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Table of Contents
First Thessalonians
Preface
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Second Thessalonians
Preface
Chapter 1
Chapter 2
Chapter 3
First Thessalonians
Preface
This epistle is evidently the first written by the apostle Paul, likely in the year 52 A.D., the same year as his first visit to Thessalonica. Silas, Timothy and he had come there from Philippi, leaving Luke in the latter city. Persecution was raised in both places, and the apostle remained only briefly, but not without having established bright, solid testimonies to the grace of God: Philippi remaining steadfast and devoted through the years, and Thessalonica a shining example of Gospel witness in the face of continued persecution. Only “three sabbath days” we are told Paul reasoned with the Jews there out of the Scriptures, some of them believing, but “a great multitude” of Greeks also receiving the Gospel (Acts 17:1-4).
The record seems to indicate that Paul did not remain longer there, though it has been thought by some that he must have done so, since he writes to the Philippians, “Even at Thessalonica ye sent once and again unto my necessity” (Ch. 4:16). Yet it seems not unlikely that the fresh, ardent affection of the Philippians could gladly send help such as this to Paul, even twice in the course of three weeks (the distance being possibly eighty miles). Afflicted with poverty as they were, they evidently understood and felt deeply Paul’s need, sending to him as soon as they were able, not holding back until they were able to increase the amount, but sending as they obtained it. This is characteristic of the poor who love the Lord.
The letter to the Thessalonians, as Philippians, is pastoral rather than doctrinal. The devotion, faith, and love of the Lord’s servants stand out as an example that had precious effect in the witness of the saints at Thessalonica. The hope of the coming of the Lord is a theme that permeates the letter and lends sweetest character to every aspect of life. The wholesome, energetic, substantial character of the ministry here is most refreshing, although it does not compare with Romans and Hebrews so far as deep penetration and intellectual argument is concerned. But we cannot dispense with its fresh and refreshing encouragement.
Chapter 1
Only in addressing the saints in the two epistles to the Thessalonians does Paul include the names of his two co-workers, Silas and Timothy. Also only in these does he refrain from designating himself in any way: as “an apostle,” or “a servant,” or “a prisoner.” Therefore he is not here giving an authoritative communication of the mind of God (as an apostle), nor is he presented as a pattern of Christianity (as a servant; cf. Philippians), nor is he appealing to godly feelings and sympathies (as a prisoner; cf. Philemon), but as one on the same level with them, he takes delight in their faith, love, and hope, and encourages them in these qualities. It is most salutary that just as three men are associated in writing, so the epistle contains many groups of three characteristics, three being the number of substantiality (as three dimensions form a solid), the number of the eternal Trinity. How precious then is the character of substantial, solid, enduring truth here presented. Consistently with this character of divine energy is the mean ing of the name Thessalonica - “victory over falsity” for intellect or education does not accomplish this, but the power of God in the soul.
Another expression used only in these two epistles is that of his addressing the assembly: “the assembly of the Thessalonians in God the Father and the Lord Jesus Christ.” Does it not show tender affection for a company of newly converted children of God the Father, united to His beloved Son? Thus the apostle nourishes and nurtures that new life, though not simply as individuals, but as an assembly in proper local character. Of course this does not set aside the unity of the assembly world-wide which is so clearly taught in Corinthians and Ephesians, but the emphasis here is on local aspects of testimony and order. The salutation is as in other epistles, “Grace to you and peace, from God our Father, and the Lord Jesus Christ”: grace the active favor of God in abundance of supply; peace, the tranquility begotten by submission to and communion with Himself.
In verse 2 — let us mark well the apostle’s habit of expressing his thankfulness for all saints in the writing of his epistles. We may remember to pray for the saints, yet may easily neglect this wholesome practice of thanking God for them, which to the apostle was of first importance. Thanksgiving first with prayer following is the wise and godly order.
In verse 3 — we can see a basic, threefold character of Christianity, exemplified beautifully in this newly converted company. Though often referred to, it is worthy of repetition that the address to the Ephesian assembly in Revelation 2:2 commends their works, labor, and patience, but that they are not there coupled with faith, love, and hope. Work may go on even after faith has begun to wax feeble; that is, the work may not be the living product of faith but of habit, or of a sense of responsibility. Labor may continue while love is not its real power. Patience may become more or less habitual, not continuing as the fresh, sweet result of the expectant hope of the coming of the Lord. Let us constantly cultivate not only the outward fruits of faith, love, and hope, but rather these blessed motives themselves.
Faith both sees God and sees myself as manifested before God. It is no mere dormant acknowledgment of His truth, but a living, active power that “works.” But love is more powerful still. It “labors.” It may bear long and forbear, continuing to serve even when rebuffed, refused, despised. The apostle would continue to “spend and be spent” even though, as he said, “the more abundantly I love you, the less I be loved” (2 Cor. 12:15).
