mh_parser/vol_split/53 - 2Thessalonians/Chapter 2.xml

<div2 id="iiTh.iii" n="iii" next="iiTh.iv" prev="iiTh.ii" progress="67.29%" title="Chapter II">
<h2 id="iiTh.iii-p0.1">S E C O N D<br/>
 T H E S S A L O N I A N S.</h2>
<h3 id="iiTh.iii-p0.3">CHAP. II.</h3>
<p class="intro" id="iiTh.iii-p1">The apostle is very careful to hinder the
spreading of an error into which some among them had fallen
concerning the coming of Christ, as being very near, <scripRef id="iiTh.iii-p1.1" osisRef="Bible:2Thess.2.1-2Thess.2.3" parsed="|2Thess|2|1|2|3" passage="2Th 2:1-3">ver. 1-3</scripRef>. Then he proceeds to
confute the error he cautioned them against, by telling them of two
great events that were antecedent to the coming of Christ—a
general apostasy, and the revelation of antichrist, concerning whom
the apostle tells them many remarkable things, about his name, his
character, his rise, his fall, his reign, and the sin and ruin of
his subjects, <scripRef id="iiTh.iii-p1.2" osisRef="Bible:2Thess.2.4-2Thess.2.12" parsed="|2Thess|2|4|2|12" passage="2Th 2:4-12">ver. 4-12</scripRef>.
He then comforts them against the terror of this apostasy, and
exhorts them to stedfastness, <scripRef id="iiTh.iii-p1.3" osisRef="Bible:2Thess.2.13-2Thess.2.15" parsed="|2Thess|2|13|2|15" passage="2Th 2:13-15">ver.
13-15</scripRef>. And concludes with a prayer for them, <scripRef id="iiTh.iii-p1.4" osisRef="Bible:2Thess.2.16-2Thess.2.17" parsed="|2Thess|2|16|2|17" passage="2Th 2:16,17">ver. 16, 17</scripRef>.</p>
<scripCom id="iiTh.iii-p1.5" osisRef="Bible:2Thess.2" parsed="|2Thess|2|0|0|0" passage="2Th 2" type="Commentary"/>
<scripCom id="iiTh.iii-p1.6" osisRef="Bible:2Thess.2.1-2Thess.2.3" parsed="|2Thess|2|1|2|3" passage="2Th 2:1-3" type="Commentary"/><div class="Commentary" id="Bible:2Thess.2.1-2Thess.2.3">
<h4 id="iiTh.iii-p1.7">Cautions against False
Alarm. (<span class="smallcaps" id="iiTh.iii-p1.8">a.
d.</span> 52.)</h4>
<p class="passage" id="iiTh.iii-p2">1 Now we beseech you, brethren, by the coming of
our Lord Jesus Christ, and <i>by</i> our gathering together unto
him,   2 That ye be not soon shaken in mind, or be troubled,
neither by spirit, nor by word, nor by letter as from us, as that
the day of Christ is at hand.   3 Let no man deceive you by
any means—</p>
<p class="indent" id="iiTh.iii-p3">From these words it appears that some among
the Thessalonians had mistaken the apostle's meaning, in what he
had written in his former epistle about the coming of Christ, by
thinking that it was near at hand,—that Christ was just ready to
appear and come to judgment. Or, it may be, some among them
pretended that they had the knowledge of this by particular
revelation from the Spirit, or from some words they had heard from
the apostle, when he was with them, or some letter he had written
or they pretended he had written to them or some other person: and
hereupon the apostle is careful to rectify this mistake, and to
prevent the spreading of this error. Observe, If errors and
mistakes arise among Christians, we should take the first
opportunity to rectify them, and hinder the spreading thereof; and
good men will be especially careful to suppress errors that may
arise from a mistake of their words and actions, though that which
was spoken or done was ever so innocent or well. We have a subtle
adversary, who watches all opportunities to do mischief, and will
sometimes promote errors even by means of the words of scripture.
