—ὑπὲρ) with respect to [not by, as Engl. Vers.]. The particle is intended for clearly indicating the subject in hand, not for adjuration; although the subject under discussion ought in itself to rouse the Thessalonians: comp. ὑπὲρ, 2 Corinthians 5:20.[7]—ἐπισυναγωγῆς, (final) gathering together) which will take place at the time of the coming of Jesus: care must be taken lest any falls away. Believers are already gathered in to the Lord; but that gathering together then at last will be the complete and crowning one. This is the force of the double compound when it is broken into its component parts: comp. Hebrews 10:25, note.
[7] “We are ambassadors for Christ,” i.e. with respect to Him. He and His Gospel are the foundation of our mission.—ED.
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.
2 Thessalonians 2:2. Σαλευθῆναι,[8] be moved) in mind.—θροεῖσθαι, be troubled) in your affections or emotions. That readily occurs in the case of those who are too eager to know future events.—πνεύματος) ΠΝΕῦΜΑ, a prophesying spirit.—λόγου—ἘΠΙΣΤΟΛῆς, word—letter) 2 Thessalonians 2:15.—ὡς διʼ ἡμῶν) as coming through us. This was the ground on which the Thessalonians might be moved. A genuine epistle of Paul might indeed be wrongly explained; but there might also be fraudulently imposed on them a letter written by another person; ch. 2 Thessalonians 3:17.—ὡς ὅτι ἐνέστηκεν, as if it were immediately at hand) This word signifies to be exceedingly near; for ἐνεστὼς means present. It is therefore declared that the day of Christ is not so immediately near. The epistles to the Thessalonians are the oldest of the apostolic epistles. Hence it is evident that the apostles, in speaking of the nearness of the day of Christ, were not in error, but spoke with full knowledge.—τοῦ Χριστοῦ, of Christ) to Whom Antichrist is opposed, in a sense of the word long used in the Church.[9]
[8] Literally, tossed, agitated as persons on the sea, σάλος.—ED.
[9] The Germ. Vers., however, prefers the reading Κυρίου, following the margin of both Ed.—E. B.
ABD(Δ) corrected, Gfg Vulg., Orig. 1, 668b, read Κυρίου. Rec. Text, without good authority, Χριστοῦ.—ED.
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;
2 Thessalonians 2:3. Κατὰ μηδένα τρόπον, by no means) He indicates three means in which they might be deceived, 2 Thessalonians 2:2.—ὅτι, because) Supply from what goes before, the negative particle with the substantive verb, it does not come to pass (that day shall not come), unless, etc. But this ellipsis shows εὐλάβεια, pious, reverent caution. He is εὐλαβὴς, reverently cautious, who comprehends well, and receives in a right spirit, the matter set before him, not with an unseasonable and foolhardy rashness, sachte, scheu, etc. Εὐλάβεια is shown in the fact, that Paul does not expressly say: The day of Christ does not come, unless, etc. He speaks mildly (moderately); he abstains from words to which the lover of the coming of Christ would not willingly listen.—ἐὰν μὴ, unless) What we read in 2 Thessalonians 2:3-8 demands a fuller consideration. And, first, we shall look closely into this paragraph by itself; then we shall compare the Apocalypse with it. The former aspect of it comprehends something like the following positions:—
I. The object of Paul is to admonish the Thessalonians not to think the day of Christ nearer than it really is.—The expectation of future events, which is supposed to rest upon Divine testimony, and which after all is discovered in the end to be false, occasions great offence (raises a great stumblingblock in the way of religion). Such an expectation of the day of Christ might occasion very great offence: wherefore Paul anxiously obviates it. The Thessalonians had been prepared to receive the Lord with joy, ch. 2 Thessalonians 1:11; 1 Thessalonians 1:10 : and indeed a desire of that sort presupposes hope and faith; but yet this very desire may be out of due order. It is therefore reduced to order.
II. Paul especially teaches, that some great evil will first come.—Paul does not enumerate all the events which were to intervene between that age and the day of Christ; but he points out a certain one thing, especially remarkable, the explicit declaration of which was even already at that time seasonable and salutary to the Thessalonians. He therefore describes the apostasy, the Man of Sin, etc.
III. Not only does the apostle point out the evil, but also the check upon it.—He who hindereth or checketh, ὁ κατέχων, is made mention of, the person who checks or holds back the Man of Sin. That check is in some measure prior to the evil itself, and therefore the announcement of it appertains much (in a great degree) to the design of the apostle, which is, that the time may be defined, though with a proper latitude, when the adversary is to be revealed.
IV. The evil extends itself from the times of Paul, even up to the appearance of the coming of Jesus Christ.—That evil is not only most widely extended, 2 Thessalonians 2:4; 2 Thessalonians 2:10; 2 Thessalonians 2:12, but also very long continued; and although it rises up by various degrees, yet it is also continuous from its first beginnings (staminibus, threads in weaving the web) even to its end. Now already, says the apostle, the mystery of iniquity is working. It already wrought in the time of the apostles, but more after their death, most of all after the death of the men who were the contemporaries and immediate successors of the apostles (i.e. the apostolic fathers). They do not arrive at the best and wisest conclusion, who entertain the opinion, that the ideal and rule of the Church lie in the ancient practice (the antiquity) of some of the earliest ages, rather than in the truth itself, seeing that those ages merely rebuke the greater declension of posterity [and do not, by the fact of their antiquity, establish their own complete coincidence with the truth].
V. There was also a check in the time of Paul, and that check then, and not till then, ceases to exist in the way, when the evil breaks out in all its force.—He who now holdeth (the evil) back [“letteth,” Old Engl.], says Paul, until he be taken out of the way. Hence it is evident, that the restraining check was not the preaching of the Gospel, either universal or apostolical. The check remained even after the time of the apostles, who finished their course long before the check ceased to act as a check; but the preaching of the Gospel is never wholly taken from among men [“out of the way”].
VI. The evil is described first in the abstract, then in the concrete.—The mystery of iniquity is said to be now already working; but after an interval, that Iniquitous one (Wicked) himself[10] shall be revealed. The event turned out corresponding with this order. Not dissimilar is the fact, that in 2 Thessalonians 2:3, previously, the appellation given is first apostasy, then the Man of Sin. In preaching of Christ, it was said first, in the abstract, the kingdom of heaven is at hand; then Christ Himself, with His glory, was more openly manifested. So, on the opposite side, the testimony is similarly framed concerning [the coming] evil. The vicious humour is drawn together, and breaks out at length in one abscess.
[10] ὁ ἄνομος, ver. 8, the embodiment and incarnation of the previous ἀνομία.—ED.
VII. The apostasy and the mystery of iniquity are a great evil.—The description of the evil in the abstract and concrete has different parts, and these mutually explain each other. Apostasy is a falling away from the faith, and is clearly described, 1 Timothy 4:1. This apostasy is not determined in its extent by any particular place;—as widely as the faith extended, so widely, for the most part, does the apostasy extend;—yet it prevailed in the greatest degree among the Jews. There is also the apostasy of those to whom faith had been offered, although they did not receive it. Some of those who had received it [11]drew back [“departing from the living God”]: comp. Hebrews 3:12. The people is treated as equivalent to one man, whether regard is had to the Divine grace, which offers itself, or to man’s refusal of it, under whatever circumstances. It was apostasy in the people who refused to enter into the promised land, LXX. Numbers 14:31. The bitterness of the Jews was excessive, especially at Thessalonica, Acts 17:5; Acts 17:11; Acts 17:13; and Judaism at Rome occasioned great damage to Christianity. In like manner, iniquity, the mystery of which was then already working, is not iniquity of any kind whatever, although it be manifold, Matthew 24:12, but that from which the Iniquitous one (‘Wicked:’ ὁ ἄνομος) himself is denominated, 2 Thessalonians 2:8, with which comp. 2 Thessalonians 2:3-4. The mystery of this iniquity was then already working (comp. Deuteronomy 31:21; Deuteronomy 31:27), and was so concealed, that it crept in among men almost without themselves being conscious of it, and went on increasing for many ages. But even yet it is working, until the working of Satan shall bring forth the Iniquitous one himself (“that wicked”): 2 Thessalonians 2:9. Judaism, infecting Christianity, is the fuel; the mystery of iniquity is the spark.
[11] Perhaps the italicised resilierunt of Beng. refers to the ὑποστείληται and ὑποστολῆ of Hebrews 10:38-39, which see; also Psalm 78:57.—ED.
VIII. The Iniquitous one (‘Wicked’) himself is the greatest evil.—He is the Man of Sin, the son of perdition, opposed to and exalted above all that is called God, or that is worshipped; so that he sits himself as God in the temple of God, and declares himself to be God (a god). He is the very Iniquitous (‘Wicked’) one, whose coming is according to the working of Satan, etc. These points we shall afterwards consider one by one.
IX. The check is used indifferently in the masculine and neuter gender [ὁ κατέχων and τὸ κατέχον]: unless the neuter be put first in the text for this purpose, namely, in order that ὁ κατέχων, He who holdeth back (‘letteth,’ viz. the evil), may be afterwards opposed to the adversary, who is described in the singular [2 Thessalonians 2:8].—HE WHO NOW holdeth back (‘letteth’), says he, will cease to be in the way (to be among men); and a little before, Now ye know THAT WHICH withholdeth (holds back), so as that he may be revealed in HIS TIME [and not sooner; but for τὸ κατέχον, he would be revealed sooner than the proper time].
X. That check, whatever it is, does not restrain the apostasy and the mystery of iniquity—but the Man of Sin himself that iniquitous, or wicked one.—The mystery of iniquity, and he who holdeth back (‘letteth’), fall upon one and the same time [are coincident in time]; but, when he who holdeth back, and that which holdeth back (‘withholdeth’), have ceased to be in the way, then the Iniquitous one (Wicked) is revealed.
XI. At length out of the apostasy arises the Man of Sin; moreover, the political power of Rome, as a check, holds this very person back.—We clearly see, from the mutual comparison of the evil and the check upon it, and of the qualities of each, what both are. That Iniquitous one (‘Wicked’), besides marks of falsehood, has also a certain degree of majesty, set off under a spiritual disguise, as if he were a god. The civil authority acts as a check upon him; and this authority was assuredly in the hands of the Romans in the time of Paul, and comprehended Jerusalem; Rome, and Corinth, from which he was writing, as also Thessalonica, to which he was writing, etc.
