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2
Thessalonians Chapter Two
2 Thessalonians 2
In answering this error
and in guarding them from the
wily efforts of seducers
he puts everything in its place here by appealing to
precious truths of which he had already spoken. Their gathering together unto
Christ in the air was a demonstration of the impossibility of the day of the
Lord being already come.
Moreover with regard to this last he presents two considerations:
first
the day could not be already come
since Christians were not yet
gathered to the Lord
and they were to come with Him; second
the wicked one
who has then to be judged had not yet appeared
so that the judgment could not
be executed.
The apostle had already instructed the Thessalonians with
regard to this wicked one
when at Thessalonica; and in the former epistle he
had taught them concerning the rapture of the church. In order that the Lord
should come in judgment
iniquity must have reached its height
and open
opposition to God have been manifested. But the truth had another and more
precious side: the saints were to be in the same position as Christ
to be
gathered together unto Him
before He could manifest Himself in glory to those
outside. But these truths require a more connected examination.
Their gathering together unto Christ before the
manifestation was a truth known to the Thessalonians; it is not revealed here
it is used as an argument. The Lord Jesus was coming
but it was impossible
that He should be without His church in the glory. The King would indeed punish
His rebellious subjects; but
before doing so
He would bring to Himself those
who had been faithful to Him amid the unfaithful
in order to bring them back
with Him and publicly to honour them in the midst of the rebels. But the
apostle here speaks only of the rapture itself
and he adjures them only by
that truth not to allow themselves to be shaken in mind as though the day were
come. What an assured truth must this have been to Christians
since the
apostle could appeal to it as to a known point
on which the heart could rest!
The relationship of the church to Christ
its being necessarily in the same
position with Him rendered the idea that the day was already come a mere folly.
In the second place
the already known fact is asserted
that the apostacy must previously take place
and then the man of sin be
revealed. Solemn truth! Everything takes its place. The forms and the name of
Christianity have long been maintained; true Christians have been disowned; but
now there should be a public renunciation of the faith-an apostacy. True
Christians should have their true place in heaven. But
besides this
there
should be a person who would fully realise in sin the character of man without
God. He is the man of sin. He does his own will-it is but Adam fully developed;
and incited by the enemy
he opposes himself to God (it is open enmity against
God)
and he exalts himself above all that bears the name of God; he assumes
the place of God in His temple. So that there is apostacy
that is
the open
renunciation of Christianity in general
and an individual who concentrates in
his own person (as to the principles of iniquity) the opposition that is made
against God.
It will be noticed that the character of the wicked one is religious
here
or rather anti-religious. The apostle does not speak of a secular power
of the world
whatever its iniquity may be. The man of sin assumes a religious
character. He exalts himself against the true God
but he shews himself as [1] in the temple of God. Observe here that the
sphere is on earth. It is not a god for faith. He shews himself as a god for
the earth. The profession of Christianity has been abandoned. Sin then
characterises an individual
a man
who fills up the measure of the apostacy of
human nature
and
as a man
proclaims his independence of God. The principle
of sin in man is his own will. He arises
as we have already seen
out of the
rejection of Christianity. In this respect also evil is at its height.
This man of sin exalts himself above God
and
sitting as
God in the temple of God
he defies the God of Israel. This last feature gives
his formal character. He is in conflict with God
as placing himself publicly
in this position-shewing himself as God in the temple of God. It is the God of
Israel who will take vengeance on him.
Christianity
Judaism
natural religion
all are
rejected. Man takes a place there on earth
exalting himself above it all
in
opposition to God; and
in particular
arrogating to himself (for man needs a
God
needs something to worship) the place and the honours of God
and of the
God of Israel. [2] These verses present the wicked one in
connection with the state of man
and with the different relationships in which
man has stood towards God. In them all he shews himself as apostate
and then
he assumes the place of God Himself-the first object of human ambition
as its
attainment was the first suggestion of Satan.
In that which follows
we see not the condition itself of
apostacy with regard to the different positions in which God had placed man
but simply man unrestrained
and the work of Satan. The man is but the vessel
of the enemy's power.
Man in whom is the fullness of the Godhead
the Lord
Jesus
and man filled with the energy of Satan
are opposed to each other.
Before
it was man forsaking God
wicked
and exalting himself. Here
it is
opposition against God on the part of man
unrestrained
and inspired by Satan
himself. Consequently we have (not the wicked one
but) the lawless--the
unbridled-one. The principle is the same
for sin is lawlessness. (See 1 John
3:4-Greek.) But in this first case man is viewed in his departure from God
and
in his guiltiness; in the second
as acknowledging none but himself.