Observe,</p>
<p class="indent" id="iiTh.iii-p4">I. How very earnest and solicitous this
apostle was to prevent mistakes: <i>We beseech you, brethren,</i>
&amp;c., <scripRef id="iiTh.iii-p4.1" osisRef="Bible:2Thess.2.1" parsed="|2Thess|2|1|0|0" passage="2Th 2:1"><i>v.</i> 1</scripRef>. He
entreats them as brethren who might have charged them as a father
charges his children: he shows great kindness and condescension,
and insinuates himself into their affections. And this is the best
way to deal with men when we would preserve or recover them from
errors, to deal gently and affectionately with them: rough and
rigorous treatment will but exasperate their spirits, and prejudice
them against the reasons we may offer. He obtests and even conjures
them in the most solemn manner: <i>By the coming of Christ,</i>
&amp;c. The words are in the form of an oath; and his meaning is
that if they believed Christ would come, and if they desired he
would come, and rejoiced in the hope of his coming, they should be
careful to avoid the error, and the evil consequences of it,
against which he was now cautioning them. From this form of
obtestation used by the apostle, we may observe,</p>
<p class="indent" id="iiTh.iii-p5">1. It is most certain that the Lord Jesus
Christ will come to judge the world, that he will come in all the
pomp and power of the upper world in the last day, to execute
judgment upon all. Whatever uncertainty we are at, or whatever
mistakes may arise about the time of his coming, his coming itself
is certain. This has been the faith and hope of all Christians in
all ages of the church; nay, it was the faith and hope of the
Old-Testament saints, ever since Enoch the seventh from Adam, who
said, <i>Behold, the Lord cometh,</i> &amp;c., <scripRef id="iiTh.iii-p5.1" osisRef="Bible:Jude.1.14" parsed="|Jude|1|14|0|0" passage="Jude 1:14">Jude 14</scripRef>.</p>
<p class="indent" id="iiTh.iii-p6">2. At the second coming of Christ all the
saints will be gathered together to him; and this mention of the
gathering of the saints together unto Christ at his coming shows
that the apostle speaks of Christ's coming to judgment day, and not
of his coming to destroy Jerusalem. He speaks of a proper, and not
a metaphorical advent: and, as it will be part of Christ's honour
in that day, so it will be the completing of the happiness of his
saints. (1.) That they all shall be gathered together. There will
then be a general meeting of all the saints, and none but saints;
all the Old-Testament saints, who got acquaintance with Christ by
the dark shadows of the law, and saw this day at a distance; and
all the New-Testament saints, to whom life and immortality were
brought to light by the gospel; they will all be gathered together.
There will then come from the four winds of heaven all that are, or
ever were, or ever shall be, from the beginning to the end of time.
All shall be gathered together. (2.) That they shall be gathered
<i>together to Christ.</i> He will be the great centre of their
unity. They shall be gathered together to him, to be attendants on
him, to be assessors with him, to be presented by him to the
Father, to be with him for ever, and altogether happy in his
presence to all eternity. (3.) The doctrine of Christ's coming and
our gathering together to him is of a great moment and importance
to Christians; otherwise it would not be the proper matter of the
apostle's obtestation. We ought therefore not only to believe these
things, but highly to account of them also, and look upon them as
things we are greatly concerned in and should be much affected
with.</p>
<p class="indent" id="iiTh.iii-p7">II. The thing itself against which the
apostle cautions the Thessalonians is that they should not be
deceived about the time of Christ's coming, and so <i>be shaken in
mind, or be troubled.</i> Note, Errors in the mind tend greatly to
weaken our faith, and cause us trouble; and such as are weak in
faith and of troubled minds are oftentimes apt to be deceived, and
fall a prey to seducers. 1. The apostle would not have them be
deceived: <i>Let no man deceive you by any means,</i> <scripRef id="iiTh.iii-p7.1" osisRef="Bible:2Thess.2.3" parsed="|2Thess|2|3|0|0" passage="2Th 2:3"><i>v.</i> 3</scripRef>. There are many who lie in
wait to deceive, and they have many ways of deceiving; we have
reason therefore to be cautious and stand upon our guard. Some
deceivers will pretend new revelations, others misinterpret
scripture, and others will be guilty of gross forgeries; divers
means and artifices of deceit men will use; but we must be careful
that no man deceive us by any means. The particular matter in which
the apostle cautions them not to be deceived is about the near
approach of Christ's coming, as if it was to have been in the
apostle's days; and harmless as this error might seem to many, yet,
because it was indeed an error, it would have proved of bad
consequences to many persons. Therefore, 2. He gives them warning,
and would not have them be soon shaken in mind, nor be troubled.
