.—Paul, after the address and salutation, commences this Epistle by rendering thanks to God for the welcome intelligence he had received of the increase of the faith and love of his Thessalonian converts, so that he was enabled to boast of them throughout all the Churches of Achaia, on account of their steadfastness in the endurance of continued persecution. Their present suffering was an evidence of a future state of retribution, when the justice of God would be vindicated, and affliction would be rendered to their persecutors and rest to them the persecuted, on that great day when the Lord Jesus would appear in glory for the destruction of his enemies and the glorification of his people. The apostle expresses his constant prayer for the Thessalonians that God would enable them to walkworthy of their high vocation, so as to be made partakers of that glory which would be conferred on believers at the advent. 2 Thessalonians 1:1, 2 Thessalonians 1:2 Paul, and Silvanus, and Timotheus. This Epistle, like the former, is written in their conjoint names, as all three were engaged in the planting of the Church in Thessalonica. Unto the Church of the Thessalonians in God our Father and the Lord Jesus Christ: grace unto you, and peace, from God our Father and the Lord Jesus Christ. (For the exposition of these two verses, see remarks on 1 Thessalonians 1:1, where the address and salutation are almost entirely the same.) 2 Thessalonians 1:3 We. Not to be restricted to Paul, the plural being used for the singular, as is elsewhere the case (1 Thessalonians 2:8; 1 Thessalonians 3:1); but inclusive of Silas and Timothy, inasmuch as they are mentioned directly before (see note to 1 Thessalonians 1:2). Are bound; feel ourselves morally constrained. To thank God always for you, brethren. The apostle first praises his converts for what good was in them, before he censures them for their faults, and in this manner he secures their attention. As it is meet; as it is right and proper in the circumstances of the case. The words are not to be considered as a parenthetic clause, far less as a tautological expression (Jowett); but they state that the reason of the apostle’s thanksgiving arose from the spiritual condition of the Thessalonians; "with the acknowledgment of personal obligation, Paul joins a recognition of the circumstances of the case" (Hofinann). Because that your faith groweth exceedingly—superabounds—and the charity of every one of you all. The subject of the apostle’s thanksgiving was the increase of the faith and love of the Thessalonians: faith here being faith in Christ, and love being love to man. Faith and love contain in themselves the whole of the Christian life; faith is its commencement, its source; love is not only its outcome, its spiritual action, but its completion; the climax of the Christian life is to be made perfect in love. Here, however, love is restricted by the context to love to believers, or brotherly love. Toward each other; that is, toward your fellow Christians in Thessalonica. Love is not a mere general affection, but is to be specially manifested—"toward each believer." Aboundeth; increaseth in intensity. 2 Thessalonians 1:4 So that we ourselves. "We"—Paul and Silas and Timothy, the founders of the Church of Thessalonica. "We ourselves," not merely we of our own accord (Hofmann), but we as well as our informants, who brought us this intelligence of the increase of your faith and love. Glory in you in the Churches of God; that is, in those Churches with which we come in contact; namely, the Church at Corinth and the Churches in Achaia. It would appear from this that several Churches had been founded in Achaia, as, for example, the Church of Cenchrea (Romans 16:1). For your patience and faith; not to be weakened as a Hebraism for "your patient faith," or "for the patience of your faith;" nor is faith to be taken in the sense of faithfulness or fidelity (Lunemann); but, as in the previous verse, it denotes "faith in Christ." Patience is steadfast endurance, which, in order to be of any value in the sight of God, must be combined with faith; stoical endurance is not here nor anywhere else inculcated in Scripture. In all your persecutions and tribulations—afflictions—that ye endure; or, are enduring; the persecution which arose when Paul was at Thessalonica being continued. The patience and faith of the Thessalonians shone the more brilliantly amid persecution and affliction, even as the stars shine brightest in the dark night. To be a true Christian in the time of peace is a great matter; but to be a true Christian in the season of persecution is a greater; faith is then tested in the furnace. 2 Thessalonians 1:5 Which is a manifest token. A sentence in apposition, so that the words, "which is," printed in italics, ought to be omitted. By "token" is here meant pledge or proof. The reference is not simply to the Thessalonians, but to the whole clause—to the fact of the Thessalonians steadfastly enduring persecutions and affliction; in other words, to their sufferings for the sake of the gospel. Of the righteous—just—judgment of God. Not to be referred to the present state, and particularly to sufferings perfecting the Thessalonians and preparing them for the kingdom of God (Olshausen); but to the future judgment. These words imply that the sufferings of the righteous and the prosperity of their wicked persecutors was a clear proof that there shall be a future state of retribution, when the inequalities of the present state of things will be adjusted, when the apparent violations of justice will be rectified, and when matters will be completely reversed—when the persecutors will be punished and the persecuted rewarded (comp. Philippians 1:28, "And in nothing terrified by your adversaries; which is to them an evident token of perdition, but to you of salvation and that of God"). That; in order that, indicating the purpose of God’s dispensation. Ye may be counted worthy. Paul here finds, in the faith and patience of the Thessalonians amid persecution, an evidence of a state of reward, as well as in the cruelties of their persecutors an evidence of a state of punishment. The idea that man can merit salvation as a reward from God is not contained in this passage. As all men are sinners, salvation can only be obtained through the merits and mediation of Christ. But with this grace of God, justice is not abolished; the righteous will be rewarded for their faith and patience (comp. Hebrews 6:10; also Hebrews 11:6; Luke 6:35; 1 Corinthians 3:8; 2 John 1:8). Of the kingdom of God; namely, the Messianic kingdom which Christ will establish at the advent: here the heavenly state. For which; for the sake of which. Ye also suffer; or rather, are suffering; the sufferings being continued down to the time when the apostle wrote this Epistle. 2 Thessalonians 1:6 Seeing it is; or rather, if indeed it is; if so be that it is (R.V.). A hypothetical sentence, not, however, introducing an uncertain or conditional fact, but an emphatic assertion—what is felt by all to be true. A righteous thing with God. Not only will the justice of God be displayed in the rewards of the righteous, in counting them worthy of the kingdom of God for which they suffer, but it will also be displayed in the punishments to be inflicted on their persecutors. To recompense tribulation to them that trouble you. We have here an example of one of the most common defects of our English Version in rendering cognate words by different terms, and thus creating needless perplexities and giving rise to erroneous interpretations; the words "tribulation" and "trouble" are cognate, and hence the verse ought to be rendered as in the R.V., "If so be that it is a righteous thing with God to recompense affliction to them that afflict you." 2 Thessalonians 1:7 And to you who are troubled—afflicted—rest. The word "rest" here is a noun in the accusative, not a verb, as English readers might at the first glance suppose. It literally denotes relaxation, case. The meaning of the passage is that it is a righteous thing with God to recompense rest to you who are afflicted. The recompense of the persecutors—those who afflict, is affliction; the recompense of the persecuted—the afflicted, is rest (comp. Matthew 11:28, Matthew 11:29). The rest or relaxation here mentioned is that which awaits believers, not in this world, but in the next, "where the wicked cease from troubling, and the weary are at rest" (Job 3:17). "There remaineth a rest for the people of God" (Hebrews 4:9). The happiness of heaven on its negative side, as freedom from earthly affliction and persecution, is here stated. It is rest to the weary, freedom to the enslaved, release from sorrow, suffering, and pain, relaxation from toil, ease from noise and turmoil, the quiet haven of peace after being tossed about in the tempestuous ocean. With us; that is, not with us believers in general, or with us the apostles, the champions of the faith, and still less with us Jews, the saints of israel; but with us, the writers of this Epistle, namely, Paul and Silas and Timothy. When the Lord Jesus shall be revealed; or, more literally, at the revelation or apocalypse of the Lord Jesus. The advent of Christ is generally expressed by another word, parousia, denoting "presence;" here the word is apocalypse, bringing before us in a more vivid manner the visible manifestation of Christ. The advent of Christ is the period when he who has hitherto been concealed will be manifested as the supreme Ruler and Judge of the world. From heaven; where now he is concealed from human view, seated at the right hand of God. With his mighty angels; not with his host of angels, but, as it is in the margin of our Bibles, "with the angels of his power"—serving his power and proclaiming his might. It is the uniform declaration of Scripture that Christ will come to judgment attended by his holy angels (Matthew 16:27; Matthew 24:31; Jude 1:14). And these angels are "the angels of his power," sent forth to execute his commands. By their instrumentality the dead shall be called from their graves, and the wicked separated from among the just (1 Thessalonians 4:16; Matthew 13:49). 2 Thessalonians 1:8 In flaming fire; not the instrument of punishment—"in flaming fire taking vengeance;" but a further description of the glory of Christ’s appearance—"revealed in flaming fire." In the Old Testament God is represented as appearing in flaming fire, as when he manifested himself to Moses in the burning bush (Exodus 3:2; Acts 7:30); and especially his coming to judgment is represented as coming in fire (Psalms 97:3). What is there asserted of God is here referred to Christ (comp. Revelation 19:1-21:22). There is also a probable reference to the Shechinah or cloud of glory in which Christ will appear for judgment trey. 2 Thessalonians 1:7). Some also suppose a reference to the fire of the universal conflagration which shall usher in the last day (2 Peter 3:10), and others to the fire which shall consume the ungodly, but it is best to restrict the expression to the glory of Christ’s manifestation. Taking vengeance; literally, giving; that is, awarding or allotting vengeance, representing the act, not of a conqueror or of an avenger, but of a righteous Judge. On them that know not God—the unbelieving Gentiles—and that; or rather, on them that; a second class being here denoted. Obey not the gospel of our Lord Jests Christ; namely, the unbelieving Jews. The ignorance of the one and the disobedience of the other were the causes of their punishment. 2 Thessalonians 1:9 Who; namely, the unbelieving Gentiles and Jews. Shall be punished; literally, shall pay the penalty; shall suffer punishment (R.V.). With everlasting destruction; or rather, even everlasting destruction; the words being in apposition. "Destruction’’ here denotes ruin, death; the word is only used in Paul’s Epistles (1 Corinthians 5:8; 1 Thessalonians 5:3; 1 Timothy 6:9). The Greek word translated "everlasting," from dogmatic reasons, has given rise to much controversy. Here it appears to denote eternal—eternity to come. The eternal punishment of the wicked seems here asserted; a terrible declaration, which the mind shudders to contemplate. The observation of Olshausen is worthy of attention: "This is the only passage in Paul’s Epistles in which everlasting damnation is openly declared, whereas not a few occur in which a bringing back of all the lost ones is apparently assumed as possible;" but he adds, "For the supposition that Paul did indeed in the earliest of his Epistles still teach everlasting damnation, but gave it up in later times, there exists no sufficient foundation, because the bringing back again is nowhere freely and openly declared."£ From the presence (or, face) of the Lord. This clause has received a threefold interpretation. Some (De Wette, Hofmann) take the preposition "from" in a causal sense, denoting the efficient cause of the punishment of the wicked—that they will be as it were blasted by the face of the Lord. Others (Chrysostom, Theophylact) take it in a temporal sense, denoting the swiftness of the punishment of the wicked—that their punishment will rise directly on the appearance of Christ (Lunemann, Alford). And others take it in a local sense, denoting banishment or separation—that the wicked will be expelled from that joy and glory which reign in the presence of Christ; they shall be banished away from the presence of the Lord. This last interpretation seems to be the correct meaning; it gives to the proposition its full force. And from the glory of his power; not a Hebraism for "his mighty glory" (Jowett), but from that glory which has its origin in his power—the wicked will be banished from the manifestation of his power in the glorification of his saints. The punishment of the wicked on its negative side is here stated. As the presence of the glorified Jesus will constitute the happiness of heaven, so banishment from his presence will constitute the misery of hell, because the soul is then cut off from the source of all good and of all holiness. 2 Thessalonians 1:10 When; defining the period when this judgment of the wicked will occur. He; namely, the Lord Jesus. Shall come to be glorified; the purpose of his coming. In; not "through," or "among," but "in," as the sphere or element of his glory. His saints; not the holy angels who will accompany him to judgment, but holy men whom he has redeemed with his blood. Christ will be glorified in his saints, inasmuch as their glory was the result of his sufferings and death, and their holiness is the reflection of his holiness; "They will reflect as in a mirror the glory of the Lord." And to be admired; wondered at, praised. In all them that believe; or, believed. The work of faith is past; the result of faith, the state of sight and glory, has commenced. The glorification of believers will thus become the glorification of Christ. The glory of Christ does not arise from the punishment of the wicked, but from the glorification of believers. Christ will indeed be glorified in the punishment of the wicked. His justice will be manifested and vindicated; but his glory will be especially seen in the manifestation of his mercy toward believers. Because our testimony; namely, the testimony of Paul and his associates, Silas and Timothy. Among you; or rather, unto you. Was believed; to be considered as a parenthesis. In that day; namely, the day of the Lord’s advent, to be connected with the commencement of the verse, "In that day when he shall come to be glorified in his saints." Some, overlooking the parenthesis, render the words either, "because our testimony concerning that day was believed among you;" or, "because our testimony among you shall be believed on that day"—assented to by the whole universe; but the first rendering gives a false meaning to the preposition, and the second a false construction to the verb, as if it were future. 2 Thessalonians 1:11 Wherefore; with a view to this consummation, in order that Christ may be glorified in you. We pray always for you that our God would count you worthy of this calling; or rather, of your calling (R.V.). The calling was, properly speaking, only the commencement of the Christian life, but as it was the first link in a chain that terminated in glory, it is used to denote the whole Christian life—your vocation as Christians. And fulfil all the good pleasure of his goodness. The pronoun "his" is not in the original. The words have been differently rendered: some render them "all God’s pleasure in our goodness;" others restrict both words to mean "every desire of goodness" (R.V.). And the work of faith; that faith which is active, living, productive of good works (see exposition on 1 Thessalonians 1:3). With power; or, in power; to be taken adverbially, and to be connected with the verb "fulfil:" "That God would mightily fulfil in you all moral goodness, and a faith which is energetic." 2 Thessalonians 1:12 That the name of our Lord Jesus Christ; or simply, of our Lord Jesus, "Christ" not being in the original. The "name of our Lord Jesus" is not a mere periphrasis for the Lord Jesus himself, but the name denotes his nature and character. The second petition of our Lord’s prayer is "Hallowed be thy Name," and this the apostle applies to Christ; he prays that his Name may be hallowed among the Thessalonians—an incidental proof of his divinity. May be glorified in you, and you in him; a twofold glorification: Christ is glorified in believers, when by their holiness they promote his cause and reflect his glory; and believers are glorified in Christ, when they receive out of his infinite fulness. According to the grace of our God and the Lord Jesus Christ. Some suppose that the epithet "God" also belongs to Jesus Christ, but the construction hardly bears this meaning. 2 Thessalonians 1:4.—Christian patience. 1. Its nature. It denotes steadfast endurance. Negatively, not stoical endurance or apathetic fatalism. Positively, a spirit of calm submission to the providence of God and resignation to his will. 2. Its source. It has its root in faith; it is one of the fruits of the Spirit; and it is combined with hope. 3. Means of acquiring it. Pray to God as the Giver of patience; look to Christ as the Example of patience; submit to affliction as the cause of patience; cultivate faith as the support of patience; and meditate on heaven as the goal of patience. 2 Thessalonians 1:6, 2 Thessalonians 1:7.—A future state of retribution. Rewards and punishments in this world are unequally distributed. The righteous are often persecuted and afflicted, whereas the wicked are often happy and prosperous. Herod sits upon the throne, and Christ expires on the cross. But this state of things shall be rectified. Christ shall recompense to the wicked tribulation—they shall be punished with everlasting destruction from the presence of the Lord; and he shall recompense to the righteous rest—they shall be counted worthy of the kingdom of God for which they suffer. 2 Thessalonians 1:7, 2 Thessalonians 1:8.—The manner of Christ’s second coming. 1. He shall come in person. Not merely in spirit or in power, but in a visible form; he shall be revealed from heaven; every eye shall see him. 2. He shall come in power. He shall be accompanied by the angels of his might, who shall execute his commands, call the dead from their graves, assemble together the elect, separate between the righteous and the wicked, and consign the wicked to the abodes of woe. 3. He shall come in glory. "In flaming fire"—in the Shechinah, the cloud of glory. 4. He shall come in justice; punishing the ungodly and rewarding his faithful servants. 2 Thessalonians 1:9, 2 Thessalonians 1:10.—The coming of Christ for judgment. 1. Its reality. The difference between his first and second coming. Then he came to save the world, now he shall come to judge the world. Then he came as Son of man, now he shall come as Son of God. 2. Its purpose. He shall come to award punishment to his enemies; they shall be forever banished from his presence, the Source of all happiness, the Author of all holiness. He shall come for the salvation of his people—to conquer all their enemies, to rescue their bodies from the grave, to acknowledge them as his before an assembled universe, and to receive them into the abodes of eternal happiness. 2 Thessalonians 1:10, 2 Thessalonians 1:12.—Christ glorified in his saints. 1. By their holy conduct they display his character. His image is impressed upon them; they mirror forth the glory of the Lord. 2. By their active exertion in well doing they advance his glory. 3. Their future glorification is the glory of Christ. The glory of his work, in that he saved them; the glory of his grace, in that he redeemed them; the glory of his power, in that he has rescued them from all their enemies. Throughout eternity believers will be jewels in the Saviour’s crown. BY T. 2 Thessalonians 1:3 Thanksgiving for the spiritual progress of the Thessalonians. Timothy had brought the apostle tidings of their faith, their love, their sufferings, and their patience. I. THE GROUNDS OF HIS . "Because that your faith groweth exceedingly, and the love of each one of you all toward each other aboundeth." 1. The marked growth of their faith. At his last writing to them he had hinted at deficiencies in their faith (1 Thessalonians 3:10), but he had now learned that it had grown exceedingly. (1) Growth is a sign of a living faith. (2) It is right to pray for the increase of faith (Luke 17:5). (3) Faith grows (a) in its strength (b) and in its range. The Thessalonians had been able to receive new truths, and to bear the shock of persecution with calmness. Their faith worked by love (Galatians 5:6), and the trial of their faith worked patience (James 1:3). 2. The marked growth of their love to one another. He had prayed for an increase of love among them, and he was thankful that his prayer had been heard. (1) Their love had grown in fervour. (a) Their persecutions had endeared them the more to each other. (b) They "looked not every man on his own things, but every man also on the things of others" (Philippians 2:4). They "bore one another’s burdens" (Galatians 6:2). They were "kindly affectioned to one another with brotherly love" (Romans 12:10). (2) Their love had grown in its range. They had an individualizing solicitude in each other’s welfare, no saint being outside the pale of their kindly regards. II. THE AND OF HIS . "We are bound to thank God always for you, brethren, as it is meet." 1. The apostle regards it as a positive debt which it would be injustice not to discharge, for he feels that God is the true Author of all the blessings they had received. 2. He regards it as demanded by the very proprieties of the case. "As it is meet"—that this recognition should be made.—T.C. 2 Thessalonians 1:4.—The apostle’s interest in the Thessalonian Church as manifested by his praises of it to other Churches. He had formerly listened to their praises from the lips of other Churches; he could now sound their praises at Corinth and elsewhere, ascribing all the while due praise to God. I. THE GROUND OF HIS PRAISES. "For your patience and faith in all your persecutions and tribulations that ye endure." 1. Afflictions, whether in the form of sharp persecution or of more general trouble, are the lot of God’s faithful children. They are "appointed thereunto" (1 Thessalonians 2:3). 