2 Thessalonians 1 Commentary

Preface to the Second Epistle of Paul the Apostle to the Thessalonians For an account of Thessalonica, and St. Paul's labors there, the reader is requested to consult the preface to the preceding epistle. That this second epistle was written shortly after the first, and from the same place too, is very probable, from this circumstance, that the same persons, Paul, Silvanus, and Timotheus, who addressed the Church at Thessalonica in the former epistle, address the same Church in this; and as three such apostolic men were rarely long together in the same place, it is very likely that the two epistles were written not only in the same year, but also within a very short time of each other. It appears that the person who carried the first epistle returned speedily to Corinth, and gave the apostle a particular account of the state of the Thessalonian Church; and, among other things, informed him that many were in expectation of the speedy arrival of the day of judgment; and that they inferred from his epistle already sent, 1Thes 4:15 , 1Thes 4:17 ; 1Thes 5:4 , 1Thes 5:6 , that it was to take place while the apostle and themselves should be yet alive. And it appears probable, from some parts of this epistle, that he was informed also that some, expecting this sudden appearance of the Lord Jesus, had given up all their secular concerns as inconsistent with a due preparation for such an important and awful event; see 2Thes 3:6-13 . To correct such a misapprehension, and redeem them from an error, which, if appearing to rest on the authority of an apostle, must in its issue be ruinous to the cause of Christianity, St. Paul would feel himself constrained to write immediately; and this is a sufficient reason why these epistles should appear to have been written at so short a distance from each other. What rendered this speedy intervention of the apostle's authority and direction the more necessary, was, that there appear to have been some in that Church who professed to have a revelation concerning this thing, and to have endeavored to confirm it by a pretended report from the apostle himself, and from the words already referred to in the former epistle; see here on 2Thes 2:1-2 (note): "We beseech you, brethren, 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." As the apostle, in this epistle, 2Thes 3:2 , entreats the Thessalonians to pray the Lord that he and his companions might be delivered from unreasonable and wicked men, Dr. Macknight supposes that the epistle was written soon after the insurrection of the Jews at Corinth, in which they dragged Paul before Gallio, the proconsul of Achaia, and accused him of persuading men to worship God contrary to the law; Act 18:13 . This argument places it also in the year 52, or 53, in the twelfth or thirteenth of Claudius the successor of Caius. As there have been some eminent Christian writers who have entertained the same opinion with those at Thessalonica, that not only St. Paul, but other apostles of Christ, did believe that the day of general judgment should take place in their time, which opinion is shown by the event to be absolutely false; it appears to be a matter of the utmost consequence to the credit of Divine revelation, to rescue the character of the apostles from such an imputation. Dr. Macknight has written well on this subject, as the following extract from his preface to this epistle will prove: - "Grotius, Locke, and others," says he, "have affirmed that the apostles believed that the end of the world was to happen in their time; and that they have declared this to be their belief in various passages of their epistles. But these learned men, and all who join them in that opinion, have fallen into a most pernicious error; for thereby they destroy the authority of the Gospel revelation, at least as far as it is contained in the discourses and writings of the apostles; because, if they have erred in a matter of such importance, and which they affirm was revealed to them by Christ, they may have been mistaken in other matters also, where their inspiration is not more strongly asserted by them than in this instance. It is therefore necessary to clear them from so injurious an imputation. "And first, with respect to Paul, who was an apostle of Christ, and Silvanus, who was a prophet, and a chief man among the brethren, and Timothy, who was eminent for his spiritual gifts, I observe that the epistle under our consideration affords the clearest proof that these men knew the truth concerning the coming of Christ to judge the world; for in it they expressly assured the Thessalonians that the persons who made them believe the day of judgment was at hand were deceiving them; that, before the day of judgment, there was to be a great apostasy in religion, occasioned by the man of sin, who at that time was restrained from showing himself, but who was to be revealed in his season; that, when revealed, he will sit, that is, remain a long time in the Church of God, as God, and showing himself that he is God; and that, afterwards, he is to be destroyed. Now, as these events could not be accomplished in the course of a few years, the persons who foretold they were to happen before the coming of Christ certainly did not think the day of judgment would be in their lifetime. Besides, St. Paul, Rom 11:23-26 , by a long chain of reasoning, having showed that, after the general conversion of the Gentiles, the Jews, in a body, are to be brought into the Christian Church, can any person be so absurd as to persevere in maintaining that this apostle believed the end of the world would happen in his lifetime? "Next, with respect to the Apostle Peter, I think it plain, from the manner in which he has spoken of the coming of Christ, that he knew it was at a great distance; 2Pet 3:3 , 2Pet 3:4 , 2Pet 3:8 , 2Pet 3:9 : 'Knowing this first, that scoffers will come in the last days, walking after their own lusts, and saying, Where is the promise of his coming? For, from the time the fathers fell asleep, all things continue as at the beginning of the creation. But this one thing, let it not escape you, beloved, that one day is with the Lord as a thousand years, and a thousand years as one day. The Lord, who hath promised, doth not delay, in the manner some account delaying.' Now, seeing Peter has here foretold that, in the last age, the wicked will mock at the promise of Christ's coming, on account of its being long delayed; and, from the stability and regularity of the course of nature during so many ages, will argue that there is no probability that the world will ever come to an end; it is evident that he also knew the coming of Christ to judgement was at a very great distance at the time he wrote that epistle. "The same may be said of James; for, in the hearing of the apostles, elders, and brethren assembled in the council of Jerusalem, he quoted passages from the Jewish prophets, to show that all the Gentiles were, at some future period, to seek after the Lord; Act 15:17 . But, if James looked for the general conversion of the Gentiles, he certainly could not imagine the end of the world would happen in his time. "Lastly, the Apostle John, in his book of the Revelation, having foretold a great variety of important events respecting the political and religious state of the world, which could not be accomplished in a few years, but required a series of ages to give them birth; there cannot be the least doubt that he likewise knew the truth concerning his Master's second coming; and therefore, to suppose that he imagined the day of judgment was to happen in his own lifetime, is a palpable mistake. "Upon the whole, seeing the apostles and other inspired teachers of our religion certainly knew that the coming of Christ to judgment was at a great distance, every impartial person must be sensible they have been much injured, not by the enemies of revelation alone, but by some of its friends; who, upon the strength of certain expressions, the meaning, of which they evidently misunderstood, have endeavored to persuade the world that the apostle ignorantly believed the day of judgment was at hand. These expressions may all be applied to other events, as shall be showed in the next section, and therefore they ought to be so applied; because candour requires that sense to be put on an author's words which renders him most consistent with himself." As the term coming of Christ has several acceptations in the sacred writings, and the applying any one of these to the subject to which in a given place it does not belong, may lead to very erroneous if not dangerous conclusions, as it appears to have done at Thessalonica; it is necessary to consider the different senses in which this phrase is used, that we may know its specific meaning in the different places where it occurs. Dr. Macknight, in the fourth section of his preface, intitled, Different Comings of Christ are spoken of in the New Testament, has treated this subject also with considerable judgment, as the reader will at once perceive. "In this article I propose to show that there are other comings of Christ spoken of in Scripture besides his coming to judgement; and that there are other things besides this mundane system whose end is there foretold; and that it is of these other matters the apostles speak, when they represent the day of their Master and the end of all things as at hand. "First, then, in the prophetic writings of the Jews ( 2Sam 22:10 , 2Sam 22:12 ; Psa 97:2-5 ; Isa 19:1 ) great exertions of the Divine power, whether for the salvation or destruction of nations, are called the coming, the appearance, the presence of God. Hence it was natural for the apostles, who were Jews, to call any signal and evident interposition of Christ, as Governor of the world, for the accomplishment of his purposes, his coming and his day; accordingly, those exertions of his power and providence, whereby he destroyed Jerusalem and the temple, abrogated the Mosaic institutions, and established the Gospel, are called by the apostles his coming, and day; not only in allusion to the ancient prophetic language, but because Christ himself, in his prophecy concerning these events, recorded Mat 24:30 etc., has termed them the coming of the Son of man, in allusion to the following prophecy of Daniel, of which his own prophecy is an explication; Dan 7:13 , Dan 7:14 : 'I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days. And they brought him near before him. And there was given him dominion, and glory, and a kingdom; that all people, nations, and languages, should serve him. His dominion is an everlasting dominion, which shall not pass away; and his kingdom that which shall not be destroyed.' This prophecy the Jewish doctors, with one consent, attribute to the Messiah, and of that temporal kingdom which they expected was to be given him. Farther, they supposed he would erect that temporal kingdom by great and visible exertions of his power for the destruction of his enemies; but they little suspected that themselves were of the number of those enemies whom he was to destroy; and