To this condition in which all restraint will be removed
a barrier has yet existed.
The apostle had already told them of the apostacy
and of
the manifestation of the man of sin. He now says that the Thessalonians ought
to know the hindrance that existed to his progress and his manifestation before
the appointed time. He does not say that he had told them
but they ought to
know it. Knowing the character of the wicked one
the barrier revealed itself.
The main point here is that it was a barrier. The principle of the evil was
already at work: a barrier alone prevented its development. Its character when
developed
would be unbridled will which exalts and opposes itself. [3]
Unbridled self-will being the principle of the evil
that which bridles this
will is the barrier. Now it exalts itself above all that bears the name of God
or to which homage is paid: that which hinders it therefore is the power of God
acting in government here below as authorized by Him. The grossest abuse of
power still bears this last character. Christ could say to Pilate
"Thou
couldest have no power against me
except it were given thee from above."
Wicked as he might be
his power is owned as coming from God. Thus
although
men had rejected and crucified the Son of God
so that their iniquity appeared
to be at its height
the hindrance still existed in full. Afterwards God
having sent His Spirit
gathers out the church
and
although the mystery of
iniquity began immediately to work mingling the will of men with the worship of
God in Spirit
God had always (He still has) the object of His loving care upon
the earth. The Holy Ghost was here below; the assembly
be its condition what
it might
was still on earth
and God maintained the barrier. And as the porter
had opened the door to Jesus in spite of all obstacles
so He sustains
everything
however great the energy and progress of evil. The evil is bridled:
God is the source of authority on earth. There is one who hinders until he be
taken out of the way. Now when the assembly (the assembly
that is
as composed
of the true members of Christ) is gone
and consequently the Holy Ghost as the
Comforter is no longer dwelling here below
then the apostacy takes place
[4] the
time to remove the hindrance is come
the evil is unbridled
and at length
(without saying how much time it will take) the evil assumes a definite shape
in him who is its head. The beast comes up from the abyss. Satan--not God-gives
him his authority; and in the second beast all the energy of Satan is present.
The man of sin is there.
Here it is an outward and secular power that is spoken
of
but the religious side of Satan's energy.
With regard to the individual instruments who compose the
barrier
they may change every moment
and it was not the object of the Holy
Ghost to name them. He who was the one of them that existed when this epistle
was written would not be so at the present time; to have named him then would
have been of no use to us in the present day. The object was to declare that
the evil which should be judged was already working
that there was no remedy
for it
that it was only a hindrance on God's part which prevented its full
development: a principle of the highest importance with regard to the history
of Christianity.
Whatever form it might take
the apostacy of the men who
would renounce grace would necessarily be more absolute than any other. It is
opposition to the Lord. It has the character of an adversary. The other
principle of human iniquity enters into it
but this is the source of the
"perdition." It is
the rejection of goodness; it is direct enmity.
" That which hinders" is in general only an
instrument
a means
which prevents the manifestation of the man of sin-the
wicked one. So long as the assembly is on earth
the pretension to be God in His
temple cannot take place or at least would have no influence. Satan has his
sphere
and must needs have it
in the mystery of iniquity; but there is no
longer a mystery when the place of God in His temple is openly taken. That
which hinders is therefore still present. But there is a person active in
maintaining this hindrance. Here I think indeed that it is God in the Person of
the Holy Ghost
who
during the time called "the things that are
"
restrains the evil and guards divine authority in the world. As long as that
subsists
the unrestrained exaltation of wickedness cannot take place.
Consequently I do not doubt but that the rapture of the saints is the occasion
of the hindrance being removed and all restraint loosed
although some of the
ways of God are developed before the full manifestation of the evil.
This thought does not rest upon great principles only:
the passage itself supplies elements which shew the state of things when the
power of evil develops itself. 1st
The apostacy has already taken place. This
could hardly be said if the testimony of the assembly still subsisted
as it
had in time past
or even yet more distinctly as being freed from all false and
corrupting elements. 2nd
Authority-as established of God
so far as exercising
a restraint on man's will in God's name-has disappeared from the scene
for the
wicked one exalts himself against all that is called God and to which homage is
paid
and presents himself as God in the temple of God. Compare Psalm 82
where
God stands among the gods (the judges) to judge them before He inherits the
nations. Before that solemn hour when God will judge the judges of the earth
this wicked one
despising all authority that comes from Him
sets himself up
as God: and that on the earth
where the judgment will be manifested. And then
3rdly
in place of the Holy Ghost and His power manifested on the earth
we
find the power of Satan
and with precisely the same tokens that bore witness
to the Person of Christ. So that the passage itself
whether as to man or as to
the enemy
gives us (in the three points of which we have spoken) the full
confirmation of that which we have ventured to set forth.
