2 Thessalonians 2:8 King James Version with Strong's Concordance (STRONG)

8 And G2532 then G5119 shall G601 that Wicked G459 be revealed, G601 whom G3739 the Lord G2962 shall consume G355 with the spirit G4151 of his G846 mouth, G4750 and G2532 shall destroy G2673 with the brightness G2015 of his G846 coming: G3952

Cross Reference

Isaiah 11:4 STRONG

But with righteousness H6664 shall he judge H8199 the poor, H1800 and reprove H3198 with equity H4334 for the meek H6035 of the earth: H776 and he shall smite H5221 the earth H776 with the rod H7626 of his mouth, H6310 and with the breath H7307 of his lips H8193 shall he slay H4191 the wicked. H7563

Revelation 19:15 STRONG

And G2532 out of G1537 his G846 mouth G4750 goeth G1607 a sharp G3691 sword, G4501 that G2443 with G1722 it G846 he should smite G3960 the nations: G1484 and G2532 he G846 shall rule G4165 them G846 with G1722 a rod G4464 of iron: G4603 and G2532 he G846 treadeth G3961 the winepress G3025 G3631 of the fierceness G2372 and G2532 wrath G3709 of Almighty G3841 God. G2316

2 Thessalonians 2:3 STRONG

Let G1818 no G3361 man G5100 deceive G1818 you G5209 by G2596 any G3367 means: G5158 for G3754 that day shall not come, except G3362 there come G2064 a falling away G646 first, G4412 and G2532 that man G444 of sin G266 be revealed, G601 the son G5207 of perdition; G684

Revelation 2:16 STRONG

Repent; G3340 or else G1490 I will come G2064 unto thee G4671 quickly, G5035 and G2532 will fight G4170 against G3326 them G846 with G1722 the sword G4501 of my G3450 mouth. G4750

Daniel 7:10-11 STRONG

A fiery H5135 stream H5103 issued H5047 and came forth H5312 from H4481 before H6925 him: thousand H506 thousands H506 ministered H8120 unto him, and ten thousand H7240 times ten thousand H7240 stood H6966 before H6925 him: the judgment H1780 was set, H3488 and the books H5609 were opened. H6606 I beheld H1934 H2370 then H116 because H4481 of the voice H7032 of the great H7260 words H4406 which the horn H7162 spake: H4449 I beheld H1934 H2370 even till H5705 the beast H2423 was slain, H6992 and his body H1655 destroyed, H7 and given H3052 to the burning H3346 flame. H785

Hebrews 10:27 STRONG

But G1161 a certain G5100 fearful G5398 looking for G1561 of judgment G2920 and G2532 fiery G4442 indignation, G2205 which shall G3195 devour G2068 the adversaries. G5227

Revelation 20:10 STRONG

And G2532 the devil G1228 that deceived G4105 them G846 was cast G906 into G1519 the lake G3041 of fire G4442 and G2532 brimstone, G2303 where G3699 the beast G2342 and G2532 the false prophet G5578 are, and G2532 shall be tormented G928 day G2250 and G2532 night G3571 for G1519 ever G165 and ever. G165

Revelation 19:20-21 STRONG

And G2532 the beast G2342 was taken, G4084 and G2532 with G3326 him G5127 the false prophet G5578 that wrought G4160 miracles G4592 before G1799 him, G846 with G1722 which G3739 he deceived G4105 them that had received G2983 the mark G5480 of the beast, G2342 and G2532 them that worshipped G4352 his G846 image. G1504 These both G1417 were cast G906 alive G2198 into G1519 a lake G3041 of fire G4442 burning G2545 with G1722 brimstone. G2303 And G2532 the remnant G3062 were slain G615 with G1722 the sword G4501 of him that sat G2521 upon G1909 the horse, G2462 which G3588 sword proceeded G1607 out of G1537 his G846 mouth: G4750 and G2532 all G3956 the fowls G3732 were filled G5526 with G1537 their G846 flesh. G4561

