race whom it would not have elevated and purified. Its influence, as far as it was seen, was uniformly of the happiest kind. It did no injury anywhere, but produced only good. But how soon was it voluntarily exchanged for the worst florin of superstition and error that has ever brooded in darkness over mankind! How soon did the light fade, and how rapidly did it become more obscure, until it well-nigh went out altogether! And with what tenacity did the world adhere to the system that grew up under the great apostasy, maintaining it by learning, and power, and laws, and dungeons, and racks, and fagots! What a comment is this on human nature, thus "loving darkness more than light," and error rather than truth!

(8.) The chapter teaches the importance of resisting error at the beginning. These errors had their foundation in the time of the apostles. They were then comparatively small, and perhaps to many they appeared unimportant; and yet the whole Papal system was just the developement of errors, the germs of which existed in their days. Had these been crushed, as Paul wished to crush them, the church might have been saved from the corruption, and woes, and persecutions produced by the Papacy. So error now should always be opposed--no matter how small or unimportant it may appear. We have no right to connive at it; to patronise it; to smile upon it. The beginnings of evil are always to be resisted with firmness; and if that is done, the triumph of truth will be certain.

(9.) The church is safe. It has now passed through every conceivable form of trial, and still survives, and is now more vigorous and flourishing than it ever was before. It has passed through fiery times of persecution; survived the attempts of emperors and kings to destroy it; and lived while the system of error described here by the apostle Paul has thrown its baleful shade over almost the whole Christian world. It cannot reasonably be supposed that it will be called to pass through such trials again as it has already endured; but whether it does or not, the past history of the church is a guarantee that it will survive all that it is destined to encounter. None but a religion of Divine origin could have continued to live amidst so many corruptions, and so many attempts to destroy it; and in the view of the past history of that church, it is impossible not to come to the conclusion that it has been founded by God himself.

As if the apostle had said, "Brethern, we beseech you, as you assuredly expect the coming of Christ, and do love, look, and long for, that day when it shall go well with you, and Christ will appear to your glory, that you be not troubled," &c.

Learn hence, that the coming of Christ to judgment is a truth well known, firmly believed, and earnestly desired, by all true Christians; well known, because the apostles, when they went abroad to proselyte the world, usually began with this point; firmly believed, for a day of judgment was never denied by any but those whose interest it was that there should be none; and earnestly desired, in respect of Christ our Judge and Saviour, and in respect of ourselves, who shall be sharers in the happiness of that day.

Observe, 2. The apostle calls the coming of Christ, a gathering together unto him; intimating, that when Christ shall come, all the saints shall be gathered together unto him: at the day of judgment there shall be both a congregation and a segregation; a congregation of all believers, to make up the number of Christ's train and attendants, and that in one troop they may be brought unto his heavenly kingdom; and a segregation, he shall separate the sheep from the goats, and sever the wicked from among the just; Matt 13:44.

Note here, 1. The error which the apostle disproves, namely that the day of Christ, that is, the day of judgment, was then at hand, to come in a few years; which was very true with respect to his coming to destroy Jerusalem, but not as the final judgment.

Learn hence, That the time of Christ's coming to judgment must be patiently expected, but not postively determined.

Note, 2. The effect which this error might produce, namely, trouble and unsettledness of mind: That ye be not soon shaken in mind, or troubled: implying,

(1.) That errors breed trouble and disquietude of mind.

(2.) That Christians should be so established, and have such constancy of mind, that they should not be easily shaken and moved from the faith.

Note, 3. A removal of all the supposed foundations of this error, or the means which these imposters used to entice the Thessalonians to embrace it; and they are three, namely, spirit, word, and letter; Not by spirit, that is, be not shaken in mind by any pretence of spiritual or divine revelation; nor by word, by any pretended message or word from us; nor by letter, that is, nor by any thing contained in our former epistle, or in any spurious and counterfeit writings, passing under the apostle's name: mentioning as if Christ should come in that age wherein they loved. We need not wonder that St. Paul is so careful to obviate this error of the present coming and appearance of Christ, because, should the Thessalonians have depended upon it, and found themselves deceived in their expectation of it, it might have caused great trouble to them, and even shaken their steadfastness in faith.

