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Preface.

11. THESSALONIANS.

PREFACE TO THE SECOND

Prefaeli

EPISTLE OF PAUL THE APOSTLE TO THE THESSALONIANS.

For an account of Thessalonica, and St. Paul's labours there, the reader is requested to consult the preface to the preceding epistle. That this Second Epistle was written shortly after the first, and from the same place too, is very probable, from this circumstance, that the same persons, Paul, Silvanus, and Timotheus, who addressed the church at Thessalonica, in the former epistle, address the same church in this; and, as three such apostolic men were rarely long together in the saine place, it is very likely that the two epistles were written not only in the same year, but also within a very short time of each other. It appears that the person who carried the First Epistle, returned speedily to Corinth, and gave the apostle a particular account of the state of the Thessalonian church; and, among other things, informed him, that many were in expectation of the speedy arrival of the day of judginent; and that they inferred from his epistle already sent, chap. iv. 15, 17. and v. 4. and 6. that it was to take place while the apostle and themselves should be yet alive. And it appears probable, from some parts of this epistle, that he was informed also that some, expecting this sudden appearance of the Lord Jesus, had given up all their secular concerns as inconsistent with a due preparation for such an important and awful event: see chap. iii. 6-13. To correct such a misapprehension, and redeem them from an error, which, if appearing to rest on the authority of an apos tle, must, in its issue, be ruinous to the cause of Christianity, St. Paul would feel himself constrained to write immediately; and this is a sufficient reason why these epistles should appear to have been written at so short a distance from each other. What rendered this speedy intervention of the apostle's authority and direction the more necessary was, that there appear to have been some in that church, who professed to have a revelation concerning this thing; and to have endeavoured to confirm it by a pretended report from the apostle himself; and from the words already referred to in the former epistle; see here on chap. ii. 1, and 2. We beseech you, brethren, be not soon shaken in mind, or be troubled, neither by SPIRIT, nor by WORD, nor by LETTER as from us, as that the day of Christ is at hand. As the apostle in this epistle, chap. iii. 2. entreats the Thessalonians to pray the Lord that he and his companions might be delivered from unreasonable and wicked men, Dr. Macknight supposes that the epistle was written soon after the insurrection of the Jews at Corinth, in which they dragged Paul before Gallio, the pro-consul of Achaia, and accused him of persuading men to worship God contrary to the law, Acts xviii. 13. This arguinent places it also in the year 52, or 53, in the twelfth or thirteenth of Claudius, the successor of Caius.

As there have been some eminent Christian writers who have entertained the same opinion with those at Thessalonica, that not only St. Paul, but other apostles of Christ, did believe that the day of general judgment should take place in their time, which opinion is shown, by the event, to be absolutely false; it appears to be a matter of the utmost consequence to the credit of Divine revelation, to rescue the character of the apostles from such an imputation. Dr. Macknight has written well on this subject, as the following extract from his preface to this epistle will prove:

"Grotius, Locke, and others," says he, "have affirmed, that the apostles believed that the end of the world was to happen in their time; and that they have declared this to be their belief in various passages of their epistles. But these learned men, and all who joined them in that opinion, have fallen into a most pernicious error; for, thereby they destroy the authority of the Gospel revelation, at least so far as it is contained in the discourses and writings of the apostles; because, if they have erred in a matter of such importance, and which they affirm was revealed to them by Christ, they may have been mistaken in other matters also, where their inspiration is not more strongly asserted by them than in this instance. It is therefore necessary to clear them from so injurious an imputation.

"And first, with respect to Paul, who was an apostle of Christ, and Silvanus, who was a prophet, and a chief man among the brethren, and Timothy, who was eminent for his spiritual gifts, I observe that the epistle under our considera tion affords the clearest proof that these men knew the truth concerning the coming of Christ to judge the world; for in it they expressly assured the Thessalonians, that the persons who made them believe that the day of judgment was at hand, were deceiving them; that, before the day of judgment, there was to be a great apostacy in religion, occasioned by the man of sin, who at that time was restrained from showing himself, but who was to be revealed in his season: that, when reveal ed, he will sit, that is, remain a long time in the church of God, as God, and showing himself that he is God; and that, afterward, he is to be destroyed. Now, as these events could not be accomplished in the course of a few years, the persons who foretold they were to happen before the coming of Christ, certainly did not think the day of judgment would be in their life

time. Besides, St. Paul, Rom. xi. 23-36. by a long chain of reasoning, having showed that, after the general conversion of the Gentiles, the Jews, in a body, are to be brought into the Christian church; can any person be so absurd as to persevere in maintaining that this apostle believed the end of the world would happen in his life-time?