(1.) He would not have their faith weakened. We should firmly
believe the second coming of Christ, and be settled and established
in the faith of this; but there was danger lest the Thessalonians,
if they apprehended the coming of Christ was just at hand, upon
finding that they, or others whom they too much regarded, were
mistaken as to the time, should thereupon question the truth or
certainty of the thing itself; whereas they ought not to waver in
their minds as to this great thing, which is the faith and hope of
all the saints. False doctrines are like winds, that toss the water
to and fro, and they are apt to unsettle the minds of men, who are
sometimes as unstable as water. Then, (2.) He would not have their
comforts lessened, that they should not be troubled nor affrighted
with false alarms. It is probable that the coming of Christ was
represented in so much terror as to trouble many serious Christians
among them, though in itself it should be matter of the believer's
hope and joy; or else many might be troubled with the thought how
surprising this day would be, or with the fear of their
unpreparedness, or upon the reflection on their mistake about the
time of Christ's coming: we should always watch and pray, but must
not be discouraged nor uncomfortable at the thought of Christ's
coming.</p>
</div><scripCom id="iiTh.iii-p7.2" osisRef="Bible:2Thess.2.3-2Thess.2.12" parsed="|2Thess|2|3|2|12" passage="2Th 2:3-12" type="Commentary"/><div class="Commentary" id="Bible:2Thess.2.3-2Thess.2.12">
<h4 id="iiTh.iii-p7.3">Apostasy Foretold. (<span class="smallcaps" id="iiTh.iii-p7.4">a.
d.</span> 52.)</h4>
<p class="passage" id="iiTh.iii-p8">3—For <i>that day shall not come,</i> except
there come a falling away first, and that man of sin be revealed,
the son of perdition;   4 Who opposeth and exalteth himself
above all that is called God, or that is worshipped; so that he as
God sitteth in the temple of God, showing himself that he is God.
  5 Remember ye not, that, when I was yet with you, I told you
these things?   6 And now ye know what withholdeth that he
might be revealed in his time.   7 For the mystery of iniquity
doth already work: only he who now letteth <i>will let,</i> 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
<i>Even him,</i> whose coming is after the working of Satan with
all power and signs and lying wonders,   10 And with all
deceivableness of unrighteousness in them that perish; because they
received not the love of the truth, that they might be saved.
  11 And for this cause God shall send them strong delusion,
that they should believe a lie:   12 That they all might be
damned who believed not the truth, but had pleasure in
unrighteousness.</p>
<p class="indent" id="iiTh.iii-p9">In these words the apostle confutes the
error against which he had cautioned them, and gives the reasons
why they should not expect the coming of Christ as just at hand.
There were several events previous to the second coming of Christ;
in particular, he tells them there would be,</p>
<p class="indent" id="iiTh.iii-p10">I. A general apostasy, <i>there would come
a falling away first,</i> <scripRef id="iiTh.iii-p10.1" osisRef="Bible:2Thess.2.3" parsed="|2Thess|2|3|0|0" passage="2Th 2:3"><i>v.</i>
3</scripRef>. By this apostasy we are not to understand a defection
in the state, or from civil government, but in spiritual or
religious matters, from sound doctrine, instituted worship and
church government, and a holy life. The apostle speaks of some very
great apostasy, not only of some converted Jews or Gentiles, but
such as should be very general, though gradual, and should give
occasion to the revelation of rise of <i>antichrist,</i> that
<i>man of sin.</i> This, he says (<scripRef id="iiTh.iii-p10.2" osisRef="Bible:2Thess.2.5" parsed="|2Thess|2|5|0|0" passage="2Th 2:5"><i>v.</i> 5</scripRef>), he had told them of when he was
with them, with design, no doubt, that they should not take offence
nor be stumbled at it. And let us observe that no sooner was
Christianity planted and rooted in the world than there began to be
a defection in the Christian church. It was so in the Old-Testament
church; presently after any considerable advance made in religion
there followed a defection: soon after the promise there was
revolting; for example, soon after men began to call upon the name