This is labor energized by unfeigned love, love begotten by the pure love of God received and known in the soul. Hope centered in the Person of Christ, assured that His coming is near and that He alone will answer all the problems of every circumstance, is that which gives calm, joyful endurance and constancy in everything. All of these things will maintain a sweet, refreshing fullness when the proper motives are active. But they are “in our Lord Jesus Christ, in the sight of God and our Father.” The Lord Himself is the Living Object of these things, and the sense of all being opened and naked in the sight of God the Father is another matter of deepest encouragement.
“Knowing, brethren beloved, your election of God:” There was no shadow of doubt as to the reality of the work of God in the Thessalonians. The fruits they bore were proof to the apostle that they were part of the elect of God.
In verse 5 — we read that words by themselves may be empty and vain if not backed up by that which bears evidence of reality. But here again we find three dimensions of substantial, real value: “in power, and in the Holy Ghost, and in much assurance.” The power here is the “dynamite” of the gospel, an energy that produced decisive results. Moreover the Spirit of God was the living source of that power: supreme, divine, holy. “Much assurance” was the inevitable accompaniment of this. No doubtfulness, fears, or apprehensions could remain in such an atmosphere. The apostle left no such impression with souls that one could be actually saved by God and then lost again. His gospel was one of certainty and “much assurance,” and such was its effect upon the Thessalonians.
The character and conduct of these three servants of the Lord was also such as to beget such results. Their words were backed up by such action as to show that the truth they preached had effect in their own lives.
In verse 6 — being “followers of us” was not the mere sectarian following of men, but rather their conduct followed that of the godly example of these men who were themselves so formed by following the Lord. It is the practical effect upon their ways of which he is speaking, not the acknowledgment of leadership. They had received the Word from those who suffered for it, and they themselves found the same affliction, but that was sweetened by “joy of the Holy Ghost.” It was not the servile adherence to popular leaders, but pure joy in suffering along with those who had suffered for the Lord’s sake. In this simple, godly way they became a model of true testimony to all Macedonia and Achaia, though young indeed in the faith.
Macedonia and Achaia were two provinces in Greece, and in these the news of the faith and witness of the Thessalonians had soon become well known. But it was not confined here, for “also in every place” (no doubt wherever Christianity had come) this refreshing knowledge had spread, speaking with good effect to believers everywhere, so that the apostle and his co-workers had no need to tell of the results of their work in Thessalonica.
In every direction there was reported the amazing change in these souls, their turning to God from idols idols so many and so firmly entrenched in the life of the populace that there could be no mere natural explanation for such a change. But it was “to God” they had turned, not to another religion. Living faith produced positive action. The negative turning from idols certainly accompanied this, but it was secondary. And the initial turning is followed by “serving the living and true God,” a good, solid effect in consistent life. Moreover, it awakened proper thoughts and feelings as to the future and expectant waiting for the Son of God from heaven. Observe how these three grand characteristics are the working of faith, love and hope, in that order. If wrath is coming He is our Deliverer. Rather than in condemning He has put all His power (as well as grace) into our deliverance.
Chapter 2
We are to consider now that which had great effect in producing the energetic, devoted response to the gospel such as we have seen in the Thessalonians. Certainly it is the Word of God itself that is responsible for this, as insisted on in verse 13. Yet the living effects of that Word in the Lord’s servants had such an effect as to attach the hearts of the Thessalonians to that Word as being not the word of men but in truth the Word of God. How precious is such work! If souls are drawn to the Word of God to receive its truth as living and real because they have seen in others some true, unselfish, self-sacrificing character that has no explanation except as the effects of the Word of God, this is valuable beyond words.
God had opened a door in Thessalonica, and the entering in of His servants was not in vain. They had suffered before at Philippi, being beaten and imprisoned and later asked to leave the city. But this did not discourage them nor lessen their boldness in speaking the gospel of God, though in much conflict. Not that they were contentious, but would firmly declare the gospel in the face of the contentions of others. Their personal comfort or safety was nothing compared to the precious gospel of the grace of God. Alas, how weak we are today in comparison to these men in their calm, purposeful devotion to God men to whom Christ was supreme!
Verse 3 — contains three negatives. Idolatry was guilty of all three evils mentioned here, and the Thessalonians would certainly discern a difference in the message of these men. Idolatry itself was religious deception; and many today, as then, are most practised in the ability to deceive, being so deceived themselves that they are blinded to the deception of their own ways. Uncleanness too accompanied idolatry, with a profession of being sanctified because it was for a religious purpose. Nor is it any less evident in the religious systems of men today. In fact many things that even natural conscience condemns are calmly justified by many who glory in their par ticular religion. Guile too is characteristic of the methods us ed by idolaters to secure followers. They may give very nice, proper things to begin with, and when one is persuaded to ac cept what appears to be a drink of cold water, then the poison is slipped in. Every false religion uses such methods. Nothing of this, however, was true of Paul, Silas, and Timothy.