The assembly
the powers ordained by God upon the earth
the Holy Ghost present here as the Comforter in lieu of Christ
have all (as
regards the manifestation of the government and the work of God) given place to
the self-willed unbridled man
and to the power of the enemy. In saying this we
speak of the sphere of this prophecy
which moreover embraces that of the public
testimony of God on earth.
Definitively then we have man here in his own nature-as
it has displayed itself by forsaking God--in the full pursuit of his own will
in rebellion against God; the willful man
developed as the result of apostacy
from the position of grace in which the assembly stood
and in contempt of all
the governmental authority of God on the earth. And since that authority had
shewn itself directly and properly in Judea
this contempt and the spirit of
rebellion in man
who exalts himself above everything
but who cannot be
heavenly (heaven
and all pretension to heaven
is given up by man
and lost by
Satan)
display themselves by man taking the place of God in His temple under
the most advanced form of Jewish apostacy and blasphemy. At the same time Satan
acts-God having loosed his bridle-with a power (a lying power indeed
but)
which gives the same testimony before men as that which the works of Christ did
to the Saviour; and also with all the skill that iniquity possesses to deceive.
It is in the wicked
the lawless one
that Satan works these things. Our
consideration of the development of the latter part of this solemn scene will
come (God willing) in the Book of Revelation. We may add
that there we have
this wicked one as the false Messiah
and as prophet
in the form of his
kingdom-two horns like a lamb. He had been cast down from heaven where he had
been anti-priest
and now takes up Christ's titles on earth of king and
prophet. In Daniel 11 he is seen as king; here
as the unbridled man
and in
particular as the result [5] and
the manifestation of Satan's power. In a word
instead of the assembly
the
apostacy; instead of the Holy Ghost
Satan; and
instead of the authority of
God as a restraint upon evil
the unbridled man setting himself up as God on
the earth.
Another circumstance
already mentioned
demands
particular attention. I have said that he presents himself as the Messiah (that
is to say
in His two characters as king and prophet
which are His earthly
characters). In heaven Satan has then nothing more to do; he has been cast out
from thence
so that there is no imitation of the Lord's high-priesthood. In
that respect Satan had
in his own person
acted another part. He was
previously in heaven the accuser of the brethren. But
at the time of which we
are speaking
the assembly is on high
and the accuser of the brethren is cast
out never to return there. In a man inspired by him he makes himself prophet
and king. And in this character he does the same things (in falsehood) as those
by which God had sanctioned the mission of Christ before men. (Compare Acts
2:22) In a Greek the words are identical. [6] I
would also recall here another solemn fact in order to complete this picture.
In the history of Elijah we find that the proof of the divinity of Baal
or
that of Jehovah
is made to rest upon the fact of their respective servants
bringing down fire from heaven. Now in Revelation 3 we learn that the second
beast brings down fire from heaven in the sight of men. So that we find here
the marvelous works that sanctioned the Lord's mission
and there that which proved
Jehovah to be the true and only God. And Satan performs both in order to
deceive men.
This may give us an idea of the state in which they will
be; and it indicates also that these things will take place in relation with
the Jews
under the double aspect of their connection with Jehovah and their
rejection of Christ and reception of Antichrist.
Thus
thank God
the truth is abundantly confirmed
that
these things do not relate to the assembly
but to those who
having had
opportunity to profit by the truth
have rejected it
and loved iniquity.
Neither does it relate to the heathen
but only to those among whom the truth
has been set forth. [7] They
refused it and God sends a lie
and an efficacious lie
that they may believe
it. He does this in judgment: He did the same thing with the nations (Rom.
1:24
26
28); He did it also with the Jews (Is. 6:9
10); He does it here with
nominal Christians. But it does relate to the Jews as a nation that rejected
the truth-the testimony of the Holy Ghost (Acts 7)-but still more to Christians
(in name); in short to all those who will have had the truth presented to them.