of the Lord all flesh corrupted their way,—soon after the covenant
with Noah the Babel-builders bade defiance to heaven,—soon after
the covenant with Abraham his seed degenerated in Egypt,—soon
after the Israelites were planted in Canaan, when the first
generation was worn off, they forsook God and served Baal,—soon
after God's covenant with David his seed revolted, and served other
gods,—soon after the return out of captivity there was a general
decay of piety, as appears by the story of Ezra and Nehemiah; and
therefore it was no strange thing that after the planting of
Christianity there should come a falling away.</p>
<p class="indent" id="iiTh.iii-p11">II. A revelation of that man of sin, that
is (<scripRef id="iiTh.iii-p11.1" osisRef="Bible:2Thess.2.3" parsed="|2Thess|2|3|0|0" passage="2Th 2:3"><i>v.</i> 3</scripRef>), antichrist
would take his rise from this general apostasy. The apostle
afterwards speaks of the revelation of that wicked one (<scripRef id="iiTh.iii-p11.2" osisRef="Bible:2Thess.2.8" parsed="|2Thess|2|8|0|0" passage="2Th 2:8"><i>v.</i> 8</scripRef>), intimating the discovery
which should be made of his wickedness, in order to his ruin: here
he seems to speak of his rise, which should be occasioned by the
general apostasy he had mentioned, and to intimate that all sorts
of false doctrines and corruptions should centre in him. Great
disputes have been as to who or what is intended by this man of sin
and son of perdition: and, if it be not certain that the papal
power and tyranny are principally or only intended, yet this is
plain, What is here said does very exactly agree thereto. For
observe,</p>
<p class="indent" id="iiTh.iii-p12">1. The names of this person, or rather the
state and power here spoken of. He is called the man of sin, to
denote his egregious wickedness; not only is he addicted to, and
practises, wickedness himself, but he also promotes, countenances,
and commands sin and wickedness in others; and he is the son of
perdition, because he himself is devoted to certain destruction,
and is the instrument of destroying many others both in soul and
body. These names may properly be applied, for these reasons, to
the papal state; and thereto agree also,</p>
<p class="indent" id="iiTh.iii-p13">2. The characters here given, <scripRef id="iiTh.iii-p13.1" osisRef="Bible:2Thess.2.4" parsed="|2Thess|2|4|0|0" passage="2Th 2:4"><i>v.</i> 4</scripRef>. (1.) That he <i>opposes
and exalts himself above all that is called God, or is
worshipped;</i> and thus have the bishops of Rome not only opposed
God's authority, and that of the civil magistrates, who are called
gods, but have exalted themselves above God and earthly governors,
in demanding greater regard to their commands than to the commands
of God or the magistrate. (2.) <i>As God, he sits in the temple of
God, showing himself that he is God.</i> As God was in the temple
of old, and worshipped there, and is in and with his church now, so
the antichrist here mentioned is some usurper of God's authority in
the Christian church, who claims divine honours; and to whom can
this better apply than to the bishops of Rome, to whom the most
blasphemous titles have been given, as <i>Dominus Deus noster
papa—Our Lord God the pope; Deus alter in terrâ—Another God on
earth; Idem est dominium Dei et papæ—The dominion of God and the
pope is the same?</i></p>
<p class="indent" id="iiTh.iii-p14">3. His rise is mentioned, <scripRef id="iiTh.iii-p14.1" osisRef="Bible:2Thess.2.6-2Thess.2.7" parsed="|2Thess|2|6|2|7" passage="2Th 2:6,7"><i>v.</i> 6, 7</scripRef>. Concerning this we
are to observe two things:—(1.) There was something that hindered
or withheld, or <i>let, until it was taken away.</i> This is
supposed to be the power of the Roman empire, which the apostle did
not think fit to mention more plainly at that time; and it is
notorious that, while this power continued, it prevented the
advances of the bishops of Rome to that height of tyranny to which
soon afterwards they arrived. (2.) This mystery of iniquity was
gradually to arrive at its height; and so it was in effect that the
universal corruption of doctrine and worship in the Romish church
came in by degrees, and the usurpation of the bishops of Rome was
gradual, not all at once; and thus the mystery of iniquity did the