2. It is the glory of a Christian to bear such afflictions with patience and faith. The Thessalonians had not been "moved by these afflictions" (1 Thessalonians 3:3). (1) Their patience was the result of their faith. "The trial of your faith worketh patience" (James 1:3). Their trials did not uproot their faith. They had "the patience of hope." The faith and the patience are always closely allied. "I know thy faith and thy patience" (Revelation 2:19). (2) It is for the glory of God and for the good of believers that" patience should have its perfect work" (James 1:4; 1 Peter 2:20). (3) It is necessary to the inheritance of the promises (Hebrews 6:12; Hebrews 10:36). II. IT IS NOT , BUT , THAT A SHOULD GLORY IN HIS PEOPLE. Not in their social rank, or riches, or numbers, but in the graces of the Spirit manifested in their life. The apostle elsewhere advises us not to glory in men, but in the Lord. But in this case the glory is given to God, not to man. III. IT THE WELFARE OF TO HEAR OF THE SUCCESS OF THE GOSPEL IN OTHER . The example of faith, love, and patience at Thessalonica would stimulate the saints in all Greece.—T.C. 2 Thessalonians 1:5.—The significance of these sufferings in relation to Divine judgment. He comforts them with the thought of the certainty of the future judgment. I. THERE WILL BE A OF MEN. "Verily there is a God that judgeth in the earth" (Psalms 58:11). The afflictions of the righteous and the prosperity of the wicked in the present world are not inconsistent with this righteous judgment. The problem is an old one, how to understand the mystery of Divine providence. The Book of Job sets forth its conditions and its mysteries. The disturbing effect of sin is not sufficiently considered in estimating the character of the Divine administration. It is the inequalities in Divine providence that lead us to expect a future rectification of wrongs; for God’s judgment is righteous. II. THE PATIENT HEROISM OF THE SAINTS IS ITSELF A SIGN OF GOD’S . "Which is a token of the righteous judgment of God, that ye may he counted worthy of the kingdom of God, for which ye also suffer." 1. It is not that believers suffer, receiving here their evil things, while the wicked receive their good things. 2. It is not because God is just and there rest be a future judgment. 3. It is not that the persecution was an indication how the judgment would go at the last clay. 4. It is that the patience of the saints accredited them, by the righteous judgment of God, as meet heirs of his kingdom, while it was a presage of the coming judgment, when the future would bring its double compensation for the present. The idea is the same as in the Philippian Epistle: "And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God" (Philippians 1:28). It follows, therefore, (1) that God is not forgetful or indifferent to the sufferings of his saints; (2) that patience is a special qualification for the enjoyment of God’s kingdom; (3) that the sufferings of this present time are not worthy to be compared with the future happiness of the saints, who will have an eternal weight of glory.—T.C. 2 Thessalonians 1:6-10.—The future judgment as to its righteousness, time, circumstances, and results to the two classes concerned in it. The apostle proceeds to set forth the certainty of the Divine judgment as affecting the saints and their persecutors. I. THE OF THIS . "Seeing it is a righteous thing with God to recompense affliction to them that afflict you; and to you who are afflicted rest with us." 1. An appeal is made to man’s innate sense of justice. A want of this element of justice in human character is regarded as a defect. A right-minded man is indignant at wrong, and delights in the retribution that fails upon wrong doers. This sentiment of justice is but a reflection of Divine character, for we are made in the image of that God who hates sin with "a perfect hatred’ (Psalms 139:22). 2. God is "not unrighteous who taketh vengeance" (Romans 3:5), for he has established in his government of the world an inseparable connection between sin and misery. Therefore we may expect to see a Divine retaliation upon transgressors—"affliction to them that afflict you"—the penalty partaking of the very character of the sin. On the other hand, God is not "unrighteous to forget your work of faith and labour of love." The afflicted shall be recompensed with "rest," as well as reward for all their patience. II. THE TIME OF THE . "When the Lord Jesus shall be revealed from heaven." 1. There is a day appointed for the judgment of the world; for God "hath appointed a day in which he wilt judge the world in righteousness by that Man whom he hath ordained" (Acts 17:30, Acts 17:31). 2. The day is that which is to be the manifestation of the Lord from heaven. He is now in heaven, "sitting at the right hand of God" (Acts 7:56); but he shall then come forth in glory to those who "wait for him," to the judgment of the world. 3. The time of the judgment is unknown to man. The day of the Lord "shall come as a thief in the night." III. THE OF THE . 1. The angelic retinue. "The Lord Jesus shall be revealed from heaven with the angels of his power." (1) They manifest his power and enhance his glory. They will be with him when he "shall come in glory, and shall sit on the throne of his glory" (Matthew 25:31). (2) They execute his purposes, whether of wrath or mercy. (a) They "gather together his elect from the four winds" (Mark 13:27). (b) They "shall gather out of his kingdom all things that offend, and them that do iniquity, and shall east them into a furnace of fire" (Matthew 13:41, Matthew 13:42). 2. The flaming glory of his manifestation. It shall be "in flaming fire;" not as the instrument of vengeance, but as enhancing the glory of the Divine presence. "Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him. He shall call to the heavens from above, and to the earth, that he may judge his people" (Psalms 50:3, Psalms 50:4). IV. THE RESULTS OF THE TO THE TWO CLASSES. 1. The class of persecutors. "Those which afflict you." (1) Wicked men cannot endure the saints. It is with them as with Cain, who slew his brother. Wherefore? "Because his own works were evil, and his brother’s righteous" (1 John 3:12). (2) The cry of the saints rises to heaven against them. "How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?" (Revelation 6:10). (3) The persecutors are of two classes. "Them that know not God, and that obey not the gospel of our Lord Jesus Christ." (a) The first class refers to Gentile persecutors. "They know not God." Ignorance is their great sin. They had resisted the light of nature. (α) It was wilful ignorance, for they had the truth brought to their doors in Thessalonica; (β) their ignorance made confidence in God impossible, (γ) as well as an intelligent worship of God. (b) The second class refers to Jewish persecutors—"that obey not the gospel of our Lord Jesus Christ." As ignorance was the sin of the Gentiles, disobedience was the sin of the Jews. They knew God, but rejected the gospel of Christ. They were fiercer persecutors of the saints even than the Gentiles. (α) Christ is the Author of the gospel as well as its theme. (β) The gospel is to be obeyed as well as received, and is therefore called "the obedience of faith;" for faith without obedience is dead, as obedience without faith has no value. (4) The judgment upon the persecutors. It is described first generally and then more definitely. The Lord Jesus shall take vengeance upon them. They "shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power." This represents "the wrath of the Lamb" (Revelation 6:16, Revelation 6:17). (a) The judgment is everlasting destruction. This does not imply annihilation—an idea equally opposed to Scripture and to the facts of natural science. The term "everlasting" associated with it neutralizes the idea of annihilation, which implies a point of time in which the wicked cease to exist. The duration of the punishment will be as the duration of the blessedness (Revelation 16:1-21:26; Hebrews 9:14; Matthew 25:46). (b) It involves separation from "the face of the Lord, and the glory of his strength." It is heaven to "see Christ as he is," to be "with him where he is, that they may behold his glory." The sum of all woe is, "Depart from me." A great gulf is fixed between the saved and the lost (Luke 16:26). The wicked are to be outside the apocalyptic city of God. "Outside are dogs" (Revelation 16:14, Revelation 16:15). 2. The class of saints. The results of the judgment as affecting them are thus described. (1) They are to be accounted "worthy of the kingdom of God." (a) They are heirs of it, as children of God. (b) They are called into it. (c) The kingdom "shall be given to the people of the saints of the Most High" (Daniel 7:27). "The saints shall judge the world" (1 Corinthians 6:2, 1 Corinthians 6:3). They shall "inherit the kingdom" (Matthew 25:34). This is "the grace that is to he brought to them at the revelation of Jesus Christ" (1 Peter 1:13). (2) They shall receive rest—"rest with us," as the Lord’s recompense for all their sufferings. It points to their release from persecutions. (a) There is a rest—a sabbatism—"for the people of God" (Hebrews 4:9). They "shall rest from their labours, and their works do follow them" (Revelation 14:13). (b) It is rest in the fellowship of all saints—"rest with us." (3) The effect of the Lord’s second advent—"that he may be glorified in his saints, and be admired in all them that believe." (a) The Church is to be "the glory of Christ." Jesus said, "The glory which thou gavest me I have given them" (John 17:10, John 17:22). "The beauty of the Lord God shall be upon her," and "his glory shall be seen upon her" (Psalms 90:17); Isaiah 60:2). The Church is addressed thus: "There shall also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God" (Isaiah 62:3). (b) Christ shall be an Object of wonder to believers in that day. "To be admired in all them that believe." The wonder will spring out of the extraordinary manifestations of his glory and power.—T.C. 2 Thessalonians 1:11, 2 Thessalonians 1:12.—Prayer for the Thessalonians in prospect of their glorification. His wish was that they would undergo the necessary preparatory work in anticipation of their future glorification. It was a double prayer. I. A PRAYER THAT HIS MIGHT APPROVE THE REALITY OF THEIR CALLING BY THEIR FAITH AND LIVE. "Whereunto we pray always for you, brethren, that God would count you worthy of his calling." 1. The nature and intent of the calling. (1) It is the effectual call of the Spirit in conversion (1 Corinthians 1:24). (2) It is according to the Divine purpose (Romans 8:28). (3) It is (a) high (Philippians 3:14); (b) holy (2 Timothy 1:9); (c) heavenly (Hebrews 3:1). (4) It is a call (a) to fellowship with Christ (1 Corinthians 1:9); (b) to holiness (1 Thessalonians 4:7); (c) to liberty (Galatians 5:13); (d) to peace (Colossians 3:15); (e) to glory and virtue (2 Peter 1:3); (f) to eternal life (1 Timothy 6:12). 2. A walk worthy of such a calling. "That God would count you worthy of this calling." How can any sinful man be accounted worthy of it? He is already called, and God’s counting him worthy proceeds on the supposition of that pre-existing fact. It supposes: (1) That their life would be found at the last day in harmony with the call (1 Thessalonians 5:24). (2) That they would meanwhile "walk worthy of the vocation wherewith they were called" (Ephesians 4:1), and "make their calling and election sure" (2 Peter 1:10). (3) That they would have occasion to praise God for the call (1 Peter 2:9). II. A PRAYER THAT HIS MIGHT FULLY REALIZE THE BLESSED PROCESS THROUGH WHICH THE APOSTLE’S OBJECT MIGHT BE SECURED. The process is twofold. 1. That God would work in them every delight in moral goodness. "Fulfil every good pleasure of goodness." (1) Good men delight in goodness and in doing good. (2) It is God who implants this delight in them; for they are "his workmanship, created in Christ Jesus unto good works" (Ephesians 2:10). They are, therefore, to be "zealous of good works" (Titus 2:14), and to provoke one another to "good works" (Hebrews 10:24). This goodness is one of the Spirit’s fruits (Galatians 5:22). 2. That God would fulfil the work of faith with power. (1) Faith is an operative grace; it "worketh by love;" it justifies itself by good works. (2) It is a Divine work. Therefore, as something may have been lacking therein, the apostle prays that he who is the Author of their faith would he the Finisher of it (Hebrews 12:2). (3) It is a work done with power. At their conversion, the Thessalonians felt the "greatness of his power to usward who believe" (Ephesians 1:19), and the same power is needed to make it triumphant as a principle of action and as a principle of endurance. "Our sufficiency is of God;" we are "kept by the power of God through faith unto salvation" (1 Peter 1:5). III. THE OBJECT OF THE APOSTLE’S PRAYERS FOR THE . "That the Name of the Lord Jesus Christ may be glorified in you, and ye in him." 1. The very Name of Christ is to be gloried in the saints. (1) Because it is "a Name that is above every name, at which every knee should bow" (Philippians 2:10). (2) Because it is the Name for the sake of which the saints are now "hated of all nations" (Matthew 24:9). (3) Because it is the Name by which the saints are called (James 2:7), (4) It is glorified in the saints (a) in their holiness of life; (b) in their victory over the world and sin; (c) in their steadfast loyalty to him; (d) in their final exaltation to "his kingdom and glory." 2. The saints will be glorified in Christ. (1) In his wearing their nature on the throne; for "he is not ashamed to call them brethren" (Hebrews 2:11). (2) In their being clothed with his righteousness—"comely with the comeliness he has put upon them." (3) In their "reigning with him," and "being glorified together" (2 Timothy 2:12; Romans 8:17). They shall be "partakers of his glory." 3. The spring or source of all the blessings of the saints. "According to the grace of our God and the Lord Jesus Christ." (1) The whole work of salvation till it ends in glory illustrates "the exceeding riches of his grace." (a) The purpose of the Father is of grace; (b) the mediation of the Son is of grace; (c) the blessings of the new covenant are all of grace. (2) This grace has a unity of source—"in our God and the Lord Jesus Christ;" implying oneness of essence and the coequal Godhead of Father and Son.—T.C. BY B.C. CAFFIN 2 Thessalonians 1:1-4.—The introduction. I. THE ADDRESS. 1. The description. St. Paul repeats the opening words of the First Epistle. He addresses the same Church; he describes it in the same sacred words. It is "in God our Father and the Lord Jesus Christ." He could say of it nothing higher, nothing holier. To be in God, in Christ, is of all positions the loftiest, of all blessings the most precious. None are so highly exalted as those who are nearest to Christ; none have such rich store of heavenly treasure as those who abide in him, in whom dwelleth all the fulness of the Godhead. There is but one slight variation. In the First Epistle he said, "the Father;" here it is "our Father." The pronoun implies a close, endearing, affectionate relationship. The Church is in God our Father, in the embrace of his fatherly love, chosen by his electing grace; in the Lord Jesus Christ, saved by his precious death, living in that life which flows from Christ, which is Christ. 2. The salutation. He uses the same words as in the First Epistle; he could find no more suitable terms to express his good wishes for his converts. He could desire nothing better for them than grace, and peace; grace, the origin, the source, of every highest blessing; peace, the sweet and holy end, the very crown, of the Christian life. It is from God the Father and the Lord Jesus Christ that these and all other blessings flow. St. Paul joins together the two Divine Persons; they could not be thus associated as the one ultimate source of grace and peace, were they not both alike Divine. Peace is the fruit of the Spirit; with the Holy Spirit whom the Lord Jesus sends unto us from the Father comes the sacred gift of peace. Grace and peace come from God the Father by the incarnation, atonement, intercession of God the Son, through the indwelling presence of God the Holy Ghost. The grace of the Lord Jesus Christ and the love of God flow into the Christian heart through the fellowship of the Holy Ghost. All that the Christian can desire for himself, for his friends, for the whole Church, comes from God; he seeks it of God in prayer; he knows that God will hear. "This is the confidence that we have in him, that, if we ask anything according to his will, he heareth us." II. THE . 1. The duty. Thanksgiving is a debt which we owe to God, a debt which we must always acknowledge, which we can never fully discharge. It is very meet, right, and our bounden duty, that we should at all times and in all places give thanks for all things unto God. We must thank him for his grace given to ourselves; and if that grace abides in us, we shall feel ourselves bound to thank him for the working of the same grace in others. We shall regard every true conversion, every increase of grace in others, as a blessing granted to the whole Church and to ourselves. We shall feel a keen, living interest in each soul that is gathered into Christ’s flock, and so share the angels’ joy over one sinner that repenteth. For the welfare of each member affects the whole Church; when "one member is honoured, all the members rejoice with it." Such was the feeling of St. Paul. "We are bound," he says—we owe it as a debt—"to thank God always for you." He fulfils his own precept; he gives thanks always. The thanksgiving of the faithful Christian must be continuous, never ending. 2. The ground of St. Paul’s thanksgiving. (1) The faith of the Thessalonians. He had gladly recognized their faith and love in his First Epistle; he had again and again exhorted them to abound more and more. Now, writing a second time after a short interval, he thanks God for the growth of their faith. It had increased "exccedingly;" he uses one of those strong words which his ardent feelings so often suggested. "Lord, increase our faith," is a prayer which we cannot make too often. Faith must grow if it is true and living; for it is the evidence of things not seen; it brings the cross of Christ, the presence of God, within the range of our mental view. That holy vision will draw us nearer ever by its constraining power, quickening and deepening in our hearts the faith which first brought us by the leading of the Spirit to the Saviour. The faith of the Thessalonians was growing exceedingly; so it will be with us, in spite of the unbelief and indifference which so fill the air, if we persevere in prayer, and try, in humble dependence on the grace of God to fashion our lives according to our prayers. (2) Their love was abounding also. Love is the fairest ornament of a Christian Church. Faith is the root, love is the fruit. The tree that grows downwards will grow upwards also; the fair growth of foliage, flower, and fruit will bear some proportion to the unseen depth and strength of the root below. The Thessalonian Church was rich in the fruit of the Spirit. And their love was not only increasing in fervour, but in range also. It was not partial, not limited to this man or that man according to natural tastes and similarities of disposition. It extended throughout the Church; the love of each one of them all was abounding toward one another. It is a bright picture. Indeed, the Thessalonians were not without their faults, as we find in 2 Thessalonians 2:1-17. and 3.; but the apostle, in his love and thankfulness, gladly dwells on the spiritual progress of the Church before he proceeds to notice the shortcomings of individual members. It shows his love and his wisdom. The encouragement of the opening verses would dispose the Thessalonians to receive in a good spirit the few reproofs that follow. 3. The expression of his thankfulness. He not only gives thanks to God; he glories before men. "We ourselves," he says—"we glory." Though his deep humility might have withheld him from glorying over a result which was due, under God, to his own zealous labours, the rapid growth of their faith and love so filled him with exuberant gladness that he could net refrain his lips. "God forbid," he says elsewhere, "that I should glory, save in the cross of our Lord Jesus Christ." But he is really glorying in the cross now; he glories, not in his own achievements, but in the triumphs of the cross. It was the work of God in real truth, not his work; he knew it well. Indeed, he had laboured abundantly—that he knew, he could not help knowing it; but he gladly explains the abundance of his labours by the abundance of grace that was vouchsafed unto him. "Yet not I," he says, "but the grace of God that was with me." The faith, hope, and love of the Thessalonians proved, as he said in the First Epistle, their election. God had chosen them to be his own; his grace worked mightily in them. And now St. Paul was glorying in the faith and patience of his converts. They were in great affliction; he sympathized with them, he comforted them; but yet he rejoiced over them. Their affliction by the grace of God was turned to a blessing; it proved the steadfastness of their faith and their patience, and it strengthened them. LESSONS. 1. Thankfulness is the Christian’s duty; thank God always. 2, Especially thank him for his grace working in his people. 3. Glory in the victories of grace, not in worldly successes. 4. Pray for continual progress in faith, love, patience.—B.C.C. 2 Thessalonians 1:5-7.—The persecutions of the Thessalonians. I. THE MEANING OF . 1. It does not mean, that God is angry with us. Job’s friends thought so. So did Asaph once; but when he went into the sanctuary of God his eyes were enlightened; he understood then that God himself is the Portion of his people; that there is nothing upon earth to be desired in comparison with him; that though heart and flesh may fail, God is enough, and more than enough, for his chosen in this world, and in the world to come will receive them to glory. God’s dealings with men are often misinterpreted; people use the word "judgment" carelessly and without knowledge. Affliction would be almost intolerable, if it were indeed always a proof of the Divine wrath. But, God be thanked, he himself has told us it comes in love. 2. It is a trial of our faith. Satan said, "Doth Job serve God for nought?" The world often says so now; it imputes lower motives; it refuses to believe in unselfish goodness. The man who can say in the midst of troubles, "The Lord gave, and the Lord hath taken away; blessed be the Name of the Lord," is a living proof of the reality, of the sustaining power, of the presence of God; one of those miracles of grace which, thank God, are still daily wrought around us in the world. These things are among the facts registered by the observer of spiritual truths—facts as real as the facts of external nature, and of far deeper and more abiding moment. 