Verse 4 — speaks now of that which is positive. It is a refreshing spirit of lowly thankfulness seen in the expression “we were allowed of God to be put in trust with the gospel.” Having such realization, that the gospel was a sacred trust committed to them by the grace of the eternal God, how could they do otherwise than speak it as directly responsible to God? God’s gospel was not for the mere pleasure of men. It is a message of pure truth that the apostle was diligent to speak in the manner that pleased his Master, who tried their hearts. Men could not always decide as to another’s motives, but God knew them perfectly. How vitally important then that the soul should be fully opened as before God, to be diligent to please Him honestly!
Verses 5 and 6 — again revert to the negative, and doubtless because, as has been remarked, the accustomed evil practices of idolatry required such evil methods as are here refused and avoided by Paul and his companions. “Flattering words” will secure the friendship
of those who are not themselves honorable and cautious, and an honest man will not receive flattery that, of course, puts him in a much better light than is really true of him. It was by flattery that Absalom “stole the hearts of the men of Israel” (2 Sam. 15:1-6). But the gospel shows honestly the guilt of mankind and the pure grace of God. “A cloak of covetousness” would, of course, be a nice appearance that covers a covetous character. The Thessalonians knew this was not true of these servants of God, and God was witness.
From men they sought no advantage, whether from the Thessalonians or from any others, though as being sent of Christ they may have been entitled to the support of those who had been spiritually blessed through them.
In these verses (4, 5, 6) — there are again three distinctions: the first connected with faith, the second with love, the third with hope. The following three verses also in a positive way deal similarly.
The bold, energetic zeal of the apostle we may not easily connect with gentleness, but this is a side of his character that the Thessalonians knew well. It was not merely his habit to declare the truth, but to care for souls as a nurse her children.
But beyond this their affection for the Thessalonians was such that they were willing not only to give them the gospel freely, but to pour out their whole soul for them. Not thus could he speak to the Galatians, nor to the Corinthians, for in each case there is some reservation of soul demanded by the fact of their evident reservations as regards the truth itself. How can the Lord’s servant be free in his spirit with those who compromise the truth of his Master? But our verse shows the tender pastor’s heart of the apostle, Timothy was likeminded (Phil. 3:19, 20), while Silas also is included in the “we”.
Verse 9 — demonstrates that the character of these servants is also beautifully seen in the fact of the incessant “labor and travail” in which they engaged in order that they would not be dependent on any of the Thessalonians for their support. To do this, and to spend much time in preaching also, was wonderful evidence of the precious effect of the truth of God upon themselves and it wrought effectually upon their hearers. That some of them afterward would desist from working (2 Th. 3:11) is a strange contradiction, but shows that the truth can be accepted while its evident effects may be ignored.
Observe in verse 10 again the solemn appeal (as in verse 5) to their own knowledge and the witness of God. Precious it is that a servant of God can honorably do this, as we see with Samuel in 1 Samuel 12:3-5. Now three features of their behavior are pressed upon us: “holily,” which is Godward; “justly,” towards others; and “un-blameably,” in relation to oneself. Men will commonly ignore the first, which is most important of all, and will justify personal evil by claiming that they harm no one but themselves, so that it leaves only one’s relationship with others to be really considered. But the child of God must ignore none of these spheres of responsibility if there is to be wholesome, substantial, dependable behavior.
In verse 11 — exhorting would be the stirring up of faith; comforting, the binding up of love; and charging, the strengthening of hope, as in the charge of the Lord Jesus to His servants, “Occupy till I come.” (Lk. 19:13) This three fold ministry was necessary in order that they might “walk worthy of God” the triune God, who had called them “unto His kingdom and glory.” In Ephesians the calling of God is greatly emphasized, and saints exhorted to “walk worthy of the calling wherewith ye are called” (Eph. 4:1); that is, heavenly in contrast to Israel’s earthly calling. Colossians 1:10 speaks of walking “worthy of the Lord unto all pleasing”; that is, as subject to His authority in a pathway through a world of testing. But here it is God Himself of whom they are to walk worthy. Yet He has called them unto His kingdom and glory.” This is, of course, future, the object of their hope, while in Ephesians the calling involves present heavenly blessings and heavenly position.
Verse 13 — shows us the vital secret of the fullness of blessing found at Thessalonica. It filled the hearts of the laborers with unceasing thanksgiving to God that these newborn souls received the Word of God as no mere attractive religion of men, but as directly from God. They were therefore not followers of men, though affected greatly by the example of their teachers as subject themselves to that Word which laid hold of their hearts. Paul, Silas and Timothy were not required to remain long enough to thoroughly indoctrinate these disciples as is necessary in the case of false religions; but the Word of God effectually working in them would both teach and preserve them, enabling them to stand with firmest decision and energy of faith. What power indeed is in that Word!