"Next, with respect to the apostle Peter, I think it phin, from the manner in which he has spoken of the coming of Christ, that he knew it was at a great distance, 2 Pet. t. 3. Knowing this first, that scoffers will come in the last days, walking after their own lusts. 4. And saying, Where is the promise of his coming? For, from the time the fathers fell asteep, all things continue as at the beginning of the cres tion. 8. But this one thing, let it not escape you, beloved, that one day is with the Lord as a thousand years, and s thousand years as one day. 9. The Lord who hath promised, doth not delay, in the manner some account delaying. Now seeing Peter has here foretold that, in the last age, the wicked will mock at the promise of Christ's coming, on account of its being long delayed; and, from the stability and regularity of the course of nature during so many ages, will argue that there is no probability that the world will ever come to an end; is evident that he also knew the coming of Christ to judgment, was at a very great distance at the time be wrote that epistle. "The same may be said of James; for, in the hearing of the apostles, elders, and brethren, assembled in the council of Je rusalem, he quoted passages from the Jewish prophets, to show that all the Gentiles were, in some future period, to seek after the Lord, Acts xv. 17. But if James looked for the general conversion of the Gentiles, he certainly could not imagine the end of the world would happen in his time.

"Lastly, the apostle John, in his book of the Revelations, having foretold a great variety of important events, respecting the political and religious state of the world, which could not be accomplished in a few years, but required a series of ages to give them birth; there cannot be the least doubt that he likewise knew the truth concerning his Master's second coming; and therefore, to suppose that he imagined the day of judgueni was to happen in his own life-time, is a palpable mistake. "Upon the whole, seeing the apostles, and other inspired teachers of our religion, certainly knew that the coming of Christ to judgment was at a great distance, every impartial person must be sensible they have been much injured, nos by the enemies of revelation alone, but by some of its friends' who, upon the strength of certain expressions, the meaning of which they evidently misunderstood, have endeavoured to persuade the world that the apostles ignorantly believed the day of judgment was at hand. These expressions may all be applied to other events, as shall be showed in the next tion, and therefore they ought to be so applied; because candour requires that sense to be put on an author's words which renders him most consistent with himself.”

As the terin coming of Christ, has several acceptations in the Sacred Writings, and the applying any one of these to the subject to which, in a given place, it does not belong, may lead to very erroneous, if not dangerous conclusions, as it appears to have done at Thessalonica; it is necessary to consider the different senses in which this phrase is used, that we may know its specific meaning in the different places where it of curs. Dr. Macknight, in the 4th section of his Preface, inti tuled, Different comings of Christ are spoken of in the New Testament, has treated this subject also with considerable judgment, as the reader will at once perceive.

"In this article, I propose to show that there are other comings of Christ spoken of in Scripture, besides his coming to judgment; and that there are other things besides tis mundane system, whose end is there foretold; and that it w of these other matters the apostles speak, when they repre sent the day of their Master, and the end of all things, as al band.

"First, then, in the prophetic writings of the Jews, (2 Sam. xxii. 10, 12. Psal. xcvii. 2-5. Isa. xix. 1.) great exertions of the Divine power, whether for the salvation or destruction of nations, are called the coming, the appearance, the presence of God. Hence it was natural for the apostles, who were Jews, to call any signal and evident interposition of Christ, za governor of the world, for the accomplishment of His purposes, His coming and His day: accordingly, those exertions of His power and providence, whereby He destroyed Jerusslemn and the temple, abrogated the Mosaic institutions, and established the Gospel, are called by the apostles His coming and day: not only in allusion to the ancient prophetic an guage, but because Christ himself, in his prophecy concerning these events, recorded Matt. xxiv. has termed them the cosUNE of the Son of man, in allusion to the following prophecy of Daniel, of which his own prophecy is an explication: Dan vii. 13. I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days. And they brought him near before him

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Preface

II. THESSALONIANS.

Preface

proached: Be ye, therefore, sober, and watch unto prayer.' John ii. 18. Young 'children, it is the last hour of the Jewish state; and, as ye have heard' from Christ, in His prophecy of the destruction of Jerusalem, that 'antichrist cometh, so now there are many antichrists, whence we know that it is the last hour' of the Jewish state.