Revelation 18:8-10 STRONG

Therefore G5124 G1223 shall G2240 her G846 plagues G4127 come G2240 in G1722 one G3391 day, G2250 death, G2288 and G2532 mourning, G3997 and G2532 famine; G3042 and G2532 she shall be utterly burned G2618 with G1722 fire: G4442 for G3754 strong G2478 is the Lord G2962 God G2316 who G3588 judgeth G2919 her. G846 And G2532 the kings G935 of the earth, G1093 who G3588 have committed fornication G4203 and G2532 lived deliciously G4763 with G3326 her, G846 shall bewail G2799 her, G846 and G2532 lament G2875 for G1909 her, G846 when G3752 they shall see G991 the smoke G2586 of her G846 burning, G4451 Standing G2476 afar G3113 off G575 for G1223 the fear G5401 of her G846 torment, G929 saying, G3004 Alas, G3759 alas, G3759 that great G3173 city G4172 Babylon, G897 that mighty G2478 city! G4172 for G3754 in G1722 one G3391 hour G5610 is G2064 thy G4675 judgment G2920 come. G2064

Revelation 1:16 STRONG

And G2532 he had G2192 in G1722 his G846 right G1188 hand G5495 seven G2033 stars: G792 and G2532 out of G1537 his G846 mouth G4750 went G1607 a sharp G3691 twoedged G1366 sword: G4501 and G2532 his G846 countenance G3799 was as G5613 the sun G2246 shineth G5316 in G1722 his G846 strength. G1411

1 John 5:18 STRONG

We know G1492 that G3754 whosoever G3956 is born G1080 of G1537 God G2316 sinneth G264 not; G3756 but G235 he that is begotten G1080 of G1537 God G2316 keepeth G5083 himself, G1438 and G2532 that wicked one G4190 toucheth G680 him G846 not. G3756

1 John 3:12 STRONG

Not G3756 as G2531 Cain, G2535 who was G2258 of G1537 that wicked one, G4190 and G2532 slew G4969 his G846 brother. G80 And G2532 wherefore G5484 G5101 slew G4969 he him? G846 Because G3754 his own G846 works G2041 were G2258 evil, G4190 and G1161 his G846 brother's G80 righteous. G1342

1 John 2:13 STRONG

I write G1125 unto you, G5213 fathers, G3962 because G3754 ye have known G1097 him that is from G575 the beginning. G746 I write G1125 unto you, G5213 young men, G3495 because G3754 ye have overcome G3528 the wicked one. G4190 I write G1125 unto you, G5213 little children, G3813 because G3754 ye have known G1097 the Father. G3962

Job 4:9 STRONG

By the blast H5397 of God H433 they perish, H6 and by the breath H7307 of his nostrils H639 are they consumed. H3615

Titus 2:13 STRONG

Looking for G4327 that blessed G3107 hope, G1680 and G2532 the glorious G1391 appearing G2015 of the great G3173 God G2316 and G2532 our G2257 Saviour G4990 Jesus G2424 Christ; G5547

2 Timothy 4:8 STRONG

Henceforth G3063 there is laid up G606 for me G3427 a crown G4735 of righteousness, G1343 which G3739 the Lord, G2962 the righteous G1342 judge, G2923 shall give G591 me G3427 at G1722 that G1565 day: G2250 and G1161 not G3756 to me G1698 only, G3440 but G235 unto all them G3956 also G2532 that love G25 his G846 appearing. G2015

2 Timothy 4:1 STRONG

I G1473 charge G1263 thee therefore G3767 before G1799 God, G2316 and G2532 the Lord G2962 Jesus G2424 Christ, G5547 who G3588 shall G3195 judge G2919 the quick G2198 and G2532 the dead G3498 at G2596 his G846 appearing G2015 and G2532 his G846 kingdom; G932