3. It worketh patience. The trial of God’s saints is more precious than that of gold which perisheth. Gold is tried by fire; God’s people are tried in the furnace of affliction. Affliction, meekly borne, hath a refining power; it elevates and refines the whole character; "it yieldeth the peaceable fruit of righteousness to them that are exercised thereby." Faith is strengthened by trials; patience is acquired by the habit of enduring affliction. Without endurance, without suffering, there is no opportunity of developing the grace of patience. II. THE ISSUE OF . 1. To the persecuted. Rest—rest with all saints; with St. Paul who had been the means of their conversion, who was then writing to comfort them. The weary and heavy laden who come to Christ, as he bids them, find in him rest for their souls even in this present life. There is an inner rest of the spirit, amid outward unrest and trouble, which is the pledged possession of the soul that hath found Christ and resteth in faith on him. "Thou shalt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee. Trust ye in the Lord forever: for in the Lord Jehovah is everlasting strength;" or rather as in the margin "the Lord Jehovah is the Rock of ages." The only rest for the penitent, for the sorrowful, is on the breast of Jesus. We find rest there now; but the truest, deepest rest is yet to come in the kingdom of God. "Requiescat in pace," we say of the departed. They are found worthy of that rest in the kingdom of God who have endured affliction in faith and patience. God is pleased, in his gracious condescension, to call them worthy. "They shall walk with me in white, for they are worthy." That worthiness is of God; it is his gift; he makes them worthy by his grace. He called them not because they were worthy, says St. Augustine; rather by his choice he makes them worthy. It is not their merit but his election, not their goodness but his grace, that makes them what they are. They have not chosen him, but he hath chosen them that they should bring forth much fruit. They are not wise, or strong, or holy; but Christ their Lord is all. He is present with them, abiding in them by his Spirit, purging away their sins, communicating to them more and more of his own holiness and love. As he is, so are they in this world; and they know that, when he shall appear, they shall be like him, for they shall see him as he is. For his sake they are counted worthy of the kingdom of God, and in the hope of that kingdom they are willing now to suffer. But these present sufferings are not worthy to be compared with the coming glory. They know it, and they suffer patiently, for they recognize that great truth that only by the way of the cross can we enter into the kingdom of heaven. 2. To the persecutors. God will recompense affliction to those who afflict his saints. They who persecute the Lord’s disciples persecute the Lord himself. It pertains to his justice that such must receive the due reward of their deeds. It is right; and because it is right, it must be so. Christians must pray for their persecutors; they must do what lieth in them to soften their hearts, to save their souls, to avert the coming judgment. But when the judgment comes they can but stand by, and recognize in solemn awe the justice of the most holy God. LESSONS. 1. Chastisements are sent in mercy; be patient, be thankful. 2. Chastisement is only grievous if we do not understand its meaning; accept it as sent from God; take it as a cross; be careful not to lose its blessed fruits. 3. Think of the great joy of those who are counted worthy of the kingdom of God; let that high hove be your comfort in trouble. 4. Envy not the oppressor, and choose none of his ways.—B.C.C. 2 Thessalonians 1:7-10.—The great day. I. THE OF THE WICKED. 1. The revelation of the Judge. It is the Lord Jesus, who once was despised and rejected of men; he is ordained of God to be the Judge of quick and dead. He shall come as God once came down on Mount Sinai, in the like awful glory. (1) With the angels. They shall gather the wicked from among the just, and shall cast them into the furnace of fire. The angels will be the ministers of his justice—the blessed angels who are now the messengers of his love and grace. Now they rejoice over each sinner that repenteth; then they will cast the impenitent into the everlasting fire. We think of the angels as gentle, loving, holy, as our friends and guardians; they are so, so far as we are Christ’s. They desire to look into the mysteries of redemption; they announced the Saviour’s birth; they ministered to him in his temptation, his agony; they celebrated his resurrection and ascension. Now they are sent forth to minister for them that shall be heirs of salvation; they encamp round about those who fear the Lord, and deliver them. They help in carrying on his blessed work of love. But they are holy; they hate evil; they must turn away from those who have yielded themselves to the dominion of the evil one; they must execute at the last the awful judgment of God. Fearful thought, that the blessed angels, loving and holy as they are, must one day cast the hardened sinner into hell, as once they cast Satan out of heaven. (2) In flaming fire. The Lord shall be revealed in flaming fire, in that glory which he had before the world was. His throne is fiery flame (Daniel 7:9). He himself is a consuming fire. The sight will be appalling to the lost, full of unutterable terror; "they shall say to the rocks, Fall on us; and to the hills, Cover us." "By thine agony and bloody sweat, by thy cross and passion, good Lord, deliver us." 2. The lost. Two classes are mentioned here. (1) Those who know not God—the heathen. They might have known him. Some of them did know him. They had not the Law, the outward Law, but it was written in their hearts; God spoke to them in the voice of conscience. They listened; they did by nature the things contained in the Law. Such men, we are sure, God in his great mercy will accept and save. But, alas! the fearful picture drawn by St. Paul in the first chapter of the Epistle to the Romans represents with only too much truth the general state of the heathen world in the apostolic times. Their blindness was criminal; it was the result of willful and habitual sin; their ignorance was without excuse. (2) Those who obeyed not the gospel. All, whether Jews or Gentiles, who had heard the preaching of Christ. They had heard, as we have, all that the Lord Jesus had done and suffered for us; they had had the opportunity of hearing his holy precepts. "This is the condemnation, that light is come into the world, and men loved darkness rather than light." To know the gospel and not to obey it, to have the light around us and not to admit it into our hearts, not to walk as children of light—this must bring the judgment of God upon the disobedient. The greater the light, the heavier the responsibility of those who sin against light and knowledge. 3. The punishment. The Lord Jesus will award vengeance. "Vengeance is mine; I will recompense, saith the Lord." Terrible thought, that vengeance must come from him, the most loving Saviour, who loved the souls of men with a love so burning, so intense in its Divine tenderness! But it must be so. The exceeding guilt of sin is manifest in this; it turns the chiefest of blessings into an increase of condemnation; the cross is utter death to the impenitent and the ungodly. And that vengeance takes effect in destruction. The destruction is eternal; then it is not annihilation. It is the destruction of all gladness, hope, all that makes life worth living; it is the exclusion from the face of the Lord, and from the glory of his power. Only the pure in heart can see God. The lost souls cannot see his face. The exclusion is eternal; is it endless? It continues through the ages; will those ages of misery ever end in restoration? Can a soul, once so hardened in guilt that it must be shut out of the presence of God, ever repent in that exclusion? It sinned obstinately against light during its time of probation; can it recover itself now that the light is withdrawn? It is hardened through the deceitfulness of sin and the power of evil habits; can it break those chains of darkness now? These are dark, awful questions. We may ask, on the other hand, how can "God be all in all," if sin is to exist forever? how can it be that "in Christ shall all be made alive," while there is still a hell in the universe of God? The subject is beset with difficulties and perplexities; it excites bewildering, harrowing thoughts. We must leave it where Holy Scripture leaves it. We would gladly believe, if it were possible, that there is hope beyond the grave for those who die unblest; but such an expectation has no scriptural authority beyond a few slight and doubtful hints. Who would dare to trust to a hope so exceeding slender? No; if we shrink in terror from the thought of being one day shut out of God’s presence into the great outer darkness, let us try to live in that gracious presence now. II. THE GLORY OF THE . 1. Its time: when he shall come. They suffer now; sometimes they are persecuted, their name is cast out as evil. But they have their consolation; they see indeed through a glass darkly, but yet they do see by faith the glory of the Lord; they are changed into the same image from glory to glory as by the Lord the Spirit. They have a glory now; but it is an inner spiritual glory derived from the indwelling of the blessed Spirit whom the world seeth not, neither knoweth. Now they are the sons of God; when he shall appear, they shall be like him, for they shall see him as he is. 2. Its nature: the unveiled presence of Christ. He shall be glorified in his saints. "I am glorified in them," he said, when about to leave them. When he comes again, that glory shall shine forth in all its radiant splendour. He shall be admired in all them that believe. The glory of his presence abiding in them shall arouse the wondering admiration of all. The lost spirits will wonder; they will be amazed at the strangeness of the salvation of the blessed. "This is he" (Wis. 5:3, 5) "whom we sometimes had in derision… how is he numbered among the children of God, and his lot is among the saints?" The very angels will wonder at the exceeding glory of the Lord shining in his saints. For he will change the body of their humiliation, and make it like the body of his glory. LESSONS. 1. We must all appear before the judgment seat of Christ; let us keep that awful day in our thoughts. 2. Think on the fearful misery of eternal separation from God; live in his presence now. 3. We hope to be like him in his glory; let us take up the cross.—B.C.C. 2 Thessalonians 1:11, 2 Thessalonians 1:12.—St. Paul’s prayer for the Thessalonians. I. ITS PURPORT. 1. He prays that God’s favour may rest upon them. That he may count them worthy. We feel that we are all unworthy—unworthy of his grace and presence. We are not worthy that he, the blessed One, should enter under our roof, into our heart. But whom he loves, those he makes worthy of his love. He counts them worthy, though they are in themselves unworthy; his grace makes them worthy in Christ. He calls them; they through grace obey the calling. He calls them ever higher, nearer to himself, till they reach at length the prize of the high calling. 2. That God who began the good work in them would complete it. He prays (1) that God would fulfil in them every desire of goodness. He had used the same word of himself (Romans 10:1): "My heart’s desire and prayer for Israel is, that they might be saved." His heart’s desire (εὐδοκία) was a good desire: it issued from goodness—goodness given by God, inwrought into his heart by the working of the good Spirit of God. All holy desires come from God; he prompts them; they issue out of the goodness which comes from him, from his grace. He will fulfil such desires, for he has promised, "Blessed are they which do hunger and thirst after righteousness: for they shall be filled." The holy desire will issue, if we persevere in prayer, in the good counsel, in the just work. He prays (2) that God would fulfil the work of faith. In his First Epistle he spoke of his affectionate remembrance of their work of faith; now he prays that God might fulfil that work in power. Faith is itself a work, "the work of God"—a work which issues from God, from his grace; a work which is pleasing to God, for it is his will; a work which ends in God, in the contemplation of God, in the glory of God. And faith works; it is a living principle, an active energy. It will lead on to ever more earnest prayer, to a closer walk with God. And that prayer, that communion with God, will continually deepen and strengthen faith; for in answer to faithful prayer the Holy Spirit is given, and the Spirit is power—power from on high. II. ITS FINAL END—THE GLORY OF GOD. 1. That the Name of the Lord Jesus might be glorified in the Thessalonians. That men might see their good works, and glorify the Lord that bought them, the Father that called them. We say in our daily prayers, "Hallowed be thy Name." We have been baptized into that great Name; that holy Name is upon us. Very weak and sinful as we are, that great Name may be hallowed, glorified in us, if we do all things, great or small, in the Name of the Lord Jesus; if we always give thanks to the Father by him; if we show in our daily walk before men the power of his grace. It is the great end of the Christian life. "Whatsoever ye do, do all to the glory of God." 2. That they might be glorified in him. His saints share his glory. "The glory which thou gavest me, I have given them." He dwelleth in them, and they in him. His glory is theirs, for they are his. "Ye are Christ’s." And he is theirs. The Father gave the Son, the Son of God gave himself for us, to us. Hence it is that his true people, beholding (though now in a glass darkly) his glory, are changed into the same image from glory to glory. And that according to the grace of our God and Lord Jesus Christ. All our blessings come from his grace; he is our God, therefore we can trust in him. He is able to save to the uttermost, for he is Almighty. He is our Lord Jesus Christ, therefore we may cast all our care upon him, for he will save us; he loveth us even to the end. LESSONS. 1. Our salvation is of God; its beginning, course, end—all is of grace. 2. Every good desire comes from him; ask him to strengthen the desire, to develop it into action. 3. Seek power from him—power to fight the good fight of faith, and win the victory at last. 4. Let the glory of the Lord Jesus Christ be the one great aim above all other motives.—B.C.C. BY R. 2 Thessalonians 1:1-12.—Manifestation of solemn interest. Address and salutation. "Paul, and Silvanus, and Timothy, unto the Church of the Thessalonians in God our Father and the Lord Jesus Christ; Grace to you and peace from God the Father and the Lord Jesus Christ." The address is the same as in the First Epistle to the Thessalonians, with the exception of the substitution of "our Father" for "the Father." The salutation is also the same, with the addition of the twofold source from which grace and peace are invoked, which is the same as in many of Paul’s Epistles, with the exception of the substitution of "the Father" for "our Father." I. OF THE OF THE CHURCH. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ .—The apostle now proceeds to the principal object which he had in view in writing this Epistle. The Thessalonians had adopted erroneous notions concerning the advent; they supposed that the day of the Lord was imminent, and, in consequence of this belief, they were thrown into a state of excitement and alarm. The apostle reminds them of his former instructions on this subject; how he bad told them that before the coming of the day of the Lord there should be a great apostasy, and the man of sin, whose nature and characteristics he had described to them, should be revealed; but that at present there was a restraining influence which prevented his appearance. When that restraining influence was removed, the man of sin would be revealed, accompanied with powers and signs and wonders of falsehood, and would succeed in deceiving those who were destitute of the love of the truth. Then would the Lord Jesus Christ come and destroy him by the breath of his mouth and the appearance of his presence. The apostle thanks God that the Thessalonians, on the contrary, were chosen to salvation and to a participation of the glory of the Lord; he exhorts them to stand fast in the instructions which he had delivered them; and he concludes with a prayer for their consolation and confirmation. This chapter is involved in difficulties; it is the obscurest passage in the writings of Paul; it is pre-eminently one of those things in his Epistles which are hard to be understood (2 Peter 3:16). But it is to be observed that the description of the man of sin, though obscure to us, was not necessarily obscure to the Thessalonians. They had information on this point which we do not possess. The apostle, when at Thessalonica, had instructed them in this subject, and to these instructions he refers in the description which he here gives (2 Thessalonians 2:5, 2 Thessalonians 2:6). Nor was the information which he imparted to them indefinite and general, but definite and precise. He had described the nature of the apostasy, the characteristics of the man of sin, and the influences which retarded his manifestation (2 Thessalonians 2:3, 2 Thessalonians 2:4); and if these points were known to us, as they were to the Thessalonians, most of the obscurity which rests on this prediction would disappear. At present we give the exposition of the passage, reserving the discussion of the various theories concerning its interpretation to an excursus at the end of the chapter. 2 Thessalonians 2:1 Now; literally, but; a particle of transition. We beseech you. Passing from what he besought God for them to what he beseeches them. Brethren, by. Considered by some, as in the A.V., as a form of adjuration. Thus Calvin: "He adjures believers by the coming of Christ; for it is customary to adjure by those things which are regarded by us with reverence." But such a construction is unknown in the New Testament, and is besides unnatural. Others render the preposition "in behalf of" or "in the interest of," "as though he were pleading, in honour of that day, that the expectation of it might not be a source of disorder in the Church" (Jowett); but such a sense is too artificial. It is best to render it "concerning," or, as in the R.V., "touching." The coming of our Lord Jesus Christ. Some (Whitby, Hammond) suppose that by the coming of the Lord Jesus was here meant his coming in spirit at the destruction of Jerusalem, and that the apostasy was the revolt of the Jews from the Romans; the restraining power being differently interpreted. But this is a forced and extravagant interpretation, and is completely overthrown by what the apostle says in the next verse, for the destruction of Jerusalem was imminent. Besides, the Thessalonians, who were chiefly Gentile converts, were too distant from Jerusalem to be much troubled by the destruction of that city. By the coming of our Lord Jesus Christ, then, is here meant, as is the uniform meaning of the phrase in the writings of Paul, the second advent. And by (or, concerning) our gathering together unto him. The word translated "gathering together" occurs only once again in the New Testament, where it is used with reference to the assembling of Christians for worship (Hebrews 10:35). Here it is used with reference to the assembling of believers to Christ, when he shall be revealed from heaven; it refers, not to the raising of the dead, but to the gathering together of those who are then alive (see 1 Thessalonians 4:17). 2 Thessalonians 2:2 That; to the end that, the purpose for which the apostle besought the Thessalonians. Ye be not soon; quickly. This has been variously interpreted, "so soon after my exhortation," or "so soon after my departure from Thessalonica," or "so soon after your reception of the gospel," or "so soon after this opinion of the imminence of Christ’s coming was promulgated." Others refer it to manner rather than to time—"soon and with small reason" (Alford). Shaken; agitated like the waves by a storm, as the word signifies. In mind; or rather, from your mind from your sober reason. Or be troubled; a still stronger expression; "terrified." Neither by spirit; not any falsely understood prophecies of the Old Testament, nor any mistaken revelations, whether by visions or dreams; but prophetical discourses delivered by members of the Church in a state of excitement, announcing the immediate coming of Christ, and which were mistaken for Divine communications. There does not appear to have been any intention to deceive; the Thessalonians erred in neglecting "to try the spirits" and to "prove the prophecies." Nor by word; not any traditional word of Christ, nor any misinterpretation of his prophecy concerning the destruction of Jerusalem, nor a calm discourse in distinction from prophetic utterances; but the report of some of the apostle’s words, either erroneous or misunderstood. Nor by letter. Not the apostle’s former Epistle to the Thessalonians, the passages in which concerning the advent had been misinterpreted (Paley); for, if this were the case, the apostle would have expressed himself more plainly and would not have repudiated it; but some letter, either forged in the apostle’s name or pretending to inculcate his views. As from us. These words apply to the last two particulars: "Let no pretended saying or pretended letter of mine disturb you in this matter." As that—to the effect that—the day of Christ; or, as the best manuscripts read, of the Lord. Is at hand; literally, is present, so R.V. The verb is so translated in the other passages where it occurs (Romans 8:38; 1 Corinthians 3:22; Galatians 1:4; Hebrews 9:9), except in 2 Timothy 3:1, where it ought also to have been so rendered. It is, however, difficult to conceive how the Thessalonians could think that the day of the Lord was actually present. We cannot imagine that they thought that Christ had already come for judgment. To escape the difficulty, some conceive that "the day of the Lord" is not identical with "the coming of the Lord," but that, besides the actual advent, it includes the events which are its antecedents and concomitants (Eadie). It appears, however, best to suppose that the word is a strong expression for the imminence of that day; that the hour of the advent was about in strike. The Thessalonians ought always to be living in a state of preparation for the day of the Lord, as that day would come suddenly and unexpectedly; but they were not to be so impressed with a sense of its immediateness as to be deprived of their sober reason. 