2. "There is another coming of Christ spoken of by the apos tles, different, likewise, from his coming to judge the world, and to put an end to the present state of things, viz.: his coming to destroy the man of sin. 2 Thess. ii. S. 'Him the Lord will consume by the breath of his mouth, and will ren der ineffectual by the bright shining of his coming.' This singular event, which will contribute greatly to the honour of God, and the good of his church, being accomplished by a vi sible and extraordinary interposition of the power of Christ in the government of the world, is, agreeably to the Scripture style, fitly called 'the coming of the Lord; and the bright shining of his coming;' but this coming is nowhere in the Scriptures said to be at hand.

3.There is, likewise, a day, or coming of Christ, spoken of by Paul, different from His coming to judgment, and from both the former comings; I mean His releasing His people from their present trial, by death. 1 Cor. i. 8. He, also, will confirm you unto the end, without accusation, in the day of our Lord Jesus Christ.' Philip. i. 6. He who hath begun in you a good work, will be completing it, until the day of our Lord Jesus Christ.' It is true, the release of Christ's servants from their present trial, by death, is accomplished, for the most part, by no extraordinary display of His power; yet it is fitly enough called His day and coming; because, by His ap pointment, all men die; and by His power, each is carried to his own place after death. Besides, His servants, in particular, being put on their duty, like soldiers, must remain at their several posts, till released by their Commander; and when he releases them, He is fitly said to come for that purpose.

14. And there was given him dominion, and glory, and a kingdom; that all people, nations, and languages, should serce him. His dominion is an everlasting dominion, which shall not pass away; and his kingdom that which shall not be destroyed. This prophecy, the Jewish doctors, with one consent, attribute to the Messiah, and of that temporal king. dom which they expected was to be given Him. Farther, they supposed, He would erect that temporal kingdom by great and visible exertions of His power for the destruction of His ene mies; but they little suspected that themselves were of the number of those enemies whom He was to destroy: and that His kingdom was to be established upon the ruin of their state. Yet that was the true meaning of the coming of the Son of man in the clouds of heaven. For while the Jewish nation continued in Judea, and observed the institutions of Moses, they violently opposed the preaching of the Gospel, by which the Messiah was to reign over all people, nations, and languages. Wherefore, that the everlasting kingdom might be established effectually, it was necessary that Jerusalem and the Jewish state should be destroyed by the Roman armies. Now, since our Lord foretold this sad catastrophe in the words of the prophet Daniel, Matt. xxiv. 30. And they shall see the Son of man coming in the clouds of heaven, with power and great glory; and after describing every particular of it with the greatest exactness, seeing he told his disciples, ver. 34. This generation shall not pass till all these things be fulfill ed; can there be any doubt that the apostles (who, when they wrote their epistles, certainly understood the true import of this prophecy,) by their Master's coming, and by the end of all things, which they represent as at hand, mean His coming to destroy Jerusalem, and to put an end to the institutions of Moses? It is no objection to this, that when the apostles heard Christ declare, There shall not be left here one stone upon ano. ther, that shall not be thrown down, they connected the end of the world or age with that event. Matt. xxiv. 3. Tell us when shall these things be, and what shall be the sign of thy coming, και συντελείας το αιώνος, and of the end of the age ? For as the Jewish doctors divided the duration of the world into three ages; the age before the law, the age under the law, and the age under the Messiah; the apostles knew that the age under the law was to end when the age under the Messiah began: and, therefore, by the end of the age, they meant, even at that time, not the end of the world, but the end of the age under the law, in which the Jews had been greatly oppres. sed by the heathens. And although they did not then under. stand the purpose for which their master was to come, nor the true nature of his kingdom, nor suspect that he was to make any change in the institutions of Moses; yet when they wrote their epistles, being illuminated by the Holy Ghost, they certainly knew that the institutions of Moses were to be abolish-be glorified in his saints, and admired of all them who believe.' ed; and that their Master's kingdoin was not a temporal but a spiritual dominion, in which all people, nations, and languages, were to be governed, not by external force, but by the operation of truth upon their minds, through the preaching of the Gospel.