2 Timothy 1:10 STRONG

But G1161 is G5319 now G3568 made manifest G5319 by G1223 the appearing G2015 of our G2257 Saviour G4990 Jesus G2424 Christ, G5547 who G3303 hath abolished G2673 death, G2288 and G1161 hath brought G5461 life G2222 and G2532 immortality G861 to light G5461 through G1223 the gospel: G2098

1 Timothy 6:14 STRONG

That thou G4571 keep G5083 this commandment G1785 without spot, G784 unrebukeable, G423 until G3360 the appearing G2015 of our G2257 Lord G2962 Jesus G2424 Christ: G5547

2 Thessalonians 1:8-9 STRONG

In G1722 flaming G5395 fire G4442 taking G1325 vengeance G1557 on them that know G1492 not G3361 God, G2316 and G2532 that obey G5219 not G3361 the gospel G2098 of our G2257 Lord G2962 Jesus G2424 Christ: G5547 Who G3748 shall be punished G1349 G5099 with everlasting G166 destruction G3639 from G575 the presence G4383 of the Lord, G2962 and G2532 from G575 the glory G1391 of his G846 power; G2479

Matthew 13:38 STRONG

G1161 The field G68 is G2076 the world; G2889 G1161 the good G2570 seed G4690 are G3778 G1526 the children G5207 of the kingdom; G932 but G1161 the tares G2215 are G1526 the children G5207 of the wicked G4190 one;

Matthew 13:19 STRONG

When any G3956 one heareth G191 the word G3056 of the kingdom, G932 and G2532 understandeth G4920 it not, G3361 then cometh G2064 the wicked G4190 one, and G2532 catcheth away G726 that which G3588 was sown G4687 in G1722 his G846 heart. G2588 This G3778 is G2076 he which received seed G4687 by G3844 the way side. G3598

Hosea 6:5 STRONG

Therefore have I hewed H2672 them by the prophets; H5030 I have slain H2026 them by the words H561 of my mouth: H6310 and thy judgments H4941 are as the light H216 that goeth forth. H3318

Daniel 7:26 STRONG

But the judgment H1780 shall sit, H3488 and they shall take away H5709 his dominion, H7985 to consume H8046 and to destroy H7 it unto H5705 the end. H5491

Psalms 18:15 STRONG

Then the channels H650 of waters H4325 were seen, H7200 and the foundations H4146 of the world H8398 were discovered H1540 at thy rebuke, H1606 O LORD, H3068 at the blast H5397 of the breath H7307 of thy nostrils. H639

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on 2 Thessalonians 2

Commentary on 2 Thessalonians 2 Matthew Henry Commentary


Chapter 2

The apostle is very careful to hinder the spreading of an error into which some among them had fallen concerning the coming of Christ, as being very near (v. 1-3). Then he proceeds to confute the error he cautioned them against, by telling them of two great events that were antecedent to the coming of Christ-a general apostasy, and the revelation of antichrist, concerning whom the apostle tells them many remarkable things, about his name, his character, his rise, his fall, his reign, and the sin and ruin of his subjects (v. 4-12). He then comforts them against the terror of this apostasy, and exhorts them to stedfastness (v. 13-15). And concludes with a prayer for them (v. 16, 17).

2Th 2:1-3

From these words it appears that some among the Thessalonians had mistaken the apostle's meaning, in what he had written in his former epistle about the coming of Christ, by thinking that it was near at hand,-that Christ was just ready to appear and come to judgment. Or, it may be, some among them pretended that they had the knowledge of this by particular revelation from the Spirit, or from some words they had heard from the apostle, when he was with them, or some letter he had written or they pretended he had written to them or some other person: and hereupon the apostle is careful to rectify this mistake, and to prevent the spreading of this error. Observe, If errors and mistakes arise among Christians, we should take the first opportunity to rectify them, and hinder the spreading thereof; and good men will be especially careful to suppress errors that may arise from a mistake of their words and actions, though that which was spoken or done was ever so innocent or well. We have a subtle adversary, who watches all opportunities to do mischief, and will sometimes promote errors even by means of the words of scripture. Observe,