2 Thessalonians 2:3 Let no man deceive you by any means; in any way, not only in any of the foregoing methods, "by spirit, or word, or letter," but in any way whatever. For (that day shall not come). The bracketed words are not in the original, but are correctly supplied for the completion of the sense. Except there come a falling away; or, the apostasy; namely, that apostasy about which the apostle, when in Thessalonica, had instructed his readers. The falling away here alluded to is evidently religious, not political. Hence it cannot be the revolt of the Jews from the Romans, or any of those revolts and disturbances which then occurred in the political world. Nor must we conceive that the man of sin himself is here meant; for this apostasy precedes his coming—prepares the way for his advent; it is not the result, but the cause, of his appearance. The word, then, is to be taken generally to denote that remarkable "falling away" from Christianity concerning which Paul had instructed the Thessalonians. First; namely, before the coming of the day of the Lord. And that man of sin; in whom sin is, as it were, personified, as righteousness is in Christ. Be revealed. The apostle considers the man of sin as the counterpart of Christ; as Christ was revealed, so shall the man of sin be revealed. The son of perdition; whose sin necessarily conducts to perdition; not here the perdition of his followers, but his own perdition. The same name which was applied by our Lord to Judas Iscariot (John 17:12). 2 Thessalonians 2:4 Who opposeth; or, the opposer, taken substantively. The object of opposition is not so much believers, as Christ; he is antichrist, the opponent of Christ. And yet antichrist is not Satan, the great adversary (1 Peter 5:8; Revelation 12:10), for he is expressly distinguished from him (2 Thessalonians 2:9), but the instrument of Satan. As Satan entered into the heart of Judas Iscariot, the son of perdition, so does he take possession of the man of sin. And exalteth himself above; or rather, against, in a hostile manner. All that is called God; not only against all the false gods of the heathen, but also against the true God (comp. Daniel 7:25; Daniel 11:36). Or that is worshipped; that is an object of worship. The same word that is used in Acts 17:23, "As I passed by and beheld your devotions"—the objects of your worship. So that he as God. The words "as God" are to be omitted, as not found in the best manuscripts. Sitteth in the temple of God. According to some, the temple of Jerusalem (De Wette, Lunemann, Eadie), either as it then existed or as restored according to the prophecy of Ezekiel But it appears more correct to refer the expression metaphorically to the Christian Church. It is a favourite metaphor of Paul to compare believers in particular, or the Church in general, to the temple of God. Showing—exhibiting—himself that he is God. His sitting in the temple of God was an assertion of his divinity; he claimed to be regarded and worshipped as God. This was the crowning act of his impiety; not only, like the Roman emperors, he demanded to be worshipped as one of many gods, but he claimed to himself the prerogative of the Godhead, not only to the exclusion of the false gods of heathenism, but even of the tree God. 2 Thessalonians 2:5 Remember ye not, that, when I was yet with you, I told you these things? These words contain a reproach. Had the Thessalonians remembered the instructions of the apostle, they would not have been so soon shaken from their sober reason or troubled. The apostle, when he was in Thessalonica, had told them of these things; he had instructed them concerning the nature of the apostasy and the coming of the man of sin; so that, as already observed, this description, so obscure to us, was not obscure to the Thessalonians,—they possessed the key to its interpretation. 2 Thessalonians 2:6 And now. The particle "now" has been variously interpreted. Some connect it with the restraining influence: "And ye know what now withholdeth;" but if so, there would have been a different arrangement of the words in the original Others consider it as a mere particle of transition: "Now, to pass over to another subject;" but there is no transition, the apostle continues his description of the man of sin. It is rather to be considered as a particle of time: "Now ye know, because you have been instructed on this point." Ye know; Paul having told them when he was at Thessalonica. What withholdeth; hindereth. The hindrance does not refer to the prevention of the apostle from speaking freely on this subject, lest he should involve himself in political difficulties; nor to any delay in the coming of Christ; but to a restraint upon the appearance of the man of sin: "Ye know what prevents his open manifestation." That he; namely, the man of sin. Might be revealed in his time; literally, in his season; in his proper time, the time appointed by God. Events were not yet ripe for his appearance. Just as there was a "fulness of time" when Christ should appear (Galatians 4:4), so there was a "fulness of time" when the man of sin should be revealed; there was a series of events going on which would culminate in his revelation. The nature of this restraining or withholding influence will afterwards be considered; whatever it was, the Thessalonians were formerly explicitly informed. 2 Thessalonians 2:7 For the mystery. "Mystery" here denotes something which was unknown or secret before it was revealed (comp. Ephesians 3:3-5). So also one of the names of Babylon, the seat of the antichristian power, is Mystery (Revelation 17:3). Of iniquity; rather, of lawlessness; namely, this apostasy which shall precede the coming of the man of sin. The genitive here is that of apposition—"that mystery which is lawlessness,’’ whose essence and sphere of operation is lawlessness. Doth already work; or, is already working. The mystery of iniquity even now works in secret; but the man of sin himself will not appear until the restraining power be removed. Even at the time the apostle wrote the seeds of apostasy were already sown; the leaven of lawlessness was fermenting inside Christianity; the foundations of a false Christianity were being laid. Thus the apostle warned the Ephesians that false teachers would arise from among themselves; to Timothy he writes of those perilous times which were then present; and, in his Epistles, mention is made of false practices and doctrines, such as the worship of angels, abstinence from meats, bodily mortifications, and the honour conferred on celibacy. So also John, in his First Epistle, refers to this working of this antichristian power when he says, "Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists ...Every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world" (1 John 2:18; 1 John 4:3). "Antichrist does not step on the scene suddenly without any preparations; on the contrary, a stream of anti-christian sentiment and conduct pervades the whole history of the world" (Olshausen). Only he that now letteth; or, restraineth, the old meaning of the word "let." Will let. These words are not in the original, and ought to be omitted. Until he be taken out of the way. The whole clause ought to be rendered, "The mystery of lawlessness is already working, only until he who restraineth is removed;" when that takes place, when the restraining influence is removed, the mystery of lawlessness will no longer work secretly, but will be openly manifested. 2 Thessalonians 2:8 And then; namely, so soon as he that restraineth is taken out of the way. Shall that Wicked; or, that lawless one, in whom the mystery of lawlessness is realized; not different from, but the same with, the "man of sin, the son of perdition." Be revealed; appear unveiled in all his naked deformity. No longer working secretly, but openly, and in an undisguised form; no longer the mystery, but the revelation of lawlessness. The apostle now interrupts his description of the man of sin by announcing his doom. Whom the Lord; or, as the best attested manuscripts read, whom the Lord Jesus. Shall consume; or rather, shall slay (R.V.). With the spirit (or, breath) of his mouth. Various interpretations have been given to this clause. Some refer it to the Word of God, and others to the Holy Spirit, and suppose that the conversion of the world is here predicted; but this is evidently an erroneous interpretation, as the doom of antichrist is here announced. Others refer the term to a cry or word, and think that the sentence of condemnation pronounced by the Lord Jesus on the wicked is intended. But the words are to be taken literally as a description of the power and irresistible might of Christ at his coming—that the mere breath of his mouth is sufficient to consume the wicked (comp. Isaiah 11:4, "He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked"). And shall destroy (or, annihilate) with the brightness (or, appearance) of his coming. The two words, epiphany and parousia, which are elsewhere used separately to denote the coming of Christ, are here employed. There is no ground for the assertion that the first is the subjective and the second the objective aspect of Christ’s coming (Olshausen). The brightness of Christ’s coming is not here expressed; but the meaning is that the mere appearance of Christ’s presence will annihilate the wicked. 2 Thessalonians 2:9 The apostle resumes his description of the man of sin. Even him; not in the original, but necessary for the sense. Whose coming. The use of the same term, parousia, employed to denote the coming of Christ exhibits the counterpart of the man of sin. Is after the working—according to the energy—of Satan. Satan is the agent who works in the man of sin; he being the organ or instrument of Satan. With all power and signs and lying wonders. The adjective "lying" ought to be rendered as a substantive, and applied to all three: "With all powers and signs and wonders of falsehood;" whose origin, nature, and purpose is falsehood. Here, also, the counterpart to Christ is manifest; for the same terms—"powers," "signs," and "wonders," are employed to denote his miracles (Acts 2:22; Hebrews 2:4). The miracles of Christ were miracles of truth; the miracles of the man of sin would be miracles of falsehood. There does not seem to be any essential difference between powers, signs, and wonders; but the words are employed as a mere rhetorical enumeration. It is not to be supposed that the man of sin will be enabled to perform real miracles; they are the wonders of falsehood; but still by them his followers will be deceived (comp. Matthew 24:24). 2 Thessalonians 2:10 And with all deceivableness of unrighteousness; or rather, with all deceit of unrighteousness (R.V.); either with all deceit leading to unrighteousness or with all deceit which is unrighteousness. The man of sin works by deceit and falsehood; and by means of imposture and wonders and high pretensions he will succeed in imposing on the world. The energetic power of the man of sin is, however, by no means irresistible; only they who perish will succumb to it. In them. In the best manuscripts the preposition "in" is wanting; therefore the words are to be translated for them or to them. That perish; because they received not the love of the truth. Not only did they not receive the truth when it was offered them, but, what was worse, they were destitute even of a love of the truth. By the truth here is meant, not Christ himself, as some expositors think, but primarily the Christian truth, and secondarily the truth generally. There was in them a want of susceptibility for the truth, and thus not only were they prevented embracing the gospel, but they were led astray by numerous errors and delusions. That they might be saved. The result which naturally would arise from the reception of the truth. 2 Thessalonians 2:11 For this cause; on account of their being destitute of a love of the truth. God shall send them; or rather, God sends them; the present being chosen because the apostasy had already commenced, the mystery of lawlessness was already working. Strong delusion; or, a working of error (R.V.). These words are not to be weakened, as if they meant merely that in righteous judgment God permitted strong delusion to be sent them; the words are not a mere assertion of judicial permission, but of actual retribution. It is the ordinance of God that the wicked by their wicked actions fall into greater wickedness, and that thus sin is punished by sin; and what is an ordinance of God is appointed by God himself. That they should believe a lie; or rather, the lie, namely the falsehood which the man of sin disseminates by his deceit of unrighteousness. Being destitute of the love of the truth, they are necessarily led to believe a lie—their minds are open to all manner of falsehood and delusion. 2 Thessalonians 2:12 That; in order that. The statement of purpose depending, not upon "that they should believe a lie," but upon "God sends them a strong delusion"—denoting a still more remote purpose of God. God, as the moral Ruler of the universe, will pronounce sentence of condemnation against them, this sentence being the necessary result of their receiving not the love of the truth. Its reception would have been the cause of their salvation; its rejection results in their condemnation. They all might be damned; or rather, judged (R.V.). The verb employed does not here, or elsewhere, express the idea of condemnation, though this is implied by the context. Who believed not the truth; namely, the Christian truth; their unbelief of it was the consequence of their want of love of the truth, and was the cause of their being judged. But had pleasure in unrighteousness. Their delight in unrighteousness was wholly incompatible with their belief in the truth; their want of faith arose, not from any defect in their understanding, but from the perversion of their moral nature. Here the description of the man of sin concludes, and hence the second division of the Epistle closes. The succeeding verses should have been attached to a new paragraph, being the commencement of the third or hortatory portion of the Epistle. 2 Thessalonians 2:13 But; this may be considered as a simple particle of transition, or as containing a contrast to these alluded to in the previous verses. I thank God that you are not exposed to the delusions of the man of sin and to the destruction of his followers. We. By some restricted to Paul, and by others as including Silas and Timotheus (2 Thessalonians 1:1). Are bound to give thanks alway to God. Notwithstanding the disorders which had arisen in the Church of Thessalonica, Paul had abundant reason to thank God for his great grace vouchsafed to the Thessalonians, in retaining them in the gospel, and in enabling them to abound in faith and love. For you, brethren beloved of the Lord; that is, of Christ. In the former Epistle he calls them "beloved of God" (1 Thessalonians 1:4), here "of Christ;" one of the numerous indirect proofs in these Epistles of the 1)trinity of Christ. Because God hath from the beginning. Some valuable manuscripts read, "because God hath chosen you as firstfruits," and this rendering has been adopted by several eminent expositors (Jowett, Hofmann, Riggenbach); but the preponderance of authorities is in favour of the reading in our A.V. The phrase, "from the beginning, does not denote "from the beginning’ of the gospel," but "from eternity.’’ The apostle refers the salvation of the Thessalonians to the eternal election of God. Chosen you to salvation—the final purpose of God’s election. Through; or rather, in, denoting the elements in which the salvation consisted, or, which is the same thing, the state into which they were chosen. Sanctification of the Spirit—the Divine side—and belief of the truth—the human side of the element in which the salvation was realized. 2 Thessalonians 2:14 Whereunto; to which. The reference being to the whole clause, being "chosen to salvation in sanctification of the Spirit and belief of the truth." He called you. Whom God elects from eternity, he calls in time. By our gospel; the gospel preached by us. To the obtaining (or, acquisition) of the glory of our Lord Jesus Christ. Different meaning’s have been attached to these words; some render them "for the purpose of an acquisition of glory to Jesus Christ;" others, "for a glorious possession of Jesus Christ;" and others, "to be possessors or sharers in the glory of Jesus Christ." The last meaning is the correct one. Believers are constituted "heirs of God and joint heirs with Jesus Christ." 2 Thessalonians 2:15 Therefore, brethren, stand fast, and hold the traditions. Traditions generally denote statements orally delivered and reported; here the word denotes the apostle’s instructions in Christianity, whether these are given by word of mouth or by letter. Which ye have been taught, whether by word; referring to the apostle’s preaching when in Thessalonica. Or our Epistle; referring to the First Epistle to the Thessalonians. 2 Thessalonians 2:16 Now our Lord Jesus Christ, and God, even our Father, who hath loved us. These last words, "who hath loved us," are to be restricted to God our Father, whoso love was manifested in sending his Son to rescue sinners from destruction. And hath given us everlasting consolation; or, comfort; everlasting as contrasted with the temporary and deceitful comfort which the world gives. And good hope through grace; or, in grace. "In grace" belongs to the verb "hath given," and denotes the mode of the gift—of his own free grace, in contrast to personal merit. 2 Thessalonians 2:17 Comfort your hearts, and stablish you; or, according to the best manuscripts, stablish them. namely, your hearts. These verbs are in the singular, but their nominative is our Lord Jesus Christ and God our Father, thus implying the unity between these Divine Persons. In every good word and work. 2 Thessalonians 2:1, 2 Thessalonians 2:2.—The second advent. 1. The time of the advent. The erroneous notions of the Thessalonians concerning the advent. Our Lord’s references and the references in the Epistles to the advent. There is no reason for the assertion that the apostles believed in or taught the immediate coming of Christ. They announced the certainty of the advent, but the precise time was not within the sphere of their inspiration. 2. The practical influence which the doctrine of the second advent should have upon us. Negatively, it should not deprive us of our sober reason or fill us with alarm. Posttively, its certainty should inspire us with hope and fill us with joy; its uncertainty should stir us up to watchfulness and preserve us in patience. We must not measure by our impatience the purposes of him with whom "one day is as a thousand years, and a thousand years as one day." 2 Thessalonians 2:3.—Importance of religious knowledge. We are surrounded by many influences tending either to lead us into error and delusion, or into scepticism and infidelity. We must add to our faith knowledge, and seek to be rooted and grounded in the faith. The truth ought to be the great subject of inquiry. Let us cultivate the love of the truth; let us pursue the truth wherever it leads, lest we should render ourselves liable to the condemnation of those who believe not the truth, but have pleasure in unrighteousness; and lest we should be led from error to error, and be lost in a perfect maze of falsehood. 2 Thessalonians 2:3-9.—The doctrine of antichrist. Antichrist is the caricature or counterpart of Christ. 1. He is the man of sin, the personification of iniquity; whereas Christ is the righteous One, the personification of righteousness. 2. He is the mystery of iniquity; whereas Christ is the mystery of godliness. 3. His advent is announced by the same word as the advent of Christ. 4. His coming occurred in its proper season; so also Christ came in the fulness of time. 5. His coming is after the working of Satan; whereas Christ’s coming is in the power of the Holy Ghost. 6. He performs miracles of falsehood, a counterpart of the real miracles which Christ performed. 7. He sitteth in the temple of God, thus occupying the proper seat of Christ. 8. He shows or exhibits himself as God, whereas Christ is the true manifestation of the Godhead. In short, the kingdom of light which Christ has established has its counterpart in the kingdom of darkness. 2 Thessalonians 2:13.—Sanctification. 1. Its nature. It denotes separation and consecration. It consists in the mortification of sin and the production of holiness. 2. Its properties. Universal, adapted to our peculiar characters, discernible, progressive, in this life always imperfect, constant, and eternal. 3. Its Author. The Holy Spirit the immediate Author; it is his peculiar office to produce holiness in the soul. He not only purifies our affections, but takes up his abode in our hearts. 4. Its instrument. The belief of the truth. The instrument with which the Spirit works is the Word of God. We must not disjoin these two; the agency of the Spirit and the instrumentality of the Word are both equally essential and equally important. 2 Thessalonians 2:15.—Retention of Scripture. Whilst we reject the false and wrong, we must hold fast to the true and right. This is an age of testing. 1. We must examine the evidences of the Word of God. 2. We must endeavour to find out its meaning by careful study, and by prayer for the guidance and teaching of God’s Spirit. 3. We must bring all doctrines and opinions to the test of Scripture, and draw our belief from the Word of God, and not from the opinions and traditions of men. 4. We must ever walk up to the light which we have. The Spirit is promised to guide us into all truth, and if we depend upon him and follow his guidance, we shall not be suffered to go astray. BY T. 2 Thessalonians 2:1, 2 Thessalonians 2:2.—A misapprehension, respecting the time of the second advent. The apostle’s main design in this Epistle is to correct a most disquieting error that had arisen upon this point. I. THE PANIC IN THE CHURCH. 1. It was concerning the date of the second coming of Christ. "Touching the coming of our Lord Jesus Christ and our gathering together unto him." The facts of this august event had been prophetically described in the First Epistle. (1) It was the personal coming of Christ in "the day of the Lord" to judge the quick and the dead. (2) It was an event involving their "gathering together unto him" to meet the Lord in the air: a happy meeting, a marvellously glorious sight. 2. The misapprehension caused a sort of panic. "That ye be not soon shaken in mind, or be troubled"—like a ship tossed upon a stormy sea. It was this deep agitation of mind, this consternation and surprise, which led to the unsettled spirit that manifested itself in the Thessalonian Church. Errors in the region of dispensational truth often have this tendency. 3. The panic was due to one or other of three sources. "Neither by spirit, nor by word, nor by letter as from us." (1) It may have had its origin in some pretended revelation or spiritual utterance in the Thessalonian Church. Our Lord had predicted false alarms of this sort. "Then if any man shall say unto you, Lo, here is Christ, or there; believe him not" (Matthew 24:23). (2) Or it may have come "through word," that is, word of mouth, supposed to be spoken by the apostle during his visit to Thessalonica. (3) Or "through letter as from us," apparently forged letters such as had already become rife in the early Church. II. THE GROUND OF THE PANIC. "As that the day of the Lord is now present." This is the correct translation; not "it is at hand." 1. It could inspire no terror for the Thessalonians to know that the day was at hand, for this had always been the apostle’s teaching, as well as that of all Scripture (Matthew 24:1-51.; Romans 13:12; Philippians 4:5; Hebrews 10:25, Hebrews 10:37; James 5:8; 1 Peter 4:7). They had been already familiar with the doctrine, which ought rather to have filled their hearts with transcendent gladness. 