XII. The date of this epistle in no small degree helps the interpretation.—It was written in the time of Claudius; comp. Acts 18:2; Acts 18:5, with 1 Thessalonians 3:1; 1 Thessalonians 3:6 : and this very circumstance utterly refutes Grotius’ attempt to interpret the prophecy of Paul concerning Caligula. The ancients were of opinion, that Claudius himself was absolutely this check; for from this circumstance, as it appears, it came to pass, that they considered Nero, the successor of Claudius, to be the Man of Sin; and when the wickedness of Nero, how furious soever it might be, had not, however, filled up that measure, they accounted Domitian, and the other emperors of a similar character, as a kind of complement to make up the full measure of the evil. They certainly did not by this interpretation exhaust the prophecy; but yet they attained to some part of the truth, namely, that something connected with Rome is here intended, whatever might be the mode of its exhibition.
Let us go a little closer. The check is something with which the Thessalonians were unacquainted when Paul had been with them not long before: and ‘now,’ when the same apostle wrote these things, they ‘knew’ it, from the fact of the beginnings of the events corresponding [to his words] more than many, a little before, would have thought. This is evident from the antithesis between the fifth and sixth verses. The epistle was written about the eighth year of Claudius, 48 of the Dion. æra, as we show in Ordo temporum p. 278. At that period Claudius had expelled from Rome the Jews, whether believers or unbelievers, and this because the latter were constantly raising tumults; and in Judæa itself, too, Cumanus was grievously oppressing them. Therefore, in the provinces, the prefects and procurators, in Italy and at Rome the Emperor himself, was holding back the evil. It is a remarkable proof of this fact, that the Jews did not kill James until after the death of Festus, and before the arrival of Albinus. Whatever they did on that occasion, they would willingly have done on other occasions against Christ, but could not for the Romans. So Gallio held them back at Corinth, Claudius Lysias at Jerusalem, Acts 18:14; Acts 18:21; Acts 18:23. In the time of Paul, the Roman power certainly held back the evil; not immediately (directly): therefore it must have been mediately (indirectly). Moreover, the instrumentality or medium of holding it back was severity towards the Jews, who would have proceeded farther, if they had been permitted by the Romans. I shall willingly listen to an easier and simpler (I should be glad to hear a more ready and probable) interpretation.
XIII. When the check ceased to be in the way, that Iniquitous one [‘Wicked’] is revealed.—This position agrees with the fifth, and yet it also differs from it. The former marks the long continuance of the check; the latter, the time of revealing the Iniquitous one [‘Wicked’]. The coming of the Iniquitous one [‘Wicked’] is according to the working of Satan in all power, and signs, and lying wonders, etc. This coming has not yet taken place, although its preludes are for a long time not wanting; therefore the check still exists. And it is evident from this most powerful argument, that the political power in the hands of the Romans is the check. For no other check, so powerful and so long-continued, will anywhere be found. This check, however, did not restrain the working of Satan, but the setting up of the dominion of the Iniquitous one [‘Wicked’]; and when it is removed, Satan lends his aid to the Iniquitous one [‘Wicked’].
We shall now take the assistance of the Apocalypse.
XIV. That Iniquitous one [‘Wicked’] is the beast ascending out of the bottomless pit.—So long and so continuous is the evil described by Paul, § iv., that it cannot but fall in at some period with the times of the apocalyptic beast; and the resemblance between the Iniquitous one [‘Wicked’] and the beast is so great, the power so widely spread and so exalted, that they can only be one subject [they must be one and the same person or existence]. The Iniquitous one [‘Wicked’] will not finally perish [his destruction will be deferred] until after the destruction of the beast; for in that battle, which is described in Revelation 19, the Lord’s enemies are so completely destroyed, that the calamity described by Paul cannot be extended to a period farther on. Moreover also the Iniquitous one [‘Wicked’] will not perish previously [before the destruction of the beast, etc., in Revelation 19]: for he remains even till the appearing of the coming of the Lord, [2 Thessalonians 2:8.]
XV. Therefore the whole evil described by Paul is strictly and intimately connected with the Roman empire.—What tie of relationship the apostasy and the Man of Sin himself had with the city Rome, could not be known by the Thessalonians, unless Paul taught them it face to face. The Apocalypse and the event teach us, and will teach posterity more and more fully. We then, according to our present ability, will institute a comparison.
XVI. That Iniquitous one [‘Wicked’] is yet to come.—It is one and the same beast which ascends first from the sea, then from the bottomless pit. That beast has very much to do with the woman, who is Babylon, Rome. Sometimes it carries the woman, at length it destroys her with the assistance of the ten horns [Revelation 17:16]. The beast out of the sea is the papacy of Hildebrand; but the beast from the bottomless pit, excepting the succession in the papacy (which does not take away the ancient tradition concerning the rise of Antichrist from the Jews, but leaves it in its own place [just as it finds it]), will have a quite new and singular character of wickedness, on account of which he is called the Man of Sin, etc. All these observations are demonstrated in my German and Latin interpretation of the Apocalypse. Antichrist, or the Man of Sin, as being about to come in the nineteenth century, could not be retarded by the Roman power of the first and following centuries, on which comp. Revelation 8:9. Therefore the Roman Emperor will be among the ten kings; and when he, with the nine others, shall give his power to the beast, he will be taken out of the way, and will give place to the Man of Sin. The Roman power is the check even up to the time of the rising of the Iniquitous one [‘Wicked’], who, after he has arisen, makes the whore desolate, with the assistance of the ten horns.
XVII. Rome is, notwithstanding, the channel in which the apostasy and the mystery of iniquity have flowed for many ages.—Claudius did not long exclude the Jews, and along with them the Christians, from Rome; a short time after, they returned, and with the good the evil also obtained abundant opportunity of being increased. The two parts of the evil are, the apostasy [“falling away”], and the mystery of iniquity. Apostasy from the faith, and διχοστασίαι or divisions, which lead men to forsake the doctrine of the apostles, are very closely connected; and the latter already at that time were arising at Rome on the part of some, who were under the influence of Satan; Romans 16:17, with which comp. Romans 2:20. Moreover, apostasy from the faith, bringing in doctrines concerning the worship of intermediate divinities (intercessors),[12] concerning the avoiding of marriage under pretence of spiritual perfection, and abstinence from meats, only indeed some kinds of meat, 1 Timothy 4:1; 1 Timothy 4:3, is peculiarly applicable to Rome, although it was long untainted by other heresies. The iniquity [ἀνομία2 Thessalonians 2:7] chiefly consisted in the most deadly sin of pride, 2 Thessalonians 2:3-4. The beginning of man’s pride was his apostatizing from God; since his heart withdrew itself from Him who made him. For pride is the beginning of all sin.[13] Sir 10:14-15. The seeds and commencing fibres lay concealed in the elevation of human authority, in Petrism [“I am of Cephas”]; 1 Corinthians 1:12, note. Hence by degrees arose the primacy of the Bishop of Rome, and the whole system of the papacy.
[12] Alluding to the “doctrines of δαίμονες” 1 Timothy 4:1, not ‘devils,’ as Engl. Vers.; but inferior divinities, genii, etc.—ED.
[13] The Wisdom of Sir 10:12-13; Ἀρχὴ ὑπερηφανίας, ἀνθρώπου ἀφισταμένου ἀπὸ Κυρίου, καὶ ἀπὸ τοῦ ποιήσαντος αὐτὸν ἀπέστη ἡ καρδία αὐτοῦ, Ὅτι ἀρχὴ ὑπερηφανίας ἁμαοτία.—ED.
XVIII. Also, now and then, the Pope very closely approaches the characteristics of the Man of Sin himself.—The Pope is in some respects the Man of Sin, while he eagerly promotes the transgression of the Divine law and the Divine commandments, and greatly impedes the observance of them, but defends with the utmost severity his own decrees: he is the son of perdition, in that (whilst) he has plunged innumerable souls into destruction, and has delivered to death immense multitudes of men either devoted to himself or in any way resisting him: he is opposed [2 Thessalonians 2:4] to the majesty of Cæsar, formerly his master, and is exalted above all that is called God or worshipped, by the fact of his claiming as his right the highest authority, the highest worship, by his commanding angels, and subjecting the Emperor to himself. It is not merely once that the paroxysm of pontifical pride has broken out to such degree, that he called, or permitted himself to be called, god or vice-god [vicegerent of God]; and the solemn titles, Most Holy Lord (for godhead and holiness are synonymous in the language of Scripture), and, Most Blessed Father, have the same meaning: comp. Matthew 19:17. Sometimes the Pope, as if he were the divine image[14] [or pageant representing God], is placed with his chair [comp. sitteth, 2 Thessalonians 2:4] upon the altar [comp. in the temple, 2 Thessalonians 2:4], by princes acting as bearers. Their due praise remains undiminished to the first bishops of Rome; but yet in the progress of time, by gradual advances in spiritual and civil authority, according to the order in the text, the lineaments are to be seen of that form which will put itself forth before the world as palpably as possible in that Iniquitous one [‘Wicked’] in its own time.
[14] The Latin word is ferculum, one of whose meanings is, “bearing in the hands the images of the gods.” Cæsar had a ferculum decreed to him, which implies, that his statue was to receive the same honour as those of the gods. If I understand this passage aright, it means, that the Pope, as the earthly image or representative of God, was to be placed on the altar of God, to receive the same honour as God—TRANSL.
XIX. First he who withholdeth, next that which withholdeth, ceases to be in the way.—We have mentioned this circumstance already, § 9: but here it comes to be repeated more strictly. He who withholdeth, is he who hath Rome under his sway; that is, heathen, or Christian emperors at Rome, or Constantinople; the kings of the Goths, and Lombards; again the Carlovingian and German emperors, from whom comes the wound of the sword, Revelation 8. This is He that withholdeth, going far into the middle of the times of the beast that arose out of the sea. Those princes so held back the papacy, as even notwithstanding to give it help; they so helped it, as notwithstanding to hold it back also. In the last time that which withholdeth is the power of Rome itself, when the beast carries the woman, and itself is not [Revelation 17:8]. When that shall be removed out of the way, the Iniquitous one [‘Wicked’] will be revealed.
XX. The Iniquitous one [‘Wicked’] is revealed, when he begins to act with open wickedness.—Revelation is opposed to mystery, and the former is thrice mentioned, 2 Thessalonians 2:3; 2 Thessalonians 2:6; 2 Thessalonians 2:8. Therefore that is not called ‘revelation’ by which the Iniquitous one [‘Wicked’] is convicted through the testimony of the truth; but that by which he himself, after the check is removed, acts with open wickedness, although few perceive (see through) the wickedness.