  • I. How very earnest and solicitous this apostle was to prevent mistakes: We beseech you, brethren, etc., v. 1. He entreats them as brethren who might have charged them as a father charges his children: he shows great kindness and condescension, and insinuates himself into their affections. And this is the best way to deal with men when we would preserve or recover them from errors, to deal gently and affectionately with them: rough and rigorous treatment will but exasperate their spirits, and prejudice them against the reasons we may offer. He obtests and even conjures them in the most solemn manner: By the coming of Christ, etc. The words are in the form of an oath; and his meaning is that if they believed Christ would come, and if they desired he would come, and rejoiced in the hope of his coming, they should be careful to avoid the error, and the evil consequences of it, against which he was now cautioning them. From this form of obtestation used by the apostle, we may observe,
    • 1. It is most certain that the Lord Jesus Christ will come to judge the world, that he will come in all the pomp and power of the upper world in the last day, to execute judgment upon all. Whatever uncertainty we are at, or whatever mistakes may arise about the time of his coming, his coming itself is certain. This has been the faith and hope of all Christians in all ages of the church; nay, it was the faith and hope of the Old-Testament saints, ever since Enoch the seventh from Adam, who said, Behold, the Lord cometh, etc., Jude 14.
    • 2. At the second coming of Christ all the saints will be gathered together to him; and this mention of the gathering of the saints together unto Christ at his coming shows that the apostle speaks of Christ's coming to judgment day, and not of his coming to destroy Jerusalem. He speaks of a proper, and not a metaphorical advent: and, as it will be part of Christ's honour in that day, so it will be the completing of the happiness of his saints.
      • (1.) That they all shall be gathered together. There will then be a general meeting of all the saints, and none but saints; all the Old-Testament saints, who got acquaintance with Christ by the dark shadows of the law, and saw this day at a distance; and all the New-Testament saints, to whom life and immortality were brought to light by the gospel; they will all be gathered together. There will then come from the four winds of heaven all that are, or ever were, or ever shall be, from the beginning to the end of time. All shall be gathered together.
      • (2.) That they shall be gathered together to Christ. He will be the great centre of their unity. They shall be gathered together to him, to be attendants on him, to be assessors with him, to be presented by him to the Father, to be with him for ever, and altogether happy in his presence to all eternity.
      • (3.) The doctrine of Christ's coming and our gathering together to him is of a great moment and importance to Christians; otherwise it would not be the proper matter of the apostle's obtestation. We ought therefore not only to believe these things, but highly to account of them also, and look upon them as things we are greatly concerned in and should be much affected with.
  • II. The thing itself against which the apostle cautions the Thessalonians is that they should not be deceived about the time of Christ's coming, and so be shaken in mind, or be troubled. Note, Errors in the mind tend greatly to weaken our faith, and cause us trouble; and such as are weak in faith and of troubled minds are oftentimes apt to be deceived, and fall a prey to seducers.
    • 1. The apostle would not have them be deceived: Let no man deceive you by any means, v. 3. There are many who lie in wait to deceive, and they have many ways of deceiving; we have reason therefore to be cautious and stand upon our guard. Some deceivers will pretend new revelations, others misinterpret scripture, and others will be guilty of gross forgeries; divers means and artifices of deceit men will use; but we must be careful that no man deceive us by any means. The particular matter in which the apostle cautions them not to be deceived is about the near approach of Christ's coming, as if it was to have been in the apostle's days; and harmless as this error might seem to many, yet, because it was indeed an error, it would have proved of bad consequences to many persons. Therefore,
    • 2. He gives them warning, and would not have them be soon shaken in mind, nor be troubled.
      • (1.) He would not have their faith weakened. We should firmly believe the second coming of Christ, and be settled and established in the faith of this; but there was danger lest the Thessalonians, if they apprehended the coming of Christ was just at hand, upon finding that they, or others whom they too much regarded, were mistaken as to the time, should thereupon question the truth or certainty of the thing itself; whereas they ought not to waver in their minds as to this great thing, which is the faith and hope of all the saints. False doctrines are like winds, that toss the water to and fro, and they are apt to unsettle the minds of men, who are sometimes as unstable as water. Then,
      • (2.) He would not have their comforts lessened, that they should not be troubled nor affrighted with false alarms. It is probable that the coming of Christ was represented in so much terror as to trouble many serious Christians among them, though in itself it should be matter of the believer's hope and joy; or else many might be troubled with the thought how surprising this day would be, or with the fear of their unpreparedness, or upon the reflection on their mistake about the time of Christ's coming: we should always watch and pray, but must not be discouraged nor uncomfortable at the thought of Christ's coming.

