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PAul tarried a good while at Corinth after he had been brought before Gallio, and had came off so well. During which time 'tis probable, he wrote his Second Epistle to the Thessalonians. For having in his former expressed his longing desires to visit them [1 Thes. 3.10, 11.] and finding by the inter∣vention of other affairs, and perhaps of dangers, that he was still hindred, he hastened to send this Second Epistle to supply the want of his presence.
* 1.1In which Epistle there are these parts.
1st. AFter his inscription and salutation (which are the same with that in [Chap. 1] his former Epistle), He labours to comfort and strengthen these Thessa∣lonians, against those pers••cutions and afflictions, which he understood they were exposed to, for the profession of Christ and his Gospel.
The Arguments he uses, in order hereunto, are these; 1. He shews the Con∣dition of their Church was very happy, because their faith did daily grow and in∣crease; and love(a) 1.2 did so much abound among them. 2. Their faith and pa∣tience was so eminent that he gloried in them, and set them forth as a pattern to other Churches. 3. The afflictions they so unjustly suffered from their unreasona∣ble Persecutors, were a manifest demonstration, that there will be a day of Judg∣ment, wherein God will give to every one according to their works. And He in his infinite wisdom sees it good to suffer them his servants, here to be sorely affli∣cted that they may be meet(b) 1.3 and fitly qualified accor∣ding to His order and constitution (who hath appointed that they should suffer with Christ, before they be glorifi∣ed with him), to enjoy the kingdom of Heaven, for the obtaining of which they suffered such hard things. And at the great day, He will manifest his righteous judgment in punishing their oppressors and persecutors, and will give them (together with the Apostles, and other Martyrs of Christ), rest and refreshment from all their trou∣bles and miseries. And this they may assuredly expect when Christ shall visibly come from heaven royally attended with all his glorious Angels, and shall in a terrible manner execute vengeance on all that regarded not to know God, nor to worship and serve him as they ought, and obstinately refused to entertain and obey the Gos∣pel of his Son. These shall be punished with everlasting perdition, when they shall appear before Christ the Judg, and shall see his glorious power(c) 1.4. And in that day wherein he shall thus pu∣nish his adversaries, he shall be highly glorifyed in the glory, which he shall impart to his Saints; the measure of which shall be so great, that it shall fill them with won∣der and admiration, they finding their expectation so much exceeded. And this he tells them, he spake for their comfort, because his testimony (that is, the Evan∣gelical doctrine he had preached) had found belief and entertainment among them. He further tells them, that he daily prayed for them, that the Lord would vouch∣safe to make them meet for that glory, to the participation of which he had so graciously called them (see Eph. 4.4.); and that he would accomplish all things which according to his good pleasure and bounty he had determined to do for them; and that he would powerfully compleat the grace of faith, which be himself had wrought in them; that the name of Christ may be glorifyed by them here, and they be glorified by him in that happy day, and all according to the riches of his free grace and mercy manifested in his Son. From 1. to the end.
[Chap. 2d.] 2d. He rectifies a mistake which he understood they were in, concerning the day of Judgment, as if it were now at hand, and would happen presently in that age. He beseeches and obtests them, that as touching(d) 1.5 Christs second coming, and the Saints gathering to∣gether from all quarters of the world, at that time, to meet him, [of which he had spoken in his former Epistle, Chap. 4. v. 15, 16, 17.] they would not be soon shaken and dri∣ven from what(e) 1.6 he had taught them by any seducers whatsoever, who either by some pretended revelation from the spirit, or some speech of the Apostle (which they pretended they had heard, or from some passages in his former Epistle (which they mis-understood), endea∣voured
to perswade them, that the day of judgment was at hand. He tells them there are several things which must pr••cede Christs second coming, which he will acquaint them with, that they may not be deceived. 1. A great and general Apostacy from the faith [see 1 Tim. 4.1.]. 