As if the apostle had said, "Let no man deceive you in this article of your faith, by any pretence whatsoever; for before Christ's coming there shall come a great falling away from the catholic faith, and by that means the man of sin will be revealed, who is the son of perdition:"--

Note here, 1. Such a proneness there is in the nature and mind of man to embrace and entertain error, when once vented, that there is need of repeated dissuasives from it, and to guard persons against the poison and infatuation of it. Let no man deceive you by any means.

Note, 2. A general apostasy or defection of the visible church from the faith of Christianity, must be before Christ's coming to judgment; Except there come a falling away first. It is foretold as a thing that would certainly come to pass.

Note, 3. The revelation of Antichrist declared, That man of sin shall be revealed, the son of perdition; where by the man of sin, understand not a particular individual person, but a society and succession of men, such as is found in and amongst the papacy, where the sodomy, blasphemy, incest, adultries, sorceries, murders, treasons, which are not only committed, but countenanced; not only acted, but authorized; do most evidently declare that there never was such an apostasy from Christianity since it had a being in the world, as is found amongst them.

Note, 4. This man of sin is also styled the son of perdition.

(1.) Actively, a destroying son, one that brings others to destruction.

(2.) Passively, a son that shall be destroyed; Antichrist and all his adherents shall be destroyed, utterly destroyed, by Jesus Christ, and his kingdom shall perish without any hope of recovery; first destroying, and at last destroyed.

Where note, That our apostle at the first, the very first, mentioning Antichrist, doth declare his destiny; at his first rising he declares his fall and ruin. That man of sin, the son of perdition.

Our apostle proceeds in the further description of this man of sin, by a two-fold note of distinction, namely, by his enmity and opposition, and by his dignity and exhaltation.

Observe, 1. His enmity and opposition; He opposeth himself, that is, against Christ, as his name Antichrist signifies, opposing him in his doctrine, in his offices, in his members; corrupting his doctrine, debasing his offices, persecuting his members.

Observe, 2. His dignity and exaltation, which consists of two parts,

1.He exhalteth himself above all that is called God, or is worshipped; that is, he exalteth himself above all magistrates, emperors, kings and princes, who are called gods, because representing his person, as his vicegerents, usurping a power over all civil authority, enthroning and dethroning princes at his pleasure.

Observe, 3. His arrogance is set forth, in relation to God himself, that as God he sitteth in the temple of God, shewing himself that he is God. By the temple of God, understand the church of God, the external, visible church, which professeth the faith of Christ and bears his name; in this temple of God he sitteth as an officer or bishop: and sits as God, that is, as God upon earth, whom all must adore: kings kissing his feet, emperors holding his stirrup; and claiming the same power that Christ hath in and over the church, namely, an universal supremacy, an absolute authority, and an unerring infallibility.

And the usurped titles given to him declare that he sheweth himself that he is God; he is called supremum numen in terris; "the chief god upon earth;" and that from him it is affirmed, that no appeals are to be made, no, not to God himself; that he can change the sacraments delivered by Christ, and decree contrary to scripture. Now to accept of these flattering titles, and to pretend to such an unlimited power, is to shew himself that he is God.

Observe here, That the doctrine of the rise and ruin of Antichrist is necessary to be made known; for though these things were not to come to pass in their days, yet St. Paul taught them before when present, and now repeateth it again when absent, to fasten it upon their mind and memories; it is necessary to deliver this doctrine, both to warn the faithful against delusion, and to fortify the faithful against persecution, and to keep them patient under it; for when Antichrist is discovered, Christians under his tyranny submit to sufferings more cheerfully: suffering under Antichristian persecutors is martyrdom and suffering for Christ, as well as under pagan persecutors.

Observe here, 1. How our apostle intimated to the Thessalonians that Antichrist was not then revealed, and consequently that they were not then to expect the coming of Christ to judgment.

Observe, 2. The impediment that then hindered his revelation: Now ye know what withholdeth; by which the Roman empire is generally understood: the man of sin could not rise to his greatness, so long as the Roman emperor possessed Rome, and the seat was full, until it was void it could not be the seat of Antichrist.