2Th 2:3-12

In these words the apostle confutes the error against which he had cautioned them, and gives the reasons why they should not expect the coming of Christ as just at hand. There were several events previous to the second coming of Christ; in particular, he tells them there would be,

  • I. A general apostasy, there would come a falling away first, v. 3. By this apostasy we are not to understand a defection in the state, or from civil government, but in spiritual or religious matters, from sound doctrine, instituted worship and church government, and a holy life. The apostle speaks of some very great apostasy, not only of some converted Jews or Gentiles, but such as should be very general, though gradual, and should give occasion to the revelation of rise of antichrist, that man of sin. This, he says (v. 5), he had told them of when he was with them, with design, no doubt, that they should not take offence nor be stumbled at it. And let us observe that no sooner was Christianity planted and rooted in the world than there began to be a defection in the Christian church. It was so in the Old-Testament church; presently after any considerable advance made in religion there followed a defection: soon after the promise there was revolting; for example, soon after men began to call upon the name of the Lord all flesh corrupted their way,-soon after the covenant with Noah the Babel-builders bade defiance to heaven,-soon after the covenant with Abraham his seed degenerated in Egypt,-soon after the Israelites were planted in Canaan, when the first generation was worn off, they forsook God and served Baal,-soon after God's covenant with David his seed revolted, and served other gods,-soon after the return out of captivity there was a general decay of piety, as appears by the story of Ezra and Nehemiah; and therefore it was no strange thing that after the planting of Christianity there should come a falling away.
  • II. A revelation of that man of sin, that is (v. 3), antichrist would take his rise from this general apostasy. The apostle afterwards speaks of the revelation of that wicked one (v. 8), intimating the discovery which should be made of his wickedness, in order to his ruin: here he seems to speak of his rise, which should be occasioned by the general apostasy he had mentioned, and to intimate that all sorts of false doctrines and corruptions should centre in him. Great disputes have been as to who or what is intended by this man of sin and son of perdition: and, if it be not certain that the papal power and tyranny are principally or only intended, yet this is plain, What is here said does very exactly agree thereto. For observe,
    • 1. The names of this person, or rather the state and power here spoken of. He is called the man of sin, to denote his egregious wickedness; not only is he addicted to, and practises, wickedness himself, but he also promotes, countenances, and commands sin and wickedness in others; and he is the son of perdition, because he himself is devoted to certain destruction, and is the instrument of destroying many others both in soul and body. These names may properly be applied, for these reasons, to the papal state; and thereto agree also,
    • 2. The characters here given, v. 4.
      • (1.) That he opposes and exalts himself above all that is called God, or is worshipped; and thus have the bishops of Rome not only opposed God's authority, and that of the civil magistrates, who are called gods, but have exalted themselves above God and earthly governors, in demanding greater regard to their commands than to the commands of God or the magistrate.
      • (2.) As God, he sits in the temple of God, showing himself that he is God. As God was in the temple of old, and worshipped there, and is in and with his church now, so the antichrist here mentioned is some usurper of God's authority in the Christian church, who claims divine honours; and to whom can this better apply than to the bishops of Rome, to whom the most blasphemous titles have been given, as Dominus Deus noster papa-Our Lord God the pope; Deus alter in terrâ-Another God on earth; Idem est dominium Dei et papae-The dominion of God and the pope is the same?
    • 3. His rise is mentioned, v. 6, 7. Concerning this we are to observe two things:-
      • (1.) There was something that hindered or withheld, or let, until it was taken away. This is supposed to be the power of the Roman empire, which the apostle did not think fit to mention more plainly at that time; and it is notorious that, while this power continued, it prevented the advances of the bishops of Rome to that height of tyranny to which soon afterwards they arrived.