that his kingdom was to be established upon the ruin of their state. Yet that was the true meaning of the coming of the Son of man in the clouds of heaven. For, while the Jewish nation continued in Judea, and observed the institutions of Moses, they violently opposed the preaching of the Gospel, by which the Messiah was to reign over all people, nations, and languages. Wherefore, that the everlasting kingdom might be established effectually, it was necessary that Jerusalem and the Jewish state should be destroyed by the Roman armies. Now, since our Lord foretold this sad catastrophe in the words of the prophet Daniel, Mat 24:30 , 'And they shall see the Son of man coming in the clouds of heaven with power and great glory;' and after describing every particular of it with the greatest exactness, seeing he told his disciples, Mat 24:34 , 'This generation shall not pass till all these things be fulfilled;' can there be any doubt that the apostles, (who, when they wrote their epistles, certainly understood the true import of this prophecy), by their Master's coming and by the end of all things, which they represent as at hand, mean his coming to destroy Jerusalem, and to put an end to the institutions of Moses? It is no objection to this, that, when the apostles heard Christ declare, 'There shall not be left here one stone upon another that shall not be thrown down,' they connected the end of the world or age with that event; Mat 24:3 : 'Tell us, when shall these things be? and what shall be the sign of thy coming, και συντελειας του αιωνος, and of the end of the age?' For as the Jewish doctors divided the duration of the world into three ages; the age before the law, the age under the law, and the age under the Messiah; the apostle knew that the age under the law was to end when the age under the Messiah began; and therefore by the end of the age they meant, even at that time, not the end of the world, but the end of the age under the law, in which the Jews had been greatly oppressed by the heathens. And although they did not then understand the purpose for which their Master was to come, nor the true nature of his kingdom; nor suspect that he was to make any chance in the institutions of Moses; yet when they wrote their epistles, being illuminated by the Holy Ghost, they certainly knew that the institutions of Moses were to be abolished; and that their Master's kingdom was not a temporal but a spiritual dominion, in which all people, nations, and languages were to be governed, not by external force, but by the operation of truth upon their minds through the preaching of the Gospel. "Farther, that the apostles, by the coming of Christ, which they represented as at hand when they wrote their epistles, meant his coming to establish his spiritual kingdom over all people, nations, and languages, and not his coming to put an end to this mundane system, is evident from what Christ himself told them, Mat 16:28 : 'There be some standing here who shall not taste of death till they see the Son of man coming in his kingdom.' And, agreeably to this account of the coming of Christ and of the end of all things, I observe that every passage of their epistles, in which the apostles have spoken of these things as at hand, may with the greatest propriety be interpreted of Christ's coming to establish his everlasting kingdom over all people, nations, and languages, by destroying Jerusalem, putting an end to the law of Moses, and spreading the Gospel through the world. Thus, 1Cor 11:11 : 'These things - are written for our admonition, upon whom τα τελη των αιωνων, the ends of the ages are come,' means the end of the age under the law, and the beginning of the age under the Messiah. Phi 4:5 : 'Let your moderation be known to all men: the Lord is nigh;' namely, to destroy the Jews, your greatest adversaries. Heb 9:26 : 'But now once επι συντελειᾳ των αιωνων, at the conclusion of the ages, (the Jewish jubilees), hath he been manifested to abolish sin-offering by the sacrifice of himself.' Heb 10:25 : 'Exhorting one another daily; and so much the more, as ye see the day approaching,' the day of Christ's coming to destroy Jerusalem and the Jewish state. Heb 10:37 : 'For yet a little while, and he who is coming will come, and will not tarry.' Jam 5:7 : 'Wherefore, be patient, brethren, unto the coming of the Lord.' Jam 5:8 : 'Be ye also patient, strengthen your hearts, for the coming of the Lord (to destroy the Jews, your persecutors) draweth nigh.' Jam 5:9 : 'Behold the Judge standeth before the door.' 1Pet 4:7 : 'The end of all things (the end of Jerusalem, and of the temple, and of all the Mosaic institutions) hath approached. Be ye therefore sober, and watch unto prayer.' 1Jn 2:18 : 'Young children, it is the last hour of the Jewish state; and as ye have heard (from Christ, in his prophecy of the destruction of Jerusalem) that antichrist cometh, so now there are many antichrists, whence we know that it is the last hour of the Jewish state.' 2. "There is another coming of Christ spoken of by the apostles, different likewise from his coming to judge the world, and to put an end to the present state of things; viz. his coming to destroy the man of sin. 2Thes 2:8 : 'Him the Lord will consume by the breath of his mouth, and will render ineffectual by the bright shining of his coming.' This singular event, which will contribute greatly to the honor of God and the good of his Church, being accomplished by a visible and extraordinary interposition of the power of Christ in the government of the world, is, agreeably to the Scripture style, fitly called the coming of the Lord, and the bright shining of his coming; but this coming is nowhere in the Scriptures said to be at hand. 3. "There is likewise a day or coming of Christ, spoken of by Paul, different from his coming to judgment, and from both the former comings; I mean his releasing his people from their present trial by death. 1Cor 1:8 : 'He also will confirm you unto the end, without accusation, in the day of our Lord Jesus Christ.' Phi 1:6 : 'He who hath begun in you a good work, will be completing it until the day of our Lord Jesus Christ.' It is true, the release of Christ's servants from their present trial by death is accomplished, for the most part, by no extraordinary display of his power; yet it is fitly enough called his day and coming, because by his appointment all men die, and by his power each is carried to his own place after death. Besides, his servants in particular being put on their duty, like soldiers, must remain at their several posts till released by their commander: and when he releases them, he is fitly said to come for that purpose. 4. "Besides all these, there is a day or coming of the Lord to judge the world, and to put an end to the present state of things. This coming Christ himself has promised. Mat 16:27 : 'The Son of man shall come in the glory of his Father with his holy angels; and then shall he reward every man according to his work.' Now this, being a real, personal appearing of Christ in the body, is, more properly than any other of his comings, called the day and coming of Christ. And the purposes of it being more important than those of his other comings, the exertions of his power for accomplishing them will be most signal and glorious. Hence this coming is, with great propriety, termed the revelation of Jesus Christ, and the day of his revelation, when he shall be glorified in his saints, and admired of all them who believe. "Thus it appears that, when the apostles wrote, there were four comings of Christ to happen, three of them figurative, but the fourth a real appearance; that these different comings are frequently spoken of in Scripture; and that, although the coming of Christ to destroy Jerusalem, and to establish his everlasting kingdom, be represented by the apostles as then at hand, no passage from their writings can be produced in which his personal appearance to judge the world is said, or even insinuated, to be at hand. The truth is, if the different comings of Christ are distinguished as they ought to be, we shall find that the apostles have spoken of each of them according to truth; and that the opinion which some Christians have unadvisedly espoused, to the great discredit of the inspiration of the apostles, has not the least foundation in Scripture." The epistle naturally divides itself into three parts, and each is contained in a separate chapter. Part 1. 2Thes 1:1-12 - Contains the address, and motives of consolation in their afflicted and persecuted state. Part 2. Chap. 2 - Is partly prophetical, and partly didactic. It contains the doctrine concerning Christ's coming to judgment, and a prophecy concerning some future but great apostasy from the Christian faith. Part 3. Chap. 3 - Is wholly hortatory; and contains a number of important advices relative to Christian virtues, and a proper behavior in those situations in life in which it had pleased God to call them. This is the shortest of all St. Paul's epistles to the Churches, but is of very great importance, and in many places very sublime, especially in the second part; and in this there are several very great difficulties, and some things hard to be understood. After all the pains and labor of learned men, it would be hazardous to say, the meaning of every part is now clearly made out. What increases the difficulty is, that the apostle refers to some private communication with themselves, no part of which is on record, and without which it would require St. Paul's inspiration to be able to fix the sense and meaning of all we find here. May the Father of lights give the reader a wise understanding in all things! Amen. The salutation of St. Paul and his companions, 2Thes 1:1 , 2Thes 1:2 . The apostle gives thanks to God for their faith, love, and union; and for their patience under persecutions, 2Thes 1:3 , 2Thes 1:4 . Speaks of the coming of our Lord Jesus Christ, the punishment of the ungodly, and the glorification of the righteous, 2Thes 1:5-10 . Prays that God may count them worthy of their calling, that the name of Jesus may be glorified in them, 2Thes 1:11 , 2Thes 1:12 . Verse 1 Paul, and Silvanus, etc. - See the notes on 1Thes 1:1 . This epistle was written a short time after the former: and as Silas and Timothy were still at Corinth, the apostle joins their names with his own, as in the former case. Verse 3 Your faith groweth exceedingly - The word ὑπεραυξανει signifies to grow luxuriantly, as a good and healthy tree planted in a good soil; and if a fruit tree, bearing an abundance of fruit to compensate the labor of the husbandman. Faith is one of the seeds of the kingdom; this the apostle had sowed and watered, and God gave an abundant increase. Their faith was multiplied, and their love abounded; and this was not the case with some distinguished characters only, it was the case with every one of them. Verse 4 We ourselves glory in you in the Churches of God - We hold you up as an example of what the grace of God, can produce when communicated to honest and faithful hearts. For your patience and faith - From Act 17:5 , Act 17:13 , and from 1Thes 2:14 , we learn, that the people of Thessalonica had suffered much persecution, both from the Jews and their own countrymen; but being thoroughly convinced of the truth of the Gospel, and feeling it to be the power of God unto salvation, no persecution could turn them aside from it. And having suffered for the truth, it was precious to them. Persecution never essentially injured the genuine Church of God. Verse 5 A manifest token of the righteousness judgement of God - The persecutions and tribulations which you endure, are a manifest proof that God has judged righteously in calling you Gentiles into his Church; and these sufferings are also a proof that ye are called in; for they who enter into the kingdom of God go through great tribulation; your going through that tribulation is a proof that ye are entering in, and God sees it right and just that ye should be permitted to suffer before ye enjoy that endless felicity. The words, however, may be understood in another sense, and will form this maxim: "The sufferings of the just, and the triumphs of the wicked, in this life, are a sure proof that there will be a future judgment, in which the wicked shall be punished and the righteous rewarded. "This maxim is not only true in itself, but it is most likely that this is the apostle's meaning. That ye may be counted worthy - Your patient endurance of these sufferings is a proof that ye are rendered meet for that glory on account of which ye suffer and, in a true Gospel sense of the word, worthy of that glory; for he who is a child of God, and a partaker of the Divine nature, is worthy of God's kingdom, not because he has done any thing to merit it, but because he bears the image of God; and the image is that which gives the title. Verse 6 Seeing it is a righteous thing - Though God neither rewards nor punishes in this life in a general way, yet he often gives proofs of his displeasure, especially against those who persecute his followers. They, therefore, who have given you tribulation, shall have tribulation in recompense. Verse 7 And to you who are troubled, rest with us - And while they have tribulation, you shall have that eternal rest which remains for the people of God. When the Lord Jesus shall be revealed - But this fullness of tribulation to them, and rest to you, shall not take place till the Lord Jesus come to judge the world. With his mighty angels - The coming of God to judge the world is scarcely ever spoken of in the sacred writings without mentioning the holy angels, who are to accompany him, and to form his court or retinue. See Deu 33:2 ; Mat 25:31 ; Mat 16:27 ; Mat 26:64 ; Mar 8:38 . Verse 8 In flaming fire - Εν φλογι πυρος· In thunder and lightning, taking vengeance - inflicting just punishment on them that know not God - the heathen who do not worship the true God, and will not acknowledge him, but worship idols; and on them that obey not the Gospel - the Jews, particularly who have rejected the Gospel, and persecuted Christ and his messengers; and all nominal Christians who, though they believe the Gospel as a revelation from God, yet do not obey it as a rule of life. Verse 9 Who shall be punished - What this everlasting destruction consists in we cannot tell. It is not annihilation, for their being continues; and as the destruction is everlasting, it is an eternal continuance and presence of substantial evil, and absence of all good; for a part of this punishment consists in being banished from the presence of the Lord - excluded from his approbation, for ever; so that the light of his countenance can be no more enjoyed, as there will be an eternal impossibility of ever being reconciled to him. The glory of his power - Never to see the face of God throughout eternity is a heart-rending, soul-appalling thought; and to be banished from the glory of his power, that power the glory of which is peculiarly manifested in saving the lost and glorifying the faithful, is what cannot be reflected on without confusion and dismay. But this must be the lot of all who acknowledge not God, and obey not the Gospel of our Lord Jesus Christ. Verse 10 When he shall come to be glorified in his saints - As the grace of God is peculiarly glorified in saving sinners and making them into saints, this gracious power will be particularly manifested in the great day, when countless millions will appear before that throne who have come out of great tribulation, and have washed their robes and made them white in the blood of the Lamb. And to be admired - Οαυμασθηναι· To be wondered at among and on the account of all them that believe. Much as true believers admire the perfections of the Redeemer of mankind, and much as they wonder at his amazing condescension in becoming man, and dying for the sins of the world; all their present amazement and wonder will be as nothing when compared with what they shall feel when they come to see him in all his glory, the glory that he had with the father before the world was. In reference to this we may apply those words of St. John: "Beloved, now are we the sons of God; and it doth not yet appear what we shall be: but we know that when he shall appear we shall be like him; for we shall see him as he is." 1Jn 3:2 . Instead of τοις πιστευουσιν, them that believe, τοις πιστευσασιν, them that have believed, is the reading of ABCDEF, many others, the later Syriac, Slavonic, Vulgate, and Itala, with most of the Greek fathers. This reading is undoubtedly genuine. Because our testimony - was believed in that day - The members of this sentence seem to have been strangely transposed. I believe it should be read thus: "In that day, when he shall come to be glorified in his saints, and admired among all them that have believed; for our testimony was believed among you." The Thessalonians had credited what the apostles had said and written, not only concerning Jesus Christ in general, but concerning the day of judgment in particular. Verse 11 We pray - that our God would count you worthy - It is our earnest prayer that God would make you worthy, αξιωσῃ, afford those continual supplies of grace by his Holy Spirit, without which you cannot adorn your holy vocation; you are called into the Christian Church, and, to be proper members of this Church, you must be members of the mystical body of Christ; and this implies that you should be holy, as he who has called you is holy. Fulfil all the good pleasure of his goodness - 1. The goodness of God - his own innate eternal kindness, has led him to call you into this state of salvation. 2. It is the pleasure of that goodness to save you unto eternal life. 3. It is the good pleasure; nothing can please God more than your receiving and retaining his utmost salvation. 4. It is all the good pleasure of his goodness thus to save you; this he has amply proved by sending his Son to die for you, beyond which gift he has none greater. In this, all the good pleasure of his goodness is astonishingly manifested. 5. And if you be faithful to his grace, he will fulfill - completely accomplish, all the good pleasure of his goodness in you; which goodness is to be apprehended and is to work by faith, the power of which must come from him, though the act or exercise of that power must be of yourselves; but the very power to believe affords excitement to the exercise of faith. Verse 12 That the name of our Lord - This is the great end of your Christian calling, that Jesus who hath died for you may have his passion and death magnified in your life and happiness; that ye may show forth the virtues of him who called you from darkness into his marvellous light. And ye in him - That his glorious excellence may be seen upon you; that ye may be adorned with the graces of his Spirit, as he is glorified by your salvation from all sin. According to the grace - That your salvation may be such as God requires, and such as is worthy of his grace to communicate. God saves as becomes God to save; and thus the dignity of his nature is seen in the excellence and glory of his work. 1. It is an awful consideration to the people of the world, that persecutions and afflictions should be the lot of the true Church, and should be the proof of its being such; because this shows more than any thing else the desperate state of mankind, their total enmity to God; they persecute, not because the followers of God have done or can do them hurt, but they persecute because they have not the Spirit of Christ in them! Men may amuse themselves by arguing against the doctrine of original sin, or the total depravity of the soul of man; but while there is religious persecution in the world, there is the most absolute disproof of all their arguments. Nothing but a heart wholly alienated from God could ever devise the persecution or maltreatment of a man, for no other cause but that he has given himself up to glorify God with his body and spirit, which are his. 2. The everlasting destruction of the ungodly is a subject that should be continually placed before the eyes of men by the preachers of the Gospel. How shall a man be induced to take measures to escape a danger of the existence of which he is not convinced? Show him the hell which the justice of God has lighted up for the devil and his angels, and in which all Satan's children and followers must have their eternal portion. All the perfections of God require that he should render to every man his due. And what is the due of a sinner or a persecutor, of one who is a determinate enemy to God, goodness, and good men? Why, everlasting destruction from the presence of the Lord and the glory of his power. And if God did not award this to such persons, he could not be the God of justice. 3. The grand object of God in giving his Gospel to mankind is to save them from their sins, make them like himself, and take them to his eternal glory. He saves according to the measure of his eternal goodness; the scanty salvation contended for and expected by the generality of Christians, it would be dishonorable to God to administer. He saves according to his grace. His own eternal goodness and holiness is the measure of his salvation to man; not the creeds and expectations of any class of Christians. To be saved at all, we must not only be saved in God's way, and upon his own terms, but also according to his own measure. He who is not filled with the fullness of God cannot expect the glory of God. 4. Another proof of the fall and degeneracy of men is, their general enmity to the doctrine of holiness; they cannot bear the thought of being sanctified through body, soul, and spirit, so as to perfect holiness in the fear of God. A spurious kind of Christianity is gaining ground in the world. Weakness, doubtfulness, littleness of faith, consciousness of inward corruptions, and sinful infirmities of different kinds, are by some considered the highest proofs of a gracious state; whereas in the primitive Church they would have been considered as evidences that the persons in question had received just light enough to show them their wretchedness and danger, but not the healing virtue of the blood of Christ.