2. Their disquietude and distress arose from the belief that the Lord had already come without their sharing in the glory of his kingdom. Their relatives were still lying in their graves without any sign of resurrection, and they themselves saw no sign of that transformation of body in themselves that was to be the prelude to their meeting the Lord in the air. The apostle tells them distinctly that the day has not come, and that the signs of its approach had not yet been exhibited.—T.C. 2 Thessalonians 2:3-8.—The rise of the apostasy and the revelation of the man of sin must precede the second advent. This fact would assure them that a period of time of at least indefinite extent would intervene before the day of the Lord. "Let no man deceive you by any means." I. THE COMING OF THE . "Because the day will not set in unless there come the apostasy first." 1. The apostasy is so described because it was already familiar to their minds through his oral teaching. "Remember ye not, that, when I was with you, I was telling you of these things?" 2. It points to a signal defection from the Christian faith. We imagine that the primitive Churches were signally free from error or fault of any sort. The apostle himself notes the signs of beginning apostasy even in his own day. (1) "The mystery of lawlessness doth already work." (2) There were for himself "perils from false brethren." (3) There were in the Church itself "enemies of the cross of Christ." (4) Later still "many deceivers had entered into the world." (5) The apostle foresaw that the evil "would increase unto more ungodliness." (6) This apostasy was to precede the revelation of the man of sin, not to be regarded as identical with it. Yet the two movements were not to be regarded as independent of each other, except in the order or time of their development. (7) The signs of the apostasy in Christendom are to be seen principally in the Papacy, but likewise in the kindred errors and corruptions of the Greek Church as well as in the delusions of Mohammedanism. The elements of the apostasy were, however, to be gathered up and concentrated at last in a single person as their final embodiment. II. THE OF THE MAN OF SIN. "And that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above every one called God, or an object of worship." His characteristics are here distinctly described. 1. He does not represent a system of error, like Romanism, or the papal hierarchy, or a succession of Popes, but a single person. The man of sin has not yet appeared. Yet Romanism, or the papacy, comprehends much that is involved in the idea of this terrible person, who, however, goes beyond it in the appalling extent of his wickedness. The passage is not symbolic, but literal. It is a literal person who is described. 2. He is "the son of perdition." (1) Not because he brings ruin to others, but (2) because he is himself doomed to ruin—going literally to "his own place," like Judas, who may be regarded as a type of him. 3. His boundless and blasphemous assumptions. (1) His opposition to every God, true and false. (2) His self-elevation above every God, true and false. His action recalls the prophecy of Daniel: "The king shall do according to his will; and he shall exalt himself above every god, and shall speak marvellous things against the God of gods" (Daniel 11:36). This prophecy refers to a polytheistic king. The apostle refers to the man of sin as repudiating all worship, as if he represented a higher divinity than anything worshipped on earth. (a) The description does not apply to the pope or the papacy: (α) Because the pope, though the head of a system of idolatry, does not oppose God or exalt himself above him, but rather owns himself "a servant of servants of the most high God," and blesses the people, not in his own name, but in the Name of the Triune God. (β) Because, instead of exalting himself above God or objects of worship, he multiplies the objects of worship by the canonization of new saints, and submits, like the humblest of his followers, to the worship of the very saints he has made. (γ) Because the pope, though guilty of arrogating almost Divine powers to himself, does not supersede God so as to make himself God. The man of sin "sitteth in the temple of God, showing himself that he is God." Though votaries of the papacy have often given Divine titles to the popes, the Popes have never assumed to be God, but only vicars of Jesus Christ on earth. They have claimed to be viceroys of God. The temple of God cannot be the Vatican; nor the Christian Church, which is an ideal building; nor can Rome be regarded as the centre of the Christian Church. (δ) Because this prophetic sketch contains no allusion to strictly papal peculiarities, such as idolatry, either as to the Virgin Mary, saints, angels, or relics, the invention of purgatory, priestly absolution, bloody fanaticism, debased casuistry, lordship over the world of spirits. (b) The description applies to the man of sin—the lawless one—for whom the Papacy prepares the way by a long course of apostasy from the truth. (α) This terrible person is to oppose God and all worship of every sort, and may therefore be regarded as an impersonation of infidel wickedness. (β) He is to sit down in the vacated "temple of God" and claim all the attributes of divinity. He sits down in God’s place—for the temple is God’s dwelling—in some actual temple, and appropriates it to his own use. Wherever the scene of this marvellous usurpation may be, it signifies the obliteration of all Christian interests and the triumph of atheistic malignity. When the Lord comes, "shall he find faith in the earth?" We see how Positivism in our own day has forsaken the worship of a personal God and betaken itself to the worship of concrete humanity. The man of sin will use the papacy as Anguste Comte travestied it in constructing forms of Positivist devotion, by turning it into some darker shape and. making it the tremendous instrument of the world’s final ruin. III. THE CHECK TO THE FULL OF THE MAN OF SIN. "And now what restraineth ye know, in order that he may be revealed in his own time. For the mystery of iniquity is already working only till he who now restraineth be taken out of the way." These words imply: 1. That the apostasy was already in being; for "the mystery of lawlessness is already working." The two, if not identical, are closely connected together. (1) It antagonizes Christ, who is "the mystery of godliness" (1 Timothy 3:16). The mystery is a process, not a person, yet it works against the person of Christ. (2) Many of the elements of the "apostasy" were in existence in the days of the apostles, at least in the germ state. The Epistle to the Colossians and the Second Epistle to Timothy point to an early development of Gnostic error which found its place in due time in the papal system (Colossians 2:1-23; 2 Timothy 3:1-17.). The self-deifying Tendency was manifested in the conduct of several of the Caesars. 2. The words imply that the working of the apostasy was still undefined and as yet unguessed at. It was still "a mystery," to be revealed in due time. Nothing is more remarkable than the gradual growth of error in the patristic age. False opinions held by pious Fathers in one age were held by errorists in the next age to the exclusion o! the truth. 3. The words imply that, as the apostasy would last through ages, the check would likewise exercise a continuous effect. The common opinion is that the Roman empire was the restraining power upon the development of the man of sin. It was certainly such upon the course of the apostasy, which was to prepare the way for the man of sin. It held the Papacy in check till it was itself swept away by barbarian violence. Because it has passed away, it does not follow that the man of sin must have been revealed at once; for other checks have been supplied, and are being still continuously supplied, in the polity of nations and in the face of Divine truth, to restrain the last terrible manifestation of his power. IV. THE DOOM OF THE MAN OF SIN. "Whom the Lord Jesus shall consume with the breath of his mouth, and shall destroy with the appearance of his coming." 1. This does not refer to the Word and Spirit of Christ working in the minds of men for the destruction of antichristian error and antitheistic wickedness, but to the actual personal advent of Jesus Christ. 2. The language implies the suddenness and the completeness of the overthrow of the man of sin, who thereby becomes "the son of perdition." 3. The picture presented may be identical with the Got and Magog conspiracy which is to follow the millennium. (Revelation 20:7, Revelation 20:8.) The Lord puts the question, "When the Son of man cometh, shall he find faith in the earth?" (Luke 18:8). Thus the apostle assures the Thessalonians that the day of the Lord cannot have come, because all the events here pictured must happen before that great and terrible day.—T.C. 2 Thessalonians 2:9-12.—The methods of the man of sin and the retribution that overtakes his victims. The apostle, after telling the doom of the man of sin by anticipation, goes back upon his description so as to bring out the contrast between the coming of Christ and the coming of his arch-enemy. I. THE METHODS OF THE MAN OF SIN. "Whose coming is after the working of Satan in all powers and signs and prodigies of lying." 1. The source of all this wonder working activity—Satan. There is more than human depravity at work in this tremendous revelation of evil power. As Satan is a liar and the father of lies, he will stamp falsehood upon the whole system, which he will elaborate with superhuman craft for the misguidance of men. 2. The character of this activity. It is external and internal. (1) It is externals" in powers and signs and prodigies of lying." (a) These are to be a mimicry of Christ’s miracles, for the three words here used are twice applied to our Lord’s miracles (Hebrews 2:4; Acts 2:22). (b) They were not real miracles, as if they had been done by Divine power, but jugglers’ tricks or such like startling wonders as might delude "the perishing" into the belief that they were done by Divine power. The signs were to be as false as their author. (c) Their design was to attest the truth of the doctrine of the man of sin. (2) It is internal—"in all deceit of unrighteousness"—so as to pass sooner for truth. Guile marks his whole career and unrighteousness is the aim and result. He "speaks lies in hypocrisy;" "by good words and fair speeches he deceives the hearts of the simple" (1 Timothy 4:2; Romans 16:18). The ministers of Satan can as easily transform themselves into ministers of righteousness as Satan himself become an "angel of light" (2 Corinthians 11:14, 2 Corinthians 11:15). 3. The effects of this wonder working activity. They are confined "to those that are perishing." It is not possible "to deceive the elect" (Mark 13:22). Those who are blinded to the glory of the gospel are in the way of easy deception (2 Corinthians 4:3). It is those on the way to perdition who are so easily deceived. II. THE THAT THE VICTIMS OF THE MAN OF SIX. "Because they received not the love of the truth, that they might be saved." The causes of the success of the man of sin are first described on the side of man and then on the side of God. The whole case is one of just retribution. 1. The sin of the perishing. (1) The truth was that which brought salvation near, disclosing at once their need of a Saviour and the readiness of Christ to save them. (2) They did not receive it, though it was offered them, but rejected and despised it. (3) They rejected it because they had "not the love of the truth." Without this love, the truth will do us no good; it must be received into the heart as well as the head. Augustine prayed, "Lord, make me taste that by love which I taste by knowledge." 2. The Divine retribution for the sin of the perishing. "And for this cause God is sending them an inworking error, that they should believe the lie" of the man of sin. They rejected the truth of God; God will, as a judicial, punitive infliction, send them blindness so that the error of the man of sin will be received as truth. "A terrible combination when both God and Satan are agreed to deceive a man!" There is a double punishment here. (1) They will actually believe the lie of the man of sin. Sin often in the moral government of God is punished by deeper sin. Those who care nothing for the truth are easily seduced into the worst errors. Men will at last become so perverse as to call "evil good, and good evil." (2) They will be finally judged for the pleasure they have taken in unrighteousness. "That all may be judged who believed not the truth, but had pleasure in unrighteousness." It follows: (a) That error is not an innocent thing. It has practical issues of the most momentous character. (b) That it is a fearful perversion of the human soul to take pleasure in what God hates. (c) That God allows the sin and madness of men to develop themselves to their fullest extent. (d) That God in this way will be finally justified in their judgment; he "will be justified in his speaking, and shall be clear in his judging" (Psalms 51:4).—T.C. 2 Thessalonians 2:13, 2 Thessalonians 2:14.—Apostolic thanksgiving for the election and the calling of the Thessalonians. I. THE DIVINE . "God hath from the beginning chosen you." 1. There is an "election according to grace" (Romans 11:5). It is not to be confounded with the calling, which is an effect of it. "Whom he predestinated, them he also called" (Romans 8:30). Our salvation is always traced to "his own purpose and grace which was given us in Christ Jesus before the world began." 2. The date of the election. "From the beginning." It is "from the foundation of the world" (Ephesians 1:4), and therefore does not rest upon the personal claims of individuals. 3. The means of the election. "In sanctification of the Spirit and belief of the truth." The election is to the means as well as the end; it cannot take effect without the means. There is an objective as well as a subjective side in the sphere of the election. (1) The sanctification of the Spirit. This is the objective side. (a) It implies a spiritual change of nature. The Spirit applies the salvation, and regeneration is his first work. (b) Sanctification is the evidence as well as the fruit of election. (2) "The belief of the truth." This is the subjective side. Man is not passive in his salvation. (a) As the Spirit is the agent, the truth is the instrument of salvation. (b) The truth must be believed in order to salvation. As men are chosen to be saints, they are chosen also to be believers. (3) The necessary connection between the sanctification and the belief. It might appear as if the belief of the truth ought to precede the sanctification of the Spirit. But there cannot be faith without the operation of the Spirit, while, on the other hand, the sanctification is "through the truth." The two are inseparably joined together. 4. The end of the election. "God hath chosen you to salvation." (1) It is not an election to Church privileges. (2) Nor to national privileges. (3) But to salvation itself. (a) This is salvation from sin and sorrow, death and hell. (b) It is "the end of our faith" (1 Peter 1:9). II. THE DIVINE CALLING. "Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ." The election issues in the call. 1. The Author of the call. God. "There is one Lawgiver who is able to save and to destroy." He has the right to call and the power to call. Nothing but Divine power can save the soul. 2. The means of the call. "Our gospel." The ministry of the Word was the great instrument in the Spirit’s hand of their conversion. 3. The end of the call. (1) It was to obtain the glory of Christ. It was to be obtained, not purchased or wrought out by their personal righteousness. (2) Believers are to share in the very glory of their Redeemer.—T.C. 2 Thessalonians 2:15.—Exhortation to a steadfast maintenance of apostolic traditions. "Therefore stand fast, and hold the traditions which ye have been taught, whether by word, or our Epistle." I. THE GROUND OF THIS . It was their election and calling. There is a perfect consistency between the Divine election and the obligations of Christian duty. II. THE OF . It was specially needful at Thessalonica, in the midst of the agitations and shakings and restlessness that prevailed on the subject of the second advent. Believers were not "to be carried about by every wind of doctrine," lest "being led away with the error of the wicked, they should fall from their own steadfastness." They were to "hold fast the beginning of their confidence," and not "be moved away from the hope of the gospel." 1. There is safety in stability. 2. There is comfort in it. 3. It gives glory to God. 4. It gives strength and encouragement to the weak and vacillating. III. THE OF THIS . "Hold fast the traditions." 1. They were of two kinds, oral and written. "Whether by word, or our Epistle." (1) They included apostolic doctrines—"the form of doctrine delivered to them." (2) Apostolic ordinances, such as baptism and the Lord’s Supper, which they had received from the apostles, as the apostles from the Lord. (3) Apostolic rules and usages for the government of the Church. 2. The traditions in question afford no warrant for the Roman, Catholic doctrine of traditions handed down through ages. Because: (1) The word is here applied to both oral and written teaching. (2) The traditions were not handed down from some one anterior to the apostle, and from the apostle handed down to the Thessalonians; nor were they committed to the Thessalonians to be handed down to future ages. They were handed over directly by the apostle to the Thessalonians. (3) The doctrine of tradition dishonours the Scriptures, because the traditions are said to be necessitated by the defectiveness and obscurity of Scripture.—T.C. 2 Thessalonians 2:16, 2 Thessalonians 2:17.—Prayer after exhortation. The comprehensive prayer for blessing with which he concludes is strictly after the apostle’s manner. I. THE AUTHORS OF THE PRAYED FOR. "Now our Lord Jesus Christ himself, and God, even our Father." The order of mention is unusual, though the name of Jesus occurs first in the apostolic benediction (2 Corinthians 13:14). 1. God the Father is the ultimate Source of blessing, as it is through Jesus Christ the blessing comes to us. 2. There is an entire equality between them, seeing the blessing is attributed to both. 3. There is oneness of essence, as is indicated by the singular verb used in the passage. II. THE GROUND OF THAT THE ASKED WILL BE GIVEN. "Who loved us, and gave us everlasting consolation and good hope through grace." 1. The Divine love is the true ground of all our hopes of blessing, for it is everlasting, unchangeable, practical in its ends. 2. The two elements in the Divine gift. (1) "Everlasting consolation." (a) A source of unfailing comfort in the midst of the trials of life, springing out of everlasting sources and sufficing to all eternity; for God is a "God of all comfort," and "if there be any consolation," it is in Christ. (b) This comfort is a gift—a mark of Divine favour, not of human merit. (2) "A good hope through grace." (a) This is "the hope of eternal life, which God, who cannot lie, promised before the world began" (Titus 1:2). (b) It is a good hope (α) because of its Author; (β) because of its foundation, "through grace;" (γ) because of its purifying effects (lJn 2 Thessalonians 3:4). III. THE PRAYED FOR. 1. Heart-comfort. "Comfort your hearts." They needed to be comforted on account of their troubles respecting the second advent. None but God can give true and lasting comfort. "Thou hast put gladness into my heart." 2. Establishment and perseverance. "And stablish you in every good word and work." (1) This blessing is to be sought especially in restless and unsettled times. (2) Stability is to be sought in "every good word," so that believers may not be carried away by "winds of doctrine;" and in "every good work," so that they may not be shaken by doubt and thus become restless and disorderly in conduct. Instability is weakness, as stability is strength.—T.C. BY B.C. CAFFIN 2 Thessalonians 2:1, 2 Thessalonians 2:2.—The day of Christ not immediate. I. THE MISTAKE OF THE . 1. In itself. The day of the Lord is present; it is already dawning; it is close upon us. This thought had taken possession of their souls; it filled their hearts; it left no room for ordinary commonplace duties. They were neglecting these in their strong excitement, in their eager anticipation of the approach of the great day. What was the use of attention to business, of daily labour, of the quiet performance of their accustomed tasks, when the Lord was to be expected at once, when they were to be caught up, away from earth and its employments, to meet the Lord in the air. "We which are alive and remain shall be caught up," St. Paul had said in his First Epistle. They misunderstood his words; they supposed that it must be during their own lifetime; that it might be, that it would be, immediate. 2. Its origin. Spirit, word, or letter. "Believe not every spirit" (St. John said); "try the spirits whether they are of God." There were utterances which claimed to be inspired and were not so. The discerning of spirits was one of the manifold gifts of the Holy Ghost. It was their duty not to despise prophesying, but yet to prove all things. There were also words quoted as if spoken by St. Paul; letters, too, purporting to come from him. Men misrepresented him; they attributed the sayings of others, their own, perhaps, to the holy apostle; even letters, it seems, were current, said to be the apostle’s, but not really his. People are perplexed often nowadays by the many differences of opinion which exist among Christians. The fact of this diversity is to some an excuse for unbelief or for sloth in spiritual things; to others, a real temptation, a great trial of faith. But we see it has been so from the beginning. There were errors of belief in this infant Church of Thessalonica while the apostle, who had founded it, was still near at hand—at Corinth. Even in these early days things which he had said were misunderstood; his authority was claimed for words which he had never spoken; and, strangest of all, there were written letters bearing his name which were falsely ascribed to him. We have our trials now. We are troubled, some of us, by the difficulties which arise from various readings or interpretations, by the doubts thrown by modern writers on this or that book of Holy Scripture, by the conflict of opinions in the Church. It is some comfort to think that we of this age are not alone in our temptations; our position is not one of such singular perplexity as some of us are apt to think. If we persevere in prayer, if we try to live by faith looking to the Lord Jesus Christ, the doubts which vex us will soon be cleared away. II. ST. PAUL’S WAY OF DEALING WITH THAT MISTAKE. 