      • (2.) This mystery of iniquity was gradually to arrive at its height; and so it was in effect that the universal corruption of doctrine and worship in the Romish church came in by degrees, and the usurpation of the bishops of Rome was gradual, not all at once; and thus the mystery of iniquity did the more easily, and almost insensibly, prevail. The apostle justly calls it a mystery of iniquity, because wicked designs and actions were concealed under false shows and pretences, at least they were concealed from the common view and observation. By pretended devotion, superstition and idolatry were advanced; and, by a pretended zeal for God and his glory, bigotry and persecution were promoted. And he tells us that this mystery of iniquity did even then begin, or did already work. While the apostles were yet living, the enemy came, and sowed tares; there were then the deeds of the Nicolaitans, persons who pretended zeal for Christ, but really opposed him. Pride, ambition, and worldly interest of church-pastors and church-rulers, as in Diotrephes and others, were the early working of the mystery of iniquity, which, by degrees, came to that prodigious height which has been visible in the church of Rome.
    • 4. The fall or ruin of the antichristian state is declared, v. 8. The head of this antichristian kingdom is called that wicked one, or that lawless person who sets up a human power in competition with, and contradiction to, the divine dominion and power of the Lord Jesus Christ; but, as he would thus manifest himself to be the man of sin, so the revelation or discovery of this to the world would be the sure presage and the means of his ruin. The apostle assures the Thessalonians that the Lord would consume and destroy him; the consuming of him precedes his final destruction, and that is by the Spirit of his mouth, by his word of command; the pure word of God, accompanied with the Spirit of God, will discover this mystery of iniquity, and make the power of antichrist to consume and waste away; and in due time it will be totally and finally destroyed, and this will be by the brightness of Christ's coming. Note, The coming of Christ to destroy the wicked will be with peculiar glory and eminent lustre and brightness.
    • 5. The apostle further describes the reign and rule of this man of sin. Here we are to observe,
      • (1.) The manner of his coming, or ruling, and working: in general, that it is after the example of Satan, the grand enemy of souls, the great adversary of God and man. He is the great patron of error and lies, the sworn enemy of the truth as it is in Jesus and all the faithful followers of Jesus. More particularly, it is with Satanical power and deceit. A divine power is pretended for the support of this kingdom, but it is only after the working of Satan. Signs and wonders, visions and miracles, are pretended; by these the papal kingdom was first set up, and has all along been kept up, but they have false signs to support false doctrines; and lying wonders, or only pretended miracles that have served their cause, things false in fact, or fraudulently managed, to impose upon the people: and the diabolical deceits with which the antichristian state has been supported are notorious. The apostle calls it all deceivableness of unrighteousness, v. 10. Others may call them pious frauds, but the apostle called them unrighteous and wicked frauds; and, indeed, all fraud (which is contrary to truth) is an impious thing. Many are the subtle artifices the man of sin has used, and various are the plausible pretences by which he had beguiled unwary and unstable souls to embrace false doctrines, and submit to his usurped dominion.
      • (2.) The persons are described who are his willing subjects, or most likely to become such, v. 10. They are such as love not the truth that they may be saved. They heard the truth (it may be), but they did not love it; they could not bear sound doctrine, and therefore easily imbibed false doctrines; they had some notional knowledge of what was true, but they indulged some powerful prejudices, and so became a prey to seducers. Had they loved the truth, they would have persevered in it, and been preserved by it; but no wonder if they easily parted with what they never had any love to. And of these persons it is said that they perish or are lost; they are in a lost condition, and in danger to be lost for ever. For,
    • 6. We have the sin and ruin of the subjects of antichrist's kingdom declared, v. 11, 12.
      • (1.) Their sin is this: They believed not the truth, but had pleasure in unrighteousness: they did not love the truth, and therefore they did not believe it; and, because they did not believe the truth, therefore they had pleasure in unrighteousness, or in wicked actions, and were pleased with false notions. Note, An erroneous mind and vicious life often go together and help forward one another.
      • (2.) Their ruin is thus expressed: God shall send them strong delusions, to believe a lie. Thus he will punish men for their unbelief, and for their dislike of the truth and love to sin and wickedness; not that God is the author of sin, but in righteousness he sometimes withdraws his grace from such sinners as are here mentioned; he gives them over to Satan, or leaves them to be deluded by his instruments; he gives them up to their own hearts' lusts, and leaves them to themselves, and then sin will follow of course, yea, the worst of wickedness, that shall end at last in eternal damnation. God is just when he inflicts spiritual judgments here, and eternal punishments hereafter, upon those who have no love to the truths of the gospel, who will not believe them, nor live suitably to them, but indulge false doctrines in their minds, and wicked practices in their lives and conversations.