2 Thessalonians Preface To The Second Epistle Of Saint Paul To The Thessalonians (1546 and 1522) In the First Epistle, Paul had solved for the Thessalonians the question of the Last Day, telling them that it would come quickly, as a thief in the night. Now it is wont to happen that one question always gives birth to another, because of misunderstanding; and so the Thessalonians understood that the Last Day was already close at hand. Thereupon, Paul writes this epistle and explains himself. In chapter 1, he comforts them with the eternal reward that will come to their faith and their patience in afflictions of every kind, and with the punishment that will come to their persecutors in eternal pain. In chapter 2, he teaches that before the Last Day, the Roman Empire must pass away and Antichrist rise up before God in the Church, and seduce the unbelieving world with false doctrines and signs until Christ shall come and destroy him by His glorious advent, first slaying him with spiritual preaching. In chapter 3, he gives some admonitions, especially that they shall rebuke the idlers, who will not support themselves by their own labor, and if they will not reform, that they shall avoid them; and this is a hard rebuke to the clergy of today.

Second Thessalonians This Second Epistle was written soon after the former, and seems to have been designed to prevent a mistake, which might arise from some passages in the former epistle, concerning the second coming of Christ, as if it were near at hand. The apostle in this epistle is careful to prevent any wrong use which some among them might make of those expressions of his that were agreeable to the dialect of the prophets of the Old Testament, and informs them that there were many intermediate counsels yet to be fulfilled before that day of the Lord should come, though, because it is sure, he had spoken of it as near. There are other things that he writes about for their consolation under sufferings, and exhortation and direction in duty. After the introduction ( ver. 1, 2 ) the apostle begins this epistle with an account of his high esteem for these Thessalonians, ver. 3, 4 . He then comforts them under their afflictions and persecutions ( ver. 5-10 ) and tells them what his prayers were to God for them, ver. 11, 12 . Introduction. ( a. d. 52.) 1 Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ: 2 Grace unto you, and peace, from God our Father and the Lord Jesus Christ. 3 We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth; 4 So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure: Here we have, I. The introduction ( v. 1, 2 ), in the same words as in the former epistle, from which we may observe that as this apostle did not count it grievous to him to write the same things ( Phil. iii. 1 ) in his epistles that he had delivered in preaching, so he willingly wrote the same things to one church that he did to another. The occurrence of the same words in this epistle as in the former shows us that ministers ought not so much to regard the variety of expression and elegance of style as the truth and usefulness of the doctrines they preach. And great care should be taken lest, from an affectation of novelty in method and phrases, we advance new notions or doctrines, contrary to the principles of natural or revealed religion, upon which this church of the Thessalonians was built, as all true churches are; namely, in God our Father and the Lord Jesus Christ. II. The apostle's expression of the high esteem he had for them. He not only had a great affection for them (as he had expressed in his former epistle, and now again in his pious wish of grace and peace for them), but he also expresses his great esteem for them, concerning which observe, 1. How his esteem of them is expressed. (1.) He glorified God on their behalf: We are bound to thank God always for you, brethren, as it is meet, v. 3 . He chose rather to speak of what was praiseworthy in them in a way of thanksgiving to God than by commendation of them; and, as what he mentions was matter of his rejoicing, he accounted it matter of thanksgiving, and it was meet or fit it should be so, for we are bound, and it is our duty, to be thankful to God for all the good that is found in us or others: and it not only is an act of kindness to our fellow-christians, but our duty, to thank God on their behalf. (2.) He also glories in them before the churches of God, v. 4 . The apostle never flattered his friends, but he took pleasure in commending them, and speaking well of them, to the glory of God and for the excitement and encouragement of others. Paul did not glory in his own gifts, nor in his labour among them, but he gloried in the grace of God which was bestowed upon them, and so his glorying was good, because all the commendation he gave to them, and the pleasure he took himself, centered in the praise and glory of God. 2. For what he esteemed them and thanked God; namely, the increase of their faith, and love, and patience. In his former epistle ( ch. i. 3 ) he gave thanks for their faith, love, and patience; here he gives thanks for the increase of all those graces, that they were not only true Christians, but growing Christians. Note, Where there is the truth of grace there will be increase of it. The path of the just is as the shining light, which shines more and more unto the perfect day. And where there is the increase of grace God must have all the glory of it. We are as much indebted to him for the improvement of grace, and the progress of that good work, as we are for the first work of grace and the very beginning of it. We may be tempted to think that though when we were bad we could not make ourselves good, yet when we are good we can easily make ourselves better; but we have as much dependence on the grace of God for increasing the grace we have as for planting grace when we had it not. The matter of the apostle's thanksgiving and glorying on behalf of the Thessalonians was, (1.) That their faith grew exceedingly, v. 3 . They were more confirmed in the truth of gospel-revelations, confided in gospel-promises, and had lively expectations of another world. The growth of their faith appeared by the works of faith; and, where faith grows, all other graces grow proportionably. (2.) Their charity abounded ( v. 3 ), their love to God and man. Note, Where faith grows love will abound, for faith works by love; and not only the charity of some few of them, but of every one to each other, did abound. There were no such divisions among them as in some other churches. (3.) Their patience as well as faith increased in all their persecutions and tribulations. And patience has then its perfect work when it extends itself to all trials. There were many persecutions which the Thessalonians endured for the sake of righteousness, as well as other troubles which they met with in this calamitous life; yet they endured all these, by faith seeing him that is invisible, and looking to the recompence of reward; and endured them with patience, not with an insensibility under them, but with patience arising from Christian principles, which kept them quiet and submissive, and afforded them inward strength and support.

THE SECOND EPISTLE TO THE THESSALONIANS. INTRODUCTION. For a general view of Thessalonica; of the establishment of the church there; of the character of the church; and of the design for which the apostle addressed these letters to it, see the Introduction to the First Epistle. This epistle appears to have been written soon after the first, and from the same place--Corinth. See Intro. to the First Epistle, paragraph 3. The proof of this indeed is not certain, for there are no marks of time or place in the epistle by which these points can be determined. The probability rests upon these grounds: (1.) That the same persons--Paul, Silas, and Timothy--are associated in both epistles, and are mentioned as being together at the time when they were written, ( 1Thes 1:1, 2Thes 1:1;) but as there is reason to believe that they did not continue long together, it is to be presumed that one epistle was written soon after the other. (2.) Paul refers to an error which had grown up, apparently in consequence of a misunderstanding of his first epistle, 1Thes 2:1,2 an error which he regarded as of great magnitude, and which was producing very unhappy results, ( 2Thes 3:11,12,)and it was natural that he should hasten to correct that error as soon as possible. (3.) There is some probability, as Benson has remarked, that the epistle was written before the troubles came upon him at Corinth, under the administration of Gallio, ( Acts 18:12-16;) and yet that he saw that the storm was approaching, and hints at in 2Thes 3:2, "And that we may be delivered from unreasonable and wicked men." If so, this epistle was written but a few months at farthest after the first. We may regard the evidence, therefore as sufficiently clear, that this epistle was written at Corinth some time during the latter part of A.D. 53, or the beginning of A. D. 54. There is little doubt as to the design for which it was written. Either by a false interpretation of his former epistle, or by an epistle forged in his name and sent to them, the opinion had become prevalent in the church at Thessalonica, that the Saviour was about to appear, and that the end of the world was at hand. See 2Thes 2:2. Comp. Hug's Intro. % 94; and Stuart's Notes on the same, pp. 741, seq. To correct this impression was the leading design of this epistle. Some had become alarmed, and were suffering from unnecessary apprehension, 2Thes 2:2, and some, under the natural belief that labour then was useless, and that property was of no value, had given up all attention to their worldly concerns, 2Thes 3:10,11; and it was of the utmost importance that the error should be corrected. This was done in this second epistle; and, in doing it, Paul, as was usual, intermingled several other points of importance, adapted to the condition of those to whom he wrote. This epistle, though short, has great permanent value, and is indispensable to a proper understanding of the great doctrine of the Second Advent of the Redeemer. It was written, indeed, to correct an error in a single church, and at a particular time; but history has shown that there is a tendency to that same error in all ages, and that there was need of some permanent inspired statement to check it. It was inferred from the First Epistle of Paul to the Thessalonians, that he meant to teach that the day of judgment was not far off. Had not this second epistle been written to correct that false interpretation, and to show what was his belief, it would have been charged on him that he was mistaken; and then the inference would have been naturally made that all the prophecies respecting that event were false. The distance between this and absolute infidelity, it is easy to see, is very small. Paul, by his prompt explanation, arrested that danger, and showed that he intended to teach no such doctrine as had been drawn from his first letter to them. This epistle, therefore, is of importance to show (1.) that the apostle did not believe, or mean to teach, that the end of the world was near. There are many expressions, indeed, which, like those in First Thessalonians, would seem to imply that the apostle held that belief but the explanation of an inspired apostle, of his own sentiments at the time, settled the matter. No one has now a right to charge that belief on him, or on others who then used the same language. No one can pretend that they held the opinion that the end of the world was near. There is no stronger language on that subject in any of their writings than occurs in the first epistle to the Thessalonians; and Paul, in the second epistle, expressly says that he held no such opinion, and meant to teach no such thing. (2.) This epistle is a standing rebuke of the kind of interpretation which attempts to determine the time when the Saviour will come, and of all those theories which represent "the day of Christ as at hand." The declarations in the Scriptures are positive and abundant that the time of his appearing is not made known to mortals, Acts 1:7; and it is not possible now to make out a stronger argument to prove that that time is near, than could have been made out from the first epistle to the Thessalonians; and yet Paul deemed it necessary to write them a second letter, expressly to show them that the interpretation which they put on his language was unauthorized. The truth is, that it was not the design of God to make known to men the exact time when the Lord Jesus will return to judgment; and all attempts, since the time of Paul, to settle that have failed, and all will doubtless continue to fail, as they always have done. ANALYSIS OF CHAPTER I. THIS chapter comprises the following points:-- (1.) The salutation, 2Thes 1:1,2. (2.) An expression of thanks for the progress which the Thessalonians had made in piety, and especially for the manner in which they had been enabled to bear their trials, 2Thes 1:3,4. (3.) An assurance that the manner in which they had been enabled to bear their trials was an evidence that they were true Christians, 2Thes 1:5. (4.) A declaration that those who had persecuted them, and all others who were wicked, would be punished when the Lord Jesus should come; and that when this should occur, the righteous would appear in glory and honour, 2Thes 1:6-10. (5.) The expression of an earnest desire that they might be prepared for the solemn scenes of that day, 2Thes 1:11,12. Verse 1. Paul, and Silvanus, and Timotheus. 1Thes 1:1. (a) "the church" 1Thes 1:1 i. 1.

(b) "Grace unto you" 1Cor 1:3

It is highly observable, that the apostle wraps up his praise of men in praise to God; giving him the glory. Your faith groweth - Probably he had heard from them since his sending the former letter. Aboundeth - Like water that overflows its banks, and yet increaseth still.

We are bound to thank God always for you. 1Thes 1:2. As it is meet. As it is fit or proper. Became that your faith groweth exceedingly. It would seem probable from this, that Paul had heard from them since his first epistle was written. He had doubtless received intelligence of the error which prevailed among them respecting his views of the coming of the Lord Jesus, and of the progress which the truth was making, at the same time. And the charity of every one of you all toward each other. Your mutual love.