With nominal Christians this has necessarily the
character of apostacy
or at least it is connected with this apostacy
and is
consequent upon it; as verse 3 teaches us
the apostacy takes place
and then
the man of sin is revealed.#
In connection with his character of the man of sin he
presents himself without restraint in the temple of God
shewing himself that
he is God. [8] In
relation to the lying power of Satan and his efficient work
he presents
himself in the character of Christ-he is the Antichrist
assuming consequently
a Jewish character. It is not only the pride of man exalting itself against
God
but the power of Satan in man deceiving men and the Jews in particular
by
a false Christ; so that it it were possible
the very elect would be deceived.
We may remark that all these characters are precisely the opposite of
Christ-falsehood instead of truth
iniquity instead of righteousness
perdition
instead of salvation.
It is to a power like this
of lies and destruction that
man-having forsaken Christianity and exalted himself in pride against God-will
be given up. The apostacy (that is to say
the renunciation of Christianity)
will be the occasion of this evil; Judea and the Jews
the scene in which it
ripens and develops itself in a positive way.
The Antichrist will deny the Father and the Son (that is
Christianity); he will deny that Jesus is the Christ (that is
Jewish
unbelief). With the burden upon him of sin against Christianity
grace
and the
presence of the Holy Ghost
he will ally himself with Jewish unbelief
in order
that there may be not only the full expression of human pride
but also for a
time the Satanic influence of a false Christ
who will strengthen the throne of
Satan among the Gentiles occupied by the first beast to whom the authority of
the dragon has been given. He will also set up his own subordinate throne over
the Jews
as being the Messiah
whom their unbelief is expecting; while at the
same time he will bring in idolatry
the unclean spirit long gone out who then
returns to his house which is devoid of God.
And now
with regard to his destruction (whom the Lord
Jesus will consume with the spirit of His mouth and destroy with the
manifestation of His presence
or of His coming)
the first of these means
characterises the judgment; it is the word of truth applied in judgment
according to the power of God. In the Revelation
it says that the sword
proceeds out of His mouth. Here He is not spoken of in the character of a man
of war
as in Revelation 19. The spirit of His mouth is that inward and divine
power which kindles and executes the judgment. It is not an instrument
it is
the divine source of power which executes its purpose by a word. (compare
Isa.33:33) But there is another aspect of this judgment. The Lord
the man
Jesus
will return. His return has two parts-the return into the air to take
His assembly to Himself
and the public manifestation in glory of His return.
In the first verse of our chapter we have read of His
return and our gathering together unto Him. Here
verse 8
is the manifestation
of His presence publicly in creation. At the time of this public manifestation
of His coming He destroys the whole work and power of the wicked one. It is the
Man formerly obedient and humbling Himself on the earth
exalted of God
and
become Lord of all
who destroys the lawless man that has exalted himself above
everything and made himself as God
instead of being
obedient to God.
This evil--on the side of Satan's influence-was already
working in the apostle's time; only it was bridled and kept back
until that
which restrained it should no longer be on the scene. Then should the wicked
one be revealed. To sum up
the taking away of the assembly
and the apostacy
were first necessary; and then this man should present himself as an
unbelieving Jew
[9] and
the power of Satan would be displayed in him.
Now this Satanic influence was for those who had rejected
the truth. Of the Thessalonians--to whom he had given these explanations
respecting the day which they fancied was come-the apostle thought very
differently. God had chosen these "brethren beloved of the Lord "
from the beginning for salvation
through sanctification of the Spirit and
belief of the truth
to which He had called them by Paul's gospel (and that of
His companions)
and to the obtaining of the glory of the Lord Jesus. How
different was this from the visitations of the day of the Lord
and the
circumstances of which the apostle had spoken! They were numbered among those
who should be the companions in that day of the Lord Jesus Himself.
[1]
"As God" is to be left out before "sitteth
" in chapter
2:4.
[2] In 1
John 2 we find the double character of the Antichrist as regards Christianity
and Judaism. He denies the Father and the Son
rejects Christianity; he denies
that Jesus is the Christ
which is Jewish unbelief. His power is the working of
Satan
as we find here. As man he sets up to be God. So that his impiousness is
manifested in every way. As the question is more upon the earth
it is the God
of the earth
the man withal from heaven
who judges him.
[3] Note
this point. All was ready and complete in the apostle's time
only restrained.
So Christ was ready to judge. Only the patience of God waits
in the accepted
time.