XXI. The appearance of the coming of Jesus Christ, by which the Iniquitous one [‘Wicked’] will be destroyed, will precede the actual coming itself, and the last day.—This appearance, with the destruction of the beast, or the Iniquitous one [‘Wicked’], is described, Revelation 19:11, etc.: where these two, the beast and the false prophet, are cast alive into the lake of fire, that burns with brimstone; moreover the kings of the earth and their armies are slain, Revelation 19:20-21. Lastly, the captivity of Satan and the kingdom of the saints follow. For the Apocalypse clearly interposes a thousand years between the destruction of the beast and the last day. But how will these years be reconciled with the language of Paul? Ans. Paul, looking back (referring here) to Daniel, as we shall afterwards see, at the same time implies those things, which are marked by the same prophet as about to happen between the destruction of the little horn and the end of the world, Daniel 7:7; Dan 7:9; Dan 7:14; Dan 7:22; Dan 7:26-27. Many things long prior to the destruction of the beast, as well as also the entrance of Jesus Christ through suffering into glory, are connected with His coming in the clouds; Matthew 26:64; John 21:22, notes. Therefore the same coming might be connected with the destruction of the adversary, which is a matter of very great importance between the two comings of Christ. And as the end of the world admitted of being (was able to be) connected with the destruction of Jerusalem, because the revelation of the intermediate events was not yet mature; so Paul might connect the coming of Christ with the destruction of the adversary, because [the revelation of] the thousand years were reserved for (against the time of giving) the Apocalypse, which much more clearly explains these points, so that the prophecy of Daniel itself may obtain light from the Apocalypse subsequently given. However, Paul appropriately [skilfully] terms it, the appearance of the coming, not the coming itself. It was not yet the time for more special information, and yet the Spirit of truth dictated those words to Paul, that they might exactly agree with the very things, which were afterwards to be more particularly revealed. The prophecy proceeds gradually. The Apocalypse speaks more explicitly than Paul; and Paul in this passage speaks more explicitly than the Lord Himself, before He was glorified; Matthew 24:29 : where see the notes. Moreover we ought to interpret the more ancient and more involved expressions by such as are most recent and most distinct, and not abuse the former for the purpose of weakening and eluding the latter. Nay, even in actual fact the destruction of the adversary coheres (is connected) with the coming of Christ; for there are two things especially illustrious in the glory of Christ, namely, that He is the Son of God, and that He is coming to judgment. Concerning each of these the Scripture has a similar mode of speaking, which we should carefully observe. It alleges the generation of the Son as a thing then present [then vividly realized], as often soever as anything very worthy of the only-begotten of the Father occurs; Acts 13:33, note. And thus it also represents [vividly presents to us] the glorious coming under the aspect of the judgments, which are altogether worthy of the Judge of the living and the dead; comp. Romans 2:16, note. The beast and the false prophet are first of all cast into the lake of fire at the appearance of the coming of the Lord Jesus; and when He actually comes, all who are not found written in the book of life are cast into the lake of fire. The first judgment is a prelude and altogether peculiar specimen of the second judgment; nay, it is in reality one and the same judgment, only separated by time, and out of the whole period [Revelation 8:2 to Revelation 11:15], falling under that portion which is marked now by the trumpet of the seventh angel.
The principal points of the subject-matter have been, I think, cleared up; and we shall now proceed to illustrate what remains, viz. the phrases or particular expressions.—ἡ ἀποστασία, the apostasy [falling away]) The Greek article is frequent in this paragraph, ἡ ἀποστυσία—ὁ ἄνομος, and it is to be referred (ascribed) either to what Paul had previously said, or to the prophecies of the Old Testament.—ὁ ἄνθρωπος τῆς ἁμαρτίας, the Man of Sin) who is the greatest enemy of true righteousness. Paul so describes him, as to allude by way of contrast to Jesus Christ, and especially to the passage, Zechariah 9:9-10 : for the King of Zion is, 1) Righteous; 2) Full of salvation; 3) Meek, and riding on an ass: in short, He is the author of peace. But His enemy is, 1) The Man of Sin; 2) The son of perdition; 3) He opposes and exalts himself: in short, he is the Iniquitous one [Wicked]. For where justice and equity [as opposed to the Iniquitous one: nefarius, fas] flourish, peace flourishes. The whole benefit derived from Christ is indicated by peace. But the Iniquitous one [Wicked] occasions all misery and calamity. The law is holy and just and good; the ἄνομος, on the other hand, is profane and unjust and evil. Moreover, what Paul principally declares elsewhere concerning Jesus, he declares the exact reverse concerning the enemy, ascribing to him revelation and mystery, coming signs, etc.—ὁ υἱὸς τῆς ἀπωλείας, that son of perdition) who will both consign as many as possible headlong to destruction, and will himself go away to the deepest perdition, Revelation 17:8; Revelation 17:11.
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, shewing himself that he is God.
2 Thessalonians 2:4. Ὁ ἀντικείμενος, κ.τ.λ., who opposeth, etc.) The two preceding names correspond by direct antithesis to the name of Jesus. What follows correspond by antithesis to the majesty of Christ. So Daniel 11:36, et seqq.: Καί ὑψωθήσεται καὶ μεγαλυνθήσεται ὁ βασιλεὺς ἐπὶ πάντα θεὸν καὶ ἐπὶ τὸν Θεὸν τῶν θεῶν, καὶ λαλήσει ὑπέρογκα, And the king shall be exalted and be magnified above every god, and against the God of gods, and shall speak high-swelling words. This then is what Paul means to say: The day of Christ does not come, unless the prediction of Daniel given in these words concerning Antiochus be so fulfilled (in the Man of Sin), that it shall even be more applicable to the Man of Sin, who corresponds to Antiochus, and is worse than he; comp. on Revelation 13:1, Thes. 7. § Non momentanea, etc., “It was not by an instantaneous transformation that the Pope passed,” etc., at the end. These two words, (ὁ) ἀντικείμενος καὶ ὑπεραιρόμενος [“who opposeth and exalteth himself”], stand under the one article: for it is for this reason he opposes himself, in order that he may exalt himself. He exalts himself in heart, tongue, style, and deeds, by himself and by his adherents.—ἐπὶ πάντα λεγόμενον θεὀν ἢ σέβασμα, above all that is called god or is worshipped) Angels are wont to be (sometimes) called gods, as are also men who possess great authority, 1 Corinthians 8:5. Above every such god, the Iniquitous one [Wicked] will exalt himself: σέβασμα is, that which is worshipped; and the Roman Emperor is distinguished by the peculiar title, ὁ Σεβαστὸς, Augustus, Acts 25:21. Therefore the majesty and power of Cæsar, which are most conspicuous at Rome, constitute the principal σέβασμα, object of worship, on the earth. Now the Iniquitous one [Wicked] exalts himself so, as that he not only arrogates to himself greater power and worship than any one who is called god or is worshipped possesses, but also so as that every one who is called god or is worshipped is forced to be subject to him, i.e. on the earth, or is feigned to be so, so for as the inhabitants of heaven are concerned. Clement VI., in his Bull concerning the jubilee, commanded the angels of paradise to introduce the souls of those that died on their journey, being entirely set free from purgatory, into the glory of paradise.—ὥστε, κ.τ.λ., so that, etc.) Comprehending the spiritual and civil power, and in both cases the highest degree of power.—εἰς τὸν ναὸν τοῦ Θεοῦ, in the temple of God) in that temple of God which is mentioned, Revelation 11:1. For in 2 Thessalonians 2:7 of that passage this adversary is the subject of discussion.—καθίσαι, sitteth) by virtue of his authority.[15]—ἀποδεικνύντα ἑαυτὸν, declaring himself [“showing himself”]) ἀποδείκνυμι, to mark out, to designate, to declare. Herodian uses more than once the phrase, ἀποδειξαι Καίσαρα, to name, or declare the Cœsar.—ὄτι ἔστι Θεὸς, that he is God) The strong asseveration of the Iniquitous one [‘Wicked’] concerning himself is here expressed. He will not say, that he is very God, the Creator of heaven and earth, but still, that he is a god superior to any other that is called god.
[15] For the marg. of both Ed., as well as the Germ. Vers., intimate that the words ὡς θεὸν before καθίσαι should not be considered as a various reading, but should be retained.—E. B.
ABD(Δ) corrected, f Vulg., Orig. 1, 424d, 669a, Iren. Memph. and Theb. Versions, omit ὡς θεὸν; Rec. Text reads ὡς θεὸν, with Syr. and later Syr. Versions, and, according to Tisch., with G. But Lachm. quotes Gg for ἵνα θεόν.—ED.
Remember ye not, that, when I was yet with you, I told you these things?
2 Thessalonians 2:5. Οὐ μνημονεύετε; do ye not remember?) The apostle intimates, that he neither contradicts himself, nor helps out his former statement by some sort of new declaration, as men under the influence of a fond imagination (conjecturers) are wont to do after being the cause of offence: that he had not said, the day of the Lord was near in such a sense, as that other important great events would not occur in the meantime.—ἔτι, yet) The Antithesis is νῦν, now, 2 Thessalonians 2:6.—προς ὑμᾶς, with you) In the present day Judaism greatly prevails at Thessalonica, and at the proper time the opportunity will be given of observing whether the Iniquitous one [‘Wicked’] is to have a great party, especially in that city. Some even of the tribes [φυλῶν; not as Engl. Vers. kindreds] of Israel, before the death and resurrection of the two witnesses, will stand by the beast, Revelation 11:9, and after the ascension of the witnesses into heaven, and the earthquake, will repent. In my opinion, it may happen, that a concealed Jew may become Pope; comp. Thes. 16., on 2 Thessalonians 2:3 above. I do not assert this positively.—ἔλεγον ὑμῖν, I told you) So, 2 Thessalonians 2:15, ye have been taught.
And now ye know what withholdeth that he might be revealed in his time.