Sermon for the Twenty-Sixth Sunday After Trinity Sunday; 2 Thessalonians 1:3-10 GOD’S JUDGMENT WHEN CHRIST RETURNS. 1 First, Paul has words of praise for his Church at Thessalonica. In view of its faith and its love it was one of the first rank. Patiently it stood firm, and even increased, under crosses of affliction. The apostle’s intent in commending these people is to incite to perseverance. He would hold them up to others as an example an illustration of the fruits resulting when the Gospel is preached and received. He also points out in what the edification and success of the true Church of Christ consist. Then he consoles them for their patient sufferings with the mention of the glorious coming of Christ the Lord, which shall mean their final redemption, the recompense of peace and joy for their tribulations, and the bringing of eternal wrath upon their persecutors. 2 This consolation Paul draws from their sufferings and God’s righteous judgment, by which he makes plain why God lets them suffer here on earth, what is his purpose in it. Looking at the Christian community with the eye of human reason and reflection, no more wretched, tormented, persecuted, unhappy people are in evidence on earth than those who confess and glory in Christ the crucified. In the world they are continually persecuted, tormented and assailed by the devil with all manner of wretchedness, misfortune, distress and death. Even to their own perceptions, it seems as if they surely are forgotten and forsaken by God in the sight of mankind. For he allows them to remain prostrate under the weight of the cross, while others in the world, particularly their persecutors, live in the enjoyment of honor and fortune, of happiness, power and riches, with everything moving to the fulfillment of their desires. The Scriptures frequently deplore this condition of things, especially the Psalms, and Paul in 1 Corinthians 15:19 confesses: “If we have only hoped in Christ in this life, we are of all men most pitiable.” CHRISTIAN’S SUFFERINGS LEAD TO HAPPINESS. 3 Now, assuredly this state of affairs cannot continue without end; it cannot be God’s intention to permit Christians thus to suffer continually while they live, to die be cause of it and remain dead. It would be incompatible with his eternal, divine truth and honor manifest in his Word. For there he declares he will be the God of the pious, of them who fear and trust him, and gives them unspeakable promises. Necessarily, then, he has planned a future state for Christians and for non Christians, in either instance unlike what they know on earth. Possibly one of the chief reasons why God permits Christians to suffer on earth is to make plain the distinction between their reward and that of the ungodly. In the sufferings of believing Christians, and in the wickedness, tyranny, rage, and persecution directed by the unrighteous against the godly, is certain indication of a future life unlike this and a final judgment of God in which all men, godly and wicked, shall be forever recompensed. 4 Notice, Paul means to say here when he speaks of the tribulations and sufferings of Christians: V.5. “These afflictions are the indication of God’s righteous judgment, and a sign you are worthy of the kingdom of God for which you suffer.” In other words: “O beloved Christians, regard your sufferings as dear and precious. Think not God is angry with you, or has forgotten you, because he allows you to endure these things. They are your great help and comfort, for they show God will be a righteous judge, will richly bless you and avenge you upon your persecutors. Yes, therein you have unfailing assurance. You may rejoice, and console yourselves, believing without the shadow of a doubt that you belong to the kingdom of God, and have been made worthy of it, because you suffer for its sake. 5 Whatever the Christian suffers here on earth at the hands of the devil and the world, befalls him simply for the sake of the name of God and for his Word, True, as a baptized child of God the Christian should justly enjoy unalloyed goodness, comfort and peace on earth; but since he must still dwell in the kingdom of the devil, who infuses sin and death into human flesh, he must endure the devil. Yet all Satan’s inflictions and the world’s plagues, persecutions, terrors, tortures, even the taking of the Christian’s life, and all its abuse, is wrought in violence and injustice. But to offset this, the Christian has the comforting assurance of God’s Word that because he suffers for the sake of the kingdom of Christ and of God he shall surely be eternally par taker of that kingdom. Certain it is, no one will be worthy of it unless he suffers for it. 6 V.6. “If so be that it is a righteous thing with God to recompense affliction to them that afflict you,” continues the apostle. It is impossible it should continue to be, as now, well with the world and evil with you. God’s righteousness will not admit of it. Just because he is a righteous judge, things must be eventually different: the godly must have eternal good, and the wicked, on the other hand, must be punished forever. Otherwise God’s judgment would not be righteous; in other words, he would not be God. Now, since this is an impossible proposition, since God’s righteousness and truth are immutable, in his capacity of judge he must perforce, in due time, come from heaven, when he shall have assembled his Christians, and avenge them of their enemies, recompense the latter according to their merits, and confer eternal rest and peace upon his followers for the temporal sufferings they have endured here. GOD DOES NOT FORGET HIS CHILDREN. 7 Christians should certainly expect this and comfort themselves in the confidence that God will not permit the wrongs of his people to continue unpunished and unavenged. We might think he had forgotten were we to judge from the facts that godly Abel was shamefully murdered by his brother, that God’s prophets and martyrs John the Baptist, Jeremiah, Paul and others suffered death at the hands of bloodhounds like the Herods, Neros and other shameless, sanguinary tyrants of the sort, and this when God had, even in this life, given glorious testimony to their being his beloved children. A judgment must be forthcoming that tyrants may suffer pains and punishments, and that the godly, delivered from sufferings, may have eternal rest and joy. Let all the world know God does not forget, even after death. 8 This is the consolation the future judgment at the resurrection of the dead holds, that, as God’s righteousness requires, the saints shall receive for their sufferings a supremely rich and glorious recompense. Paul seems to present as the principal reason why God must punish the world with everlasting pain, the fact that the world has inflicted tribulations on Christians. Apparently his words imply that the perpetrations of the devil and the world their supreme contempt and hatred of God’s name and Word, their blasphemies of these, their wickedness and disobedience in other respects, whereby they bring upon themselves everlasting pain and damnation — that for these sins against himself God is not so ready to punish as for their persecution and torment of his poor, believing Christians. This truth is indicated where we read that Christ on the last day shall say: “Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels... inasmuch as ye did it not unto one of these least, ye did it not unto me.” Matthew 25:41 and 45. 9 Paul’s further observations, concerning the manner of the judgment to come and the painful punishment of the ungodly, is sufficiently clear as rendered, and is also explained in the sermon on the Gospel text. Further explanation here is unnecessary.

So that we ourselves glory in you in the churches of God. That is, we mention your example to other churches, and glory in it, as an evidence of what the gospel is fitted to do. 1Thes 2:19, 1Thes 2:20. Comp. 2Cor 9:2. For your patience. Your patient endurance of trials. And faith. Fidelity, or constancy. You have shown unwavering confidence in God in your afflictions. In all your persecutions and tribulation, that ye endure. 1Thes 2:14; 1Thes 4:13. It would seem from this that the persecutions and trials to which the apostle referred in his first epistle were still continued. (a) "glory" 2Cor 9:2, 1Thes 2:19,20 (b) "endure" Jas 5:11

Which ye endure - "That ye may be accounted worthy of the kingdom."

Which is a manifest token of the righteous judgment of God. The word " which " is supplied by our translators, and there may be some doubt to what the apostle has reference as being "a manifest token of the righteous judgment of God." The general sense seems to be, that the fact that they were thus persecuted was an evidence that there would be a future judgment, when the righteous who were persecuted would be rewarded, and the wicked who persecuted them would be punished. The manner in which they bore their trials was an indication, also, of what the result would be in regard to them. Their patience and faith under persecutions were constantly showing that they would "be counted worthy of the kingdom of God," for which they were called to suffer. It is evident that a relative must be supplied here, as our translators have done; but there has been a difference of view as to what it refers: Some suppose that it is to " patience;" others to persecutions and tribulations; and others to the whole sentence preceding. The latter is probably the true construction; and the sense is, that the endurance of affliction, in a proper manner, by the righteous, is a proof that there will be a righteous judgment of God in the last day. (1.) It is evidence that there will be a future judgment--since the righteous here suffer so much, and the wicked triumph. (2.) These things are now permitted in order that the character may be developed, and that the reason of the sentence in the last day may be seen. (3.) The manner in which these afflictions are borne is an evidence --an indication (ενδειγμα) of what the results of the judgment will be. The word rendered "manifest token," (ενδειγμα,) occurs nowhere else in the New Testament. It means an indication, token, proof, anything that shows, or points out, how a thing is, or is to be, (from ενδεικνυμι, to show, to point out.) The meaning here is, therefore, that the course of events referred to--the persecutions which they endured, and the manner in which they were borne--furnished a proof that there would be a righteous judgment, and also afforded an indication of what the result of that judgment would be. We may, in general, learn what will be the issues of the judgment in the case of an individual from the manner in which he bears trials. Of the righteous judgment of God. That there will be a just judgment hereafter. The crimes of the wicked who go unpunished on the earth, and the sufferings of the good who are unavenged, are a demonstration that there will be a judgment, when all these inequalities will be adjusted. That ye may be counted worthy. As the result of your affliction, that you may be fitted for the kingdom of God. This does not mean that Christians will merit heaven by their sufferings, but that they may show that they have such a character that there is a fitness or propriety that they should be admitted there. They may evince, by their patience and resignation, by their deadness to the world, and their holy lives, that they are not disqualified to enter into that kingdom where the redeemed are to dwell. No true Christian will ever feel that he is worthy on his own account, or that he has any claim to eternal life; yet he may have evidence that he has the characteristics to which God has promised salvation, and is fitted to dwell in heaven. of the kingdom of God. In heaven. Mt 3:2. For which ye also suffer. The sufferings which you now endure are because you are professed heirs of the kingdom; that is, you are persecuted because you are Christians. See 1Thes 2:14. (c) "manifest token" Php 1:28 (d) "suffer" 1Thes 2:14, Heb 10:32,33 Verse 6. Seeing it is a

A manifest token - This is treated of in the sixth 2Th 1:6 and following verses .