Verse 14 — In the same sense that they had become followers of the apostles, verse 14 tells us that had they become followers of the assemblies in Judea. For the same blessed cause they had suffered similarly. Those who were by nature linked with the Thessalonians were their persecutors, just as the Jews persecuted their own brethren who stood for the Lord Jesus. Indeed it was they who killed their own Messiah, as well as many prophets whose true witness of the Lord Jesus had been so hated. They had driven out by persecution Paul and others of their own nation. Certainly this was not pleasing God, no matter how zealous for God they professed to be; it was “contrary to all men,” or “against all men,” for it was against the proper interests of all mankind. Many might agree with them, but it was yet to the actual detriment of them all.
Their intense sectarian hatred too is seen in their forbidding the apostles to speak to Gentiles. We may ask, what did this have to do with them? They had themselves rejected Jesus as an imposter. If the Gentiles, whom they despised, received Him, why did they not gloat over the fact of Gentiles being exposed to what they considered gross deception? Were they afraid, though they hated Christ, that this might not be deception after all, and therefore were really fighting their own badly troubled conscience? But this kind of enmity was the filling up of their sins for which the wrath of God must come upon them, and from that time until now the history of wrath against them has been awesome and emblazoned before the world, soon to culminate in the Great Tribulation.
The apostle does not minimize the enmity, but shows clearly the forces of evil at work - not to discourage saints but to show that however great the opposition, the grace of God had enabled, and would enable a true overcoming, strengthening the saints by it in solid, serious, real testimony to the glory of the Lord Jesus. How precious and wonderful the power of God over all the powers of evil!
In verse 17 — we read that while the Spirit of God had used Paul’s absence for the good of the Thessalonian saints to strengthen them to stand without his help, yet his heart was greatly with them, and he had evidently sought opportunity to return “with great desire.” Here was indeed the heart of a true shepherd, concerned for the state of the flock though yet hindered from his yearning desire to come to them again. In verse 18 he says “even I Paul,” because as a matter of fact Timothy was able to visit them before this time, as is seen in chapter 3:1, 2. But Paul and Silas were hindered by Satan. What form this resistance took we are not told, but Satan’s malignancy against the truth wanted no strengthening of an already devoted assembly. Still, we know God overrules Satan and will permit nothing except as He is able to produce good from it.
In verse 19 — three precious things are again mentioned which deeply moved the apostle’s concern for them, for they themselves (in common with others who had been converted through the labors of these men) were able to be a crowning joy to them at the coming of the Lord. We may say, is it not the Lord Himself who is to be “our hope, or joy or crown of rejoicing?” No doubt this is true, yet He so delights to identify Himself with His saints that the apostle’s heart cannot but expand with joy in the fact of the Lord’s joy in having all His own in His presence, and of course the fruits of the labor of the apostle will there be fully displayed. Not that it was his labors that he was thinking of, but of them in whose blessing he delighted. They were his glory and joy. Indeed the heart of his Master is reflected in this He who shall see of the fruit of the travail of His soul and shall be satisfied.
Chapter 3
Paul had been driven by persecution from Thessalonica, then from Berea to Athens. Alone at Athens for a time (Acts 17), he sent word for Silas and Timothy to come to him with all speed (17:15). Evidently Timothy at least had done so. As to Silas, it does not seem clear. But Paul sent Timothy then from Athens to Thessalonica, though unable to go himself and no doubt loathed to be without the help of Timothy. Later both Silas and Timothy rejoined Paul at Corinth (Acts 18:5), but as to the movements of Silas in the meanwhile it seems Scripture gives no indication.
As to verse 2 it appears that a more correct translation is “Timotheus, our brother, and fellow-worker under God in the gospel of Christ.” Paul manifestly had confidence in the faithfulness of Timothy in caring for the state of their souls and was specially concerned that the persecutions endured by the saints at Thessalonica should not tend to discourage them. His work was first to establish them, that is, of course, to pro vide the ministry of the Word that is the basis for firm solid stability in standing for God, then to comfort or encourage them. Establishing is, of course, more connected with teaching, while encouraging is rather shepherding, or pastoral work. How good if both are seen together.
If we should be too distressed or shaken by afflictions, is it not well to remember “that we are appointed thereunto?” It seems this reminder is constantly needed by saints of God, and the apostle reminds them that when with them they had made it clear beforehand that they would suffer tribulation. So it turned out, as they were witnesses themselves. Yet we can too easily forget the preciousness of the privilege of suffering for the Lord’s sake. Human nature will look for an escape from this, so that Paul’s sending Timothy so soon after their visit is easily understandable.