2 Thessalonians 2:6. Τὸ κατέχον, that which withholdeth, holdeth back) Some interpret it of one obtaining authority; but ὁ κατέχων is not thus used absolutely, much less τὸ κατέχον: κατέχειν, is to detain, to delay, in LXX., Genesis 24:56, μὴ κατέχετε με, Hinder me not. On κατέχον, εἰς τὸ ——, coming presently afterwards, depends. If there were not the τὸ κατέχον, the Wicked would be sooner revealed.—οἴδατε, ye know) They knew from the present information given to them in this epistle, and by adding a view of existing events. He speaks safely [with prudent caution], nor was it necessary to say anything more openly.—ἐν τῷ αὐτοῦ καιρῳ, in his proper time) not sooner.
For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way.
2 Thessalonians 2:7. Γὰρ, for) Hereby is given the reason why he just before spoke of the revelation as still future [2 Thessalonians 2:6]. For there is subjoined μυστήριον, the mystery, which is already present.[16]—[17]ἐνεργεῖται, is at work) The verb is in the middle voice (as Romans 7:5), with the personification, indicating the most secret conduct of the enemy.—μόνον, only) This word shows, not the short continuance of the person, or power, “who holdeth back” the evil, nor the speedy full realization of the event, but the fact of the person or power who holdeth it back being the one and only check to its development. ἕως, until, presently after, denotes delay. The subject is, he, who now holdeth back [‘letteth’]: the predicate is elliptical, holdeth back, or continues to be in the way, till he be taken out of the way or ceases to exist, so that he can nowhere be a hindrance to the Iniquitous one [‘Wicked’]. The power of him that holdeth back, as a whole, possessed of authority [an authoritative whole], has been successively divided into many parts: and yet the Withholding power or person is but one.
[16] Beng. means, The revelation of it is still future; for (γὰρ), though it is in a sense already present and at work, it works now only as a mystery, not as a thing revealed.—ED.
[17] Ἤδη, already) It is the one and the same impurity, diffusing itself over many ages.—V. g.
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:
2 Thessalonians 2:8. Τότε, then) immediately.—ὁ ἄνομος) This is the last and most weighty appellation, comprehending the force of the preceding ones. That unjust, iniquitous, lawless one, and (by a more nervous term used by Plautus and Nonius, ‘illex’) the outlaw. רשע, LXX., ἀσεβὴς, ungodly, Isaiah 11:4 : He shall smite the earth with the word (rod) of His mouth (τοῦ στόματος αὐτοῦ), and with the breath of His lips shall He slay the ungodly (ἐν πνεύματι—ἀνελεῖ ἀσεβῆ).—ὃν, whom) after having long enough acted the part of a man of violence.—ὁ Κυρίος,[18] the Lord) the Lord of lords, Revelation 19:16.—τῷ πνεύματι τοῦ στόματος αὐτοῦ, by the breath [or rather, the Spirit] of His mouth) There also proceeds out of this mouth a sword (ῥομφαία), Ib. Revelation 19:15; Revelation 19:21.—Τῇ ἘΠΙΦΑΝΕΊᾼ Τῆς ΠΑΡΟΥΣΊΑς ΑὐΤΟῦ, with the appearance of His coming [But Engl. Vers., with the brightness of His coming]) In some places appearance, in others coming [παρουσία], is mentioned, the latter in 2 Thessalonians 2:1, both being used in the same sense; but here the appearance of His coming is before the coming itself, or at least (it expresses) the first dawn of the brightness of His actual coming, as ἐπιφάνεια τῆς ἡμέρας [expresses the appearance or dawning of day].
[18] The 2d Ed. prefers the fuller reading ὁ Κυρίος Ἰησοῦς; and the Germ. Vers. follows it.—E. B.
Tisch., with B (judging from silence), Rec. Text, Orig. 1, 668d, reads ὁ Κύριος. But Lachm. better, with AD(Δ) corrected, Gfg Vulg., Orig. 4, 321b, Iren. 182, 323, Hilary, reads ὁ Κύριος Ἰησοῦς. Orig. 1, 424e has Κύριος ὁ Θεὸς.—ED.
Even him, whose coming is after the working of Satan with all power and signs and lying wonders,
2 Thessalonians 2:9. Οὗ, of whom) viz. the Iniquitous one [Wicked]. Paul now subjoins a more lengthened description of the calamity, with the design that in the way of contrast he may console the Thessalonians; 2 Thessalonians 2:13.—τοῦ Σατανᾶ, of Satan) As Christ is related to God, so on the contrary is Antichrist to Satan, standing midway between Satan and lost men.—καὶ σημείοις, and signs) These signs will be shown by the false prophet, who serves the interest of the beast, and that too even before the ascent of the beast from the bottomless pit, Revelation 13:13.
And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.
2 Thessalonians 2:10. Τῆς ἀληθείας, of the truth) which is in Christ Jesus.—οὐκ εδέξαντο, they did not receive) The Jews were mostly chargeable with this conduct, John 5:43; and that Iniquitous one [Wicked] will be particularly hurtful to the Jews. The remarks, which we a little before threw out concerning the Jews here and there in the positions laid down, refer to this point.
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:
2 Thessalonians 2:13. Ημεῖς δέ, but we) Comfort after the prediction of mournful events. So 2 Timothy 2:19. It may be said, What need was there of comfort at that time to the Thessalonians? Ans. The mystery of iniquity was even then in operation; and instruction may be equally derived from the distant future, as from the remote past, 1 Corinthians 10:1, et seqq.—ὀφείλομεν, we are bound) ch. 2 Thessalonians 1:3.—ὑπὸ Κυρίου, by the Lord) Christ.—εἳλετο—ἀπʼ ἀρχῆς) He does not say ἐξελέξατο, but in this one place, and on this subject, he uses εἳλετο. That effect was produced by the success of evangelical calling; and yet there is added, from the beginning, i.e. from eternity, comp. 1 John 1:1, because believers are fortified and claimed as such by the eternal decree, Ephesians 1:4, in opposition to those who worship the Man of Sin, Revelation 13:8. Comp. Deuteronomy 7:7; Deuteronomy 10:15, προείλετο Κύριος ὑμᾶς καὶ ἐξελέξατο, the Lord preferred and chose you, etc. Ibid. Deuteronomy 26:18, האמירך, has avouched (εἵλετο, has taken to Himself) thee this day to be His peculiar (περιούσιον) people. The decree is truly from eternity, as truly as the generation of the Son of God is from eternity: yet the decree is one thing, the generation is another.[21]—ἐν ἁγιασμῷ Πνεύματος, in sanctification of the Spirit) The Holy Spirit sanctifies us, and sanctification is the test of election, 1 Peter 1:2.
[21] Just as God’s decree and His eternal adoption of believers are distinct things.—ED.
Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.
2 Thessalonians 2:14. Εἰς ὅ, Whereunto) The phrase, to salvation, is hereby explained.—εἰς περιποίησιν, [to the obtaining, Engl. V.] to the deliverance) εἰς is resumed the second time: supply, namely. There is no περιποίησις, or mere deliverance (preservation[22]), from the shipwreck of the world, but as it is conjoined with glorification, 2 Timothy 2:10. περιούσιον, in Deut., cited above, is in consonance with this.—ΤΟῦ) [ΚΥΡΊΟΥ] construed with ΠΕΡΙΠΟΊΗΣΙΝ [not with ΔΌΞΗς, as Engl. Vers.]
[22] Beng. understands περιποίησιν of “that which remains when all else perishes.” He translates it conservationis in Ephesians 1:14, and distinguishes it from redemption by the blood of Christ. Here liberatio, viz. final deliverance, which is connected with glory, and which is to be the gift of our Lord Jesus.—ED.
Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.
2 Thessalonians 2:15. Ἄρα οὖν, therefore then) The conclusion.—κρατεῖτε, hold) adding nothing, subtracting nothing.—τὰς παραδόσεις, the traditions) I wish that those who are most urgent on the subject of Traditions, had also from this passage held, and would hold, the traditions which Paul has furnished in this chapter. Tradition is a very great benefit. God bestows traditions by means of the messengers of the Gospel. Paul taught many years before he began to write. Tradition is given either by speaking [comp. 2 Thessalonians 2:5] or by writing.—διʼ ἐπιστολῆς, by letter) He had written on this subject, 1 Thessalonians 4, 5.
Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace,
2 Thessalonians 2:16. Ὁ Κύριος, the Lord) Refer to this the words, through grace.—ὁ Θεὸς, God) To this refer the words, who loved;2 Corinthians 13:13.—αἰωνίαν, eternal) Nothing then can destroy believers.
Comfort your hearts, and stablish you in every good word and work.
2 Thessalonians 2:17. Παρακαλέσαι, comfort, console [‘adhortetur,’ liter, give consoling, comforting exhortation]) This is deduced from who hath given (us) παράκλησιν, consolation [2 Thessalonians 2:16].—στηρίξαι, establish) This is deduced from who hath given (us) good hope through grace.—λόγῳ,[23] in word) by παράκλησι, consolation.—ἔργῳ, work) by στήριξιν, establishment, 1 Corinthians 15:58.
[23] The margin of both Ed. and the Germ. Vers. prefer the reading ἔργω καὶ λόγῳ in the inverse order.—E. B.
ABD(Δ)f Vulg. read ἔργῳ καὶ λόγῳ. Gg and Rec. Text read λόγῳ καὶ ἔργῳ.—ED.
1. Now I beseech you, by the coming. It may indeed be read, as I have noted on the margin, concerning the coming, but it suits better to view it as an earnest entreaty, taken from the subject in hand, just as in 1Co 15:31, when discoursing as to the hope of a resurrection, he makes use of an oath by that glory which is to be hoped for by believers. And this has much more efficacy when he adjures believers by the coming of Christ, not to imagine rashly that his day is at hand, for he at the same time admonishes us not to think of it but with reverence and sobriety. For it is customary to adjure by those things which are regarded by us with reverence. The meaning therefore is, “As you set a high value on the coming of Christ, when he will gather us to himself, and will truly perfect that unity of the body which we cherish as yet only in part through means of faith, so I earnestly beseech you by his coming not to be too credulous, should any one affirm, on whatever pretext, that his day is at hand.”
As he had in his former Epistle adverted to some extent to the resurrection, it is possible that some fickle and fanatical persons took occasion from this to mark out a near and fixed day. For it is not likely that this error had taken its rise earlier among the Thessalonians. For Timothy, on returning thence, had informed Paul as to their entire condition, and as a prudent and experienced man had omitted nothing that was of importance. Now if Paul had received notice of it, he could not have been silent as to a matter of so great consequence. Thus I am of opinion, that when Paul’s Epistle had been read, which contained a lively view of the resurrection, some that were disposed to indulge curiosity philosophized unseasonably as to the time of it. This, however, was an utterly ruinous fancy, (636) as were also other things of the same nature, which were afterwards disseminated, not without artifice on the part of Satan. For when any day is said to be near, if it does not quickly arrive, mankind being naturally impatient of longer delay, their spirits begin to languish, and that languishing is followed up shortly afterwards by despair.