Prospect of Persecuted Saints. ( a. d. 52.) 5 Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer: 6 Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; 7 And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, 8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: 9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; 10 When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day. Having mentioned their persecutions and tribulations, which they endured principally for the cause of Christ, the apostle proceeds to offer several things for their comfort under them; as, I. He tells them of the present happiness and advantage of their sufferings, v. 5 . Their faith being thus tried, and patience exercised, they were improved by their sufferings, insomuch that they were counted worthy of the kingdom of God. Their sufferings were a manifest token of this, that they were worthy or meet to be accounted Christians indeed, seeing they could suffer for Christianity. And the truth is, Religion, if it is worth any thing, is worth every thing; and those either have no religion at all, or none that is worth having, or know not how to value it, that cannot find in their hearts to suffer for it. Besides, from their patient suffering, it appeared that, according to the righteous judgment of God, they should be counted worthy of the heavenly glory: not by worthiness of condignity, but of congruity only; not that they could merit heaven, but they were made meet for heaven. We cannot by all our sufferings, any more than by our services, merit heaven as a debt; but by our patience under our sufferings we are qualified for the joy that is promised to patient sufferers in the cause of God. II. He tells them next of the future recompence that shall be given to persecutor and persecuted. 1. In this future recompence there will be, (1.) A punishment inflicted on persecutors: God will recompense tribulation to those that trouble you, v. 6 . And there is nothing that more infallibly marks a man for eternal ruin than a spirit of persecution, and enmity to the name and people of God: as the faith, patience, and constancy of the saints are to them an earnest of everlasting rest and joy, so the pride, malice, and wickedness of their persecutors are to them an earnest of everlasting misery; for every man carries about with him, and carries out of the world with him, either his heaven or his hell. God will render a recompence, and will trouble those that trouble his people. This he has done sometimes in this world, witness the dreadful end of many persecutors; but especially this he will do in the other world, where the portion of the wicked must be weeping, and wailing, and gnashing of teeth. (2.) A reward for those that are persecuted: God will recompense their trouble with rest, v. 7 . There is a rest that remains for the people of God, a rest from sin and sorrow. Though many may be the troubles of the righteous now, yet God will deliver them out of them all. The future rest will abundantly recompense all their present troubles. The sufferings of this present time are not worthy to be compared with the glory that shall be revealed. There is enough in heaven to countervail all that we may lose or suffer for the name of Christ in this world. The apostle says, To you who are troubled rest with us. In heaven, ministers and people shall rest together, and rejoice together, who suffer together here; and the meanest Christian shall rest with the greatest apostle: nay, what is far more, if we suffer for Christ, we shall also reign with him, 2 Tim. ii. 12 . 2. Concerning this future recompence we are further to observe, (1.) The certainty of it, proved by the righteousness and justice of God: It is a righteous thing with God ( v. 6 ) to render to every man according to his works. The thoughts of this should be terrible to wicked men and persecutors, and the great support of the righteous and such as are persecuted; for, seeing there is a righteous God, there will be a righteous recompence. God's suffering people will lose nothing by their sufferings, and their enemies will gain nothing by their advantages against them. (2.) The time when this righteous recompence shall be made: When the Lord Jesus shall be revealed from heaven, v. 7 . That will be the day of the revelation of the righteous judgment of God; for then will God judge the world in righteousness by that man whom he hath appointed, even Jesus Christ the righteous Judge. The righteousness of God does not so visibly appear to all men in the procedure of his providence as it will in the process of the great judgment-day. The scripture has made known to us the judgment to come, and we are bound to receive the revelation here given concerning Christ. As, [1.] That the Lord Jesus will in that day appear from heaven. Now the heavens retain him, they conceal him; but then he will be revealed and made manifest. He will come in all the pomp and power of the upper world, whence we look for the Saviour. [2.] He will be revealed with his mighty angels ( v. 7 ), or the angels of his power: these will attend upon him, to grace the solemnity of that great day of his appearance; they will be the ministers of his justice and mercy in that day; they will summon the criminals to his tribunal, and gather in the elect, and be employed in executing his sentence. [3.] He will come in flaming fire, v. 8 . A fire goeth before him, which shall consume his enemies. The earth, and all the works that are therein, shall be burnt up, and the elements shall melt with fervent heat. This will be a trying fire, to try every man's work,—a refining fire, to purify the saints, who shall share in the purity, and partake of the felicity, of the new heaven and the new earth,—a consuming fire to the wicked. His light will be piercing, and his power consuming, to all those who in that day shall be found as chaff. [4.] The effects of this appearance will be terrible to some and joyful to others. First, They will be terrible to some; for he will then take vengeance on the wicked. 1. On those that sinned against the principles of natural religion, and rebelled against the light of nature, that knew not God ( v. 8 ), though the invisible things of him are manifested in the things that are seen. 2. On those that rebel against the light of revelation, that obey not the gospel of our Lord Jesus Christ. And this is the condemnation, that light is come into the world, and men love darkness rather than light. This is the great crime of multitudes—the gospel is revealed to them, and they will not believe it; or, if they pretend to believe it, they will not obey it. Note, Believing the truths of the gospel is in order to our obeying the precepts of the gospel: there must be the obedience of faith. To such persons as are here mentioned the revelation of our Lord Jesus Christ will be terrible, because of their doom, which is mentioned, v. 9 . Here observe, (1.) They will then be punished. Though sinners may be long reprieved, yet they will be punished at last. Their misery will be a proper punishment for their crimes, and only what they have deserved. They did sin's work, and must receive sin's wages. (2.) Their punishment will be no less than destruction, not of their being, but of their bliss; not that of the body alone, but both as to body and soul. (3.) This destruction will be everlasting. They shall be always dying, and yet never die. Their misery will run parallel with the line of eternity. The chains of darkness are everlasting chains, and the fire is everlasting fire. It must needs be so, since the punishment is inflicted by an eternal God, fastening upon an immortal soul, set out of the reach of divine mercy and grace. (4.) This destruction shall come from the presence of the Lord, that is, immediately from God himself. Here God punishes sinners by creatures, by instruments; but then he will take the work into his own hands. It will be destruction from the Almighty, more terrible than the consuming fire which consumed Nadab and Abihu, which came from before the Lord. (5.) It shall come from the glory of his power, or from his glorious power. Not only the justice of God, but this almighty power, will be glorified in the destruction of sinners; and who knows the power of his anger? He is able to cast into hell. Secondly, It will be a joyful day to some, even to the saints, unto those that believe and obey the gospel. And then the apostle's testimony concerning this day will be confirmed and believed ( v. 10 ); in that bright and blessed day, 1. Christ Jesus will be glorified and admired by his saints. They will behold his glory, and admire it with pleasure; they will glorify his grace, and admire the wonders of his power and goodness towards them, and sing hallelujahs to him in that day of his triumph, for their complete victory and happiness. 2. Christ will be glorified and admired in them. His grace and power will then be manifested and magnified, when it shall appear what he has purchased for, and wrought in, and bestowed upon, all those who believe in him. As his wrath and power will be made known in and by the destruction of his enemies, so his grace and power will be magnified in the salvation of his saints. Note, Christ's dealings with those who believe will be what the world one day shall wonder at. Now, they are a wonder to many; but how will they be wondered at in this great and glorious day; or, rather, how will Christ, whose name is Wonderful, be admired, when the mystery of God shall be finished! Christ will not be so much admired in the glorious esteem of angels that he will bring from heaven with him as in the many saints, the many sons, that he will bring to glory.

righteous thing with God to recompense tribulation to them that trouble you. The sense is, "There will be a future judgment, because it is proper that God should punish those who now persecute you. It is not right that they should go unpunished, and triumph for ever. It is not an arbitrary thing, a thing which is indifferent; a thing which may or may not be done; it is a just and proper thing that the wicked should be punished." The doctrine is, that the future punishment of the wicked is just and proper; and that, being just and proper, it will be inflicted. Many suppose that there would be no justice in the eternal punishment of the wicked; that the threatening of that punishment is wholly arbitrary; that it might easily be dispensed with; and that, because it is unjust, it will not be inflicted, and need not be dreaded. But that it is just and proper, a very slight degree of reflection must show. For (1.) it is inconceivable that God should threaten such punishment unless it were just How can it be reconciled with his perfections that he can hold up before mankind the assurance that any of them will be punished for ever, unless it be right that it should be so? Can we believe that he deliberately threatens what is wrong, or that in the face of the universe, he publicly declares his intention to do what is wrong? (2.) Men themselves believe that it is just that the wicked should be punished. They are constantly making laws, and affixing penalties to them, and executing them, under the belief that it is right. Can they regard it as wrong in God to do the same thing? Can that be wrong in him which is right in themselves? (3.) If it be right to punish wickedness here, it is not wrong to punish it in the future world. There is nothing in the two places which can change the nature of what is done. If it be right for God to visit the sinner here with the tokens of his displeasure, there is nothing which can make it wrong to visit him in like manner in the future world. Why should that be wrong in another world which is right and proper in this? (4.) It will be a righteous thing for God to punish the wicked in a future state, for they are not always punished here as they deserve. No one can seriously maintain that there is an equal distribution of rewards and punishments on the earth. Many a man goes to the grave having received no adequate punishment for his crimes. Many a murderer, pirate, robber, traitor, and plunderer of nations under the name of a conqueror thus dies. No one can doubt that it would be a "just" thing to punish them here if they could be arrested. Why should it be any the less "just" to punish them when they enter another world? In like manner, many a man lives a life of profligacy; or is an open scoffer; or aims to cast off the government of God; or is a seducer of innocence; and yet lives ill the midst of wealth, and goes down in calmness and. peace to the grave. Ps 73:3-5; Job 21:23-33. Why is it not "just" that such an one should be punished in the future world? Comp. Ps 73:16-20. But, if it be right that God should punish the wicked in the future world, it will be done. For (1.) there is nothing to hinder him from doing it. He has all power, and has all necessary means of inflicting punishment, entirely at his disposal. (2.) It would not be right not to do it. It is not right for a magistrate to treat the righteous and the wicked alike, or to show that he has as much regard to the one as to the other. (3.) It cannot be believed that God has uttered a threatening which he never meant to execute, or to appear before the universe as having held up before men the terror of the most awful punishment which could be inflicted, but which he never intended to carry into effect. Who could have confidence in such a Being? Who could know what to believe when he makes the most solemn declaration? (4.) The Judge of all the earth will "do right;" and if it be right to declare that "the wicked shall be turned into hell," it will not be wrong to inflict the sentence. And if, on the whole, it be right that the sinner should be punished, it will be done. Them that trouble you. Those who persecute you. See 1Thes 2:14. (e) "Seeing it is" Rev 6:10 Verse 7. And to you who