more easily, and almost insensibly, prevail. The apostle justly
calls it a <i>mystery of iniquity,</i> because wicked designs and
actions were concealed under false shows and pretences, at least
they were concealed from the common view and observation. By
pretended devotion, superstition and idolatry were advanced; and,
by a pretended zeal for God and his glory, bigotry and persecution
were promoted. And he tells us that this mystery of iniquity did
even then begin, or did <i>already work.</i> While the apostles
were yet living, <i>the enemy came, and sowed tares;</i> there were
then the <i>deeds of the Nicolaitans,</i> persons who pretended
zeal for Christ, but really opposed him. Pride, ambition, and
worldly interest of church-pastors and church-rulers, as in
Diotrephes and others, were the early working of the mystery of
iniquity, which, by degrees, came to that prodigious height which
has been visible in the church of Rome.</p>
<p class="indent" id="iiTh.iii-p15">4. The fall or ruin of the antichristian
state is declared, <scripRef id="iiTh.iii-p15.1" osisRef="Bible:2Thess.2.8" parsed="|2Thess|2|8|0|0" passage="2Th 2:8"><i>v.</i>
8</scripRef>. The head of this antichristian kingdom is called
<i>that wicked one,</i> or that lawless person who sets up a human
power in competition with, and contradiction to, the divine
dominion and power of the Lord Jesus Christ; but, as he would thus
manifest himself to be the man of sin, so the revelation or
discovery of this to the world would be the sure presage and the
means of his ruin. The apostle assures the Thessalonians that the
Lord would consume and destroy him; the consuming of him precedes
his final destruction, and that is by the <i>Spirit of his
mouth,</i> by his word of command; the pure word of God,
accompanied with the Spirit of God, will discover this mystery of
iniquity, and make the power of antichrist to consume and waste
away; and in due time it will be totally and finally destroyed, and
this will be by the brightness of Christ's coming. Note, The coming
of Christ to destroy the wicked will be with peculiar glory and
eminent lustre and brightness.</p>
<p class="indent" id="iiTh.iii-p16">5. The apostle further describes the reign
and rule of this man of sin. Here we are to observe, (1.) The
manner of his coming, or ruling, and working: in general, that it
is after the example of Satan, the grand enemy of souls, the great
adversary of God and man. He is the great patron of error and lies,
the sworn enemy of the truth as it is in Jesus and all the faithful
followers of Jesus. More particularly, it is with Satanical power
and deceit. A divine power is pretended for the support of this
kingdom, but it is only after the working of Satan. Signs and
wonders, visions and miracles, are pretended; by these the papal
kingdom was first set up, and has all along been kept up, but they
have false signs to support false doctrines; and lying wonders, or
only pretended miracles that have served their cause, things false
in fact, or fraudulently managed, to impose upon the people: and
the diabolical deceits with which the antichristian state has been
supported are notorious. The apostle calls it <i>all deceivableness
of unrighteousness,</i> <scripRef id="iiTh.iii-p16.1" osisRef="Bible:2Thess.2.10" parsed="|2Thess|2|10|0|0" passage="2Th 2:10"><i>v.</i>
10</scripRef>. Others may call them pious frauds, but the apostle
called them unrighteous and wicked frauds; and, indeed, all fraud
(which is contrary to truth) is an impious thing. Many are the
subtle artifices the man of sin has used, and various are the
plausible pretences by which he had beguiled unwary and unstable
souls to embrace false doctrines, and submit to his usurped
dominion. (2.) The persons are described who are his willing
subjects, or most likely to become such, <scripRef id="iiTh.iii-p16.2" osisRef="Bible:2Thess.2.10" parsed="|2Thess|2|10|0|0" passage="2Th 2:10"><i>v.</i> 10</scripRef>. They are such as <i>love not
the truth that they may be saved.</i> They heard the truth (it may
be), but they did not love it; they could not bear sound doctrine,
and therefore easily imbibed false doctrines; they had some
notional knowledge of what was true, but they indulged some
powerful prejudices, and so became a prey to seducers. Had they