But why did not the apostle name it then?

Ans. That he might not incense the Roman emperors against the Christians, as he must have done, had he openly said, "Antichrist shall not come till the Roman empire is destroyed;" he therefore covertly says, Ye know what witholdeth.

That is, the beginnings of Antichristianity are secretly and mysteriously already working, which will bring Antichrist himself forth in time, even Antichristian doctrines, and the affecting of Antichristian dominion: only the empire that now hindereth must be removed and taken out of the way.

Note here, so great an enemy is Satan to the salvation of mankind, that no sooner did Christ erect a kingdom in the world for saving sinners, but the devil set up his ensign in opposition thereunto. Antichristianism is almost as old as Christianity; the mystery of iniquity soon appeared after the revelation of the mystery of godliness; though truth be error's elder, yet error is not much truth's younger: The mystery of iniquity doth already work.

And from these words, He that letteth, will let, till taken out of the way, learn, That the greatest empires and monarchies upon earth have their final and fatal periods determined by God, beyond which they shall not stand; the Roman empire that letteth, shall be taken out of the way.

These words contain both the risk and ruin of Antichrist, his revelation and destruction.

Observe, 1. The title given to him, o Anomos, the lawless one, he that boasts himself to be above all law, and assumes to himself a power to dispense with all the laws of God, as we well know who does.

Observe, 2. His revelation, Then shall that wicked be revealed. God has revealed Antichrist to the world, let none wilfully shut their eyes against him, but let him be shunned and abhorred; if his adherents will not fall off from him, but be partakers with him in his sins, let them expect to be partakers also with him in his plagues; to continue his adherents is dangerous, but to turn his disciples is more dangerous: for that is a downright apostasy, and flat revolt from Christ to Antichrist. How Almighty God may dispense mercifully with errors imbibed in our education we know not, but to turn our back on the truth wherein we have been educated and instructed, makes it more dangerous to our salvation.

Observe, 3. Antichrist's ruin, Whom the Lord shall consume and destroy.

Here note, That the apostle had no sooner discovered Antichrist's rise, but he presently declares his ruin: The Lord shall destroy him; that is, the Lord Jesus Christ shall destroy him gradually, he shall waste away by little and little; as his rise was, such shall his ruin be: destroyed and consumed he shall be, but not presently; because God has an use for him, work to do for him, to scourge his people, to try his people, to unite his people.

Observe, 4. How Antichrist's ruin is accompolished,

(1.) With the spirit of his mouth, or the breath of his mouth: the expression denotes, the facility and easiness of his destruction: it is done with a breath; the breath of God here denotes the preaching of the gospel, and intimates, that Antichrist's destruction shall be by the ministry of the word, and the victorious evidence of truth; but besides this ministerial word, there will be a providential word, which God will make use of for Antichrist's destruction: the former means we are to use, the latter God is to make use of.

Again, (2.) The destruction of Antichrist shall be by the brightness of Christ's coming; at Christ's coming to judgment, the final ruin and utter destruction of Antichrist shall be accompolished; let not the church then be discouraged, though Antichrist remains, after all endeavours used for his ruin, it is sufficient we are assured that Antichristianism shall be finally destroyed; for the time, leave we that to God; if it be not till the day of judgment, or Christ's final conquest over all his adversaries, why should not we be contented to tarry for it; seeing infinite wisdom determines the time, as well as the thing itself.

An account is here given how Antichrist doth acquire and keep up his power in the world: the first and great instrument is Satan; after the working of Satan, is as much as, by the working of Satan, denoting not only his pattern but his influence. The devil has a great hand over wicked men in the world, his way of dealing with them is most efficacious and powerful; he is certainly the first founder and supporter of the Antichristian state.

Observe, 2. The subordinate instrumental means by which Antichrist gained his power in the world; namely, by pretended miracles: With all power, and signs, and lying wonders. Miracles are called powers, because the effects of extraordinary powers; signs, from their use, because they sealed the doctrine to which they are applied; wonders, because they breed astonishment in the minds of beholders. Now Antichrist pretends to all these, but his are lying powers, lying signs, and lying wonders; because the greatest of his pretended miracles are fables, forgeries, impostures, diabolical delusions.