4. "Besides all these, there is a day, or coming of the Lord, to judge the world, and to put an end to the present state of things. This coming, Christ himself has promised. Matt. xvi. 27. The Son of man shall come in the glory of his Fa ther, with his holy angels; and then shall he reward every man according to his work Now, this being a real, personal appearing of Christ in the body, is more properly, than any other of His comings, called the day and coming of Christ. And the purposes of it being more important than those of His other comings, the exertions of His power for accomplishing them, will be most signal and glorious. Hence this coming is, with great propriety, termed, 'the revelation of Jesus Christ,' and the day' of His revelation,' when he shall

"Thus it appears, that when the apostles wrote, there were four comings of Christ to happen, three of them figurative, but the fourth a real appearance; that these different comings are frequently spoken of in Scripture; and that although the coming of Christ to destroy Jerusalem, and to establish His everlasting kingdom, be represented by the apostles as then at hand, no passage from their writings can be produced, in which His personal appearance to judge the world, is said, or even insinuated, to be at hand. The truth is, if the different comings of Christ are distinguished as they ought to be, we shall find that the apostles have spoken of each of them ac cording to truth; and that the opinion which some Christians have, unadvisedly, espoused, to the great discredit of the inspiration of the apostles, has not the least foundation in Scripture."

The epistle naturally divides itself into three parts, and each is contained in a separate chapter.

PART 1. CHAP. I-Contains the address, and motives of consolation in their afflicted and persecuted state.

PART 2. CHAP. II-Is partly prophetical, and partly didactic. It contains the doctrine concerning Christ's coming to judg ment; and a prophecy concerning some future, but great apostacy from the Christian faith.

"Farther, that the apostles, by the coming of Christ, which they represented as at band when they wrote their epistles, ineant His coming to establish His spiritual kingdom over all people, nations, and languages, and not his coming to put an end to this mundane system, is evident from what Christ him self told them, Matt. xvi. 28. 'There be some standing here, who shall not taste of death till they see the Son of Man coming in His kingdom.' And, agreeably to this account of the coming of Christ, and of the end of all things, I observe, that every passage of their epistles, in which the apostles have spoken of these things as at hand, may, with the greatest propriety, be interpreted of Christ's coming to establish His everlasting kingdom over all people, nations, and languages, by destroying Jerusalem, putting an end to the law of Moses, and spreading the Gospel through the world. Thus, 1 Cor. x. 11. These things are written for our admonition, upon whom ra reλn Tw awror, the ends of the ages are come,' means the end of the age under the law, and the beginning of the age under the Messiah. Phil. iv. 5. 'Let your moderation be known to all men: the Lord is nigh:' namely, to destroy the Jews, your greatest adversaries. Heb. ix. 26. But now once, OVVTEAsia To accorov, at the conclusion of the ages,' the Jewish jubi lees, he hath been manifested to abolish sin offering, by the This is the shortest of all St. Paul's epistles to the Churches, sacrifice of Himself. Heb. x. 25. Exhorting one another but is of very great importance; and, in many places, very daily; and so much the more, as ye see the day approaching,' sublime, especially in the second part; and in this there are the day of Christ's coming to destroy Jerusalein, and the Jew. several very great difficulties, and some things hard to be unish state. Ver. 37. For yet a little while, and He who is derstood. After all the pains and labour of learned men, it coming, will come, and will not tarry.' James v. 7. Where would be hazardous to say, the meaning of every part is now fore, be patient, brethren, unto the coming of the Lord.' Ver. clearly made out. What increases the difficulty, is, that the 8. Be ye also patient, strengthen your hearts, for the coming apostle refers to some private communication with themof the Lord,' to destroy the Jews, your persecutors, 'draweth selves, no part of which is on record; and, without which, it aigh. Ver. 9. 'Behold, the Judge standeth before the door.' would require St. Paul's inspiration to be able to fix the sense 1 Pet. iv. 7. The end of all things,' the end of Jerusalem, and and meaning of all we find here. May the Father of lights of the temple, and of all the Mosaic institutions, 'hath ap-give the reader a wise understanding in all things! Amen. 287

PART 3. CHAP. III.-Is wholly hortatory; and contains a number of important advices relative to Christian virtues, and a proper behaviour in those situations in life in which it had pleased God to call them.

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The salutation of St. Paul and his companions, 1, 2. The apostle gives thanks to God for their faith, love, and union, and for their patience under persecutions, 3, 4. Speaks of the coming of our Lord Jesus Christ; the punishment of the ungodly, and the glorification of the righteous, 5-10. Prays that God may count them worthy of their calling; that the name of Jesus may be glorified in them, 11, 12. [A. M. cir. 4056. A. D. cir. 52. A. U. C. 805. Anno Claudii Cæsar. Ang. 12) Pthe Thessalonians in God our Father and the Lord Je Lord Jesus shall be revealed from heaven with his migh AUL, and Sylvanus, and Timotheus, unto the church of 7 And to you who are troubled, Rest with us, when the

sus Christ:

a

2Grace unto you, and peace, from God our Father, and the Lord Jesus Christ.