This, therefore, was Satan’s subtlety: as he could not openly overturn the hope of a resurrection with the view of secretly undermining it, as if by pits underground, (637) he promised that the day of it would be near, and would soon arrive. Afterwards, too, he did not cease to contrive various things, with the view of effacing, by little and little, the belief of a resurrection from the minds of men, as he could not openly eradicate it. It is, indeed, a plausible thing to say that the day of our redemption is definitely fixed, and on this account it meets with applause on the part of the multitude, as we see that the dreams of Lactantius and the Chiliasts of old gave much delight, and yet they had no other tendency than that of overthrowing the hope of a resurrection. This was not the design of Lactantius, but Satan, in accordance with his subtlety, perverted his curiosity, and that of those like him, so as to leave nothing in religion definite or fixed, and even at the present day he does not cease to employ the same means. We now see how necessary Paul’s admonition was, as but for this all religion would have been overturned among the Thessalonians under a specious pretext.
(636) “Vne fantasie merueilleusement pernicieuse, et pour ruiner tout;” — “A fancy that was singularly destructive, and utterly ruinous.”
(637) See Calvin on the Corinthians, vol. 1, p. 38.
2. That ye be not soon shaken in judgment. He employs the term judgment to denote that settled faith which rests on sound doctrine. Now, by means of that fancy which he rejects, they would have been carried away as it were into ecstasy. He notices, also, three kinds of imposture, as to which they must be on their guard — spirit, word, and spurious epistle. By the term spirit he means pretended prophecies, and it appears that this mode of speaking was common among the pious, so that they applied the term spirit to prophesyings, with the view of putting honor upon them. For, in order that prophecies may have due authority, we must look to the Spirit of God rather than to men. But as the devil is wont to transform himself into an angel of light, (2Co 11:14,) impostors stole this title, in order that they might impose upon the simple. But although Paul could have stripped them of this mask, he, nevertheless, preferred to speak in this manner, by way of concession, as though he had said, “However they may pretend to have the spirit of revelation, believe them not.” John, in like manner, says:
“Try the spirits, whether they are of God.” (1Jo 4:1.)
Speech, in my opinion, includes every kind of doctrine, while false teachers insist in the way of reasons or conjectures, or other pretexts. What he adds as to epistle, is an evidence that this impudence is ancient — that of feigning the names of others. (638) So much the more wonderful is the mercy of God towards us, in that while Paul’s name was on false grounds made use of in spurious writings, his writings have, nevertheless, been preserved entire even to our times. This, unquestionably, could not have taken place accidentally, or as the effect of mere human industry, if God himself had not by his power restrained Satan and all his ministers.
As if the day of Christ were at hand. This may seem to be at variance with many passages of Scripture, in which the Spirit declares that that day is at hand. But the solution is easy, for it is at hand with regard to God, with whom one day is as a thousand years. (2Pe 3:8.) In the mean time, the Lord would have us be constantly waiting for him in such a way as not to limit him to a certain time.
Watch, says he, for ye know neither the day nor the hour.
(Mat 24:36.)
On the other hand, those false prophets whom Paul exposes, while they ought to have kept men’s minds in suspense, bid them feel assured of his speedy advent, that they might not be wearied out with the irksomeness of delay.
(638) “Des grands personnages;” — “Of great personages.”
3. Let no man deceive you. That they may not groundlessly promise themselves the arrival in so short a time of the joyful day of redemption, he presents to them a melancholy prediction as to the future scattering of the Church. This discourse entirely corresponds with that which Christ held in the presence of his disciples, when they had asked him respecting the end of the world. For he exhorts them to prepare themselves for enduring hard conflicts, (639) (Mat 24:6,) and after he has discoursed of the most grievous and previously unheard of calamities, by which the earth was to be reduced almost to a desert, he adds, that the end is not yet, but that these things are the beginnings of sorrows. In the same way, Paul declares that believers must exercise warfare for a long period, before gaining a triumph.
We have here, however, a remarkable passage, and one that is in the highest degree worthy of observation. This was a grievous and dangerous temptation, which might shake even the most confirmed, and make them lose their footing — to see the Church, which had by means of such labors been raised up gradually and with difficulty to some considerable standing, fall down suddenly, as if torn down by a tempest. Paul, accordingly, fortifies beforehand the minds, not merely of the Thessalonians, but of all the pious, that when the Church should come to be in a scattered condition, they might not be alarmed, as though it were a thing that was new and unlooked for.
As, however, interpreters have twisted this passage in various ways, we must first of all endeavor to ascertain Paul’s true meaning. He says that the day of Christ will not come, until the world has fallen into apostasy, and the reign of Antichrist has obtained a footing in the Church; for as to the exposition that some have given of this passage, as referring to the downfall of the Roman empire, it is too silly to require a lengthened refutation. I am also surprised, that so many writers, in other respects learned and acute, have fallen into a blunder in a matter that is so easy, were it not that when one has committed a mistake, others follow in troops without consideration. Paul, therefore, employs the term apostasy to mean — a treacherous departure from God, and that not on the part of one or a few individuals, but such as would spread itself far and wide among a large multitude of persons. For when apostasy is made mention of without anything being added, it cannot be restricted to a few. Now, none can be termed apostates, but such as have previously made a profession of Christ and the gospel. Paul, therefore, predicts a certain general revolt of the visible Church. “The Church must be reduced to an unsightly and dreadful state of ruin, before its full restoration be effected.”
From this we may readily gather, how useful this prediction of Paul is, for it might have seemed as though that could not be a building of God, that was suddenly overthrown, and lay so long in ruins, had not Paul long before intimated that it would be so. Nay more, many in the present day, when they consider with themselves the long-continued dispersion of the Church, begin to waver, as if this had not been regulated by the purpose of God. The Romanists, also, with the view of justifying the tyranny of their idol, make use of this pretext — that it was not possible that Christ would forsake his spouse. The weak, however, have something here on which to rest, when they learn that the unseemly state of matters which they behold in the Church was long since foretold; while, on the other hand, the impudence of the Romanists is openly exposed, inasmuch as Paul declares that a revolt will come, when the world has been brought under Christ’s authority. Now, we shall see presently, why it is that the Lord has permitted the Church, or at least what appeared to be such, to fall off in so shameful a manner.
Has been revealed. It was no better than an old wife’s fable that was contrived respecting Nero, that he was carried up from the world, destined to return again to harass the Church (640) by his tyranny; and yet the minds of the ancients were so bewitched, that they imagined that Nero would be Antichrist. (641) Paul, however, does not speak of one individual, but of a kingdom, that was to be taken possession of by Satan, that he might set up a seat of abomination in the midst of God’s temple — which we see accomplished in Popery. The revolt, it is true, has spread more widely, for Mahomet, as he was an apostate, turned away the Turks, his followers, from Christ. All heretics have broken the unity of the Church by their sects, and thus there have been a corresponding number of revolts from Christ.
Paul, however, when he has given warning that there would be such a scattering, that the greater part would revolt from Christ, adds something more serious — that there would be such a confusion, that the vicar of Satan would hold supreme power in the Church, and would preside there in the place of God. Now he describes that reign of abomination under the name of a single person, because it is only one reign, though one succeeds another. My readers now understand, that all the sects by which the Church has been lessened from the beginning, have been so many streams of revolt which began to draw away the water from the right course, but that the sect of Mahomet was like a violent bursting forth of water, that took away about the half of the Church by its violence. It remained, also, that Antichrist should infect the remaining part with his poison. Thus, we see with our own eyes, that this memorable prediction of Paul has been confirmed by the event.
In the exposition which I bring forward, there is nothing forced. Believers in that age dreamed that they would be transported to heaven, after having endured troubles during a short period. Paul, however, on the other hand, foretells that, after they have had foreign enemies for some time molesting them, they will have more evils to endure from enemies at home, inasmuch as many of those that have made a profession of attachment to Christ would be hurried away into base treachery, and inasmuch as the temple of God itself would be polluted by sacrilegious tyranny, so that Christ’s greatest enemy would exercise dominion there. The term revelation is taken here to denote manifest possession of tyranny, as if Paul had said that the day of Christ would not come until this tyrant had openly manifested himself, and had, as it were, designedly overturned the whole order of the Church.
(639) “Merveilleux et durs combats;” — “Singular and hard conflicts.”
(640) “Pour tourmenter griefuement l’Eglise;” — “To torment the Church grievously.”
(641) The strange notion here referred to by Calvin as to Nero, is accounted for by Cornelius à Lapide in his Commentary on the Revelation, from the circumstance that Alcazar having explained the expression which occurs in Rev 13:3, “I saw one of the heads as it were killed to death,” as referring to Nero killed, and soon afterwards raised up, as it were, and reviving in the person of Domitian his successor, some of the ancients, understanding literally what was meant by him figuratively, conceived the idea that Nero would be Antichrist, and would be raised up, and appear again in the end of the world. — Ed.
4. An adversary, and that exalteth himself. The two epithets — man of sin, and son of perdition — intimate, in the first place, how dreadful the confusion would be, that the unseemliness of it might not discourage weak minds; and farther, they tend to stir up the pious to a feeling of detestation, lest they should degenerate along with others. Paul, however, now draws, as if in a picture, a striking likeness of Antichrist; for it may be easily gathered from these words what is the nature of his kingdom, and in what things it consists. For, when he calls him an adversary, when he says that he will claim for himself those things which belong to God, so that he is worshipped in the temple as God, he places his kingdom in direct opposition to the kingdom of Christ. Hence, as the kingdom of Christ is spiritual, so this tyranny must be upon souls, that it may rival the kingdom of Christ. We shall also find him afterwards assigning to him the power of deceiving, by means of wicked doctrines and pretended miracles. If, accordingly, you would know Antichrist, you must view him as diametrically opposed to Christ.(642)
Where I have rendered — everything that is called God, the reading more generally received among the Greeks is, every one that is called. It may, however, be conjectured, both from the old translation (643) and from some Greek commentaries, that Paul’s words have been corrupted. The mistake, too, of a single letter was readily fallen into, especially when the shape of the letter was much similar; for, where there was written πᾶν τὸ, (everything,) some transcriber, or too daring reader, turned it into πάντα, (every one.) This difference, however, is not of so much importance as to the sense, for Paul undoubtedly means that Antichrist would take to himself those things that belonged to God alone, so that he would exalt himself above every divine claim, that all religion and all worship of God might lie under his feet. This expression then, everything that is reckoned to be God, is equivalent to everything that is reckoned as Divinity, and σέβασμα, that is, in which the veneration due to God consists.