Learn hence, That Antichrist doth uphold and support his kingdom by a false show of signs, wonders, and mighty deeds; they are mira, but not miracula; what he cannot prove by the oracles of God, he endeavours to prove by the miracles of Satan.

Here we have a threefold description given of the subjects of Antichrist's kingdom: they are described,

1. By the ways and means how they are drawn into this apostasy and defection, and that is, with all deceivableness of unrighteousness; where, by unrighteousness, understand his false doctrine and wicked laws, which tend to the making his disciples and followers injurious to God, unjust to men, and cruel to themselves; and by deceivableness, is meant all manner of deceits and wiles, tricks and cunning persuasions, to make the world believe his unrighteous errors to be pure and innocent truths.

Learn, That such as are ringleaders to error, are men of no conscience, but find out all unrighteous ways and means to make their tenets plausible, and pass for truth; they come with all deceivableness of unrighteousness.

Again, 2. They are described by the doom and misery which await them, they are such as perish; that is, such as are in an actual state of perdition, and, without hastening out of it, are undone for ever.

Learn hence, That the subjects of Antichrist's power and seduction are those that perish.

And, 3. They are described by their sin, which is the cause and reason of this doom: Because they received not the love of the truth, that they might be saved.

Where mark, It is not enough to receive the truth in the light of it, but we must also receive it in the love of it, or it will do us no good; to make truth operative, there is required, besides knowledge, faith and love, there may be knowledge without faith, and there may be faith without love, that is, without any affection to the truth believed; it was therefore a pious prayer of St. Austin, Fac me, Domine, &c. "Lord, make me taste that by love, which I taste by knowledge." As the certainity of truth calls for faith, so the amiableness of truth calls for love: if truth be not received into the heart as well as the head, it will not secure against apostasy, nor prevent perishing.

The sin of those who are seduced by Antichrist was mentioned in the foregoing verse, the judgment of such is here declared in these verses, which is twofold, delusion in this world, and damnation in the next.

1. Delusion in this world.

Here note, 1. The author of this judgment, God shall send them strong delusions; as it is a sin, God has no hand in it; but as it is a punishment, God has to do in it; there is a judicial traduction or delivering them up to a spirit of error, who do not receive the truth in the love of it, and this without the least shadow of unrighteousness, punishing sin with sin.

Note, 2. The degree or nature of the punishment: delusions, strong delusions: given up to the efficacy of error, which is discovered by the absurdity of those errors which they cleave unto, and by the obstinacy wherewith they cleave unto them.

Learn hence, (1.) That strong delusions may be, and sometimes are, of God's own sending.

(2.) That by God's just judgment there is an infatuation upon the followers and abettors of Antichrist, that they swallow the grossest errors, and believe the strongest delusions, to their own destruction.

Note, 3. The issue and result of this punishment, That they should believe a lie; false doctrines are often called a lie in scripture: all the doctrine of the man of sin, with which he hath deceived the world, under the notion of truth, is one great lie; but beside this, he approves and applauds the doctrine of equivocation, and teaches, that in many cases it is necessary, and in some very lawful, to lie; these they call pious frauds, but they are indeed diabolical forgeries.

Observe, 2. Their dreadful punishment in the other world, That they all might be damned, &c.

Where mark, the punishment itself, damnation, for filling up the measure of their obduration, together with the justice and equity of it; expressed negatively, they believed not the truth, received it not with simplicity of mind, to be instructed and directed by it; positively, they had pleasure in unrighteousness, in unrighteous doctrines and practices.

Learn hence, 1. That errors in judgment, as well as sins in practice, may bring damnation upon the soul's of men. Error is as damnable as vice, for it is as contrary to the law of God as vice is.

Learn, 2. That though all errors may bring damnation upon men's souls, yet some may be said more especially than others to be damning errors; such are the errors of Antichrist, the man of sin.

Oh, how dangerous then it is to be found amongst his followers! To be sharers with them in their sins, will render us partakers of their plagues.