2. The revelation of the great(h) 1.7 and chief Antichrist, whom he characteri∣zeth after this manner, calling him the man of sin, the son of perdition, one who opposeth and exalteth him∣self above Christ, (who is very God), in all his offi∣ces, Regal, Sacerdotal, and Prophetical, yea exalteth himself above every thing that is worshipped, that is, above magistrates [who in Scripture are called Gods, Psal. 82.6.], and are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 August, or illustrious. Yea, who exalteth himself above all that is cal∣led God; one way or other [that is, above all powers whatsoever], arroga∣ting such things to himself, as only belong unto God, and thereby endeavouring (as it were) to d••clare that he is God. He sits and rules in the Temple of God, that is, among the people that bear the name of Christ, the visible external Christian Church, (the society that profess themselves the Temple of God), he tells them, he fits and rules, and exalts himself, as if he were God, uncon∣troulably, antiquating, or dispensing even with the laws of God himself. All which things they might remember he had acquainted them with before. He comes there∣fore now to shew them what it was that with-held, and hindred, and stayed his revealing and manifesting of himself for the present, so that he could not pub∣lickly appear as yet, nor should before that time and season, which the divine pro∣vidence had appointed. That which hindred (as it seems) was the entireness of the Roman Empire, which (probably) he had hinted to them before, but mentions not here (possibly) that he might not provoke the present Roman power against the Christians, who promised themselves that their Empire should never have an end. And if any should enquire whether Antichrist was not yet in the world, he answers, the mystery of iniquity was even now working, that is, there was something now working in the world, that was a type and figure of that which should shew it self more plainly in the great Antichrist, viz. the spirit of conten∣tion for rule and priority* 1.8. This bore some similitude with the spirit of the great Antichrist, who should appear in his season. But this Antichristian heat of ambition must play at lesser game, till the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Roman Emperor be removed, who possess'd Rome, which was to be the Seat of Antichrist; which Seat being once void, Antichrist would enter, and discover himself, and advance himself above all laws, both divine and humane(i) 1.9. So that this man of Sin(k) 1.10 is to be understood of one that is to appear after the breaking of the Roman Empire in pieces(l) 1.11. The Apostle further shews, that Jesus Christ our Saviour shall destroy this Antichrist by the sword of his mouth, that is, by the preaching of his Gospel, and the power of his spirit concurring therewith, and by the brightness of his coming, that is, by clear and convictive reasons and arguments divulged by such, as shall speak by the spirit of Christ. He further declares that the coming of this Antichrist, his raising, and first advancement to his kingdom, will be with such kind of working, as Satan is wont to use to seduce men, name∣ly, with the power of signs, and wonders, and diaboli∣cal illusions, which Satan will produce to confirm the do∣minion, and false doctrine of Antichrist; and which are beyond humane, but not Angelical power; and with all unjust and fraudulent dealing and deceit, with all arts and tricks of cosenage, that the Devil himself can invent, which will take place and prevail in such whom God (because they received not the truth in the love of it, but had pleasure in unrigh∣teousness) will judicially give over to strong delusions, to their perdition and dam∣nation. From v. 1. to 13.
3dly. Having uttered this sad prophesie; lest the Thessalonians should be startled at it, he tells them they need not fear seduction by this Antichristian spirit, because God had chosen them to salvation through sanctification of his spi∣rit, and belief of the truth, having effectually called them by the Gospel, which he had preached unto them, that they might obtain the glory purchased by Christ. Wherefore he exhorts them to constancy in the faith, and to maintain the tradi∣tions, instructions, and doctrines delivered to them by him, and which they had received either by his preaching or writing.
Lastly, he earnestly prays for them, that Jesus Christ our Lord, and God our gracious father in him, (who hath given all true believers solid grounds of perpetual comfort, and good hope of eternal life through his free grace(k) 1.12), would comfort their hearts in all their afflictions, and strengthen them unto every good word and work(l) 1.13, that is, that they might so speak and so act as may be most pleasing, and acceptable in his sight. From v. 13. to the end.
[Chap. 3d.] 4ly. In the close of his Epistle, he exhorts them to pray earnestly, that the Gospel may have a free course and be glorified by the conversion of the uncon∣verted, and by the edification and further improvement of those that are effectu∣ally called, as it was among them; and that himself and other preachers of it might be delivered from unreasonable and absurd men, who perversly opposed it. And of that sort of men, he tells them, there be too too many in the world, among whom the Gospel will not be entertained, nor meet with faith(l) 1.14 and obedience. However as to them, he de∣clares his confidence, that God who hath effectually called them, and who is constant and faithful in promoting his own work, will establish them in faith and holiness, and will defend them against the evils, dangers, and tempta∣tions of Satan and his instruments; and that which further encouraged him to hope it, was their ready obedience to his injunctions. He prays that the Lord would by his Spirit direct and incline their hearts to express that ardent love to him∣self(m) 1.15, which they of duty owe him, and to an imitation of the patience of Christ(n) 1.16. From v. 1. to 6.