Paul was not ignorant of Satan’s devices, and his great concern for the preservation of the Thessalonians could be satisfied with nothing less than knowing their state. Satan has many means of turning young souls aside with temptations that make a strong appeal, and the apostle was most concerned that his labors should not prove in vain so far as the Thessalonians were concerned. But the return of Timothy brought the good news of their continued faith and love, as well as longing for the sight of the Lord’s servants. Notice again this triplet of blessing: faith, love and hope. This news to the apostle was a great reward of comfort in view of his continued affliction and distress, a testimony of their value. But it is by their faith he is comforted, that sweet principle that looks above and beyond all present things to the living God. For the apostle life was worth living when his converts stood fast in the Lord. How trying indeed to the soul of the servant if it is otherwise! The apostle knew something of this too, especially in his later years when all in Asia forsook him (2 Tim. 1:15). This he also experienced as regards the Galatians, of whom he stood in serious doubt, after having bestowed much labor upon them (Gal. 4:19-20). We may, of course, hope that in the latter case his epistle was used for their recovery.
The profound thanksgiving on the part of the Lord’s servants for the sake of the Thessalonians is surely a lesson of great value to us.
In verses 9-10 — nor was it only thanksgiving, but a precious joy as before God that filled their hearts to such an extent that they prayed “exceedingly” for the privilege of again seeing the faces of these beloved converts, coupled with the desire to minister that which would supply anything that might be lacking in their faith. They sought no less than fullness of blessing for these precious souls.
Verse 11 — is more correctly translated, “But our God and Father Himself and our Lord Jesus direct our way to you” (Numerical Bible). There is no reason for the official title “Christ” to be added in an affectionate desire such as this. Yet this hope is evidently deferred for over four years, for we do not read of Paul’s return to Macedonia until in Acts 19:21 he purposed to pass through there, a desire accomplished in Acts 20:1-2. This is considered to have been the spring of 57 A.D. Therefore their prayers were answered, but not as soon as they had hoped for. These are very real considerations for our own souls.
But we may well echo on our own behalf the prayer of verse 12, for the increasing and abounding of love toward the saints of God and toward all men. How easily we lose sight of this most vital and primary character of Christianity, so that love wanes rather than increases! If growth in knowledge decreases love, there is something badly lacking in such knowledge. If it is truly the knowledge of the Lord Jesus it will increase love. Paul and his companions were a living example of this in their abundant love toward the Thessalonians.
But this prayer had in view the end that their hearts might be established without blame in holiness at the coming of the Lord Jesus. The end of all social gospels is more comfortable circumstances on earth, but the apostle looks for holiness completely without blame at the coming of the Lord. The believer’s present character, therefore, is to be formed by this pure anticipation. However, let us observe here that it is His coming “with all His saints,” that is, when manifested in glory at the end of the tribulation period. Certainly the Church will have been taken to heaven before this, or they could not come with Him. But it is not the rapture of which he speaks here. Rather, it is the day when all creation shall be witness to the display of holiness of saints who have on earth “suffered with Christ,” despised, blamed, rejected. What a difference then! But such training now is in view of so incomparable an end.
Chapter 4
The end of Chapter 3 has encouraged their abounding love. Here the apostle adds to this the entreaty that they abound in obedience. No amount of love can make up for a disobedient walk, for love and obedience necessarily go together. A child’s love for its parent is only convincing where there is an obedient character. They had seen consistent Christianity in the example of the servants of God and had received godly instruction by word of mouth. This had already taken good effect, but we must not be satisfied with any measure of progress. Faith would stir us always to “abound more and more.” Notice again in these verses the name “The Lord Jesus.” It is a tender appeal rather than any suggestion of a preemptory demand, though indeed “com mandments” that faith could never ignore.
Verses 3-6 — explain that nothing can be more precious than the will of God to an obedient heart. If we know a certain thing is the will of God, do we not wholeheartedly desire to do this without any direct command to do so? This certainly should settle any matter for the child of God. But His will is our sanctification. Since it is true that “we are sanctified through the offering of the body of Jesus Christ once for all” (Heb. 10:10), and also that the Lord Jesus prays, “Sanctify them through Thy truth: Thy word is truth” (John 17:17), it is certainly evident that this is God’s will. In Hebrews 10 the position of the believer is that of being sanctified, or set apart as sacred to God. In John 17 sanctification is seen as a progressive work in the soul, for the prospering of which the Lord prays. Then certainly it is only right and proper that the believer should willingly sanctify himself to God in practice.
This involves abstaining from fornication. His body is for the Lord, not for corrupt purposes, a vessel to be possessed in separation from evil and in honorable devotion to the Lord. All passionate desire is to be judged and firmly turned from. These things might be prevalent among “the Gentiles which know not God,” but the Christian is of a completely different character. The possessing of his vessel applies to all the conduct of the believer, and verse 6 warns against going beyond the bounds of propriety to defraud or oppress one’s brother in any matter. In whatever relationships we may be placed we must be careful to respect the proper responsibilities of such relationship. It would, of course, be easier to take advantage of one’s brother than of a stranger (cf. 1 Tim. 6:2), but this is sin. “The Lord is the Avenger of all such,” and of this they had been warned by Paul beforehand.