Our apostle, having in the foregoing verses set forth a fatal apostasy from the sincerity of the Christian faith and worship, here in this verse exempts the Thessalonians from the number of those that were endangered by it; and this he makes mention of, to their great comfort, and with thanksgivings to God: We are bound to give thanks, &c.

Observe here, 1. The titles given to the Thessalonians by our apostle, Brethren, and beloved of the Lord; not beloved of the apostle only, but of the Lord also, both with an antecedent love, bestowing grace upon them, and with a consequent love, believing in his name, and suffering for his sake.

Observe, 2. His obligation to bless God on their behalf, he gave thanks: this showed his esteem of the blessing; he gave thanks always, which showed how deeply he was affected with the blessing, and he owns it as a debt which was due unto them; We are bound to give thanks, &c.

Observe, 3. The matter of his thanksgiving, or the mercy which he was thus thankful for, and that was their election to salvation; We are bound to give thanks, because God hath chosen you.

Whence learn, That God's election either of ourselves or others to salvation, is, and ought to be, great matter of thanksgiving unto God.

Observe, 4. Their election is amplified,

(1.) By the antiquity of it, from the beginning, that is, from all eternity, In the beginning was the word, Joh 1:1 that is, before the beginning, before God began to create any thing, the Word was.

(2.) From the means of its accomplishment; and they are two, one on God's part, the sanctification of the Spirit; the other on their part, the belief of the truth.

Where note, 1. That election is to the means as well as to the end; and without the means, can the end never be attained; he that hath chosen us to salvation, hath chosen us to be holy, and to believe the truth, in order to salvation.

Note, 2. That sanctification and holiness are not the cause of our election, but the effect and fruit of it.

Note, 3. That sanctification being the fruit, it is also the evidence of our election; Sic se apeit decretum, thus the decree of God is made evident to us; the election of God is a secret in the bosom of God, it is only manifested to us by the effects, which are sanctification by the Spirit, and a sound belief of the gospel.

Where mark, a bare belief of the doctrine of the gospel saves none, unless accompanied with the sanctification of the Spirit.

Note, 4. The necessary connection between the sanctification of the Spirit, and the belief of the truth, even as between the cause and the effect, and they do also accompany one another; the gospel was a supernatural doctrine, and it was fit that it should be accompanied with a supernatural operation, how else should it be known to be of God? The gospel and the Spirit are inseparable companions; where the gospel is little known, there is little of the Spirit found: He hath chosen you to salvation, through sanctification of the Spirit, and belief of the truth.

The apostle comforted the Thessalonians in the former verse from their election, in this from their vocation; whereunto, that is, to which salvation, sanctification, and belief of the gospel, God hath called you, by our preaching of the word, to the obtaining of the glory purchased, and conferred by our Lord Jesus Christ.

Note here, 1. The author of the Thessalonians' vocation, God the Father; he calleth you, that is, God, who from the beginning chose you to salvation.

None but God, (1.) Hath authority to call; He only is our proper Lord, and rightful Sovereign, our Creator, and our owner; therefore he has a right to call us to duty, and to require duty from us, Jas 4:12 There is one lawgiver, who is able to save and to destroy.

None but God, 1. Hath power to call; for to effectual calling there is required, not only the invitation of the word, but also the effectual operation of the Spirit; it is a work of divine power to give grace to graceless souls.

Note, 2. The means, that is, the external and outward means, by which they were called; By our gospel, that is, by our preaching of the gospel to you. The ministry of the word is the great instrument in the hand of the Spirit for a sinner's effectual vocation, and bringing home to God.

But why doth our apostle call it our gospel? Doth not that derogate from the authority of it, to appropriate it to any man?

No; he calls it not his gospel by way of revelation, but in regard of dispensation only; and his gospel, imported the great pains which he took in preaching of the gospel, and the hazard he ran in dispensing of the gospel to them. It is also a word of esteem, love, and affection; what we love, we call ours.

Note, 3. The end of this calling, which is twofold,

1. Ultimate, to obtain the glory of our Lord Jesus Christ; that is, the glory of heaven, and of the whole man, whole soul and body in heaven, called the glory of Christ, because purchased by him, promised by him, prayed for by him, conferred by him, and enjoyed eternally with.