loved the truth, they would have persevered in it, and been
preserved by it; but no wonder if they easily parted with what they
never had any love to. And of these persons it is said that they
perish or are lost; they are in a lost condition, and in danger to
be lost for ever. For,</p>
<p class="indent" id="iiTh.iii-p17">6. We have the <i>sin and ruin of the
subjects</i> of antichrist's kingdom declared, <scripRef id="iiTh.iii-p17.1" osisRef="Bible:2Thess.2.11-2Thess.2.12" parsed="|2Thess|2|11|2|12" passage="2Th 2:11,12"><i>v.</i> 11, 12</scripRef>. (1.) Their sin is this:
<i>They believed not the truth, but had pleasure in
unrighteousness:</i> they did not love the truth, and therefore
they did not believe it; and, because they did not believe the
truth, therefore they had pleasure in unrighteousness, or in wicked
actions, and were pleased with false notions. Note, An erroneous
mind and vicious life often go together and help forward one
another. (2.) Their ruin is thus expressed: <i>God shall send them
strong delusions, to believe a lie.</i> Thus he will punish men for
their unbelief, and for their dislike of the truth and love to sin
and wickedness; not that God is the author of sin, but in
righteousness he sometimes withdraws his grace from such sinners as
are here mentioned; he gives them over to Satan, or leaves them to
be deluded by his instruments; he gives them up to their own
hearts' lusts, and leaves them to themselves, and then sin will
follow of course, yea, the worst of wickedness, that shall end at
last in eternal damnation. God is just when he inflicts spiritual
judgments here, and eternal punishments hereafter, upon those who
have no love to the truths of the gospel, who will not believe
them, nor live suitably to them, but indulge false doctrines in
their minds, and wicked practices in their lives and
conversations.</p>
</div><scripCom id="iiTh.iii-p17.2" osisRef="Bible:2Thess.2.13-2Thess.2.15" parsed="|2Thess|2|13|2|15" passage="2Th 2:13-15" type="Commentary"/><div class="Commentary" id="Bible:2Thess.2.13-2Thess.2.15">
<h4 id="iiTh.iii-p17.3">Apostasy Foretold. (<span class="smallcaps" id="iiTh.iii-p17.4">a.
d.</span> 52.)</h4>
<p class="passage" id="iiTh.iii-p18">13 But we are bound to give thanks alway to God
for you, brethren beloved of the Lord, because God hath from the
beginning chosen you to salvation through sanctification of the
Spirit and belief of the truth:   14 Whereunto he called you
by our gospel, to the obtaining of the glory of our Lord Jesus
Christ.   15 Therefore, brethren, stand fast, and hold the
traditions which ye have been taught, whether by word, or our
epistle.</p>
<p class="indent" id="iiTh.iii-p19">Here observe, I. The consolation the
Thessalonians might take against the terrors of this apostasy,
<scripRef id="iiTh.iii-p19.1" osisRef="Bible:2Thess.2.13-2Thess.2.14" parsed="|2Thess|2|13|2|14" passage="2Th 2:13,14"><i>v.</i> 13, 14</scripRef>. For
they were chosen to salvation, and called to the obtaining of
glory. Note, When we hear of the apostasy of many, it is matter of
great comfort and joy that there is a remnant according to the
election of grace which does and shall persevere; and especially we
should rejoice if we have reason to hope that we are of that
number. The apostle reckoned himself bound in duty to be thankful
to God on this account: <i>We are bound to give thanks to God
always for you.</i> He had often given thanks on their behalf, and
he is still abounding in thanksgiving for them; and there was good
reason, because they were beloved by the Lord, as appeared in this
matter—their security from apostatizing. This preservation of the
saints is owing,</p>
<p class="indent" id="iiTh.iii-p20">1. To the stability of the election of
grace, <scripRef id="iiTh.iii-p20.1" osisRef="Bible:2Thess.2.13" parsed="|2Thess|2|13|0|0" passage="2Th 2:13"><i>v.</i> 13</scripRef>.
Therefore were they beloved of the Lord, because God had chosen
them from the beginning. He had loved them with an everlasting
love. Concerning this election of God we may observe, (1.) The
eternal date of it—it is from the beginning; not the beginning of
the gospel, but the beginning of the world, before the foundation
of the world, <scripRef id="iiTh.iii-p20.2" osisRef="Bible:Eph.1.4" parsed="|Eph|1|4|0|0" passage="Eph 1:4">Eph. i. 4</scripRef>.