Uncleanness is here put in contrast to holiness. It is not only righteousness to which we are called, but holiness, which involves the love of what is good and the hatred of evil. Righteousness does not require such feelings as this, but the believer must be holy as well as righteous. If we should think lightly of unseemly conduct, this is not simply despising men’s opinions but despising God Himself who, in the very fact of giving us His Holy Spirit has provided the power to both discern and to refuse uncleanness.
As to the fact of brotherly love it is God Himself, by the implantation of the divine nature, who teaches saints to love one another. They had no need that Paul should teach them this. In fact in all Macedonia their hearts went out to others who were redeemed by the blood of Christ and the apostle rejoiced in the manifest exercise of such love. Nevertheless it was needful that he should beseech them to “increase more and more.” Although he had told them practically the same thing in chapter 3:12, yet this was necessary again. It is similar in Philippians in regard to joy in the Lord (Phil. 3:1). For how easily it seems that true joy in the Lord can wane rather than increase, and love toward others become feeble in its exercise rather than to abound. Such exhortation we constantly need.
But again, to “study to be quiet, and to work with your own hands” was important. The thrill of a newfound faith, the excitement of a wonderfully prosperous work of God, might too easily occupy souls. There must be a settling, a learning to quietly estimate things rightly and soberly. This studying therefore is a true, consistent application of the heart. Work with the hands is, of course, a good balancing factor to keep souls from a one-sided type of emotional Christianity. The reality of their faith would be proven to “them that are without” by an honest walk steadily maintained. This was to be diligently cultivated. The latter part of verse 12 may be translated “and that ye may have need of no one,” that is, that they would not be dependent upon men.
The subject of the rapture of the saints at the coming of the Lord Jesus is one of a number concerning which Paul would not have us ignorant. There was real need of enlightenment as to this subject, for the truths here found had not been revealed previously. But no doubt the sorrow of the saints at Thessalonica was made the occasion of this wonderful revelation. Evidently some among them had already departed to be with Christ, though it was so short a time since they had been converted to God. Suffering persecution as they did, it may, of course, have been possible that some were martyred. The apostle had taught them that, in accordance with Old Testament teaching, the Lord Jesus would come in glory to judge the world, and that the saints would be with Him in this marvelous event. Now they had suffered the sorrow of some of their number having passed away, and they evidently feared that these would therefore not have part with the Lord Jesus in His coming in glory. But the apostle assures them that there is no reason to sorrow for these sleeping saints as they might for others who had died without mercy. He appeals to the blessed truth of the death and resurrection of Christ as a basis for the comfort he gives them. If He had risen again then those who had “fallen asleep in Jesus” could be certain to also come with Him in glory. But how could this be? To answer this question required a new and definite revelation of God, and this is now for the first time communicated by Paul, beginning with verse 15.
This was a direct “word of the Lord” through the apostle, just as he had also received a direct revelation from the Lord as to the Lord’s Supper (1 Cor. 11:23), and another concerning the unity of Jewish and Gentile believers as members of the one body of Christ (Eph. 3:1-13).
Historically this event of the rapture of saints to glory will take place at least seven years before the coming of the Lord in power and glory “with His saints,” but these are commonly looked at as two aspects of His coming rather than as two “comings.”
But those who are living when the Lord comes will have no priority whatever on this account. Those who have previously died in Christ will have the same blessed place of privilege as they. Two verses show us the marvel of events connected with this proper and blessed hope of saints of God today.
First the Lord Himself shall descend from heaven with a shout. It is a personal, real coming of our Lord in bodily form, just as “Jesus Himself” drew near and went with the two on the way to Emmaus following His bodily resurrection (Luke 24:15); or just as “Jesus Himself” appeared bodily in the upper room on the same evening (Luke 24:36). It will be no vision or apparition, but a bodily coming of the blessed Lord Himself. “All that are in the graves shall hear His voice, and shall come forth” (John 5:28-29). Of course at the first resurrection it will be only believers who hear that voice and come forth. Later the ungodly will hear it also and come forth to the judgment of the great white throne. The first is a resurrection “from among the dead,” just as Lazarus alone was raised by the powerful voice of the Son of God.
“With the voice of the archangel” is added here. Only Michael is referred to in Scripture as “the archangel” (Jude v. 9). Whether there may be others we cannot say. Since Michael is called Israel’s “prince” (Dan. 10:21), and the dispensation of law was “ordained by angels in the hand of a mediator” (Gal. 3:19), it has been suggested that the archangel’s voice may have some connection with the raising of Old Testament saints at the coming of the Lord. Whether this is so or not, it would seem unwise to judge, however, without more solid grounds. But at least the occasion is seen to be one of great angelic rejoicing.