Here, however, the subject treated of is not the name of God himself, but his majesty and worship, and, in general, everything that he claims for himself. “True religion is that by which the true God alone is worshipped; that, the son of perdition will transfer to himself.” Now, every one that has learned from Scripture what are the things that more especially belong to God, and will, on the other hand, observe what the Pope claims for himself — though he were but a boy of ten years of age — will have no great difficulty in recognizing Antichrist. Scripture declares that God is the alone Lawgiver (Jas 4:12) who is able to save and to destroy; the alone King, whose office it is to govern souls by his word. It represents him as the author of all sacred rites; (644) it teaches that righteousness and salvation are to be sought from Christ alone; and it assigns, at the same time, the manner and means. There is not one of these things that the Pope does not affirm to be under his authority. He boasts that it is his to bind consciences with such laws as seem good to him, and subject them to everlasting punishment. As to sacraments, he either institutes new ones, according to his own inclination, (645) or he corrupts and deforms those which had been instituted by Christ — nay, sets them aside altogether, that he may substitute in their place the sacrileges (646) which he has invented. He contrives means of attaining salvation that are altogether at variance with the doctrine of the Gospel; and, in fine, he does not hesitate to change the whole of religion at his own pleasure. What is it, I pray you, for one to lift up himself above everything that is reckoned God, if the Pope does not do so? When he thus robs God of his honor, he leaves him nothing remaining but an empty title of Deity, (647) while he transfers to himself the whole of his power. And this is what Paul adds shortly afterwards, that the son of perdition would shew himself as God. For, as has been said, he does not insist upon the simple term God, but intimates, that the pride (648) of Antichrist would be such, that, raising himself above the number and rank of servants, and mounting the judgment-seat of God, (649) would reign, not with a human, but with a divine authority. For we know that whatever is raised up into the place of God is an idol, though it should not bear the name of God.
In the temple of God. By this one term there is a sufficient refutation of the error, nay more, the stupidity of those who reckon the Pope to be Vicar of Christ, on the ground that he has his seat in the Church, in whatever manner he may conduct himself; for Paul places Antichrist nowhere else than in the very sanctuary of God. For this is not a foreign, but a domestic enemy, who opposes Christ under the very name of Christ. But it is asked, how the Church is represented as the den of so many superstitions, while it was destined to be the pillar of the truth? (1Ti 3:15.) I answer, that it is thus represented, not on the ground of its retaining all the qualities of the Church, but because it has something of it remaining. I accordingly acknowledge, that that is the temple of God in which the Pope bears rule, but at the same time profaned by innumerable sacrileges.
(642) “The name of the Man of Sin is not Antitheos, but ἀντίχριστος — not one that directly invadeth the properties of the supreme God, but of God incarnate, or Christ as Mediator. [...] he usurpeth the authority due to Christ.” — Dr. Manton’s Sermons on 2 Thessalonians. — Ed
(643) The rendering of the Vulgate is as follows,— “Supra omne quod dicitur Deus aut quod colitur;” — “Above everything that is called God, or that is worshipped.” Wyclif (1380) renders thus: “Ouer alle thing that is seid God, or that is worschipid.” — Ed.
(644) “Que c’est a luy seul d’establir seruice diuin, et ceremonies qui en dependent;” — “That it belongs to him alone to establish divine worship, and the rites that are connected with it.”
(645) “Selon son plaisir et fantasie;” — “According to his own pleasure and fancy.”
(647) “Le titre de Dieu par imagination;” — “The title of God by imagination.”
(648) “L’orgueil et arrogance;” — “The pride and arrogance.”
(649) “Auec vne fierete intolerable;” — “With an intolerable presumption.”
5. Do ye not remember? This added no small weight to the doctrine, that they had previously heard it from the mouth of Paul, that they might not think that it had been contrived by him at the instant. And as he had given them early warning as to the reign of Antichrist, and the devastation that was coming upon the Church, when no question had as yet been raised as to such things, he saw beyond all doubt that the doctrine was specially useful to be known. And, unquestionably, it is really so. Those whom he addressed were destined to see many things that would trouble them; and when posterity would see a large proportion of those who had made profession of the faith of Christ revolt from piety, maddened, as it were, by a gad-fly, or rather by a fury, (650) what could they do but waver? This, however, was as a brazen (651) wall (652) — that matters were so appointed by God, because the ingratitude of men (653) was worthy of such vengeance. Here we may see how forgetful men are in matters affecting their everlasting salvation. We must also observe Paul’s mildness; for while he might have been vehemently incensed, (654) he does but mildly reprove them; for it is a fatherly way of reproving them to say to them, that they had allowed forgetfulness of a matter so important and so useful to steal in upon their minds.
(650) “Se reuolter de la vraye religion, et se precipiter en ruine comme gens forcenez, ou plustost endiablez;” — “Revolt from the true religion, and plunge themselves in ruin like persons enraged, or rather possessed.”
(651) Murus aheneus . See Hor. Ep. 1:1, 60.
(652) “Mais voici en cest endroit qui leur deuoit seruir d’vne forteresse inuincible;” — “But behold in this matter what would furnish them with an invincible fortress.”
(653) “L’ingratitude execrable et vileine des hommes;” — “The execrable and base ingratitude of men.”
(654) “Contre les Thessaloniciens;” — “Against the Thessalonians.”
6. And now what withholdeth Τὸ κατέχον means here properly an impediment or occasion of delay. Chrysostom, who thinks that this can only be understood as referring to the Spirit, or to the Roman Empire, prefers to lean to the latter opinion. He assigns a plausible reason — because Paul would not have spoken of the Spirit in enigmatical terms, (655) but in speaking of the Roman Empire wished to avoid exciting unpleasant feeling. He states also the reason why the state of the Roman Empire retards the revelation of Antichrist — that, as the monarchy of Babylon was overthrown by the Persians and Medes, and the Macedonians, having conquered the Persians, again took possession of the monarchy, and the Macedonians were at last subdued by the Romans, so Antichrist seized hold for himself of the vacant supremacy of the Roman Empire. There is not one of these things that was not afterwards confirmed by actual occurrence. Chrysostom, therefore, speaks truly in so far as concerns history. I am of opinion, however, that Paul’s intention was different from this — that the doctrine of the gospel would require to be spread hither and thither, until nearly the whole world were convicted of obstinacy and deliberate malice. For there can be no doubt that the Thessalonians had heard from Paul’s mouth as to this impediment, of whatever sort it was, for he recalls to their remembrance what he had previously taught in their presence.
Let my readers now consider which of the two is the more probable — either that Paul declared that the light of the gospel must be diffused through all parts of the earth before God would thus give loose reins to Satan, or that the power of the Roman Empire stood in the way of the rise of Antichrist, inasmuch as he could only break through into a vacant possession. I seem at least to hear Paul discoursing as to the universal call of the Gentiles — that the grace of God must be offered to all — that Christ must enlighten the whole world by his gospel, in order that the impiety of men might be the more fully attested and demonstrated. This, therefore, was the delay, until the career of the gospel should be completed, because a gracious invitation to salvation was first in order. (656) Hence he adds, in his time, because vengeance was ripe after grace had been rejected. (657)
(655) “En termes couuerts ou obscurs;” — “In hidden or obscure terms.”
(656) “D’autant que l’ordre que Dieu vouloit tenir, requeroit que le monde premierement fust d’vne liberalite gratuite conuié a salut;” — “Inasmuch as the order that God designed to maintain, required that the world should first of all be invited to salvation by a gracious liberality.”
(657) “La droite saison de la vengeance estoit apres la grace reiette;” — “The right season of vengeance was after grace had been rejected.”
7. The mystery of iniquity. This is opposed to revelation; for as Satan had not yet gathered so much strength, as that Antichrist could openly oppress the Church, he says that he is carrying on secretly and clandestinely (658) what he would do openly in his own time. He was therefore at that time secretly laying the foundations on which he would afterwards rear the edifice, as actually took place. And this tends to confirm more fully what I have already stated, that it is not one individual that is represented under the term Antichrist, but one kingdom, which extends itself through many ages. In the same sense, John says that Antichrist will come, but that there were already many in his time. (1Jo 2:18.) For he admonishes those who were then living to be on their guard against that deadly pestilence, which was at that time shooting up in various forms. For sects were rising up which were the seeds, as it were, of that unhappy weed which has well-nigh choked and destroyed God’s entire tillage. (659) But although Paul conveys the idea of a secret manner of working, yet he has made use of the term mystery rather than any other, alluding to the mystery of salvation, of which he speaks elsewhere, (Col 1:26,) for he carefully insists on the struggle of repugnancy between the Son of God and this son of perdition
Only now withholding. While he makes both statements in reference to one person — that he will hold supremacy for a time, and that he will shortly be taken out of the way, I have no doubt that he refers to Antichrist; and the participle withholding must be explained in the future tense. (660) For he has, in my opinion, added this for the consolation of believers — that the reign of Antichrist will be temporary, the limits of it having been assigned to it by God; for believers might object — “Of what avail is it that the gospel is preached, if Satan is now hatching a tyranny that he is to exercise for ever?” He accordingly exhorts to patience, because God afflicts his Church only for a time, that he may one day afford it deliverance; and, on the other hand, the perpetuity of Christ’s reign must be considered, in order that believers may repose in it.
(658) “Et comme par dessous terre;” — “And as it were under ground.”
(659) “Le bon blé que Dieu auoit seme en son champ;” — “The good wheat that God had sown in his field.”