Then, (2.) The end to which they were chosen—salvation, complete
and eternal salvation from sin and misery, and the full fruition of
all good. (3.) The means in order to obtaining this
end—<i>sanctification of the spirit and belief of the truth.</i>
The decree of election therefore connects the end and the means,
and these must not be separated. We are not the elected of God
because we were holy, but that we might be holy. Being chosen of
God, we must not live as we list; but, if we are chosen to
salvation as the end, we must be prepared for it by sanctification
as the necessary means to obtain that end, which sanctification is
by the operation of the Holy Spirit as the author and by faith on
our part. There must be the belief of the truth, without which
there can be by true sanctification, nor perseverance in grace, nor
obtaining of salvation. Faith and holiness must be joined together,
as well as holiness and happiness; therefore our Saviour prayed for
Peter that his faith might not fail (<scripRef id="iiTh.iii-p20.3" osisRef="Bible:Luke.22.32" parsed="|Luke|22|32|0|0" passage="Lu 22:32">Luke xxii. 32</scripRef>), and for his disciples
(<scripRef id="iiTh.iii-p20.4" osisRef="Bible:John.17.17" parsed="|John|17|17|0|0" passage="Joh 17:17">John xvii. 17</scripRef>),
<i>Sanctify them by thy truth; thy word is truth.</i></p>
<p class="indent" id="iiTh.iii-p21">2. To the efficacy of the gospel call,
<scripRef id="iiTh.iii-p21.1" osisRef="Bible:2Thess.2.14" parsed="|2Thess|2|14|0|0" passage="2Th 2:14"><i>v.</i> 14</scripRef>. As they were
chosen to salvation, so they were called thereunto by the gospel.
Whom he did predestinate those he also called, <scripRef id="iiTh.iii-p21.2" osisRef="Bible:Rom.8.30" parsed="|Rom|8|30|0|0" passage="Ro 8:30">Rom. viii. 30</scripRef>. The outward call of God is by
the gospel; and this is rendered effectual by the inward operation
of the Spirit. Note, Wherever the gospel comes it calls and invites
men to the obtaining of glory; it is a call to honour and
happiness, even the <i>glory of our Lord Jesus Christ,</i> the
glory he has purchased, and the glory he is possessed of, to be
communicated unto those who believe in him and obey his gospel;
such shall be with Christ, to behold his glory, and they shall be
glorified with Christ and partake of his glory. Hereupon there
follows,</p>
<p class="indent" id="iiTh.iii-p22">II. An exhortation to stedfastness and
perseverance: <i>Therefore, brethren, stand fast,</i> <scripRef id="iiTh.iii-p22.1" osisRef="Bible:2Thess.2.15" parsed="|2Thess|2|15|0|0" passage="2Th 2:15"><i>v.</i> 15</scripRef>. Observe, He does not
say, "You are chosen to salvation, and therefore you may be
careless and secure;" but <i>therefore stand fast.</i> God's grace
in our election and vocation is so far from superseding our
diligent care and endeavour that it should quicken and engage us to
the greatest resolution and diligence. So the apostle John having
told those to whom he wrote that they had received the anointing
which should abide in them, and that they should abide in him (in
Christ), subjoins this exhortation, <i>Now abide in him,</i>
<scripRef id="iiTh.iii-p22.2" osisRef="Bible:1John.2.27-1John.2.28" parsed="|1John|2|27|2|28" passage="1Jo 2:27,28">1 John ii. 27, 28</scripRef>. The
Thessalonians are exhorted to stedfastness in their Christian
profession, to <i>hold fast the traditions which they had been
taught,</i> or the doctrine of the gospel, which had been delivered
by the apostle, by word or epistle. As yet the canon of scripture
was not complete, and therefore some things were delivered by the
apostles in their preaching, under the guidance of the infallible
Spirit, which Christians were bound to observe as coming from God;
other things were afterwards by them committed to writing, as the
apostle had written a former epistle to these Thessalonians; and
these epistles were written as the writers were moved by the Holy
Ghost. Note, There is no argument hence for regarding oral
traditions in our days, now that the canon of scripture is
complete, as of equal authority with the sacred writings. Such
doctrines and duties as were taught by the inspired apostles we
must stedfastly adhere to; but we have no certain evidence of any
thing delivered by them more than what we find contained in the
holy scriptures.</p>
</div><scripCom id="iiTh.iii-p22.3" osisRef="Bible:2Thess.2.16-2Thess.2.17" parsed="|2Thess|2|16|2|17" passage="2Th 2:16-17" type="Commentary"/><div class="Commentary" id="Bible:2Thess.2.16-2Thess.2.17">
<h4 id="iiTh.iii-p22.4">Apostolic Prayer. (<span class="smallcaps" id="iiTh.iii-p22.5">a.