3d We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other abound.

eth;

4 So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endu:

5 Which is ha manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, i for which ye also suffer:

6 Seeing it is a righteous thing with God to recompense tribulation to them that trouble you;

a 2 Cor. 1, 19-b1 Thess. 1.1-c 1 Cor.1.3-d 1 Thess 1.2, 3. & 3.6, 9. Ch.2.13.e 2 Cor. 7.14. & 9.2. 1 Thess. 2.19,20-f1 Thess. 1.3.-g Thess. 2.14-h Phil. 1.28.1 Thess 2.14.-k Rev.6.10.-1 Rev. 14. 13-m 1 Thess. 4. 16. Jude 14.-n Gr. the angels of his power.

NOTES.-Verse 1. Paul and Silvanus, &c.] See the notes on 1 Thess. i. I. This epistle was written a short time after the former; and as Silas and Timothy were still at Corinth, the apostle joins their names with his own, as in the former case. 3. Your faith groweth exceedingly] The word vreрavžave, signifies, to grow luxuriantly, as a good and healthy tree, planted in a good soil; and if a fruit tree bearing an abundance of fruit to compensate the labour of the husbandman. Faith is one of the seeds of the kingdom: this the apostle had sowed and watered, and God gave an abundant increase. Their faith was multiplied, and their love abounded: and this was not the case with some distinguished characters only; it was the case with every one of them.

4. We ourselves glory in you in the churches of God] We hold you up as an example of what the grace of God can produce when communicated to honest and faithful hearts.

For your patience and faith] From Acts xvii. 5, 13. and from 1 Thess. ii. 14. we learn, that the people of Thessalonica had suffered much persecution, both from the Jews, and their own countrymen: but, being thoroughly convinced of the truth of the Gospel, and feeling it to be the power of God unto sal vation, no persecution could turn them aside from it. And having suffered for the truth, it was precious to them. Persecution never essentially injured the genuine church of God.

5. A manifest token of the righteous judgment of God] The persecutions and tribulations which you endure, are a manifest proof that God has judged righteously in calling you Gentiles into his church; and these sufferings are also a proof that ye are called in: for they who enter into the kingdoin of God, go through great tribulation; your going through that tribulation, is a proof that ye are entering in; and God sees it right and just that ye should be perinitted to suffer, before ye enjoy that endless felicity.

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

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

6. Seeing it is a righteous thing] Though God neither rewards nor punishes in this life, in a general way, yet he often gives proofs of his displeasure; especially against those who persecute his followers. They, therefore, who have given you tribulation, shall have tribulation in recompense.

7. And to you who are troubled, Rest with us] And while they have tribulation, you shall have that eternal rest which remains for the people of God.

When the Lord Jesus shall be revealed] But this fulness of tribulation to them, and rest to you, shall not take place till the Lord Jesus come to judge the world.

angels,

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

9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; 10 When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.

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

o Hebrews 10.27. & 12.29. 2 Pot.3.7. Rev. 21.8-p Or, yielding - Feals 36 1 Thess. 4.5.-r Romans 2.8- Phil.3.19. 2 Peter 3. 7- Deu. 3.2 Imah 21 Chap. 2.8-u Psalm 9.7.-v Psalm 68.35-w Or, vouchsafe - Ver. 5-7 1 Tima 1.3. 21 Pet. 1.7. & 4.14.

With his mighty angels] The coming of God to judge the world, is scarcely ever spoken of in the Sacred Writings with out mentioning the holy angels who are to accompany him and to form his court or retinue. See Deut. xxxiii. 2. Mati xvi. 27. xxv. 31. xxvi. 64. Mark viii. 38.

8. In flaming fire] Ev øλoy! #upos, in thunder and higit ning; taking vengeance; inflicting just punishment es dien that know not God; the heathen, who do not worship the true God, and will not acknowledge Him, but worship idols: and on them that obey not the Gospel, the Jews particularly who have rejected the Gospel, and persecuted Christ and His as sengers: and all nominal Christians, who, though they be lieve the Gospel as a revelation from God, yet do not obey # as a rule of life.