“The trump of God” is also heard, and this is a divine, declared testimony. It will be “the last trump” (1 Cor. 15:52) so far as the assembly on earth is concerned. The seven trumpets of Revelation are of a different order, for they are those of judgment, bearing a clarion testimony to a world in rebellion against God. This “trump of God,” however, is to be heard by saints, who by this are to be gathered together unto the Lord. It seems clear that, as others have pointed out, this connects with Numbers 10:4, where the blowing of one trumpet was the signal for gathering the princes of Israel unto Moses. The saints so gathered are to reign with Christ, and for this reason are represented as princes. The gathering of “all the assembly to Moses at the door of the tabernacle, on the other hand, by the blowing of both trumpets would speak apparently of the regather-ing of Israel for millennial blessing (Num. 10:3).
“And the dead in Christ shall rise first,” that is, they rise before the living are caught up in order that all may be “caught up together.” Corinthians 15 supplies the fact that “we shall be changed” (v. 52). For if the dead are raised incorruptible, then our condition must, of course, conform to theirs in incorruptibility, by immortality. No doubt this refers directly to our bodily condition, while 1 John 3:2 adds, “We shall be like Him, for we shall see Him as He is.”
“Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air.” In perfect unison thus all the saints shall meet Him. Wonderful joy indeed! In those very clouds that have once obscured heaven from earth we shall meet Him in the atmosphere above the earth’s level. Let the world argue about the physical impossibility of this great prospect. We shall experience it while they weary their minds and tongues with idle speculations and unbelieving questions. “So shall we ever be with the Lord.” This is clear enough that our portion is eternally heavenly, in the Father’s house, with the Lord, where He is, not to leave His presence again to return to live on earth, as some have imagined. Certainly there will be an earthly people but those who have been taken by our Lord to heaven, to the Father’s house, will have this as their permanent abode.
“Wherefore, comfort one another with these words.” Blessed theme of pure comfort and encouragement!
Chapter 5
In contrast to the new revelation Paul gives at the end of chapter 4, he now tells them that “of the times and seasons” there was no need to write, for this was a matter of which they were well aware. They knew perfectly that the day of the Lord would come as a thief in the night. No doubt Paul had touched on this subject when with them; but even if he had not done so, yet the Old Testament abounds in its information as to “the day of the Lord.” This “Day” will come upon the whole world unexpectedly and unwelcome. Not so the coming of the Lord Jesus for His saints, for this will be both expected and gladly welcomed. But the world will know nothing of this except the sudden bewildering fact that hosts of believers have disappeared from earth. It would seem, however, that this startling event will engross them. Following the rapture of the saints to glory “the times and seasons” will resume their course and the seventieth week of Daniel 9:27 will begin. Before the first 3½ years are finished anarchy will erupt, and a state of world-wide convulsion, with resulting awful apprehensions of men. But the beast of Revelation 13:1-10 will, by help of Satanic power, restore a semblance of unity and order that will be so successful that he will become the object of admiring worship. “All the world wondered after the beast” (Rev. 13:3). It is then that men will say “Peace and safety,” thinking that they have found the supreme leader who is able to maintain the peace for which the world has vainly struggled over the centuries. But this is the apex of the world’s idolatry and will actually begin the worst trouble the world has ever seen: “Then sudden destruction comes upon them, as travail upon a woman with child; and they shall not escape.” There will be no avoiding this awesome reaping of the whirlwind; man’s pride, having been built up to such a height, will come down with tremendous force.
It is most important for us to observe, in verse 3, that though the world will not escape the “sudden destruction” that is to come, yet even the Great Tribulation will not be merely punishment of the ungodly.
The analogy “travail upon a woman with child” is surely intended to teach us that out of all this anguish God will see fit to bring fruit for His own glory. Multitudes during the tribulation will turn in faith to the Living God, having not previously known the gospel. In this God will be glorified as well as in His holy triumph over evil. Indeed as to Israel, the tribulation will be the travail pains of “a nation... born at once” (Isa. 66:8).
But verse 4 speaks of the brethren, the children of God, in complete contrast to verses 2 and 3. The day of the Lord cannot overtake them as a thief, for they will already have been caught up at the coming of the Lord. In no sense is the believer himself in darkness; he is in the light, even though, as in Egypt’s plague all around there is “darkness which may be felt.” And not only are we “in the light,” but our very nature is that of light for we are “children of light, and children of the day.” New birth has made an infinite difference, so that a great gulf separates us from those who are “of the night” and “of darkness.” It would seem that the expression “children of light” has reference to the truth already having taken possession of the heart, though all around may be darkness, while “children of day” connects us with the future day of glory, when we shall be manifested and blessed in our proper sphere. We are not part of the present condition of things at all. The night and the darkness are alien to our nature; we look for the day, for it is our proper element.