2Th 2:13-15

Here observe,

  • I. The consolation the Thessalonians might take against the terrors of this apostasy, v. 13, 14. For they were chosen to salvation, and called to the obtaining of glory. Note, When we hear of the apostasy of many, it is matter of great comfort and joy that there is a remnant according to the election of grace which does and shall persevere; and especially we should rejoice if we have reason to hope that we are of that number. The apostle reckoned himself bound in duty to be thankful to God on this account: We are bound to give thanks to God always for you. He had often given thanks on their behalf, and he is still abounding in thanksgiving for them; and there was good reason, because they were beloved by the Lord, as appeared in this matter-their security from apostatizing. This preservation of the saints is owing,
    • 1. To the stability of the election of grace, v. 13. Therefore were they beloved of the Lord, because God had chosen them from the beginning. He had loved them with an everlasting love. Concerning this election of God we may observe,
      • (1.) The eternal date of it-it is from the beginning; not the beginning of the gospel, but the beginning of the world, before the foundation of the world, Eph. 1:4. Then,
      • (2.) The end to which they were chosen-salvation, complete and eternal salvation from sin and misery, and the full fruition of all good.
      • (3.) The means in order to obtaining this end-sanctification of the spirit and belief of the truth. The decree of election therefore connects the end and the means, and these must not be separated. We are not the elected of God because we were holy, but that we might be holy. Being chosen of God, we must not live as we list; but, if we are chosen to salvation as the end, we must be prepared for it by sanctification as the necessary means to obtain that end, which sanctification is by the operation of the Holy Spirit as the author and by faith on our part. There must be the belief of the truth, without which there can be by true sanctification, nor perseverance in grace, nor obtaining of salvation. Faith and holiness must be joined together, as well as holiness and happiness; therefore our Saviour prayed for Peter that his faith might not fail (Lu. 22:32), and for his disciples (Jn. 17:17), Sanctify them by thy truth; thy word is truth.
    • 2. To the efficacy of the gospel call, v. 14. As they were chosen to salvation, so they were called thereunto by the gospel. Whom he did predestinate those he also called, Rom. 8:30. The outward call of God is by the gospel; and this is rendered effectual by the inward operation of the Spirit. Note, Wherever the gospel comes it calls and invites men to the obtaining of glory; it is a call to honour and happiness, even the glory of our Lord Jesus Christ, the glory he has purchased, and the glory he is possessed of, to be communicated unto those who believe in him and obey his gospel; such shall be with Christ, to behold his glory, and they shall be glorified with Christ and partake of his glory. Hereupon there follows,
  • II. An exhortation to stedfastness and perseverance: Therefore, brethren, stand fast, v. 15. Observe, He does not say, "You are chosen to salvation, and therefore you may be careless and secure;' but therefore stand fast. God's grace in our election and vocation is so far from superseding our diligent care and endeavour that it should quicken and engage us to the greatest resolution and diligence. So the apostle John having told those to whom he wrote that they had received the anointing which should abide in them, and that they should abide in him (in Christ), subjoins this exhortation, Now abide in him, 1 Jn. 2:27, 28. The Thessalonians are exhorted to stedfastness in their Christian profession, to hold fast the traditions which they had been taught, or the doctrine of the gospel, which had been delivered by the apostle, by word or epistle. As yet the canon of scripture was not complete, and therefore some things were delivered by the apostles in their preaching, under the guidance of the infallible Spirit, which Christians were bound to observe as coming from God; other things were afterwards by them committed to writing, as the apostle had written a former epistle to these Thessalonians; and these epistles were written as the writers were moved by the Holy Ghost. Note, There is no argument hence for regarding oral traditions in our days, now that the canon of scripture is complete, as of equal authority with the sacred writings. Such doctrines and duties as were taught by the inspired apostles we must stedfastly adhere to; but we have no certain evidence of any thing delivered by them more than what we find contained in the holy scriptures.