1. He beseeches them. He is very gentle with his converts, very earnest too, and affectionate; full of deep anxiety for their spiritual welfare. And it was a matter of great importance. St. Paul had dwelt much upon the coming of the Lord. The Parousia was a subject of much excited talk, much stirring of heart among the Thessalonians. St. Paul had spoken in his First Epistle of "our gathering together unto him;" how "we that are alive and remain shall be caught up in the clouds, to meet the Lord in the air." It was a prospect very blessed, very awful too; it had been opened out in strong, startling words. They inferred from his way of expressing himself that it was very close at hand, to be looked for immediately; their excitement was intense. He beseeches them to listen. 2. They rest be calm. Religion lies in a calm, quiet walk with God. It has its emotions, they are at times deep and strong; it has its enthusiasm, but it is ordered and grave. They must not allow themselves to be shaken from their settled judgment; they must not give way to this trembling, uneasy excitement. They must return to the quiet, steady discharge of the common duties of life; their best strength was in quietness and confidence. This was the best preparation for the coming of Christ. That coming was not immediate; much was to happen first. LESSONS. 1. Learn to be sober, thoughtful, to distrust excitement, to live in patient continuance of well doing. 2. There will be difficulties, perplexities; they are trials of faith; they must be endured in patience and overcome by faith. 3. Prepare for the coming of Christ. The best preparation is to perform each duty as it comes in faith and prayer as unto the Lord.—B.C.C. 2 Thessalonians 2:3-12.—The man of sin. I. HE MUST COME BEFORE THE DAY OF THE LORD. 1. His revelation. He is antichrist—the evil counterpart of the most holy Saviour; he has his revelation, his apocalypse. There must be an apostasy before the coming of the Lord—a great, notable apostasy. The apostle had warned the Thessalonians of it; we need these warnings now. We must not be discouraged when we see scepticism, unbelief, rampant around us. These things must be; Holy Scripture has forewarned us. We must be prepared; we must be calm and steadfast, looking for the coming of the Lord. Such apostasies there have been; there have been precursors of the man of sin, such as Caligula shortly before the date of this Epistle, or Nero shortly after. There have been evil men among the popes of Rome who have exhibited in their lives some of the characteristic features of the antichrist. But the apostasy is yet to come; the man of sin is yet in the future; the mystery of iniquity is working even now; it is working below the surface, in secret; hereafter, we know not when, it will burst forth into open day in the revelation of the man of sin. We must not look forward to a continual, unopposed progress of the gospel; we must not expect that religion will go on in ever-extended triumphs, with no checks, no defeats, overspreading the earth more and more with its blessed influences. Such an expectation is not warranted either by Scripture or by the signs of the times. Scripture tells us of the coming apostasy, of the revelation of the man of sin. And in the world the forces of unbelief and evil are evidently gathering themselves for a mighty conflict. In our own country, it is true, there has been a great revival of religious zeal, great love for Christ, much earnest, self-denying work for his sake. But alongside of this there has been a great outburst of infidelity, a widespread scepticism, a hatred of revelation, manifesting itself in the life and works of men of learning and culture; while elsewhere the revolt against all forms of authority, Divine and human, has been more outspoken and far more widely spread. The armies of God and Satan, the powers of good and evil, light and darkness, faith and unbelief, seem to be already marshalled in preparation for an awful struggle. It must come, Holy Scripture warns us; it will culminate in the revelation of the man of sin. He will be revealed—out of previous obscurity; the apparition will be unveiled out of darkness. 2. His character. He is a person, a man of mighty intellect and giant strength of will, who will take advantage of a general development of unbelief and lawlessness, and gain for a time a widespread sovereignty. Sin fills his being; it becomes, as it were, incarnate in him; it dominates his entire personality. He is "a son of perdition" like Judas (compare the common Hebraism, "a son of death"), destined himself to eternal death, involving in utter death all who follow him. He is an adversary, a human Satan, filled with all the awful energy, the concentrated malice of the evil one. He is the antichrist, the avowed and bitter enemy of the holy Saviour, bringing with his intense wickedness the horrible cry of "Ecrasez l’infame!" into awful prominence. He exalts himself against every one that is called God; he sits in the temple of God, reviving the madness of Antiochus Epiphanes, the impious attempt of Caligula. Such a man the world has not yet seen. There have been many outbursts of wickedness, many evil men in the long course of history have risen to sovereign power; but no one yet has combined in himself all the characteristics ascribed to the man of sin in this Epistle. It is a fearful spectacle which is yet to come. St. Paul warned the Thessalonians that such things there would be, uprisings of malice and persecution, anticipations of the man of sin. He warns the whole Church throughout all time that such things are to be looked for; that sooner or later, before the end cometh, the man of sin himself shall be revealed in all the awful energy of unmingled wickedness, relieved by no one trace of goodness. II. THE . 1. The Thessalonians knew what it was. St. Paul had told them of this during his short residence in Thessalonica. For some reason he had dwelt much on this awful subject; it must have been necessary for the Thessalonians in their special circumstances, though we know not why. They had knowledge which we have not; they knew precisely what we cannot find out for certain with all our searching. We may be satisfied that this knowledge, then good for them, is not now necessary for us, or it would have been more clearly revealed. "Ye have an unction from the Holy One," St. John says of believers, "and ye know all things"—all that we need to know for life and godliness. 2. What was it? The Roman empire, the power of Roman law, the emperor as embodying that power. This was the answer of most ancient writers; it seems to be the most common answer now. Then the power of Rome checked the outburst of anarchy and lawlessness. It is still the majesty of law, the authority of well ordered governments, that fulfils the same office. The mystery of lawlessness is working now; it has not reached its height, it has not embodied itself in the fearful personality of the man of sin. But it is working; and it is a mystery, the terrible counterpart of the mystery of godliness. There is a mystery in evil, a strange, fearful mystery, dark secrets not yet revealed; a mystery which suggests awful, heart-rending questionings—questionings which can be quieted only in his presence who giveth rest to the troubled, anxious soul. This mystery of lawlessness was working even then in the world which the God of love created; it is working now; but it is held down by the restraining power; it cannot give birth to the man of sin till his time shall come, the time foreordained in the counsels of God. Then the restraining power will be taken out of the way; lawlessness will prevail, and its creature and embodiment, the lawless one, will come. III. HIS . This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ .—The apostle now comes to the conclusion of his Epistle. He beseeches the Thessalonians for an interest in their prayers, that the gospel may be rapidly diffused and glorified by numerous conversions, and that he and his fellow workers may be enabled to preach it unhindered by the opposition of their enemies. He expresses his confidence that the Lord will preserve them from evil and render them obedient to his instructions, it being his earnest prayer for them that they might be directed into the love of God and the patience of Jesus Christ. The apostle then proceeds to admonish them on account of the disorderly conduct which many of them exhibited. He had heard that there were some among them who walked disorderly, and who, either from dread or from excitement on account of their belief in the immediate coming of the Lord, had desisted from their worldly employments. He commands such to return to their duties, giving himself as an example, inasmuch as, when at Thessalonica, he had laboured with his own hands for support. If, however, such disorderly persons were not to be persuaded, then he enjoins the members of the Church to withdraw from them and exclude them from their society, in order that they might be ashamed and brought to repentance and amendment of life. lie invokes peace upon them from the Lord of peace; he authenticates his Epistle to guard against imposition; and concludes with his apostolic benediction. 2 Thessalonians 3:1 Finally; furthermore; for the rest; introducing the concluding part of the Epistle (see 1 Thessalonians 4:1). Brethren, pray for us (see a similar request in 1 Thessalonians 5:25). Observe the unselfishness of the apostle’s request. He does not ask the Thessalonians to pray specially for himself, but for the unimpeded diffusion and success of the gospel, and for himself only in so far as that he might be freed from all hindrances in preaching the gospel—that God would be pleased to crown his labours with success. That; introducing the subject matter of prayer; what he requested the Thessalonians to pray for. The word of the Lord—namely, the gospel—may have free course; literally, may run; that all obstacles to its progress may be removed; that its diffusion may be free and unimpeded; that, like the sun, it may rejoice as a strong man to run his race (Psalms 19:5; comp. Psalms 147:15, "He sendeth forth his commandment upon earth: his word runneth very swiftly"). And be glorified; namely, in the conversion of souls (comp. Acts 13:48). The allusion may be to the applause given to the victors in the foot races which constituted so considerable a part of the Grecian games. This personification of the Word of the Lord is a favourite figure with the apostle. "In St. Paul’s language there is but a thin film between the Holy Ghost, the Divine personal Spirit, and the spirit in the believer’s inmost being. And so in St. Paul’s conception there is but a thin film between the Word preached and the living Word of God who is God" (Bishop Alexander). Even as it is with you; a recognition of the eagerness with which the Thessalonians had received the gospel. 2 Thessalonians 3:2 And that; a further addition to the prayer. We; either I Paul, or else Paul and Silas and Timothy. May be delivered; not may "come off victorious whether by life or death" (Calvin), but may be rescued from our enemies. Jowett observes that we have here the shrinking of the flesh from the dangers which awaited the apostle. But there is no trace of cowardice in these words; the apostle desires deliverance, not for his own sake, but for the sake of the free diffusion of the gospel. From unreasonable; a word whose original meaning is "out of place;" then used in an ethical sense, "wicked," "absurd," "unreasonable;" perhaps here applied to persons who will not listen to arguments. And wicked men. By these unreasonable and wicked men are not to be understood the Jews of Thessalonica, from whom Paul formerly suffered, for their influence would hardly extend to Corinth; nor Christians who were only so in name (Calvin), and specially the Judaizing Christians, for there is no allusion as vet to their attacks upon the apostle; but the fanatical and unbelieving Jews at Corinth (see Acts 18:12). For all men have not faith; or, the faith; the faith is not the possession of all. Faith here is the Christian faith: all men have not received it—obviously alluding to the unbelieving Jews. The words cannot mean, all men have not the true faith—referring to pretended Christians—false brethren, but secret enemies (Calvin). Nor is it to be rendered "all men have not the capacity of faith." Others understand by faith that upright and candid disposition which would engage men to receive the testimony of the apostle; and others fidelity, as if the apostle meant, "There are few men whom we can trust." 2 Thessalonians 3:3 But; in contrast with the men just mentioned. The Lord is faithful; as if the apostle had said," Man may be faithless, but the Lord is faithful" (see Romans 3:4). "In contrast to the infidelity of man, he praises the fidelity of God" (Bengel). By the Lord, Christ is meant. In the former Epistle, faithfulness is attributed to God (1 Thessalonians 5:24), here to Christ. This faithfulness of Christ consisted in watching over his Church, and in effecting its diffusion in spite of all the opposition of these unreasonable and wicked men. Who shall stablish you, and keep you from evil; or, the evil. The word "evil" may be either masculine or neuter: if masculine, then it denotes "the evil one;" if neuter, then "evil" in general. There is nothing in the word itself to determine its meaning; this must be learned from the context. Most commentators (Calvin, Bengel, Olshausen, Hofmann, Macknight, Ellicott, Eadie, and Bishop Alexander) suppose that the evil one is meant; and it is so rendered in the R.V.: "Guard you from the evil one." But it is better to take the word abstractly "evil" in general, whether evil persons or evil things; as a contrast to "every good word and work" (2 Thessalonians 2:17). So Alford, Lunemann, De Wette, Jowett, Lillie. There is the same difference of opinion with regard to the words in the Lord’s Prayer: "Deliver us from evil;" or "from the evil one" (R.V.). Here, also, notwithstanding the high authorities on the opposite side, we consider that our Lord’s words are not limited to the evil one, but are to be taken generally—"evil" in the widest sense, as being much more forcible. 2 Thessalonians 3:4 And we have confidence in the Lord. The apostle confidently expects the obedience of the Thessalonians, but his confidence is not fixed on them—on their own efforts, endeavours, and resolutions—but on the Lord, namely, Christ; on his grace and strength communicated to and perfected in weakness. The obedience of the Thessalonians flowed from the grace of Christ; it was in consequence of the communication of the influences of his Spirit that they were enabled to make progress and to persevere in the Christian life. "Here," observes Professor Jowett, "as elsewhere, the apostle speaks of believing, hoping, doing all things in Christ. We lead an ordinary life as well as a religious one; but, with the apostle, his ordinary life is his religious one, and hence he uses religious expressions in reference to all that he says and does." The apostle lives in the sphere of Christ. Touching you; with reference to you—the direction of his confidence. That ye both do and will do the things which we command you. There is here the same union of Divine assistance and human effort, of God’s working and man’s working, which pervades the whole scheme of the gospel salvation (see Philippians 2:12, Philippians 2:13). 2 Thessalonians 3:5 And the Lord; namely, Christ, for so the word "Lord" is to be rendered in St. Paul’s Epistles. Bishop Wordsworth supposes that the Holy Ghost is here invoiced, as both God and Christ are afterwards mentioned in the petition; but the term "Lord" is not applied by, the apostle to the Holy Ghost; ’2 Corinthians 3:17 is the only apparent exception. Direct your hearts; as the heart is the fountain of Christian life—the centre of the will. Into the love of God. Here not God’s love to us, specially "the manifestation of the love of God in Christ and his work of redemption" (Olshausen); nor the love of God to man, which is to be the pattern of our love to God; but, objectively, our love to God. This love of God is the fulfilment of the Law; and hence the apostle prays that the Thessalonians may be directed into it as the source and essence of all acceptable obedience. And into the patient waiting for Christ. The words, "patient waiting," are but one word in the original, generally translated "patience" or "endurance." The clause has been differently interpreted. Some (Calvin, Hofmann, Jowett) render it, as in the A.V., "patient waiting for Christ." And this is conformable to the context, as the object of Paul was to repress all impatient longing for the advent. But such a meaning is not linguistically justifiable. Others render it, "patience for Christ," that is, steadfast endurance for his sake (De Wette); but there is no preposition in the original. The words simply mean "Christ’s patience," or "the patience of Christ" (R.V.), the patience which he exhibited under his unparalleled sufferings. The Thessalonians were exposed to persecutions, and therefore the apostle prays that they might be directed into the patience of Christ, as this would enable them to bear all their sufferings with composure. Love and patience comprehend the active and passive virtues of Christianity. Now follows a warning against the disorderly life and conduct which the expectation of the immediate advent of Christ had produced. On account of the supposed nearness of the day of the Lord, great disorders had arisen in the Thessalonian Church. Work had been given up by many, who walked about in fanatical idleness. The apostle had censured this conduct in his former Epistle (1 Thessalonians 4:11, 1 Thessalonians 4:12), but the evil had rather increased than diminished; and, accordingly, he severely rebukes this spirit, and sets himself to correct the disorders occasioned by it. 2 Thessalonians 3:6 Now we command you, brethren. An injunction, not specially directed to the elders or office bearers, but to the members, of the Church in general (see 1 Thessalonians 5:14). In the Name of the Lord Jesus Christ. Strengthening the command, as being given in the Name and authority of the great Head of the Church; not we, but Christ himself commands you. That ye withdraw yourselves. A nautical expression, denoting to "shorten the sails;" hence metaphorically to keep out of the way, to withdraw; that ye avoid intercourse and fellowship with; no allusion as yet to excommunication. From every brother—follow Christian—that walketh disorderly; literally, out of the ranks (see 1 Thessalonians 5:14). And not after the tradition; or, the instructions; not the example of the apostle, which is afterwards mentioned, but the instructions which he orally delivered when at Thessalonica, and subsequently confirmed by the Epistle which he had written to them (see 2 Thessalonians 2:15). Which he received of us. Here the readings of manuscripts differ. Some read "which you received of us," and others "which they," namely, those represented by the brother that walketh disorderly, "received of us" (so R.V.). 2 Thessalonians 3:7 For yourselves know; without it being necessary for me to say anything about the matter; ye yourselves are witnesses. How ye ought to follow (or, imitate) us; better, perhaps, to be restricted to Paul than used as inclusive of Silas and Timothy. For we behaved not ourselves disorderly among you; referring to the apostle’s residence in Thessalonica. 2 Thessalonians 3:8 Neither did we eat any man’s bread; a Hebraism for "neither did we get our sustenance," as bread was the staff of life. For nought; gratis, free of expense. But wrought with labour and travail night and day, that we might not be chargeable unto any of you. The apostle makes the same declaration in his First Epistle, expressed in almost similar terms: "For ye remember, brethren, our labour and travail; for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God" (1 Thessalonians 2:9). 2 Thessalonians 3:9 Not because we have not power; that is, to demand support. Paul, as an apostle, had the right of maintenance from the Churches among whom he laboured. This right of support he insists upon in the First Epistle to the Corinthians (1 Corinthians 9:1-18). But for the sake of his converts, to give them an example of diligent working, and to remove every impediment to the progress of the gospel, he often waived his rights. Thus he did at Thessalonica (1 Thessalonians 2:6, 1 Thessalonians 2:9), at Corinth (Acts 18:3; 2 Corinthians 11:9), and at Ephesus (Acts 20:1-38:340; in all these places he laboured for his maintenance as a tent maker. But—we acted so—to make ourselves an ensample unto you to follow—imitate—us. 2 Thessalonians 3:10 For even when we were with you; during our residence in Thessalonica. This we commanded, that if any man would not work, neither should he eat. This or similar expressions have been shown to be a proverb in frequent use among the Jews. Thus: "Whoever doth not work doth not eat" (’Bereshith Rabba’); "Let not him who would not labour before the sabbath eat on the sabbath" (’In Lib. Zenon.’). It is a law of nature, and the apostle here sanctions it as a law of Christianity. There is here a reference to the sentence pronounced on man in Paradise in consequence of disobedience: "In the sweat of thy face shalt thou eat bread" (Genesis 3:19). Labour, indeed, may in one point of view be considered as part of the curse, but it is also a blessing adapted to man’s fallen nature. Labour is the law of God; idleness is the parent of many crimes and is productive of misery. He who has no business allotted to him ought to choose some useful occupation for himself. 2 Thessalonians 3:11 For; the reason for the allusion to this proverb. We hear. The apostle had either heard from Timothy who had rejoined him from Thessalonica, or from the report of the bearers of the First Epistle. That there are some which walk among you disorderly, working not at all, but are busybodies. There is here a paranomasia or play upon words, the words "working" and "busybodies" being cognate. It is difficult to preserve the resemblance in a translation. "Busy only with what is not their own business" (Jowett); "Working at no business, but being busybodies" (Ellicott); "Not busy, but busybodies" (Wordsworth). The word "busybodies" denotes busy in useless and superfluous things, about which one need not trouble himself—occupied about trifles. The apostle refers to the fanatical excitement in the Church on account of which the Thessalonians, instead of occupying themselves with the fulfilment of the duties of their earthly calling, busied themselves about matters which were unprofitable and vain. 2 Thessalonians 3:12 Now them that are such we command and exhort by (or, as the best manuscripts read, in) our Lord Jesus Christ; in him, as the source of authority; "In his Name." That with quietness. In contrast to being busybodies, with calmness of spirit, freedom from excitement. They work, and eat their own bread; not the bread of others, but their own, for which they have laboured and which they have earned. They would thus be independent of the liberality and generosity of others. (For similar exhortations, see 1 Thessalonians 4:11; Ephesians 4:28.) 