9. Who shall be punished] What this everlasting destruc tion consists in we cannot tell. It is not annihilation, for their being continues, and as the destruction is everlasting, it is an eternal continuance and presence of substantial evil, and absence of all good; for a part of this punishment consists in being banished from the presence of the Lord, excluded from His approbation for ever: so that the light of His cons tenance can be no more enjoyed, as there will be an eternal impossibility of ever being reconciled to Him.

The glory of his power] Never to see the face of God throughout eternity, is a heart-rending, soul-appalling thought! and a be banished from the glory of his power, that power, the glory of which is peculiarly manifested in saving the lost, and giò rifying the faithful, is what cannot be reflected on, with confusion and dismay. But this must be the lot of all the de not acknowledge God, and obey not the Gospel of our Lord Jesus Christ.

10. When he shall come to be glorified in his saints] As the grace of God is peculiarly glorified in saving sinners, and making them into saints, this gracious power will be particularly manifested in the great day, when countless millions wppear before that Throne, who have come out of great tribaltion, and have washed their robes and made them white is the blood of the Lamb.

And to be admired] Oavpar0nvat, to be wondered at ameng, and on the account of, all them that believe. Much as true be lievers admire the perfections of the Redeemer of mankind; and much as they wonder at His amazing condescension in becoming man, and dying for the sins of the world; all their present amazement and wonder will be as nothing when com pared with what they shall feel when they come to see Him is all his glory; the glory that He had with the Father, beige the world was. In reference to this we may apply those words of St. John, "Beloved, now are we the sons of God: and it doth not yet appear what we shall be, but we know that when he shall appear we shall be like him, for we shall see him as he is." 1 John, chap. iii. 2.

Instead of τοις πιςεύουσιν, them that believe ; τοις πιστεύεις oiy, them that have believed, is the reading of ABCDEF. meny others; the latter Syriac, Slevonic, Vulgate, and Itale, web most of the Greek Fathers. This reading is undoubtedly genuine.

Because our testimony-was believed in that day.) The members of this sentence seem to have been strangely trans posed. I believe it should be read thus: "In that day when

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The apostle cautions them

CHAPTER II.

he shall come to be glorified in his saints, and admired among all them that have believed: for our testimony was believed among you." The Thessalonians had credited what the apostles had said and written, not only concerning Jesus Christ in general; but concerning the day of judgment in particular. 11. We pray that our God would count you worthy] It is our earnest prayer that God would make you worthy, alon, afford those continual supplies of grace by His Holy Spirit, without which you cannot adorn your holy vocation: you are called into the Christian church, and to be proper members of this church, ye must be members of the mystical body of Christ; and this implies that ye should be holy, as he who has called you is holy.

Fulfil all the good pleasure of his goodness] 1. The good ness of God, His own innate eternal kindness, has led Him to call you into this state of salvation. 2. It is the pleasure of that goodness, to save you unto eternal life. 3. It is the good pleasure, nothing can please God more, than your receiving and retaining His utmost salvation. 4. It is all the good pleasure of His goodness thus to save you: this He has amply proved, by sending His Son to die for you; beyond which gift, He has none greater. In this, all the good pleasure of His goodness is astonishingly manifested. 5. And if you be faith ful to His grace, He will fulfil, completely accomplish, all the good pleasure of His goodness in you; which goodness is to be apprehended, and is to work by faith, the power of which must come from Him, though the act or exercise of that power trnst be of yourselves; but the very power to believe, affords excitement to the exercise of faith.

12. That the name of our Lord] This is the great end of your Christian calling, that Jesus who hath died for you, may have His passion and death magnified in your life and hap. piness; that ye may show forth the virtues of Him who called you from darkness into His marvellous light.

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

According to the grace] That your salvation may be such as God requires; and such as is worthy of His grace to com. municate. God saves as becomes God to save; and thus the dignity of His nature, is seen in the excellence and glory of

His work.

against false teachers. but they persecute because they have not the Spirit of Christ in them! Men may amuse themselves by arguing against the doctrine of original sin, or the total depravity of the soul of man; but while there is religious persecution in the world, there is the most absolute disproof of all their arguments. Nothing but a heart wholly alienated from God, could ever de. vise the persecution or maltreatment of a man, for no other cause, but that he has given himself up to glorify God with his body and spirit, which are His.