(660) “Faut resoudre ce participe Tenant en vn temps futur Tiendra ;” — “We must explain this participle, withholding, in the future tense — He will withhold. ”
8. And then will be revealed — that is, when that impediment (τὸ κατέχον) shall be removed; for he does not point out the time of revelation as being when he, who now holds the supremacy, will be taken out of the way, but he has an eye to what he had said before. For he had said that there was some hindrance in the way of Antichrist’s entering upon an open possession of the kingdom. He afterwards added, that he was already hatching a secret work of impiety. In the third place, he has interspersed consolation, on the ground that this tyranny would come to an end. (661) He now again repeats, that he (662) who was as yet hidden, would be revealed in his time; and the repetition is with this view — that believers, being furnished with spiritual armor, may, nevertheless, fight vigorously under Christ, (663) and not allow themselves to be overwhelmed, although the deluge of impiety should thus overspread. (664)
Whom the Lord. He had foretold the destruction of Antichrist’s reign; he now points out the manner of his destruction — that he will be reduced to nothing by the word of the Lord. It is uncertain, however, whether he speaks of the last appearance of Christ, when he will be manifested from heaven as the Judge. The words, indeed, seem to have this meaning, but Paul does not mean that Christ would accomplish this (665) in one moment. Hence we must understand it in this sense — that Antichrist would be wholly and in every respect destroyed, (666) when that final day of the restoration of all things shall arrive. Paul, however, intimates that Christ will in the mean time, by the rays which he will emit previously to his advent, put to flight the darkness in which Antichrist will reign, just as the sun, before he is seen by us, chases away the darkness of the night by the pouring forth of his rays. (667)
This victory of the word, therefore, will shew itself in this world, for the spirit of his mouth simply means the word, as it also does in Isa 11:4, to which passage Paul seems to allude. For the Prophet there takes in the same sense the scepter of his mouth, and the breath of his lips, and he also furnishes Christ with these very arms, that he may rout his enemies. This is a signal commendation of true and sound doctrine — that it is represented as sufficient for putting an end to all impiety, and as destined to be invariably victorious, in opposition to all the machinations of Satan; as also when, a little afterwards, the proclamation of it is spoken of as Christ’s coming to us.
When Paul adds, the brightness of his coming, he intimates that the light of Christ’s presence will be such as will swallow up the darkness of Antichrist. In the mean time, he indirectly intimates, that Antichrist will be permitted to reign for a time, when Christ has, in a manner, withdrawn, as usually happens, whenever on his presenting himself we turn our back upon him. And, undoubtedly, that is a sad departure (668) of Christ, when he has taken away his light from men, which has been improperly and unworthily received, (669) in accordance with what follows. In the mean time Paul teaches, that by his presence alone all the elect of God will be abundantly safe, in opposition to all the subtleties of Satan.
(661) “Que sa tyrannie deuoit prendre fin quelque fois;” — “That his tyranny must at some time have an end.”
(662) “Ce fils de perdition;” — “This son of perdition.”
(663) “Sous l’enseigne de Christ;” — “Under Christ’s banner.”
(664) “Si outrageusement;” — “So outrageously.”
(665) “Cela tout;” — “All this.”
(666) “Descomfit;” — “Defeated.”
(667) “Estendant la vertu de ses rayons tout a l’enuiron;” — “Diffusing the virtue of his rays all around.”
(668) “Vn triste et pitoyable department;” — “A sad and lamentable departure.”
(669) “Laquelle ils auoyent reiettee ou receué irreueremment, et autrement qu’il n’appartenoit;” — “Which they had rejected or received irreverently, and otherwise than was befitting.”
9. Whose coming He confirms what he has said by an argument from contraries. For as Antichrist cannot stand otherwise than through the impostures of Satan, he must necessarily vanish as soon as Christ shines forth. In fine, as it is only in darkness that he reigns, the dawn of the day puts to flight and extinguishes the thick darkness of his reign. We are now in possession of Paul’s design, for he meant to say, that Christ would have no difficulty in destroying the tyranny of Antichrist, which was supported by no resources but those of Satan. In the mean time, however, he points out the marks by which that wicked one may be distinguished. For after having spoken of the working or efficacy of Satan, he marks it out particularly when he says, in signs and lying wonders, and in all deceivableness. And assuredly, in order that this may be opposed to the kingdom of Christ, it must consist partly in false doctrine and errors, and partly in pretended miracles. For the kingdom of Christ consists of the doctrine of truth, and the power of the Spirit. Satan, accordingly, with the view of opposing Christ in the person of his Vicar, puts on Christ’s mask, (670) while he, nevertheless, at the same time chooses armor, with which he may directly oppose Christ. Christ, by the doctrine of his gospel, enlightens our minds in eternal life; Antichrist, trained up under Satan’s tuition, by wicked doctrine, involves the wicked in ruin; (671) Christ puts forth the power of his Spirit for salvation, and seals his gospel by miracles; the adversary, (672) by the efficacy of Satan, alienates us from the Holy Spirit, and by his enchantments confirms miserable men (673) in error.
He gives the name of miracles of falsehood, not merely to such as are falsely and deceptively contrived by cunning men with a view to impose upon the simple — a kind of deception with which all Papacy abounds, for they are a part of his power which he has previously touched upon; but takes falsehood as consisting in this, that Satan draws to a contrary end works which otherwise are truly works of God, and abuses miracles so as to obscure God’s glory. (674) In the mean time, however, there can be no doubt, that he deceives by means of enchantments—an example of which we have in Pharaoh’s magicians. (Exo 7:11.)
(670) “Et s’en desguise;” — “And disguises himself with it.”
(671) “En ruine et perdition eternelle;” — “In eternal ruin and perdition.”
(672) Our author evidently means Antichrist, alluding to the term applied to him by Paul in the 4th verse.—Ed.
(673) “Les poures aveugles;” — “The poor blind.”
(674) It is observed by Dr. Manton, in his Sermons on 2d Thess. that “there are seven points in Popery that are sought to be confirmed by Miracles.—1. Pilgrimages. 2. Prayers for the Dead. 3. Purgatory. 4. The Invocation of Saints. 5. The Adoration of Images. 6. The Adoration of the Host. 7. The Primacy of the Pope.” —Ed.
10In those that perish. He limits the power of Satan, as not being able to injure the elect of God, just as Christ, also, exempts them from this danger. (Mat 24:24.) From this it appears, that Antichrist has not so great power otherwise than by his permission. Now, this consolation was necessary. For all the pious, but for this, would of necessity be overpowered with fear, if they saw a yawning gulf pervading the whole path, along which they must pass. Hence Paul, however he may wish them to be in a state of anxiety, that they may be on their guard, lest by excessive carelessness they should fall back, nay, even throw themselves into ruin, does, nevertheless, bid them cherish good hope, inasmuch as Satan’s power is bridled, that he may not be able to involve any but the wicked in ruin.
Because they received not the love. Lest the wicked should complain that they perish innocently, (675) and that they have been appointed to death rather from cruelty on the part of God, than from any fault on their part, Paul shews on what good grounds it is that so severe vengeance from God is to come upon them — because they have not received in the temper of mind with which they ought the truth which was presented to them, nay more, of their own accord refused salvation. And from this appears more clearly what I have already stated — that the gospel required to be preached to the world before God would give Satan so much permission, for he would never have allowed his temple to be so basely profaned, (676) had he not been provoked by extreme ingratitude on the part of men. In short, Paul declares that Antichrist will be the minister of God’s righteous vengeance against those who, being called to salvation, have rejected the gospel, and have preferred to apply their mind to impiety and errors. Hence there is no reason why Papists should now object, that it is at variance with the clemency of Christ to cast off his Church in this manner. For though the domination of Antichrist has been cruel, none have perished but those who were deserving of it, nay more, did of their own accord choose death. (Pro 8:36.) And unquestionably, while the voice of the Son of God has sounded forth everywhere, it finds the ears of men deaf, nay obstinate, (677) and while a profession of Christianity is common, there are, nevertheless, few that have truly and heartily given themselves to Christ. Hence it is not to be wondered, if similar vengeance quickly follows such a criminal (678) contempt.
It is asked whether the punishment of blindness does not fall on any but those who have on set purpose rebelled against the gospel. I answer, that this special judgment by which God has avenged open contumacy, (679) does not stand in the way of his striking down with stupidity, (680) as often as seems good to him, those that have never heard a single word respecting Christ, for Paul does not discourse in a general way as to the reasons why God has from the beginning permitted Satan to go at large with his falsehoods, but as to what a horrible vengeance impends over gross despisers of new and previously unwonted grace. (681)
He uses the expression — receiving the love of the truth, to mean — applying the mind to the love of it. Hence we learn that faith is always conjoined with a sweet and voluntary reverence for God, because we do not properly believe the word of God, unless it is lovely and pleasant to us.
(675) “Sans cause et estans innocens;” — “Without cause, and being innocent.”
(676) “Vileinement et horriblement;” — “Basely and horribly.”
(677) “Eudurcies et obstinees;” — “Hardened and obstinate.”
(678) “Si execrable;” — “So execrable.”
(679) “Le mespris orgueilleux de sa Parolle;” — “Proud contempt of his Word.”
(680) “Estourdissement et stupidite;” — “Giddiness and stupidity.”
(681) “C’est ascauoir de l’Euangile;” — “That is, of the Gospel.”
11The working of delusion. He means that errors will not merely have a place, but the wicked will be blinded, so that they will rush forward to ruin without consideration. For as God enlightens us inwardly by his Spirit, that his doctrine may be efficacious in us, and opens our eyes and hearts, that it may make its way thither, so by a righteous judgment he delivers over to a reprobate mind (Rom 1:28) those whom he has appointed to destruction, that with closed eyes and a senseless mind, they may, as if bewitched, deliver themselves over to Satan and his ministers to be deceived. And assuredly we have a notable specimen of this in the Papacy. No words can express how monstrous a sink of errors (682) there is there, how gross and shameful an absurdity of superstitions there is, and what delusions at variance with common sense. None that have even a moderate taste of sound doctrine, can think of such monstrous things without the greatest horror. How, then, could the whole world be lost in astonishment at them, were it not that men have been struck with blindness by the Lord, and converted, as it were, into stumps?
(682) “Quel monstrueux et horrible retrait d’erreurs;” — “What a monstrous and horrible nest of errors.”
12That all may be condemned. That is, that they may receive the punishment due to their impiety. Thus, those that perish have no just ground to expostulate with God, inasmuch as they have obtained what they sought. For we must keep in view what is stated in Deu 13:3, that the hearts of men are subjected to trial, when false doctrines come abroad, inasmuch as they have no power except among those who do not love God with a sincere heart. Let those, then, who take pleasure in unrighteousness, reap the fruit of it. When he says all, he means that contempt of God finds no excuse in the great crowd and multitude of those who refuse to obey the gospel, for God is the Judge of the whole world, so that he will inflict punishment upon a hundred thousand, no less than upon one individual.