It is a righteous thing with God - (However men may judge) to transfer the pressure from you to them. And it is remarkable that about this time, at the passover, the Jews raising a tumult, a great number (some say thirty thousand) of them were slain. St. Paul seems to allude to this beginning of sorrows, 1Th 2:16 , which did not end but with their destruction.

are troubled. That is, "It will be a righteous thing for God to give to you who are persecuted rest in the last day." As it will be right and proper to punish the wicked, so it will be right to reward the good. It will not, however, be in precisely the same sense. The wicked will deserve all that they will suffer; but it cannot be said that the righteous will deserve the reward which they will receive. It will be right and proper, because (1.) there is a fitness that they who are the friends of God should be treated as such, or it is proper that he should show himself to be their Friend; and (2.) because in this life this is not always clearly done. They are often less prospered, and less happy in their outward circumstances, than the wicked. There is, therefore, a propriety that in the future state God should manifest himself as their Friend, and show to assembled worlds that he is not indifferent to character, or that wickedness does not deserve his smiles, and piety incur his frown. At the same time, however, it will be owing wholly to his grace that any are ever admitted to heaven. Rest. The future happiness of believers is often represented under the image of rest. It is rest like that of the weary labourer after his day of toil; rest, like that of the soldier after the hardships of a long and perilous march; rest, like the calm repose of one who has been racked with pain. Heb 4:9. The word rest here (ανεσις) means a letting loose, a remission, a relaxation; and hence composure, quiet. 2Cor 2:13, 7:5. With us. That is, with Paul, Silas, and Timothy, 2Thes 1:1. It would increase the comfort of the Thessalonians, derived from the anticipation of the future world, to reflect that they would meet their religious teachers and friends there. It always augments the anticipated joy of heaven to reflect that we are to share its blessedness with them. There is no envy among those who anticipate heaven; there will be none there. They who desire heaven at all, desire that it may be shared in the highest degree by all who are dear to them. When the Lord Jesus shall be revealed from heaven. Shall appear; shall come from heaven. 1Thes 4:16. With his mighty angels. Marg., angels of his power. So the Greek. The sense is, that angels of exalted rank and glory will accompany him. 1Thes 4:16, Mt 24:31, 25:31. (f) "rest with us" Rev 14:13 (g) "his mighty angels" 1Thes 4:16, Jude 1:14 Verse 8. In flaming fire.

This is a circumstance which is not noticed in the account of his appearing in the parallel place in 1Thes 4:16. The object of the apostle here seems to be to represent him as coming amidst vivid flashes of lightning. He is commonly described as coming in clouds, and to that common description there is here added the image of incessant lightnings, as if the whole heavens were illuminated with a continued blaze. Taking vengeance, Marg., yielding. Gr., giving. The word vengeance is used in the sense of punishment, for there cannot be in God what literally corresponds with the passion of revenge. Comp. Rom 12:19. On them that know not God. On all who are strangers to him; that is, who are living in heathenish darkness, or who, having heard of him, have no practical acquaintance with him. And that obey not the gospel of our Lord Jesus Christ. Who do not embrace it, and practise its precepts in their lives. Comp. Rom 2:9. (a) "flaming fire" Heb 10:27, 2Pet 3:7 (1) "taking" "yielding" (b) "vengeance" De 32:41,43 (c) "know not" Ps 79:6 (d) "that obey not" Rom 2:8 Verse 9. Who shall be punishe

Taking vengeance - Does God barely permit this, or (as "the Lord" once "rained brimstone and fire from the Lord out of heaven," Gen 19:24 ) does a fiery stream go forth from him for ever? Who know not God - (The root of all wickedness and misery) who remain in heathen ignorance. And who obey not - This refers chiefly to the Jews, who had heard the gospel.

d with everlasting destruction. Mt 25:41,46. The word which is here rendered destruction (ολεθρον,) is different from that which occurs in Mt 25:46, and which is there rendered punishment κολασις. The word ολεθρον --occurs only here and in 1Cor 5:5, 1Thes 5:8, 1Timm 6:9; in each of which places it is rendered destruction. It does not denote annihilation, but is used in the same sense in which we use the word when we say that a thing is destroyed. Thus health is destroyed when it fails; property is destroyed when it is burned, or sunk in the ocean; a limb is-destroyed that is lost in battle; life is destroyed when one dies. In the case before us, the destruction, whatever it be, is (1.) to be continued for ever; and (2.) is to be of the nature of punishment. The meaning then must be, that the soul is destroyed as to the great purposes of its being with enjoyment, dignity, honour, holiness, happiness. It will not be annihilated, but will live and linger on in destruction. It seems difficult to conceive how any one can profess to hold that this passage is a part of the word of God, and yet deny the doctrine of future eternal punishment. It would not be possible to state that doctrine in clearer language than this. It never is stated in clearer language in any creed or confession of faith; and if it be not true that the wicked will be punished for ever, it must be admitted that it would not have been possible to reveal the doctrine in human language. From the presence of the Lord. That is, a part of their punishment will consist in being banished from the immediate presence of the Lord. There is a sense in which God is everywhere present, and in that sense he will be in the world where the wicked will dwell, to punish them. But the phrase is also used to denote his more immediate presence; the place where are the symbols of his majesty and glory; the home of the holy and the blessed. It is in that sense that the word is used here; and the idea is, that it will be one of the circumstances contributing to the deeper woe of the place of punishment, that those who dwell there will be banished from that holy abode, and will never be permitted to enter there. And from the glory of his power. The meaning seems to be, that they will not be able to endure the manifestation of his power and majesty when he shall appear, but will be driven away by it into outer darkness. See 2Thes 2:8. The Saviour, in describing his Second Advent, uses this language: "They shall see the Son of man coming in the clouds of heaven, with power and great glory," Mt 24:30. There will be a great exhibition of both. The power will be seen in the convulsions of nature, which will precede or attend him; in the resurrection of the dead; and in the bringing of all to judgment. And the glory will be seen in his own person; the dignity and number of his attendants; and the honour that shall then be conferred on him as the final Judge of all mankind. By the manifestation of that power and glory the wicked will be driven away into eternal ruin. They will not be able to stand before it, and though, in common with the righteous, they may see the majesty of the Redeemer in the last day, yet they will be driven away to witness it no more. (e) "destruction from" Php 3:19, 2Pet 3:7 (f) "glory" Isa 2:19 Verse 10. When he shall come to be glorified in hi

From the glory of his power - Tremble, ye stout - hearted. Everlasting destruction - As there can be no end of their sins, (the same enmity against God continuing,) so neither of their punishment; sin and its punishment running parallel throughout eternity itself. They must of necessity, therefore, be cut off from all good, and all possibility of it. From the presence of the Lord - Wherein chiefly consists the salvation of the righteous. What unspeakable punishment is implied even in falling short of this, supposing that nothing more were implied in his taking vengeance!

s saints. That is, the redeemed in that day will be the means of promoting his glory, or the universe will see his glory manifested in their redemption. His chief glory, as seen in that day, will be connected with the fact that he has redeemed his people; and he will come in order that all the appropriate honour of such a work may then be manifested, he will be "glorified" then by the numbers that shall have been redeemed; by their patience in the trials through which they have passed; by the triumphs which religion shall have made on the earth; by their praises and songs; and by their ascent with him to the realms of blessedness. And to be admired in all them that believe.This may either mean that he will be admired among or by them that believe; or that the ground of the admiration which he will receive in that day will be what will be seen in them; that is, their graces, their numbers, their joys, their triumphs will be the occasion of producing admiration of him for he will be regarded as the source of it all. Tindal renders it, "and to be made marvellous in all them that believe." The latter interpretation seems to me to be the correct one. The general idea is, that Christ in that day will be manifested in a glorious manner, and that the source of his highest triumphs will be what is seen in the saints. His main honour, when he returns to the world, will not be the outward splendours which will attend his coming, nor the angels that will accompany him, nor the manifestation of his power over the elements, but the church which he has redeemed. It will then be seen that he is worthy of universal admiration, for having redeemed that church, lie shall then be admired or glorified in his people, (1.) for having conceived the plan of redeeming them; (2.) for being willing to become incarnate, and to die to save them; (3.) for the defence of his church in all its persecutions and trials; (4.) for raising his people from the dead; (5.) for the virtues and graces which they will exhibit in that day. This appropriate honour of Christ in the church has never yet been fully seen. His people on earth have, in general, most imperfectly reflected his image. They have in general been comparatively few in number, and scattered upon the earth. They have been poor and despised. Often they have been persecuted, and regarded as the "filth of the world and the off-scouring of all things." The honours of this world, have been withheld from them. The great have regarded it as no honour to be identified with the church, and the proud have been ashamed to be enrolled among the followers of the Lamb. In the last day all this will be changed, and the assembled church will show to admiring worlds how great and glorious is its Redeemer, and how glorious was the work of redemption. Because our testimony among you was believed. The meaning of this seems to be, that they would be among the number of those who would in that day honour the Saviour, because they had embraced what the apostle had preached to them respecting these future scenes. Thus interpreted, this clause should be regarded as connected with 1Thes 1:7, "And to you it is a righteous thing that he should give rest with us, because our testimony among you was believed." That is, you have shown that you are true Christians, and it is proper that you should partake of the triumphs and hopes of that day. (g) "glorified" Mt 25:31 (h) "admired" Ps 68:35 Verse 11. Wherefore also we pray always for you

To be glorified in his saints - For the wonderful glory of Christ shall shine in them.