2Th 2:16-17

In these words we have the apostle's earnest prayer for them, in which observe,

  • I. To whom he prays: Our Lord Jesus Christ himself, and God, even our Father. We may and should direct our prayers, not only to God the Father, through the mediation of our Lord Jesus Christ, but also to our Lord Jesus Christ himself; and should pray in his name unto God, not only as his Father but as our Father in and through him.
  • II. From what he takes encouragement in his prayer-from the consideration of what God had already done for him and them: Who hath loved us, and given us everlasting consolation and good hope through grace, v. 16. Here observe,
    • 1. The love of God is the spring and fountain of all the good we have or hope for; our election, vocation, justification, and salvation, are all owing to the love of God in Christ Jesus.
    • 2. From this fountain in particular all our consolation flows. And the consolation of the saints is an everlasting consolation. The comforts of the saints are not dying things; they shall not die with them. The spiritual consolations God gives none shall deprive them of; and God will not take them away: because he love them with an everlasting love, therefore they shall have everlasting consolation.
    • 3. Their consolation is founded on the hope of eternal life. They rejoice in hope of the glory of God, and are not only patient, but joyful, in tribulations; and there is good reason for these strong consolations, because the saints have good hope: their hope is grounded on the love of God, the promise of God, and the experience they have had of the power, the goodness, and the faithfulness of God, and it is good hope through grace; the free grace and mercy of God are what they hope for, and what their hopes are founded on, and not on any worth or merit of their own.
  • III. What it is that he asks of God for them-that he would comfort their hearts, and establish them in every good word and work, v. 17. God had given them consolations, and he prayed that they might have more abundant consolation. There was good hope, through grace, that they would be preserved, and he prayed that they might be established: it is observable how comfort and establishment are here joined together. Note therefore,
    • 1. Comfort is a means of establishment; for the more pleasure we take in the word, and work, and ways of God, the more likely we shall be to persevere therein. And,
    • 2. Our establishment in the ways of God is a likely means in order to comfort; whereas, if we are wavering in faith, and of a doubtful mind, or if we are halting and faltering in our duty, no wonder if we are strangers to the pleasures and joys of religion. What is it that lies at the bottom of all our uneasiness, but our unsteadiness in religion? We must be established in every good word and work, in the word of truth and the work of righteousness: Christ must be honoured by our good works and good words; and those who are sincere will endeavour to do both, and in so doing they may hope for comfort and establishment, till at length their holiness and happiness be completed.