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

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

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

1. It is an awful consideration to the people of the world, that persecutions and afflictions should be the lot of the true church; and should be the proof of its being such: because this shows, more than any thing else, the desperute state of mankind; their total eninity to God: they persecute, not be cause the followers of God have done, or can do them hurt:

He exhorts the Thessalonians to stand fast in the faith, and not to be alarmed at the rumours they heard concerning the sudden coming of Christ, 1, 2. Because, previously to this coming, there would be a great apostacy from the true faith, and a manifestation of a son of perdition, of whose unparalleled presumption he gives an awful description; as well as of his pernicious success among men, and the means which he would use to deceive and pervert the world; and particu larly those who do not receive the love of the truth, but have pleasure in unrighteousness, 3-12. He thanks God for their steadfastness; shows the great privileges to which they were called; and prays that they may be comforted and esta blished in every good word and work, 13-17. [A. M. cir. 4056. A. D. cir. 52 A. U. C. 805. An. Claudii Cæsar. Aug. 12.] TOW we beseech you, brethren, by the coming of our Lord Jesus Christ, band by our gathering together unto

N

him.

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

* 1 Thess 4.16.-b Matt.24.31, Mark 13.27. 1 Thess. 4. 17.-e Matt. 24.4. Eph.5. f. Joha 4.1.- Matt, 24.4, Eph.5.6-e1 Tim. 4.1

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

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

come.

2. Be not soon shaken in mind.] Ano rov voos, from the mind; i. e. that they should retain the persuasion they had of the truths which he had before delivered to them: that they should still hold the same opinions; and hold fast the doctrines which they had been taught.

Neither by spirit] Any pretended revelation. Nor by word] Any thing which any person may profess to have heard the apostles speak.

Nor by letter] Either the former one which he had sent, Some passages of which have been misconceived and miscon strued; or by any other letter, as from us, pretending to have been written by us, the apostles, containing predictions of this kind. There is a diversity of opinion among critics concerning this last clause: some supposing that it refers simply

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

4 Who opposeth and hexalteth himself above all that is call. ed God, or that is worshipped, so that he as God sitteth in the temple of God, showing himself that he is God.

f Dan 7.95 1 John 2,18 Rev. 13.11, &c. See | Mac. 2. 48,62 -g John 17. 12-h Tea. 14 13. Ezek. 28 2,6.9. Dan 7.25.& 11.36. Rev. 13 6-11 Cor.8.5.

to the first epistle; others, supposing that a forged epistle is intended. I have joined the two senses.

The word calɛv@nvat, to be shaken, signifies to be agitated as a ship at sea in a storm; and strongly marks the confusion and distress which the Thessalonians had felt in their false apprehension of this coming of Christ.

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

Of the apostacy, man of sin,

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

II. THESSALONIANS.

you, I told you

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

7 For the mystery of iniquity doth already work: only he who now letteth will let until he be taken out of the way. 8 And then shall that Wicked be revealed," whom the Lord shall consume" with the Spirit of his mouth, and shall destroy "with the brightness of his coming:

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

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

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

k Or, holdeth-11 John 2, 18. & 4.3-m Dan 7.10, 11.-n Job 4 9. Isa. 11.4. Hos. 65. Rev. 2.16 & 19. 15, 20, 21-0 Ch.1.8, 9. Heb. 10.7.-p John 8.41. Eph 2.2 Rev. 18.23-y See Deu. 13.1. Matt. 24.24. Rev. 13. 13. & 19.21.-r 2 Cor. 2. 15. & 4. 3.s Rom. 1.24, &c. See 1 Kings 22.22. Ezek. 14.9.

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

That man of sin] Ο άνθρωπος της αμαρτίας; the same as the Hebrew expresses, by N N ish aven, and by ish belial; the perverse, obstinate, and iniquitous man. It is worthy of remark, that,, among the rabbins, Samael, or the devil, is called by ish Belial veish aven, the mar, of Belial, and the man of iniquity; and that these titles are given to Adam after his fall.

The son of perdition] 'O vios rns aroλcias, the son of de struction; the same epithet that is given to Judas Iscariot, John xvii. 12. where see the note. The son of perdition, and the man of sin; or, as some excellent MSS. and Versions, with several of the Fathers read, aveрwños тns avoμlas, the lawless man, see ver. 8. must mean the same person or thing. It is also reinarkable, that the wicked Jews are styled by Isaiah, chap. i. 4. Dynínup Dù benim meshachatim, "children of perdition;" persons who destroy themselves and destroy others.