d.</span> 52.)</h4>
<p class="passage" id="iiTh.iii-p23">16 Now our Lord Jesus Christ himself, and God,
even our Father, which hath loved us, and hath given <i>us</i>
everlasting consolation and good hope through grace,   17
Comfort your hearts, and stablish you in every good word and
work.</p>
<p class="indent" id="iiTh.iii-p24">In these words we have the apostle's
earnest prayer for them, in which observe,</p>
<p class="indent" id="iiTh.iii-p25">I. To whom he prays: <i>Our Lord Jesus
Christ himself, and God, even our Father.</i> We may and should
direct our prayers, not only to God the Father, through the
mediation of our Lord Jesus Christ, but also <i>to our Lord Jesus
Christ himself;</i> and should pray in his name unto God, not only
as his Father but as our Father in and through him.</p>
<p class="indent" id="iiTh.iii-p26">II. From what he takes encouragement in his
prayer—from the consideration of what God had already done for him
and them: <i>Who hath loved us, and given us everlasting
consolation and good hope through grace,</i> <scripRef id="iiTh.iii-p26.1" osisRef="Bible:2Thess.2.16" parsed="|2Thess|2|16|0|0" passage="2Th 2:16"><i>v.</i> 16</scripRef>. Here observe, 1. The love of
God is the spring and fountain of all the good we have or hope for;
our election, vocation, justification, and salvation, are all owing
to the love of God in Christ Jesus. 2. From this fountain in
particular all our consolation flows. And the consolation of the
saints is an everlasting consolation. The comforts of the saints
are not dying things; they shall not die with them. The spiritual
consolations God gives none shall deprive them of; and God will not
take them away: because he love them with an everlasting love,
therefore they shall have everlasting consolation. 3. Their
consolation is founded on the hope of eternal life. They rejoice in
hope of the glory of God, and are not only patient, but joyful, in
tribulations; and there is good reason for these strong
consolations, because the saints have good hope: their hope is
grounded on the love of God, the promise of God, and the experience
they have had of the power, the goodness, and the faithfulness of
God, and it is good hope through grace; the free grace and mercy of
God are what they hope for, and what their hopes are founded on,
and not on any worth or merit of their own.</p>
<p class="indent" id="iiTh.iii-p27">III. What it is that he asks of God for
them—that <i>he would comfort their hearts, and establish them in
every good word and work,</i> <scripRef id="iiTh.iii-p27.1" osisRef="Bible:2Thess.2.17" parsed="|2Thess|2|17|0|0" passage="2Th 2:17"><i>v.</i> 17</scripRef>. God had given them
consolations, and he prayed that they might have more abundant
consolation. There was good hope, through grace, that they would be
preserved, and he prayed that they might be established: it is
observable how comfort and establishment are here joined together.
Note therefore, 1. Comfort is a means of establishment; for the
more pleasure we take in the word, and work, and ways of God, the
more likely we shall be to persevere therein. And, 2. Our
establishment in the ways of God is a likely means in order to
comfort; whereas, if we are wavering in faith, and of a doubtful
mind, or if we are halting and faltering in our duty, no wonder if
we are strangers to the pleasures and joys of religion. What is it
that lies at the bottom of all our uneasiness, but our unsteadiness
in religion? We must be established in every good word and work, in
the word of truth and the work of righteousness: Christ must be
honoured by our good works and good words; and those who are
sincere will endeavour to do both, and in so doing they may hope
for comfort and establishment, till at length their holiness and
happiness be completed.</p>
</div></div2>