[4] The
principle of this may be widely at work individually
as in 1 John 2
it had
begun
but the open public manifestation was to come. Jude gives the creeping
in to produce corruption John
the going out which characterises the
Antichrist.
[5] We
may remark that the apostacy develops itself under the three forms in which man
has been in relationship with God; Nature-it is the man of sin unrestrained
who exalts himself; Judaism-he sits as God in the temple of God;
Christianity-it is to this that the term apostacy is directly applied in the
passage before us.
[6] Only
the word for "miracle" or "power" is plural in Acts 2.
[7] I
only allude here to the connection between the renunciation of Christianity and
the development of apostate Judaism
which are linked together in the rejection
of the true Christ
and the denial of the Father and the Son-features given in
1 John as characteristic of the Antichrist. But I am persuaded that the more we
examine the word
the more we shall see (perhaps with surprise) that this fact
is confirmed. Moreover the turning back to Judaism
and the tendency to
idolatry by the introduction of other mediators and patrons
and the losing
sight of our union with the Head
and thus of the perfection and deliverance
from the law which are ours in Christ
have
at all times
characterised the
mystery of iniquity and the principle of apostacy. The apostle had incessantly
to combat this. That of which we spoke above is but its full manifestation.
[8] This
is the culminating point in his character as an apostate who has renounced
grace. The ninth and following verses develop his positive and deceitful
activity by which he seeks to win men. This explains the mixture (which
moreover
generally resists) of atheism in will
and superstition
[9] I do
not say that his first appearance will be the apostacy of Judaism; I do not
think it will be. He will present himself to them as being the Christ
but
according to the hopes and passions of the Jews. But afterwards it will be an
apostacy even from Judaism
as had partially been the case in the days of the
Maccabees-a fact which the Spirit uses in Daniel 11
as a figure precursive of
the time of Antichrist. He is from his first appearance an unbeliever and the
enemy of God
an apostate as to the assembly
and denying that Jesus is the
Christ. We are taught positively by John
that the rejection of Christianity
and Jewish unbelief are united in the Antichrist. It appears that apostacy with
regard to Christianity and Jewish unbelief are connected and go together; and
afterwards Jewish apostacy and open rebellion against God
which
causing the
cry of the remnant
brings in the Lord
and all is ended. Now the apostle
(chap. 2:3
4) presents the complete picture of man's iniquity
developed when
apostacy from the grace of the gospel had taken place (he exalts himself even
to the making himself God)
without touching the Jewish side or the manifested
power of Satan. These verses shew us the man of sin is the result of the
apostacy which will break out in the midst of Christendom. Verse 9 begins to
teach us in addition
that the coming of this wicked one is also in immediate
connection with a mighty display of the energy of Satan
who deceives by means
of marvelous works and a strong delusion to which God gives men up
and of
which we have spoken in the text. It is man and Satan here
with enough to shew
its connection with Judaism in the last days (even as the mystery of iniquity
was linked with Judaism in the days of the apostles
although it is not the
occasion of giving the details of the Jewish development of the evil. We must
look for these details elsewhere
where they are in their place
as in Daniel.
The Apocalypse and 1 John furnish us with the means of connecting them: we do
but allude here to this connection.
── John Darby《Synopsis of 2 Thessalonians》
2 Thessalonians 2
Chapter Contents
Cautions against the error that the time of Christ's
coming was just at hand. There would first be a general apostacy from the
faith
and a revealing of the antichristian man of sin. (1-4) His destruction
and that of those who obey him. (5-12) The security of the Thessalonians from
apostacy; an exhortation to stedfastness
and prayer for them. (13-17)
Commentary on 2 Thessalonians 2:1-4
(Read 2 Thessalonians 2:1-4)
If errors arise among Christians
we should set them
right; and good men will be careful to suppress errors which rise from
mistaking their words and actions. We have a cunning adversary
who watches to
do mischief
and will promote errors
even by the words of Scripture. Whatever
uncertainty we are in
or whatever mistakes may arise about the time of
Christ's coming
that coming itself is certain. This has been the faith and
hope of all Christians
in all ages of the church; it was the faith and hope of
the Old Testament saints. All believers shall be gathered together to Christ
to be with him
and to be happy in his presence for ever. We should firmly
believe the second coming of Christ; but there was danger lest the
Thessalonians
being mistaken as to the time
should question the truth or
certainty of the thing itself. False doctrines are like the winds that toss the
water to and fro; and they unsettle the minds of men
which are as unstable as
water. It is enough for us to know that our Lord will come
and will gather all
his saints unto him. A reason why they should not expect the coming of Christ
as at hand
is given. There would be a general falling away first
such as
would occasion the rise of antichrist
that man of sin. There have been great
disputes who or what is intended by this man of sin and son of perdition. The
man of sin not only practises wickedness
but also promotes and commands sin
and wickedness in others; and is the son of perdition
because he is devoted to
certain destruction
and is the instrument to destroy many others
both in soul
and body. As God was in the temple of old
and worshipped there
and is in and
with his church now; so the antichrist here mentioned
is a usurper of God's
authority in the Christian church
who claims Divine honours.