5ly. He prescribes the practice of Church-discipline, towards such as walk disorderly among them, and not according to the rule and doctrine by him de∣livered. He forbids them all familiar converse with such that they may be asha∣med, and (reflecting upon their evil courses) may repent and reform. By the disorderly, he means, such as liv'd idly, and were busy-bodies* 1.17 in other mens matters; which kind of course, he shews, was very contrary to his practise among them, who did not eat any mans bread gratis, but wrought with his own hands(o) 1.18 in the day time, and sometimes part of the night, at his trade of Tent-making [see Act. 18.3.], that he might not be chargeable to any of them, though he had power to have challenged mainte∣nance for his preaching the Gospel among them, as other Apostles did [see 1 Cor. 9.3, &c.]. But he had departed from his right, and had done that to which he was not bound, to incite them by his own example to labour, each one in his Calling very diligently. For this he injoyned them, when he was with them, that if any lived idly, and would not work, [having health, strength, and opportunity for it], they should not eat, namely be relieved by the Charity of the Church, who are only to take care of those that are indigent and necessitous. He there∣fore
exhorts the disorderly, and commands them in the name of Christ to reform, and to live peaceably upon the fruit of their own labour. As for those of them that were free from these misdemeanors, he exhorts them to go on constantly in their duty, and not to be weary of doing that which is good. And if any disorderly persons among them would not obey these admonitions, given in this Epistle, he in∣joyns, that they should be noted as persons not fit to be conversed familiarly with, that so (entring into a consideration of their evil ways) they may be brought to repentance. Yet he tells them, they must dispense this severity with wisdom, not reckoning these offenders as enemies(a) 1.19, (as of whose repentance and reforma∣tion they despaired), but as long as they made profession of the Christian Religion, they should consider them as lapsed brethren, and accordingly exhort and admonish them as those they desired and endeavoured to reduce and reform. From v. 6. to 16.
He shuts up the Epistle praying for them, that God, who is the author of peace, would give them peace, at all times and in all places (f),(b) 1.20 and every manner of way, namely with himself and with one another.
The Conclusion of the Epistle (wherein he salutes them), he wrote with his own hand, that they might discern it from any counterfeit, that might be carried about in his name. Vers. 17.18.
••he Second Epi∣•••• to the Thessa∣••••ians.
Fides & dilectio duae res maximae in quibus est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chri∣stianismi. vide Eph. 4.15.
v. 5. Loquitur hic non de merito, sed de dignatione gratuitâ. Quis enim meritus est Vocari? Pa∣raeus. Digni, dignatione Dei, non dig∣nitate nostrâ.
A facie Domini & à gloriâ vir∣tutis ejus] i. e. Cum conspexerint fa∣ciem Domini & gloriam roboris, & potestatis ejus. Vatablus.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hic positum est pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ut 2 Cor. 8.23.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hic expono sententiam. Ne facile dimoveamini ab illâ senten∣tiâ quam me docente imbibistis. Grot.
Ebiou and Cerinthus and other Hereticks who denied the Deity of Chrsst, the Apostle calls Antichrists. 1 Joh. 2.18. as fore-runners of the great Antichrist.
See Dr. Mo∣ris learned piece called the mystery of iniquity.
He is therefore called here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth not intimate one individual man, but the series of shavelings that were to succeed in one Seat. As Heb. 9.7, 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The high Priest denotes the whole series or succession of Priests. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies not one Pastor, but the series of faithful ministers.
If any ask Tertullian who this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is, that hindreth the re∣vealing of Antichrist, he tells him, Quis nisi Romanus status? cujus in decem Reges abscessio dispersa, Anticichri∣stum super inducet, & tunc revelabitu•• iniquus.
v. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He∣braismus. Pisc.
v. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Ad fidem vocantur omnes quibus annunciatur Evangelium. Sed qui in vitiis sibi placeut, non credent nobis in∣quit Lactantius etiamsi solem manibus gestemus.
In Chari∣tatem Dei, i. e. in Cha∣ritatem suam. Emphaticè nomen cognatum pro reciproco.
v. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sciscitor, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Curiosus. vid. 1 Tim. 5.13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Curiose agentes, i. e. Curâ rerum alie∣narum districti.
Mos hic Paulo ubique, 1 Cor. 4.12. Act. 20.34. 1 Thes. 2.9.
Vide Lev. 10.17.
Haec enim ex∣communica∣tio non est instar veneni quod hosti datur ad exitium, sed medicina quae fratri datur ad salutem. Quod autem objicitur, Math. 18. Excommunicatum habendum esse instat Ethnici, illud non repugnat huic sententiae, quoniam illud à Christo non absolutè dicitur, sed tantum ratione Còmmunionis sacrae; à quâ arcetur, ne suâ con∣tagione reliquos inficiat. Gomarus.
v. 16 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vetus inter∣terpres legit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Quae lectio videtur genuina, Piscatori, Grotio, & Bezae.