2 Thessalonians 3:13 But ye, brethren; contrasted with those who walk disorderly, ye who have not neglected your worldly employments. Be not weary in well doing; or, as it is in the margin, faint not in well doing; "lose not heart in well doing" (Ellicott). The phrase has been differently interpreted. Thus Chrysostom explains it that indolent persons, however justly they may be condemned, must not be suffered to perish from want—a meaning opposed to the context. Calvin renders it that, although there are many that are undeserving and abuse our liberality, we must not on this account leave off helping those who need our aid: let not the sloth of those disorderly persons hinder or damp your charity—a most needful admonition, but it does not exhaust all that is meant by the precept. Others restrict it to diligence in our earthly duties: though others be idle, working not at all, let not their example lead you astray; be not ye weary in doing what is right and proper (Lunemann). But the phrase is to be understood in its general sense, denoting holy and upright conduct (see Galatians 6:9, where the same exhortation is given). 2 Thessalonians 3:14 And if any man obey not our word by this Epistle, note that man. Some attach the words, "by this Epistle," to" note that man," and render the clause, "Note that man by an epistle to me." Thus Calvin: "He desires that they may be reported to him, that he may reprove them by his authority." So also in the margin of our A.V.: "Signify that man by an epistle." But the presence of the article denoting a definite Epistle, "this Epistle," and the order of the words in the Greek, are against this interpretation. Others render the clause, "Note that man by this Epistle;" point out to him the injunctions and the warnings which are contained in it against such a line of conduct; but such a meaning is too artificial. It is better, therefore, to attach the words, "by this Epistle," to "our word," as in the A.V.: "If any man obey not our word by this Epistle." "Note that man;" that is, set a mark upon him, note him for the sake of avoidance, excommunicate him from your society. And have no company with him. Exclude him from your fellowship meetings, your love feasts. That he may be ashamed; the design or object of thus noting him. As if the apostle had said, "Bring the force of Christian opinion to bear upon him. Show your moral indignation by excluding him from the Christian community." The noting or excommunicating was more of the nature of a correction than of a punishment, and its design was the reclaiming of the offender. 2 Thessalonians 3:15 Yet; or as it is in the original, and; a purely connective particle. Count him not as an enemy; an entire outcast. But admonish him as a brother; a Christian brother. No hostile feeling was to be united with this avoidance of intercourse with the erring, but rather loving admonition, inasmuch as he was still a Christian brother. 2 Thessalonians 3:16 Now the Lord of peace himself. In 1 Thessalonians 5:23 it is "the God of peace" who is invoked: "And the very God of peace sanctify you wholly." Here it is Christ who is named as "the Lord of peace." He is the Lord of peace, as the Author, the Procurer, the Mediator of peace. Pease is here to be taken in its widest sense—peace with God, complete salvation. Give you peace always by all means. Some manuscripts read "in every place," but the reading in our version is best attested—"always by all means;" "at all times and in every way;" whether it be outward or inward, for time or for eternity. The apostle could desire no higher blessing for his converts. The Lord be with you all. 2 Thessalonians 3:17 The salutation of Paul with mine own hand. The apostle usually dictated his Epistles to an amanuensis, but wrote the concluding words with his own hand. Thus Tertius was his amanuensis when he wrote the Epistle to the Romans (Romans 16:22). Probably the Epistle to the Galatians is an exception (Galatians 6:11), and also the Epistle to Philemon on (Philemon 1:19). The same authentication expressed in the same words is found in the First Epistle to the Corinthians (1 Corinthians 16:21), and in the Epistle to the Colossians (Colossians 4:18). Which; referring, not to the salutation, but to the whole clause; which circumstance. Is the token; the mark of authentication. Of every Epistle. Such authentication was especially necessary in the case of the Thessalonians, as it would seem that a forged epistle had been circulated among them (2 Thessalonians 2:2). Some restrict the words to the Epistles which the apostle would afterwards write to the Thessalonians (Lunemann); but they are rather to be understood of a caution which the apostle practised, or was to practise, in all his Epistles. Some refer the token to the words, "The salutation of Paul with mine own hand," and although these words are only found in two other Epistles, yet it is asserted that the other Epistles were otherwise sufficiently authenticated. But it appears better to understand by the salutation the benediction which follows; and a similar salutation or benediction is found at the close of all Paul’s Epistles (see 1 Thessalonians 5:28). 2 Thessalonians 3:18 The grace of our Lord Jesus Christ be with you all. 2 Thessalonians 3:1.—Intercessory prayer. 1. Its duty. We must not be selfish or confined in our prayers, but bear each other’s burdens before a throne of grace. Christian love finds its outlet in intercession. A desire for the salvation of others must manliest itself in prayer for their conversion. God is the Hearer of prayer, and will answer our prayers for others as well as for ourselves. The command of God to make intercession for all men should constrain us, and the example of holy men should encourage us. 2. Its objects. Sinners, that they may be saved; believers, that they may be confirmed in the faith and kept from evil; ministers, that their ministry may be blessed; the gospel, that it may have free course and be glorified. 2 Thessalonians 3:3.—Perseverance of the saints. 1. Its nature. By the perseverance of the saints is meant that all true believers, those who are united to Christ by faith and sanctified by his Spirit, can never fall from the faith; that they shall always abide in a state of grace or favour with God; and that they shall continue in holiness unto the end. 2. Its ground. The perseverance of the saints is founded on the faithfulness of Christ. "The Lord is faithful." He who has begun the good work will carry it on; he who intercedes for us in heaven will obtain his requests; he who has bestowed upon us his Spirit will not withdraw his grace. 3. Its uses. The perseverance of the saints is full of comfort to confirmed believers; it is that which imparts security to all their other blessings, transforms their hopes into assurance, and fills them with joy unspeakable. On the other hand, it affords no encouragement to licentiousness, for it is a perseverance in holiness; it is not that believers will be saved whatever their conduct may be, but that they will persevere in holiness unto the end. 2 Thessalonians 3:5.—The patience of Christ. 1. Its perfection. As seen in his conduct toward God and man during his sufferings, and in contrast to the conduct of the most patient men, as for example Job, Moses, and Paul. 2. Its example. We have need of patience in this world of toil and suffering. A contemplation of the patience with which Christ endured his unparalleled sufferings is the best antidote against impatience under any sufferings which we may be called upon to endure. 2 Thessalonians 3:6.—Avoidance of evil company. The apostle commands us to withdraw ourselves from every brother that walketh disorderly, and to have no fellowship with those who obey not his instructions. We must avoid making wicked men our companions, otherwise we shall soon be led astray and contaminated by their evil principles. The happiness or misery of the young for time and for eternity is, humanly speaking, dependent upon those whom they now choose as their intimate companions. 2 Thessalonians 3:10.—The sanctity of labour. True religion hallows earthly labour. Christianity is not designed to draw a man out, of the world, to cause him to neglect his earthly duties, or to make him idle; but to consecrate and sanctify his worldly employments; to cause him to perform them in a religious spirit, and to look up to God as his chief Master. Paul himself wrought at the occupation of a tent maker; and a far greater than Paul, the Lord Jesus Christ himself, was for the greater part of his life engaged in the occupation of a carpenter. "Earthly things," observes Dr. Arnold, "are precious when we use them as the materials with which we may build for ourselves a heavenly habitation; and the humblest and most ordinary trade or employment may be carried on with such a temper and such a spirit that it may advance us daily on our way to heaven; and the angels themselves may behold us engaged in it with respect and love." 2 Thessalonians 3:11.—Evil of being busybodies. Busybodies are idle, yet busy; idle as regards their own work, but busy with the business of others; ever meddling with what belongs not to them; always counselling others and interfering with their concerns, whilst neglecting their own;—a character at once mean and degrading, the cause of much annoyance to themselves and of mischief to others. 2 Thessalonians 3:13.—Weariness in well doing. 1. The specification, of some different forms of well doing. The advancement of men’s temporal interests, the promotion of religion, the diffusion of the gospel, working with and for Christ. We must remember that we ourselves must first be good before we can do good; there must first be well being before there can be well doing. Good works can only proceed from good men. 2. The causes of weariness in well doing. A love of ease and a wish not to put ourselves to trouble; a want of self-denial; the monotony of the work; a want of cooperation and sympathy; a want of apparent success; a want of realization of Christ’s claims on our lives and services. 3. Considerations why we should not be weary in well doing. Our duty as Christians; the bright example of Christ; the reward which awaits us—the rest which remains for the people of God. BY T. 2 Thessalonians 3:1, 2 Thessalonians 3:2.—The prayers of the Thessalonians asked by the apostle. He had prayed for them; he now asks them to pray for him. I. NEED THE PRAYERS OF THEIR PEOPLE. "Finally, brethren, pray for us." 1. Because their work is a great work. 2. Because it is weighted down with opposition and hinderance. 3. Because ministers feel their need, not only of human sympathy, but of Divine grace, wisdom, and strength. 4. Because such prayers knit the hearts of pastor and people more closely together. II. THE DOUBLE PURPORT OF THE PRAYER FOR THE APOSTLE. It was for no mere personal or selfish object, but had exclusive reference to the furtherance of the gospel. To pray for ministers is to pray for the gospel. 1. It was a prayer for the rapid spread of the gospel. "That the Word of the Lord may run and be glorified, even as it is also with you." (1) There were grave hindrances in its way presented by Jewish prejudice, Gentile fanaticism, and the jealousy of the Roman power. He is anxious that the gospel should not go halting and picking its steps, but "like a strong man rejoicing to run a race," overleaping all barriers of space and prejudice and hatred, Ministers have their "feet shod with the preparation of the gospel of peace." It is God only who can remove all impediments and make the mountains a plain before Zerubbabel. (2) The apostle was anxious that the gospel should be glorified—as "the power of God unto salvation"—by the conversion of large numbers of people, by their cheerful obedience to the truth, and by their orderly walk in the gospel. He quotes the example of the Thessalonians themselves—"even as it is with you"—as worthy of imitation in spite of some exceptional defects. The courteous reference would lead his converts to pray for him with deeper interest and. fervour. 2. It was a prayer for deliverance from obstructive enemies. "And that we may be delivered kern unreasonable and wicked men." The impediments to the free progress of the gospel were evil men. They were his Jewish enemies at Corinth who rose against the apostle and brought him to the judgment seat of Gallio (Acts 18:12). (1) It was a prayer that his career might not he cut short by their malignity. The apostle’s life was, perhaps, the most valuable in all the world in that generation, but it seemed to be at the mercy of men without scruple or mercy. He was, indeed, "in deaths oft." His enemies either lay in wait for him to destroy him, or roused the fanaticism of mobs against him. (2) It was an enmity directed by men without any check from’ reason or principle. His most persevering enemies through life were the Jews. No reason or argument could satisfy them or mollify their hatred. Their conduct was easily explained by the fact that "all men have not faith." As if nothing better could be expected from godless and blaspheming Jews.—T.C. 2 Thessalonians 3:3, 2 Thessalonians 3:4.—The apostle’s cheerful assurance and confidence on behalf of the Thessalonians. He dismisses all thoughts about himself, and returns to the thought of comforting his converts. I. THE DOUBLE IN STORE FOR THEM. "Who shall stablish you, and keep you from evil." 1. An essential factor in their Christian comfort was establishment (1) in the doctrines of the gospel, which were threatened by godless or fickle speculators; (2) in the grace of faith, which may be weakened by persecution or by misconceptions of truth; (3) in the profession of faith, which true believers will be able to hold fast to the end. 2. An equally essential factor was their preservation from evil, either (1) in the form of sin, that it should not have dominion over them or reign unto death; (2) or in the form of Satanic temptation; (3) or in the form of opposition from unreasonable and wicked men. II. THE TO ASSURE THEM OF THIS DOUBLE . "The Lord is faithful." He will be true to his promises, and not suffer one of them to fail. The Lord Jesus is at once the Author and the Finisher of our faith. "We are complete in him;" we are "strong in the Lord, and in the power of his might." "If we believe not, yet he abideth faithful: he cannot deny himself" (2 Timothy 2:13). "I can do all things through Christ which strengtheneth me" (Philippians 4:13). III. THE OF THE APOSTLE BASED ON THIS . "But we have confidence in the Lord touching you, that you are both doing and will do the things which we command you." 1. The ultimate ground of his confidence touching them was in the grace and strength of the Lord, not in themselves, or their wisdom, or strength. 2. The matter of his confidence—their present and future obedience to his commands. There must be a patient continuance in well doing; a ready, universal, perpetual obedience to the commands he had already given them by the authority of Christ, and to those which he was now about to give to them.—T.C. 2 Thessalonians 3:5.—The apostle’s further prayer for his converts. They needed grace to enable them to discharge all these duties. I. THE LORD JESUS IS THE TRUE OF THE HEART. "The Lord direct your hearts into the love of God, and the patience of Christ." 1. The heart needs direction. It is the fountain of life and feeling and action. But it is often wayward in its impulses. 2. The heart that is self-led is misled. We cannot direct our own hearts, neither can apostles do it for us; the Lord only can do it. He directs us by his Spirit, not only into all truth, but into all right feeling and all acceptable obedience. He only can change us into his own likeness. II. THE RIGHT OF THE HEART. "Into the love of God, and the patience of Christ." 1. The love of God is the spring of all evangelical obedience, and the motive force of all spiritual power. The Thessalonians had love already, but the apostle prays for fuller measures of it, that they may be prepared for yet more exact and thorough and unquestioning obedience. 2. The patience of Christ, which so characterized him, is to be copied in the lives of his followers exposed to similar persecutions. His sufferings are their sufferings; and they need his patience to enable them to endure thrum, as well as to sustain that "patient continuance in well doing" in the midst of evil which will keep them free from restlessness and disorderly walking.—T.C. 2 Thessalonians 3:6.—The apostle’s method of dealing with the idle busybodies of the Thessalonian Church. This is one of the leading objects of this Epistle. I. THE NATURE OF THE OFFENCE REBUKED BY THE APOSTLE. "Withdraw yourselves from every brother that walketh disorderly, and not after the tradition they received from us." 1. It was a habit of idleness caused by the unsettling tendency of the belief that the day of the Lord’s coming was near at hand to wind up all human affairs. They were, therefore, "working not at all," allowing themselves to be ignobly dependent either upon richer brethren or upon ecclesiastical funds. 2. Linked with this idle habit was the disposition to be "busybodies"—concerning themselves with matters that did not belong to them. "Bishops in other men’s dioceses," as the figure of the apostle elsewhere describes the same class (1 Peter 4:15); like the younger widows who "were wandering about from house to house, and not only idle, but tattlers also and busybodies" (1 Timothy 5:13). This unworthy habit of life was a serious annoyance and interruption to neighbours, as well as an unwarranted tax upon the generosity of their rich patrons. 3. It was an aggravation of the offence that the offenders were not only "brethren," but were living in deliberate disregard of the apostle’s oral instructions during his first visit to Thessalonica. "For even when we were with you, this we commanded you, that if any would not work, neither let him eat." Thus they showed a reckless defiance of apostolic counsel. This was surely to "break rank," as the word "disorder" suggests. II. THE APOSTLE’S COMMAND TO THE CHURCH THESE . 1. The time was past for mere requests or exhortations. He had addressed them in this milder tone in the First Epistle: "We beseech you that ye study to be quiet, and do your own business" (1 Thessalonians 4:11). But his request had been disregarded. 2. The command he now addresses to them was backed by Divine authority. "We command you in the Name of our Lord Jesus Christ." (1) Because he is the Source of all authority in the Church; (2) because the conduct of the Thessalonian busybodies was a dishonour to the Lord who bought them; (3) because it was a command to which obedience could be secured so long as the Christians "directed their hearts into the love of God, and the patience of Christ." 3. It was a command to the body of the Church to "withdraw themselves" from the disorderly brethren. (1) It was no command to excommunicate them. It was no case of expulsion or exclusion from Church fellowship, but (2) what may be called social excommunication. The brethren were to avoid all unnecessary intercourse with them, perhaps the richer members to encourage them no longer in their indolent and restless fanaticism by their ill-placed generosity, and thus bring them to a sense of shame and repentance for their laziness and talebearing.—T.C. 2 Thessalonians 3:7-10.—The example of the apostle himself as a support to his command. I. THE APOSTLE’S EXAMPLE. "For we were not disorderly among you, nor did we eat bread for nought from any one, but in toil and weariness, working night and day." Though there were rich people in the Church, he accepted no gift from them, but laboured at his craft assiduously to earn a living for himself. 1. His refusal of support from his converts did not invalidate his right to it. "Not because we have not authority"—an authority which he fully expounds in 1 Corinthians 9:1-27.—for "the labourer is worthy of his hire," and has he not "a right to forbear working"? 2. It was based upon a supreme regard to Thessalonian interests. (1) "That we might not be a burden to any one of you," (2) and "that we might give ourselves for a pattern unto you to imitate us." The apostle had evidently in view the extravagances of conduct that were beginning at an early period to spring from misunderstandings respecting the time of the Lord’s coming. He was not ashamed of his handicraft. No Christian man ought ever to be ashamed of honest labour. II. THE APOSTLE’S TO THE . "For even when we were with you, this we commanded you, that if any one will not work, neither let him eat." 1. This does not apply to those who cannot work, but to those who will not. The command does not touch cases of charity. 2. It is a command based on the original law of Eden. "In the sweat of thy face shalt thou eat bread" (Genesis 3:19). Work is a Divine order, not repealed by Christianity but lifted up to higher blessing and dignity. The idle man ought, therefore, to be allowed to suffer the effects of his idleness. 3. It is a command which, when obeyed, will introduce tranquillity into life, and at the same time conduce to an honest self-respect. "That working with quietness they eat their own bread." (1) They would thus be eating their own bread, not the bread earned by others’ toil, nor that reserved by the same toil for the use of the really destitute and poor. (2) They would thus carry more quietness into their own lives as well as those of their neighbours, for there would be no time for intermeddling with other people’s concerns. We should live "quiet and peaceable lives in all godliness and honesty" (1 Timothy 2:2).—T.C. 2 Thessalonians 3:13.—Exhortation to well doing. "Brethren, be not weary in well doing." I. THIS IMPLIES THAT THEY HAD BEEN ENGAGED IN WELL DOING. "Walking honestly to them that were without" (1 Thessalonians 4:12). II. IT IS AN NEEDED BY THE VERY OF THE CHURCH. Their charity might have been abused by the idle, but they were not to be discouraged by these examples of fanatical restlessness from the practice of beneficence. III. IT IS AN ALL THROUGH THE GOSPEL. 1. It was putting into practice the patience of Christ, for which the apostle prayed in their interest. 2. God is glorified by well doing. (John 15:8.) 3. God remembers it. (Hebrews 6:9, Hebrews 6:10.) 4. A blessing attends it. (James 1:25.) 5. It follows us into our final rest. (Revelation 14:13.)—T.C. 2 Thessalonians 3:14, 2 Thessalonians 3:15.—The true spirit of faithful dealing with an erring brother. The apostle returns to this subject again. I. HIS COMMAND. "If any man obey not our word by this Epistle, note that man, and have no company with him." Let him be a marked man, like a leper in your midst, standing wholly isolated in a heathen city. This would be a social extrusion deeply felt by a "brother" who would be cut off from the cordial greetings of the Church. II. THE DESIGN OF THIS SOCIAL . "That he may be ashamed." It is not "for destruction," but for edification; it is to bring the offender to a due sense of his sin, and to a resolution for its abandonment. III. THE SPIRIT IN WHICH THE COMMAND IS TO BE CARRIED OUT. "Yet count him not as an enemy, but admonish him as a brother." 1. It is an injunction not to regard him as your enemy, or as an enemy of Christ, as if he had denied the faith, or sunk into profligacy, or relapsed into heathenism. There must be neither hostility nor carelessness on your side, but rather "the love that suffereth long, and is kind." 2. It is an injunction to affectionate admonition. "But admonish him as a brother." How this would be consistent with the withdrawal of all intercourse it is unnecessary to speculate. There was to be a faithful dealing with him that he might be won back, and "Satan have no advantage" over him.