Commentary on 2 Thessalonians 2:5-12
(Read 2 Thessalonians 2:5-12)
Something hindered or withheld the man of sin. It is
supposed to be the power of the Roman empire
which the apostle did not mention
more plainly at that time. Corruption of doctrine and worship came in by degrees
and the usurping of power was gradual; thus the mystery of iniquity prevailed.
Superstition and idolatry were advanced by pretended devotion
and bigotry and
persecution were promoted by pretended zeal for God and his glory. This mystery
of iniquity was even then begun; while the apostles were yet living
persons
pretended zeal for Christ
but really opposed him. The fall or ruin of the
antichristian state is declared. The pure word of God
with the Spirit of God
will discover this mystery of iniquity
and in due time it shall be destroyed
by the brightness of Christ's coming. Signs and wonders
visions and miracles
are pretended; but they are false signs to support false doctrines; and lying
wonders
or only pretended miracles
to cheat the people; and the diabolical
deceits with which the antichristian state has been supported
are notorious.
The persons are described
who are his willing subjects. Their sin is this;
They did not love the truth
and therefore did not believe it; and they were pleased
with false notions. God leaves them to themselves
then sin will follow of
course
and spiritual judgments here
and eternal punishments hereafter. These
prophecies have
in a great measure
come to pass
and confirm the truth of the
Scriptures. This passage exactly agrees with the system of popery
as it
prevails in the Romish church
and under the Romish popes. But though the son
of perdition has been revealed
though he has opposed and exalted himself above
all that is called God
or that is worshipped; and has spoken and acted as if
he were a god upon earth
and has proclaimed his insolent pride
and supported
his delusions
by lying miracles and all kinds of frauds; still the Lord has
not yet fully destroyed him with the brightness of his coming; that and other
prophecies remain to be fulfilled before the end shall come.
Commentary on 2 Thessalonians 2:13-15
(Read 2 Thessalonians 2:13-15)
When we hear of the apostacy of many
it is a great
comfort and joy
that there is a remnant according to the election of grace
which does and shall persevere; especially we should rejoice
if we have reason
to hope that we are of that number. The preservation of the saints
is because
God loved them with an everlasting love
from the beginning of the world. The
end and the means must not be separated. Faith and holiness must be joined
together as well as holiness and happiness. The outward call of God is by the
gospel; and this is rendered effectual by the inward working of the Spirit. The
belief of the truth brings the sinner to rely on Christ
and so to love and
obey him; it is sealed by the Holy Spirit upon his heart. We have no certain
proof of any thing having been delivered by the apostles
more than what we
find contained in the Holy Scriptures. Let us then stand fast in the doctrines
taught by the apostles
and reject all additions
and vain traditions.
Commentary on 2 Thessalonians 2:16
17
(Read 2 Thessalonians 2:16
17)
We may and should direct our prayers
not only to God the
Father
through our Lord Jesus Christ
but also to our Lord Jesus Christ
himself. And we should pray in his name unto God
not only as his Father
but
as our Father in and through him. The love of God in Christ Jesus
is the
spring and fountain of all the good we have or hope for. There is good reason
for strong consolations
because the saints have good hope through grace. The
free grace and mercy of God are what they hope for
and what their hopes are
founded on
and not any worth or merit of their own. The more pleasure we take
in the word
and works
and ways of God
the more likely we shall be to
persevere therein. But
if we are wavering in faith
and of a doubtful mind
halting and faltering in our duty
no wonder that we are strangers to the joys
of religion.
── Matthew Henry《Concise Commentary on 2
Thessalonians》
2 Thessalonians 2
Verse 1
[1] Now
we beseech you
brethren
by the coming of our Lord Jesus Christ
and by our
gathering together unto him
Our gathering together to him — In the clouds.
Verse 2
[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.
Be not shaken in mind — In judgment.