All the good pleasure of his goodness - Which is no less than perfect holiness.

. 1Thes 1:2. That our God would count you worthy of this calling. Marg., "or, vouchsafe." The meaning is, "that he would regard you as worthy of this calling." 2Thes 1:5. Of this calling. Eph 4:1. The "calling" here, is that which had brought them into the kingdom, and led them to become Christians. And fulfil all the good pleasure of his goodness. That is, make the work of salvation complete and effectual. Oldshausen has well expressed the sense: "May God fill you with all that good which is pleasing to him." The thoughts in the passage are, (1.) that the purpose towards them on the part of God was one of "goodness" or benevolence; (2.) that there was a state of mind which would be regarded by him as pleasing, or as his "good pleasure;" and (3.) that Paul wished that this might be accomplished in them. desired that there might be in them everything which would be pleasing to God, and which his benevolence was fitted to secure. And the work of faith. The work which faith is adapted to produce on the soul. See 1Jn 5:4,5. With power. Effectually, completely. The apostle prays that so much power may be exerted as will be sufficient to secure the object. The work of religion on the soul is always represented in the Bible as one of power. (1) "count" "vouchsafe" (a) "worthy" Col 1:12, Rev 3:4 Verse 12. That the name of our Lord Jesus Christ

The Apostle Prayer. ( a. d. 52.) 11 Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power: 12 That the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ. In these verses the apostle again tells the Thessalonians of his earnest and constant prayer for them. He could not be present with them, yet he had a constant remembrance of them; they were much upon his thoughts; he wished them well, and could not express his good-will and good wishes to them better than in earnest constant prayer to God for them: Wherefore also we pray, &c. Note, The believing thoughts and expectation of the second coming of Christ should put us upon prayer to God for ourselves and others. We should watch and pray, so our Saviour directs his disciples ( Luke xxi. 36 ), Watch therefore, and pray always, that you may be counted worthy to stand before the Son of man. Observe, I. What the apostle prayed for, v. 11 . It is a great concern to be well instructed what to pray for; and without divine instruction we know not what to pray for, as without divine assistance we shall not pray in such a manner as we ought. Our prayers should be suitable to our expectations. Thus the apostle prays for them, 1. That God would begin his good work of grace in them; so we may understand this expression: That our God would count you (or, as it might be read, make you) worthy of this calling. We are called with a high and holy calling; we are called to God's kingdom and glory; and no less than the inheritance of the saints is the hope of our calling, nothing less than the enjoyment of that glory and felicity which shall be revealed when Christ Jesus shall be revealed from heaven. Now, if this be our calling, our great concern should be to be worthy of it, or meet and prepared for this glory: and because we have no worthiness of our own, but what is owing purely to the grace of God, we should pray that he would make us worthy, and then count us worthy, of this calling, or that he would make us meet to partake of the inheritance of the saints in light, Col. i. 12 . 2. That God would carry on the good work that is begun, and fulfil all the good pleasure of his goodness. The good pleasure of God denotes his gracious purposes towards his people, which flow from his goodness, and are full of goodness towards them; and it is thence that all good comes to us. If there be any good in us, it is the fruit of God's good-will to us, it is owing to the good pleasure of his goodness, and therefore is called grace. Now, there are various and manifold purposes of grace and good-will in God towards his people; and the apostle prays that all of them may be fulfilled or accomplished towards these Thessalonians. There are several good works of grace begun in the hearts of God's people, which proceed from this good pleasure of God's goodness, and we should desire that they may be completed and perfected. In particular, the apostle prays that God would fulfil in them the work of faith with power. Note, (1.) The fulfilling of the work of faith is in order to the fulfilling of every other good work. And, (2.) It is the power of God that not only begins, but that carries on and perfects the work of faith. II. Why the apostle prayed for these things ( v. 12 ): That the name of the Lord Jesus may be glorified; this is the end we should aim at in every thing we do and desire, that God and Christ in all things may be glorified. Our own happiness and that of others should be subordinate to this ultimate end. Our good works should so shine before men that others may glorify God, that Christ may be glorified in and by us, and then we shall be glorified in and with him. And this is the great end and design of the grace of our God and the Lord Jesus Christ, which is manifested to us and wrought in us. Or thus: it is according to the grace of God and Christ, that is, it is an agreeable thing, considering the grace that is manifested to us and bestowed on us, by God and Christ, that we direct all we do to the glory of our Creator and Redeemer.

2 Thessalonians Preface To The Second Epistle Of Saint Paul To The Thessalonians (1546 and 1522) In the First Epistle, Paul had solved for the Thessalonians the question of the Last Day, telling them that it would come quickly, as a thief in the night. Now it is wont to happen that one question always gives birth to another, because of misunderstanding; and so the Thessalonians understood that the Last Day was already close at hand. Thereupon, Paul writes this epistle and explains himself. In chapter 1, he comforts them with the eternal reward that will come to their faith and their patience in afflictions of every kind, and with the punishment that will come to their persecutors in eternal pain. In chapter 2, he teaches that before the Last Day, the Roman Empire must pass away and Antichrist rise up before God in the Church, and seduce the unbelieving world with false doctrines and signs until Christ shall come and destroy him by His glorious advent, first slaying him with spiritual preaching. In chapter 3, he gives some admonitions, especially that they shall rebuke the idlers, who will not support themselves by their own labor, and if they will not reform, that they shall avoid them; and this is a hard rebuke to the clergy of today.

. That is, that the Lord Jesus himself may be honoured among you: the name often denoting the person. The idea is, that the apostle wished that the Lord Jesus might be honoured among them by the fair application and development of the principles of his religion. And ye in him. That you may be regarded and treated as his friends when he shall come to judge the world. According to the grace of our God and the Lord Jesus Christ. That is, that you may experience all the honour which his grace is fitted to impart. In view of the exposition given of this chapter, we may remark: (1.) That the wicked will certainly be punished when the Lord Jesus shall come to judgment. Words cannot reveal this truth more plainly than is done in this chapter, and if it is not to be so, then language has no meaning. (2.) The punishment of the wicked will be eternal. It is impossible for language to teach that doctrine more clearly than in done in this chapter. If it were admitted to have been the intention of God to teach the doctrine of eternal punishment, it is impossible to conceive that he could have chosen more plain and positive language to express the doctrine than has been done here. Can it be, then, that he means to trifle with men on so solemn a subject, by using words which have no meaning? (3.) It will greatly aggravate the punishment of the wicked that it will be "a righteous thing" for God thus to punish them. If they were to suffer as martyrs; if, in their sufferings, they could feel that they were oppressed and crushed beneath mere power; if they could feel that they were right, and that God was wrong; if they could get up a party in the universe against God, sympathizing with them as if they were wronged, the case would be changed. A man can endure suffering much more easily when he has a good conscience, and feels that he is right, than he can when he feels that what he endures is deserved. But the sinner in hell can never have this consolation. He will for ever feel that God is right, and that he is wrong, and that every pang which he endures is deserved. (4.) If it be a "righteous thing" that the wicked shall be punished, then they never can be saved by mere justice. No one will go to heaven because he deserves or merits it. All dependence on human merit, therefore, is taken away in the matter of salvation; and if the sinner is ever saved, it will be by grace, and not by justice. (5.) If it be a "righteous thing" that the sinner should perish, he will perish. God will do right to all. (6.) It is amazing that the mass of men have so little concern about their future condition. God has plainly revealed that he will destroy the wicked for ever, and that it will be a righteous thing for him to do it; and yet the mass of mankind are wholly unconcerned, and disregard all the solemn declarations of the Bible on this subject, as if they were idle tales. One would suppose that the very possibility of eternal suffering would rouse all the sensibilities of the soul, and lead to the earnest inquiry whether it is not possible to avoid it. Yet the mass of men feel no concern in this inquiry. It is impossible to get them ever to think of it. We cannot get them even to ask the question seriously, whether they themselves are to be happy or miserable to all eternity? This stupidity and indifference is the most unaccountable fact on earth, and probably distinguishes this world from all others. (7.) It is rational to think of religion; to reflect on eternity; to be serious; to be anxious about the future state. If there be even a possibility that we may be miserable for ever, it is proper to be serious about it. And if there be a solemn declaration of God that it will be a "righteous thing" for him to punish the wicked, and that he will "punish them with everlasting destruction," assuredly the mind should be concerned. Is there anything more worthy the calm and sober attention of the human soul than such solemn declarations of the infinite God? (b) "the name" 1Pet 1:7

That the name - The love and power of our Lord may be glorified - Gloriously displayed in you.