4. Who opposeth and exalteth] He stands against, and exalts himself above all Divine authority; and above every object of adoration; and every institution, relative to Divine worship, aẞaoua; himself being the source whence must originate all the doctrines of religion; and all its rites and ceremonies: so that sitting in the temple of God, having the highest place and authority in the Christian church, he acts as God, taking upon himself God's titles and attributes, and arrogates to himself the authority that belongs to the Most High. The words os Ocov, as God, are wanting in ABD, many others. Erpen's Arabic, the Coptic, Sahidic, Ethiopic, Armenian, the Vulgate, some copies of the Itala, and the chief of the Greek Fathers. Griesbach has left them out of the text, and Professor White says, certissimé delenda: they should most certainly be erased. There is indeed no evidence of their being authentic, and the text reads much better without them: So that he sitteth in the temple of God, &c.

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

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

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

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

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

son of perdition, fe

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

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

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

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

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

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

Matt 24.5, 11. 1 Tim.4.1.- Rom. 1.32.- Ch.1.3.1 The 14-ph 4-y Luke 1.75. 1 Pet.1.2.- John 17.22. 1 Thess2 12 1 Pe 6.41 Phil.4.1-1 Cor.11.2 Ch.3.6 Ch.1.1,2-d 1 John 4.10. Kor.12-1.1 3.-1 Cor.1.8. 1 Thess. 3.13. 1 Pet. 5. 10.

9. Whose coming is after the working of Satan] The ope ration of God's Spirit sends his messengers; the operates of Satan's spirit sends his emissaries. The one comes EVEрyɛtav Tov Ocov, after, or according to the energy, ward powerful working of God; the other comes yetav rov Zarava, according to the energy, or inward working of Satan.

With all power] Пaan durapet, all kinds of miracles, Er the Egyptian magicians. And signs and lying wonders: Le word lying may be applied to the whole of these: they wert lying miracles, lying signs, and lying wonders: only appe ances of what was real; and done to give credit to his pre sumption and imposture. Whereas God sent his messengay with real miracles, real signs, and real wonders; such, Satz cannot produce.

10. And with all deceivableness of unrighteousness] Wäh every art that cunning can invent, and unrighteousness sag, gest, in order to delude and deceive.

In them that perish] Εν τοις απολλυμένοις, από της that are destroyed; and they are destroyed and perish becau they would not receive the love of the truth, that they might be saved. So, they perish because they obstinately refuse to be saved; and receive a lie in preference to the truth. The has been true of all the Jews, from the days of the apost til now.

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

12. That they all might be damned] Iva part, so that they may all be condemned who believed not the truth, wh it was proclaimed to them; but took pleasure in urg ness, preferring that to the way of holiness. Their conden nation was the effect of their refusal to believe the truth: they refused to believe it because they loved their sins For a farther, and more pointed, illustration of the preceding verses, see at the conclusion of this chapter.

13 and 14. God hath from the beginning chosen you t vation] In your calling, God has shown the purpose that he had formed from the beginning, to call the Gentiles same privileges with the Jews; not through eiremans and the observance of the Mosaic law, but by faith in Car Jesus; but this simple way of salvation referred to the end, holiness; without which no man, whether Jew tile, can see the Lord..

Let us observe the order of Divine grace in this business • 1. They were to hear the truth; the doctrines of the Gosp 2. They were to believe this truth, when they heard it pre ed-3. They were to receive the Spirit of God, in bel the truth-4. That Spirit was to sanctify their souls; pre an inward holiness, which was to lead to all outward confor mity to God-5. All this constituted their salvation: being fitted for the inheritance among the saints in light-6 They were to obtain the glory of our Lord Jesus Christ that state of felicity for which they were fitted, by being sarad here from their sins, and by being sanctified by the Spiri & God.

15. Therefore, brethren, stand fast] Their obtainin nal glory, depended on their faithfulness to the grace of Go for this calling did not necessarily and irresistibly end faith; nor their faith, to the sanctification of the Spirt. of their sanctification of the Spirit, to the glory of our Lard Jesus. Had they not attended to the calling, they could ad have believed; had they not believed, they could not have been sanctified; had they not been sanctified, they could have been glorified. All these things depended on each other they were stages of the great journey; and at any of the stages they might have halted, and never finished their Chrề

tian race.

Hold the traditions which ye have been taught The way rapadugts, which we render tradition, signifies anything de livered in the way of teaching; and here most obvy

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