—T.C. 2 Thessalonians 3:16.—A prayer for peace. "Now the Lord of peace himself give you peace always in every way." I. THE AUTHOR OF THIS . "The Lord of peace himself"—Jesus Christ. 1. He is our abiding Peace. (Ephesians 2:14.) 2. He gives it as his legacy to the Church. (John 14:27.) 3. He guides into the way of peace. (Luke 1:79.) 4. He is the Prince of peace. (Isaiah 9:6.) 5. Peace is preached by him. (Ephesians 2:17; Acts 10:36.) II. THE PEACE IN : 1. Reconciliation, with God. 2. Peace with one another. 3. Peace in all the relations of life. 4. Peace in the midst of speculative disturbances. 5. Peace in the midst of persecutions. 6. Peace in the prospect of death. III. IT WAS A PRAYER FOR A PEACE. "Always." It was to be as uninterrupted as a river (Isaiah 48:18), with no breaks made in it by the world, the flesh, or the devil. None but the Lord of peace could sustain such a peace in power. IV. IT IS PEACE TO BE IN EVERY WAY—BY PRAYING, BY , BY . V. THE PENDANT TO THIS HAPPY PRAYER. "The Lord be with you all." A comprehensive benediction upon the disorderly as well as the orderly brethren of Thessalonica. "Be with you all"—"by his presence to comfort and refresh; by his power to keep and preserve; by his grace to assist; and by his Spirit to counsel, advise, and direct."—T.C. 2 Thessalonians 3:17, 2 Thessalonians 3:18.—The closing salutation with its autographic significance. "The salutation of me Paul with mine own hand, which is the token in every Epistle: so I write." He takes the pen out of the hand of his amanuensis and writes the closing words himself. I. IT WAS TO THE EPISTLE. There were letters falsely attributed to him (1 Thessalonians 2:2). It is essential for Christians to know the distinction between the human and the Divine. The Thessalonians would be able to identify his large, bold handwriting (Galatians 6:11). II. THE WAS NOT A MERE SYMBOL OF , BUT A PRAYER FOR HIS BELOVED . "The grace of our Lord Jesus Christ be with you all." 1. His Epistles began with prayer; they end with prayer—"fencing round that which he said with mighty walls on either side." 2. All the good he desires for his converts is included in the grace of the God-Man. The prayer implies the Divinity of Christ. His name alone appears in his parting supplication. 3. It is a parting request for all the brethren without exception, including even those who received his rebukes.—T.C. BY B.C. CAFFIN 2 Thessalonians 3:1, 2 Thessalonians 3:2.—Prayer for missions. I. THE OF IT. Prayer is a mighty power; we must use it. We must not stand by indifferent and uninterested, and leave the progress of the gospel to missionaries abroad, to God’s ministers at home. We must all take our part in the work. Success in that work depends in large measure on the prayers of the faithful. All who pray earnestly for the work of missions are really helpers, as really, though not in the same degree, as the most hardworking missionaries. Faithful prayer is as necessary as faithful preaching. The united prayers of the Church, the mighty volume of supplication that ascends in behalf of missions, is the strength of those who labour in loneliness and self-denial among heathen and savages. Each one of us, however humble, may contribute his share to the great result. All who do so are coworkers in the blessed work of saving souls. It is a high privilege; the Lord has committed the progress of Christianity to the prayers of his people. We may well ask ourselves if we have been as energetic as we ought in that great spiritual work. II. THE DUTY OF PRAYER. 1. For the spread of the gospel. St. Paul urges it constantly upon his converts. He had been praying for the Thessalonians; now he asks for their prayers in return. It is a commandment. He bids us pray that the Word of the Lord may run, that it may meet with no check in its onward course, but spread ever further and wider, from city to city, from country to country, till "the earth shall be full of the knowledge of the Lord, as the waters cover the sea." This is the only limit. The Church must not be stationary; it must be always in movement. The water of life is living water, ever welling up fresh and clear; it is a running stream. Stagnation means corruption. The gospel must keep moving onward, winning fresh hearts, exerting an ever-growing influence over those who have long felt its power. To stand still is to go back, to win no new victories is to lose its ancient triumphs. It is our bounden duty to help on this progress by our earnest prayers. We are met by an inert mass of apathy; we must strive to kindle it into life by our fervent supplications. "Ask, and ye shall have." The apathy of which, it may be, we complain so bitterly, may be due in large measure to our own spiritual sloth, to the sluggishness of our prayers. Where the Word of the Lord runs, it will be glorified; it is living and powerful; it will manifest its energy in the blessed lives, the holy deaths, of converted men; it will show forth the glory of the Lord in that glory of holiness which, springing from his indwelling presence, will transform the souls in whom that presence abides. 2. For the missionaries themselves. They are exposed to many dangers; it was so with St. Paul. He was now at Corinth, a city where there was a great work to do, for the Lord had much people there. But be met with much opposition, at first from fanatical Jews, afterwards from "false brethren" and "false apostles" He bids the Thessalonians pray that he might be delivered from these men, not for his own sake—he counted not his life dear unto himself—but that he might finish his course with joy, and be blessed in saving many souls. So we should pray now for faithful missionaries, that they may be delivered from unreasonable and wicked men. LESSONS. 1. Pray constantly for the success of the gospel in all the world. Christ bids you; his apostles bid you. 2. Do not think yourself too weak and sinful to do so; such humility is false humility; it defrauds God’s ministers of the assistance which you are bound to give them. 3. Believe in the power of prayer; it is an important element in a living faith.—B.C.C. 2 Thessalonians 3:3-5.—St. Paul’s confidence. I. HE TRUSTS IN THE LORD. 1. The Lord is faithful. All men have not the faith; the faith is not the possession of all. These unreasonable and wicked men seem to be beyond its saving influences. But the Lord is faithful. He is the Truth; his promises are sure. Amid the tumult of opposition, the rude fanaticism of the Jews, the sneers of the philosophic Greeks, St. Paul still trusted in the Lord. "The Lord is faithful." It is a great word; we may well pray that it may be engraven in our hearts, as the centre of our hopes, the strength of our souls. 2. He will strengthen the Thessalonians. It is what St. Paul prayed for in the last chapter. He knows that his prayer is heard. God will stablish the Thessalonians. He has built his Church upon a rock; the gates of hell shall not prevail against it. The rain may descend, the flood may come, the stream of adversity may beat vehemently against the Church of God; it cannot fall, for it is founded upon the rock. God is faithful. He will keep them from the evil—from the evil which surrounds them in the world, from the power of the evil one. The words sound like a reminiscence of the Lord’s prayer. Compare also 2 Timothy 4:18, "The Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom." St. Paul, it seems, was accustomed to use the same holy words which we say in our daily prayers. How many generations of Christians that prayer has helped in their heavenward journey! They are safe now with Christ. We are marching onwards to that rest which they have reached. We have the same helps which they had. Let us seek that holy confidence which St. Paul had. The Lord is faithful; he will stablish you; he will keep you from the evil. II. HE HAS IN THE . Or rather in the Lord touching them. It is in the Lord always that he trusts; but that confidence in the Lord reaches to the Thessalonians; he believes that they are doing now, and will continue to do the things which he commands them, because he is sure that the Lord will stablish them, and keep them from the evil. It is an exhortation delicately expressed in the language of confidence. He trusts them; the consciousness of being trusted is a strong motive for obedience; there is a sense of shame in disobeying a master, a teacher, who reposes implicit confidence in his pupils. Mark the delicate tact of the apostle. III. HE DOUBTS THEM NOT, YET HE PRAYS FOR THEM. 1. For growth in love. In 1 Thessalonians 3:11 he had prayed that God would direct his way to the Thessalonians; here he prays that God would direct their hearts into the way of love. The way of love is the way that leads to God, who is love. We need to be directed thither. Our attention is often distracted by the various paths which lead this way and that in the journey of life. God can direct us by his Spirit into the one path which leads to God. That path is love, self-denying, self-forgetting love—the love which comes from God and ends in God. For love is of God, it is his gift; it comes from him who is the only Fountain of pure and holy love. And it ends in him; for God only is the true Object of our highest love; only in him can the deep yearnings of our souls find their proper satisfaction. "Thou shalt love the Lord thy God with all thine heart." It is his commandment, the first of all the commandments. He does not mock us with commands which we cannot obey; he giveth his Spirit; and the gift of the Spirit is the gift of power. He can direct; he will, if we seek it in persevering prayer, direct our hearts into the love of God. 2. For growth in patience. The Church of Thessalonica needed patience; it was much afflicted from the first. The Lord Jesus Christ was the great Example of patience. He endured the cross, despising the shame. If we would run with patience the race that is set before us, we must consider him, always looking unto Jesus. In our sufferings we must meditate on the sufferings of our Lord and Saviour, and pray for grace to follow his example. We need his patience, such patience as he had. We must pray for it. The Lord will direct us to it. LESSONS. 1. The Lord is faithful; trust in him. He is true; he will establish the hearts of his chosen. 2. We must be stern with ourselves, but gentle with others; gentle words of confidence win those whom harshness would only repel. 3. Pray for love; pray for patience.—B.C.C. 2 Thessalonians 3:6-15.—The importance of the common duties of daily life shown. I. BY ST. PAUL’S EARNEST APPEALS. 1. He commands, and that in the Name of the Lord Jesus Christ. There were some among the Thessalonian Christians who walked disorderly, whose lives were not ordered according to the teaching which they had received from St. Paul. The Church generally was sound, as the Epistle shows, but there was a section that needed counsel and firm treatment. Probably the prevalent restlessness about the approach of the day of the Lord so filled their minds that it seemed hard to attend to less exciting matters. In view of an event so awful, the little details of daily occupation seemed trivial and insignificant. The whole course of life, with all its complex interests, might any moment be abruptly checked by the sudden coming of the Lord. It was hard to descend from the contemplation of a topic so absorbing to the little duties of work and everyday life. But the apostle commands, and that with the greatest earnestness. It is just in those little duties that our responsibility chiefly lies. It is in the small matters of daily life that the battle between good and evil is fought out for each individual soul. "The daily round, the common task," is the field in which we are trained for heaven; or, if not for heaven, it must be for hell. Ordinary lives are commonplace; they do not present opportunities for showy action; there are few emergencies, little excitement in them. The lives of most of us are, by God’s appointment, ordinary and commonplace; it is the discipline for eternity which he has provided for us. The quiet, faithful performance of those common duties is the best preparation for the coming of the Lord. He cannot find us better employed than in the work, whatever it may be, which his providence has given us to do. And, in truth, those commonplace lives afford ample opportunities for self-denial, if only we will use them; a road for drawing daily nearer to God, if only we will take the path pointed out by his providence, not some self-chosen way of our own. A commonplace life may be in the eyes of the holy angels full of beauty and heroism. To do each little duty, as it comes, faithfully and thoroughly; to keep the thought of God’s presence constantly before us, and to try in all things, great and small alike, to please him; to persevere all the day, and every day, in the quiet life of duty;—this involves a sustained effort, a lofty faith, a holy love, which are in the sight of God of great price. The life of duty, however humble and quiet that duty may be, is the life of holiness. Religious fervour, religious excitement, if it ends in excitement and does not issue in obedience, is but a counterfeit in the sight of God; it will not abide the day of his coming. In the First Epistle St. Paul had bidden the Thessalonians to study to be quiet, to do their own business, to work with their own hands. He speaks more strongly now. Probably the excitement had increased; it had led to the disorder which he condemns. He commands them now, and that in virtue of his apostolic authority, in the Name of the Lord Jesus Christ, whose ambassador he was. Sometimes God’s ministers must speak with authority. They must be instant in season, out of season; they must reprove, rebuke, exhort; but such rebukes will avail little, unless they are administered with much long suffering, with humility and godly fear, and enforced by that authority of character which only holiness of life can give. To possess such authority, a man must have that reality the absence of which is so soon detected; he must have that ready sympathy which is such a source of power and success in ministerial work. 2. They must withdraw themselves from every brother that walketh disorderly. St. Paul is not issuing a sentence cf excommunication, as in 1 Corinthians 5:1-13. and 1 Timothy 1:20. The conduct of these Thessalonians was not so utterly wicked as that of the incestuous person at Corinth; their errors were not so dangerous as those of Hymenaeus and Alexander. But they were neglecting the duties of their station; they were living in disobedience. It was not right for Christians to recognize such men as brethren; their lives were a scandal; they were bringing discredit upon the Christian name. True Christians must be jealous for their Master’s honour; they must sometimes show openly their disapprobation of inconsistency. It is a difficult and painful duty. It is necessary, in performing it, to keep a very careful watch over our own motives; to speak and act in deep humility and real charity; to cast first the beam out of our own eye; to remember the Saviour’s rule, "Judge not." But though a difficult duty, it is sometimes a duty. A true Christian must not live on terms of intimacy with men who disgrace their Christian profession. He will not walk in the counsel of the ungodly, nor stand in the way of sinners. All his delight will be in the saints who are on the earth. Especially he must avoid the companionship of those who make a great show of religion and live ungodly lives. No sin is more dangerous than hypocrisy; none is more strongly condemned by our Lord. II. BY HIS EXAMPLE. 1. He did not behave himself disorderly. He illustrated in his life the power of true religion. He was a man of warm affections, of enthusiastic character, full of high hopes; but he never allowed any excitement of feeling to interfere with the quiet performance of daily duties. His life and preaching supplemented one another. His preaching disclosed the motives which prompted his actions and regulated his life; his life was his preaching translated into action—it showed the reality, the living force, of the truths which he preached. 2. He worked with his own hands. He always asserted the right of the apostles and their companions to maintenance from the Churches. The Lord hath ordained, he said, that they which preach the gospel should live of the gospel. But he did not claim this right for himself. It was not pride that prompted his conduct; he accepted the gifts of the Philippians. But he knew the value of an example of self-denying and absolutely disinterested labour. The Gentile world had never seen such a life. It was a power in itself; it constrained the admiration and won the hearts of men; it forced them to admit the reality of a religion which sustained him in such unparalleled self-sacrifices. So he would not eat any man’s bread for nought. For nought, he says in his humility; though he knew well that his converts in Thessalonica owed to him, like Philemonon, even their own selves. He wrought with his own hands, and that night and day. It was hard, uninteresting, ill-paid labour. It required the close application of many hours to earn even the simple livelihood which contented him. But he worked on in patience, knowing the power of example. III. HE INSISTS ON THE DUTY OF HONEST LABOUR. 1. Are had done so during his stay at Thessalonica. He had given his opinion in the words of a short, stern proverb, "If any will not work, neither let him eat." Labour is the ordinance of God; a punishment at first (Genesis 3:19), but it is turned into a blessing (Psalms 128:2) to those who accept it as the will of God, and use it as a discipline of obedience and self-denial. Work, in some form or other, is a necessity for us; without work, life soon becomes dreary, full of restlessness and dissatisfaction. To have nothing to do is far from enviable; it is full of ennui and weariness. Time is a priceless talent, given us that we might work out our own salvation; to waste it day after day, to "kill time," as the saying is, is a miserable misuse of the good gifts of God. We must all work, if we would be happy here, if we would be ready to meet the Lord when he cometh. Mental labour is the lot of some, manual labour of others. God has ordered our lot and appointed our work. Work of some sort we must have. None have a right to eat their bread without labour, neither the rich nor the poor. (1) If God has given us worldly means, still we have no right to eat the bread of idleness. We must find work to do, the work which the Master has set us. If we need not work for ourselves, we must work for others. There is work enough for all in the vineyard of the Lord; only in work can we find peace and satisfaction. Without work, we are eating the bread which we have not earned; without work, we must in the end be restless and unhappy; without work, how can we bear to read those awful words, "Thou wicked and slothful servant"? (2) And the apostle forbids indiscriminate almsgiving. When the Lord said, "Give to him that asketh thee," he did not mean to the idle and the worthless. Give freely, but give to the old, the sick, the helpless. It is a difficult thing to give rightly; it needs study, thought, prayer. We must not encourage idleness, but neither must we allow our heart to be hardened by the imposture which we meet so often. Be generous, full of sympathy to the afflicted, but let the idle be corrected by the stern discipline of hunger. To give to such is doubly wrong; it encourages the slothful in their sinful idleness, and it robs the really poor. 2. He repeats his exhortation now. There were busybodies at Thessalonica, who neglected their own business, and busied themselves with matters which did not concern them, or with curious questions which were beyond their reach. It is always so with the idle; the restless thoughts must find occupation, and commonly find it in mischief. St. Paul exhorts them again. He does not sternly leave them to themselves; he longs for their spiritual welfare. He exhorts them, and that in the presence of the Lord Jesus Christ, to work with quietness; not to let excited feelings interfere with the quiet, well ordered life of Christian duty; but to eat their own bread, the bread earned by honest labour; not to live on the alms of others, when they might preserve a manly, Christian independence. IV. HE ASKS THE TO SUPPORT HIS . 1. They must not be weary in well doing. There is much to make Christians weary; their own helplessness and sinfulness; the disappointments, misunderstandings, ingratitude, which they meet with in their work. But they must persevere in the quiet walk of duty; they must do good, seeking no reward save that which comes from our Father who seeth in secret. Weariness is hard to bear; it will press heavily upon us at times. We must run with patience the race that is set before us, looking always unto Jesus. 2. They must carry out his censures. His Epistle was an authoritative document; it came from the Lord’s apostle, armed with the Lord’s authority. It must be obeyed; it was the duty of the Church to enforce obedience. The brethren must show their concurrence with St. Paul by not keeping company with any professing Christians who may still persist in disorderly conduct. But they must be careful not to sin against the law of love. The offender is a brother still; they must admonish him for his soul’s sake; they must show by their conduct their sorrow, their disapproval of his disobedience, that the disapprobation of Christians known and respected may bring him to a sense of shame. and, by God’s grace, to amendment of life. LESSONS. 1. Duty seems sometimes dull and prosaic, but it is our appointed path; do each little duty as in the sight of God. 2. There is a true dignity in honest labour; never despise it in others; work yourself in the station to which God has called you. 3. Be careful in your choice of companions; avoid the disorderly; seek the society of the pious and obedient.—B.C.C. 2 Thessalonians 3:16-18.—Conclusion. I. THE CLOSING PRAYER FOR PEACE. 1. Only the Lord can give it. Again we have the solemn αὐτός, himself. He is the Lord of peace; it is his: "My peace I give unto you." He only can grant that chiefest blessing. The Thessalonians might have their difficulties, their dangers; they might be weary. But it is the weary and the heavy laden whom the Lord calls to himself. "Come unto me," he says, "and I will give you rest." Only we must take up his yoke, the yoke of obedience; only we must bear his burden, the burden of the cross; and we shall find peace, rest for our souls. For his yoke is easy. It seems not so at first; we are tempted often to be disorderly, to forsake the quiet path of duty; it is hard to resist temptation. But if we come to Christ and learn of him, the blessed Master, he will teach us the grace ant blessedness of obedience, and we shall gradually learn something of his own lesson—to do our Father’s will as it is done in heaven, gladly and with cheerful submission. His burden is light. It seems not so at first; the cross is sharp. But he bore the cross once for us; he bears it with us now. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/