The participle εὐδοκήσαντες (taking pleasure) means (so to speak) a voluntary inclination to evil, for in this way every excuse is cut off from the ungrateful, when they take so much pleasure in unrighteousness, as to prefer it to the righteousness of God. For by what violence will they say that they have been impelled to alienate themselves by a mad revolt (683) from God, towards whom they were led by the guidance of nature? It is at least manifest that they willingly and knowingly lent an ear to falsehoods.
(683) “En se reuoltant malicieusement;” — “By revolting maliciously.”
13But we are bound to give thanks. He now separates more openly the Thessalonians from the reprobate, that their faith may not waver from fear of the revolt that was to take place. At the same time, he had it in view to consult, not their welfare only, but also that of posterity. (684) And he does not merely confirm them that they may not fall over the same precipice with the world, but by this comparison he extols the more the grace of God towards them, in that, while they see almost the whole world hurried forward to death at the same time, as if by a violent tempest, they are, by the hand of God, maintained in a quiet and secure condition of life. (685) Thus we must contemplate the Judgments of God upon the reprobate in such a way that they may be, as it were, mirrors to us for considering his mercy towards us. For we must draw this conclusion, that it is owing solely to the singular grace of God that we do not miserably perish with them.
He calls them beloved of the Lord, for this reason, that they may the better consider that the sole reason why they are exempted from the almost universal overthrow of the world, was because God exercised towards them unmerited love. Thus Moses admonished the Jews —
“God did not elevate you so magnificently because ye were more powerful than others, or were numerous, but because he loved your fathers.” (Deu 7:7.)
For, when we hear the term love, that statement of John must immediately occur to our mind — Not that we first loved him. (1Jo 4:19.) In short, Paul here does two things; for he confirms faith, lest the pious should give way from being overcome with fear, and he exhorts them to gratitude, that they may value so much the higher the mercy of God towards them.
Hath chosen you. He states the reason why all are not involved and swallowed up in the same ruin — because Satan has no power over any that God has chosen, so as to prevent them from being saved, though heaven and earth were to be confounded. This passage is read in various ways.
The old interpreter has rendered it first-fruits, (686) as being in the Greek ἀπαρχήν; but as almost all the Greek manuscripts have απ᾿ ἀρχὢς, I have in preference followed this reading. Should any one prefer first-fruits, the meaning will be, that believers have been, as it were, set aside for a sacred offering, by a metaphor taken from the ancient custom of the law. Let us, however, hold by what is more generally received, that he says that the Thessalonians were chosen from the beginning
Some understand the meaning to be, that they had been called among the first; but this is foreign to Paul’s meaning, and does not accord with the connection of the passage. For he does not merely exempt from fear a few individuals, who had been led to Christ immediately on the commencement of the gospel, but this consolation belongs to all the elect of God, without exception. When, therefore, he says from the beginning, he means that there is no danger lest their salvation, which is founded on God’s eternal election, should be overthrown, whatever tumultuous changes may occur. “However Satan may mix and confound all things in the world, your salvation, notwithstanding, has been placed on a footing of safety, prior to the creation of the world.” Here, therefore, is the true port of safety, that God, who elected us of old, (687) will deliver us from all the evils that threaten us. For we are elected to salvation; we shall, therefore, be safe from destruction. But as it is not for us to penetrate into God’s secret counsel, to seek there assurance of our salvation, he specifies signs or tokens of election, which should suffice us for the assurance of it.
In sanctification of the spirit, says he, and belief of the truth. This may be explained in two ways, with sanctification, or by sanctification. It is not of much importance which of the two you select, as it is certain (688) that Paul meant simply to introduce, in connection with election, those nearer tokens which manifest to us what is in its own nature incomprehensible, and are conjoined with it by an indissoluble tie. Hence, in order that we may know that we are elected by God, there is no occasion to inquire as to what he decreed before the creation of the world, but we find in ourselves a satisfactory proof if he has sanctified us by his Spirit, — if he has enlightened us in the faith of his gospel. For the gospel is an evidence to us of our adoption, and the Spirit seals it, and those that are led by the Spirit are the sons of God, (Rom 8:14,) and he who by faith possesses Christ has everlasting life. (1Jo 5:12.) These things must be carefully observed, lest, overlooking the revelation of God’s will, with which he bids us rest satisfied, we should plunge into a profound labyrinth from a desire to take it from his secret counsel, from the investigation of which he draws us aside. Hence it becomes us to rest satisfied with the faith of the gospel, and that grace of the Spirit by which we have been regenerated. And by this means is refuted the wickedness (689) of those who make the election of God a pretext for every kind of iniquity, while Paul connects it with faith and regeneration in such a manner, that he would not have it judged of by us on any other grounds.
(684) “Mais aussi pour les autres fideles, qui viendroyent apres;” — “But also for other believers, who should come after.”
(685) “En vn estat ferme et paisible, qui mene a la vie;” — “In a secure and peaceable condition, which leads to life.”
(686) Primitias . Wiclif (1380) following, as he is wont, the reading of the Vulgate, renders it “the first fruytis.”
(687) “Des le commencement;” — “From the beginning.”
(688) “S. Paul ne vent autre chose, sinon apres auoir parlé de l’election de Dieu, adiouster maintenant des signes plus prochains qui nous la manifestent;” — “St. Paul means simply, after having spoken of the election of God, to add now those nearer tokens which manifest it to us.”
(689) “La meschancete horrible;” — “The horrible wickedness.”
14To which he called us. He repeats the same thing, though in somewhat different terms. For the sons of God are not called otherwise than to the belief of the truth. Paul, however, meant to shew here how competent a witness he is for confirming that thing of which he was a minister. He accordingly puts himself forward as a surety, that the Thessalonians may not doubt that the gospel, in which they had been instructed by him, is the safety-bringing voice of God, by which they are aroused from death, and are delivered from the tyranny of Satan. He calls it his gospel, not as though it had originated with him, (690) but inasmuch as the preaching of it had been committed to him.
What he adds, to the acquisition or possession of the glory of Christ, may be taken either in an active or in a passive signification — either as meaning, that they are called in order that they may one day possess a glory in common with Christ, or that Christ acquired them with a view to his glory. And thus it will be a second means of confirmation that he will defend them, as being nothing less than his own inheritance, and, in maintaining their salvation, will stand forward in defense of his own glory; which latter meaning, in my opinion, suits better.
(690) “Non pas qu’il soit creu en son cerueau;” — “Not as though it had been contrived in his brain.”
He deduces this exhortation on good grounds from what goes before, inasmuch as our steadfastness and power of perseverance rest on nothing else than assurance of divine grace. When, however, God calls us to salvation, stretching forth, as it were, his hand to us; when Christ, by the doctrine of the gospel, presents himself to us to be enjoyed; when the Spirit is given us as a seal and earnest of eternal life, though the heaven should fall, we must, nevertheless, not become disheartened. Paul, accordingly, would have the Thessalonians stand, not merely when others continue to stand, but with a more settled stability; so that, on seeing almost all turning aside from the faith, and all things full of confusion, they will, nevertheless, retain their footing. And assuredly the calling of God ought to fortify us against all occasions of offense in such a manner, that not even the entire ruin of the world shall shake, much less overthrow, our stability.
15Hold fast the institutions. Some restrict this to precepts of external polity; but this does not please me, for he points out the manner of standing firm. Now, to be furnished with invincible strength is a much higher thing than external discipline. Hence, in my opinion, he includes all doctrine under this term, as though he had said that they have ground on which they may stand firm, provided they persevere in sound doctrine, according as they had been instructed by him. I do not deny that the term παραδόσεις is fitly applied to the ordinances which are appointed by the Churches, with a view to the promoting of peace and the maintaining of order, and I admit that it is taken in this sense when human traditions are treated of, (Mat 15:6.) Paul, however, will be found in the next chapter making use of the term tradition, as meaning the rule that he had laid down, and the very signification of the term is general. The context, however, as I have said, requires that it be taken here to mean the whole of that doctrine in which they had been instructed. For the matter treated of is the most important of all — that their faith may remain secure in the midst of a dreadful agitation of the Church.
Papists, however, act a foolish part in gathering from this that their traditions ought to be observed. They reason, indeed, in this manner — that if it was allowable for Paul to enjoin traditions, it was allowable also for other teachers; and that, if it was a pious thing (691) to observe the former, the latter also ought not less to be observed. Granting them, however, that Paul speaks of precepts belonging to the external government of the Church, I say that they were, nevertheless, not contrived by him, but divinely communicated. For he declares elsewhere, (1Co 7:35,) that it was not his intention to ensnare consciences, as it was not lawful, either for himself, or for all the Apostles together. They act a still more ridiculous part in making it their aim to pass off, under this, the abominable sink of their own superstitions, as though they were the traditions of Paul. But farewell to these trifles, when we are in possession of Paul’s true meaning. And we may judge in part from this Epistle what traditions he here recommends, for he says — whether by word, that is, discourse, or by epistle. Now, what do these Epistles contain but pure doctrine, which overturns to the very foundation the whole of the Papacy, and every invention that is at variance with the simplicity of the Gospel?
(691) “Une bonne chose et saincte;” — “A good thing and holy.”
16Now the Lord himself. When he ascribes to Christ a work altogether Divine, and represents him, in common with the Father, as the Author of the choicest blessings, as we have in this a clear proof of the divinity of Christ, so we are admonished, that we cannot obtain anything from God unless we seek it in Christ himself: and when he asks that God may give him those things which he had enjoined, he shews clearly enough how little influence exhortations have, unless God inwardly move and affect our hearts. Unquestionably there will be but an empty sound striking upon the ear, if doctrine does not receive efficacy from the Spirit.
What he afterwards adds,who hath loved you, and hath given consolation, etc., relates to confidence in asking; for he would have the Thessalonians feel persuaded that God will do what he prays for. And from what does he prove this? Because he once shewed that they were dear to him, while he has already conferred upon them distinguished favors, and in this manner has bound himself to them for the time to come. This is what he means by everlasting consolation. The term hope, also, has the same object in view — that they may confidently expect a never-failing continuance of gifts. But what does he ask? That God may sustain their hearts by his consolation; for this is his office, to keep them from giving way through anxiety or distrust; and farther, that he may give them perseverance, both in a pious and holy course of life, and in sound doctrine; for I am of opinion, that it is rather of this than of common discourse that he speaks, so that this agrees with what goes before.