Or terrified — As
those easily are who are immoderately fond of knowing future things. Neither by
any pretended revelation from the Spirit
nor by pretence of any word spoken by
me.
Verse 3
[3] Let
no man deceive you by any means: for that day shall not come
except there come
a falling away first
and that man of sin be revealed
the son of perdition;
Unless the falling away — From the pure faith of the gospel
come first. This began even in the
apostolic age. But the man of sin
the son of perdition - Eminently so called
is not come yet. However
in many respects
the Pope has an indisputable claim
to those titles. He is
in an emphatical sense
the man of sin
as he increases
all manner of sin above measure. And he is
too
properly styled
the son of
perdition
as he has caused the death of numberless multitudes
both of his
opposers and followers
destroyed innumerable souls
and will himself perish
everlastingly. He it is that opposeth himself to the emperor
once his rightful
sovereign; and that exalteth himself above all that is called God
or that is
worshipped - Commanding angels
and putting kings under his feet
both of whom
are called gods in scripture; claiming the highest power
the highest honour;
suffering himself
not once only
to be styled God or vice-god. Indeed no less
is implied in his ordinary title
"Most Holy Lord
" or
"Most
Holy Father." So that he sitteth - Enthroned.
In the temple of God — Mentioned Revelation 11:1.
Declaring himself that he is God — Claiming the prerogatives which belong to God alone.
Verse 6
[6] And
now ye know what withholdeth that he might be revealed in his time.
And now ye know — By
what I told you when I was with you.
That which restraineth — The power of the Roman emperors. When this is taken away
the wicked one
will be revealed.
In his time —
His appointed season
and not before.
Verse 7
[7] For the mystery of iniquity doth already work: only he who now letteth
will let
until he be taken out of the way.
He will surely be revealed; for the mystery -
The deep
secret power of iniquity
just opposite to the power of godliness
already worketh. It began with the love of honour
and the desire of power; and
is completed in the entire subversion of the gospel of Christ. This mystery of
iniquity is not wholly confined to the Romish church
but extends itself to
others also. It seems to consist of
1. Human inventions added to the written
word. 2. Mere outside performances put in the room of faith and love. 3. Other
mediators besides the man Christ Jesus. The two last branches
together with
idolatry and bloodshed
are the direct consequences of the former; namely
the
adding to the word of God.
Already worketh — In
the church.
Only he that restraineth — That is
the potentate who successively has Rome in his power. The
emperors
heathen or Christian; the kings
Goths or Lombards; the Carolingian
or German emperors.
Verse 8
[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:
And then —
When every prince and power that restrains is taken away.
Will that wicked one — Emphatically so called
be revealed. Whom the Lord will soon consume
with the spirit of his mouth - His immediate power.
And destroy —
With the very first appearance of his glory.
Verse 10
[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.
Because they received not the love of the
truth — Therefore God suffered them to fall into
that "strong delusion."
Verse 11
[11] And
for this cause God shall send them strong delusion
that they should believe a
lie:
Therefore God shall send them — That is
judicially permit to come upon them
strong delusion.
Verse 12
[12] That
they all might be damned who believed not the truth
but had pleasure in
unrighteousness.
That they all may be condemned — That is
the consequence of which will be
that they all will be
condemned who believed not the truth
but had pleasure in unrighteousness -
That is
who believed not the truth
because they loved sin.
Verse 13
[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:
God hath from the beginning — Of your hearing the gospel.
Chosen you to salvation — Taken you out of the world
and placed you in the way to glory.
Verse 14
[14]
Whereunto he called you by our gospel
to the obtaining of the glory of our
Lord Jesus Christ.
To which —
Faith and holiness.
He hath called you by our gospel — That which we preached
accompanied with the power of his Spirit.
Verse 15
[15]
Therefore
brethren
stand fast
and hold the traditions which ye have been
taught
whether by word
or our epistle.
Hold —
Without adding to
or diminishing from
the traditions which ye have been
taught - The truths which I have delivered to you.
Whether by word or by our epistle — He preached before he wrote. And he had written concerning this in his
former epistle.