2. Subordinate, they are called to faith and holiness, in order to salvation: for there must be a likeness between the person calling, and the persons called; without likeness to him we can never love him, and without loving of him must never expect to live with him.

From the whole, learn, That such as are elected and chosen of God, are in time effectually called by faith and holiness to obtain eternal glory and happiness.

Our apostle having abundantly comforted the Thessalonians in the former verses, from their election and vocation, he closes the chapter with an exhortation to them to perseverance and constancy in the truth; Therefore, brethren, stand fast.

Observe, 1. The illative particle, therefore that is, because God hath chosen and called you, and given you such assurance of his favour, and such advantages against error and seduction, therefore let it be your care to persevere; assurance of salvation doth not encourage negligence, but engage to greater diligence.

Observe, 2. The duty inferred: stand fast; it is a military word, used by captains to their soldiers, to prevent a cowardly and treacherous revolt; he had been describing a great apostasy that would come, now bids them be upon their guard and stand fast.

Observe, 3. The means directed to, in order to their steadfastness and perseverance, namely, to hold the traditions which they had been taught, either by word or by epistle.

Here note, (1.) The act, hold, with a strong hand, hold against all assaults, whether of error or persecution.

(2.) The object, the traditions taught, either by word, or by epistle.

Where mark, That all the apostle's doctrines, whether preached when amongst them, or written to them in his absence from them, he calls traditions; so that holding the traditions here, is nothing else but perseverance in apostolical doctrine.

From the whole note, 1. That what assurance soever we have of God's preserving us in the truth, yet are we bound to use all possible care and caution in order to our own preservation.

Note, 2. That it is our duty to stand fast in the faith of Christ, and professions of godliness, whatsoever dangers or temptations we may be exposed to.

Note, 3. That the doctrine of Christianity taught by the apostles is a tradition, and that holding this tradition is the best means for standing fast in the faith of Christ.

Note, 4. That while the apostles were in being, there were two ways of delivering the truth, namely, by word of mouth and writing; Whether by word or our epistle.

Note, 5. That now, when they are long since dead, and we cannot receive the doctrine of life from them by word of mouth, we must stick to the scriptures and written word, against all pretences to unwritten traditions, or pretended revelations, because the scriptures are a perfect rule both for our faith and practice.

Our apostle having abundantly comforted and affectionately exhorted the Thessalonians in the former verses, now concludes with fervent prayer for them.

Where observe, 1. The persons prayed to: our Lord Jesus Christ, and God our Father.

Where note, (1.) That prayer must be made to God alone, he only knows all our wants, and he alone is capable of hearing and helping us.

Note, (2.) That Jesus Christ is here invocated, together with God the Father; surely his Godhead is hereby proved, for he that is the object both of internal and external worship, is God: our Lord Jesus Christ himself, and God even our Father, &c.

Observe, 2. The ground of audience and success in prayer: Which hath loved us, and given us everlasting consolation, and good hope through grace.

Where note, (1.) That God's love to sinners, manifested in their redemption by Jesus Christ, giveth great boldness and encouragement in the duty of prayer.

Note, (2.) That God hath given all believers solid ground of substantial and perpetual consolation; he hath given us everlasting consolation.

Note, (3.) That God has given all believers hope, a good or well- grounded hope of eternal life, and this hope is a great encouragement to the duty of prayer.

Observe, 3. The blessings prayed for: increase of comfort, and perseverance or establishment.

(1.) The apostle prays for increase of comfort; Our Lord Jesus Christ, and God our Father, comfort your hearts.

Where note, that true comfort flows from God, and that the heart is the proper seat of spiritual comfort. Thou hast put gladness into my heart. Ps 4:7

(2.) For establishment and perseverance; And establish you in every good word and work. By every good word, is meant sound doctrine; by every good work, holiness of life.

Learn hence, That establishment in faith and holiness is a great and necessary blessing, earnestly to be sought of God in prayer; as at all times this blessing is to be sought, so especially in unsettled times, that when we are most in danger of falling by temptation, we may be kept by the mighty power of God through faith unto salvation.