── John Wesley《Explanatory Notes on 2 Thessalonians》
Chapter 2. The Time of Coming Again
Belief in the
Truth
Saved and Sanctified
I. Do Not
Become Easily Unsettled
II. Signs of the
Lord's Coming
III. Hold to
the Teachings
── Chih-Hsin
Chang《An Outline of
The New Testament》
Chapter Two General Review
OBJECTIVES IN STUDYING THIS CHAPTER
1) To examine what is revealed about the "man of sin" whom the Lord will destroy at His coming 2) To consider how those who do not have a love for the truth are setting themselves up to be deceived by the man of sin 3) To discern why God will send a strong delusion to some that they will believe a lie SUMMARY
Evidently Paul received word that some of the Thessalonians had theimpression that the day of Christ had come
that is
it was near athand. To reassure them such was not the case
he reminds them of thosethings he had told them while he was still with them. That is
Christwill not come until the falling away occurs
and the man of sin is revealed (1-3). Paul then describes this man of sin and explains that he is currently hindered from being revealed. When that which restrains him is removed
the man of sin will become apparent
whom theLord will destroy with His coming (4-8). The coming of the lawless oneis further described
whose coming will be according to the working with Satan. With all power
signs
and lying wonders
he will deceive those who do not have a love for the truth. Indeed
God will also senda strong delusion to those who do not love the truth
that they might believe the lie and be condemned for taking pleasure in unrighteousnessinstead of believing the truth (9-12). As for the Thessalonians themselves
Paul is ever thankful that God haschosen them for salvation through sanctification by the Spirit and belief in the truth
having called them by the gospel to obtain the glory of the Lord Jesus Christ (13-14). He therefore exhorts them to stand fast and hold to the traditions taught by word or epistle
and prays that Jesus and God the Father will comfort their hearts and establish them in every good word and work (15-17). OUTLINE
I. ENLIGHTENMENT ABOUT THE COMING OF THE LORD (1-12)
A. DO NOT BE TROUBLED (1-2) 1. Concerning the coming of the Lord
and our gathering to Him (1) 2. By false reports
as though the day of Christ has come (2) B. THE APOSTASY MUST COME FIRST (3-12) 1. The Day of Christ will not come until... a. A falling away comes first (3a ) b. The man of sin (lawlessness) is revealed (3-4) 1) The son of perdition (3c ) 2) Who opposes and exalts himself above all that is called God and that is worshipped (4a ) 3) He sits as God in the temple of God that he is God (4b) -- As Paul told them while he was with them (5) 2. The man of sin is being restrained (6-7) a. They knew what it was that was restraining him (6a ) b. He will be revealed in his own time (6b) c. The mystery of lawlessness is already at work (7a ) d. But the one who restrains will do so until taken out of the way (7b) 3. When the lawless one is revealed (8-12) a. The Lord will... 1) Consume him with the breath of His mouth (8a ) 2) Destroy him with the brightness of His coming (8b) b. The coming of the lawless one... 1) Will be according to the working of Satan (9a ) 2) With all power
signs
and lying wonders (9b) 3) With all unrighteous deception among those who perish (10a ) a) Because they did not receive the love of the truth (10b) b) That they might be saved (10c ) c. For this reason... 1) God will send them a strong delusion (11a ) a) That they should believe the lie (11b) b) That they may be condemned (12a ) 2) Because they did not believe the truth but had pleasure in unrighteousness (12b) II. STEADFASTNESS ENCOURAGED (13-17)
A. THANKSGIVING AND A CALL TO STEADFASTNESS (13-15) 1. Bound always to give thanks to God (13a ) a. Who from the beginning chose them for salvation (13b) 1) Through sanctification by the Spirit (13c ) 2) And belief in the truth (13d) b. To which He called them (14a ) 1) By the gospel (14b) 2) For the obtaining of the glory of the Lord Jesus Christ (14c ) 2. Stand fast and hold the traditions which they were taught (15a ) a. Whether by word (15b) b. Or by his epistle (15c ) B. PAUL'S PRAYER FOR THE THESSALONIANS (16-17) 1. May the Lord Jesus Himself
and our God and Father (16a ) a. Who loved us (16b) b. Who has given us... (16c ) 1) Everlasting consolation 2) Good hope by grace 2. Comfort your hearts (17a ) 3. Establish you in every good word and work (17b) REVIEW QUESTIONS FOR THE CHAPTER
1) What are the main points of this chapter?
- Enlightenment about the coming of the Lord (1-12) - Steadfastness encouraged (13-17) 2) What two related things does Paul now address them? (1)
- The coming of our Lord Jesus Christ - Our gathering together to Him 3) About what did he not want them to be troubled? (2)
- As though the day of Christ had come 4) What two things must happen before that Day comes? (3)
- The falling away - The man of sin is revealed