Verse 7 — is suited exhortation based upon the fact of this great difference existing. Because we are so blessed, therefore we ought not to sleep, as do others, but to watch, and be soberly on guard. Those who are of the night are asleep, unaware of the dangers lurking in the darkness, indifferent to matters of deep importance. Or they may be drunken, intoxicated with pleasure, excitement, vanity to such an extent that they are hopelessly unable to discern or meet the dangers of the night. Watching then is in contrast to sleeping, sobriety contrasted to drunkenness. May we have opened eyes, hearts exercised with godly discretion, able to avoid evil and to cleave to what is good. For, while we are of the day, we do pass through the night of this world, and the breastplate of faith and love is an essential protection against the cold unbelief and hatred that pervades the darkness. And the helmet, the hope of salvation, is most needful too in a world intoxicated with its futile efforts to improve a condition that becomes rapidly worse. We know the answer is the coming of the Lord, and this helmet, the protection of the mind, must not be neglected. Our minds should be set on things above. Of course, this is a hope “both sure and steadfast” (Heb. 6:19), the anticipation of salvation from the very presence of sin, from the circumstances of this present evil world, at the coming of the Lord. It is the future aspect of salvation and does not in any way affect the fact of present, settled salvation being the possession of the believer now.
And of course the future is settled. God’s appointment for the believer is totally opposite that of the unbeliever. As to men generally, Hebrews 9:27 declares, “It is appointed unto men once to die, but after this the judgment.” Such an appointment means no hope whatever, but eternal doom; it is an appointment to wrath. But that of the believer is just as positively and unchangeably an appointment to obtain salvation by our Lord Jesus Christ. Though saved by grace through faith now, yet we look for salvation in its fullest, purest manifestation at the coming of the Lord.
Thank God this is an appointment we shall not miss, for it is based upon the perfection of the work of the Lord Jesus, “Who died for us.” It is He who has borne the wrath of God on our account, and this exempts us fully from the wrath we deserved. Consequently at the coming of the Lord “whether we wake,” that is, are still alive on earth, “or sleep,” that is, have died in Christ, yet there is no doubt in either case that we shall live together with Him. This would of course refer back to chapter 4:16, 17, and verse 11 would have a direct connection with chapter 4:18. How precious indeed is the basis we have for encouraging ourselves together and building up one another! We are surely provided with every necessary incentive. But the apostle adds, “even as also ye do.” It was their practice, yet the admonition was needful. Is it not true that those who are the most diligent are the most ready to acknowledge the need of admonition?
More specific exhortation now begins in verse 12. While nothing is said of anyone in any official position, the saints are urged to recognize those who labor in the Lord and who take the lead in the assembly. Devotion to the work of the Lord and moral qualifications for leading the saints were things not to be ignored. Elders are not mentioned in the epistle, possibly because, all the saints having been only recently converted, none had yet gained the experience and Christian maturity suited to this. But there were preserving guards for the young assembly, and faithful laborers were to be esteemed very highly in love, not simply as personal attachment but “for their work’s sake.” And among all saints, they were to be at peace. This is simply being true to proper spiritual character rather than submission to officially appointed leaders.
Verse 14 — shows that though generally fresh and fervent in faith, yet among the Thessalonians there were those disorderly, who required stern admonition lest this should progress to more serious proportions, but rather that this attitude should be changed. Sad to say this evidently did not correct the condition, for in the second epistle (ch. 3) he has much more to say of those who walked disorderly and required yet more severe measures with them. “Withdraw yourselves” from them, not as an enemy, but withholding fellowship that might be taken in any way as implying approval. Love is always to dictate these disciplinary measures, but is not to be weak and lax when such need is present. The warning must be given first, however, before the more stern “withdrawal.”
But a different attitude is to be shown to “the feebleminded” or “fainthearted,” as the New Translation reads. Such require encouragement, which we must be always prepared to give with cheerful willingness. “The weak” have need of support. For this I am certainly my brother’s keeper, and if God has given strength to one, it is to be willingly shared with others. We may be sure our sharing in this will not decrease our own strength, but the opposite. And after all this, patience is still to be shown to all. If we should ask, “Are there not times when patience should end?” the answer is simply, “Be patient therefore, brethren, unto the coming of the Lord” (Jas. 5:7). This we must deeply take to heart.
In verse 15 — the Thessalonians suffer evil from the world around, but as their Master, they were not to return it. This we need as a constant reminder, for the flesh too quickly resents unfair treatment. But to return evil for evil only makes me the same as my persecutor and untrue to my Christian character. We may find it even more of a test if treated badly by a child of God, but of course the same applies. He must answer for his conduct, and I must answer for mine. To have the heart set on good is the real preservative here. If it is so, I shall be loath to do evil, no matter what the provocation.
Moreover, though in tribulation, there could yet be a positive rejoicing, not intermittently but evermore, consistently. This is really only normal when the Lord Jesus Himself is our joy. And prayer too is to be as constant. At all times the heart may be lifted up to God, so real a habit that every occasion of need, of difficulty, or of distress will find us voluntarily and immediately crying to Him from the heart. This too is to be attended with thanksgiving “in everything.” We cannot of course give thanks for what is sinful, but in the midst of whatever evil or good this thankful spirit is to be ours. The importance of this is pressed upon us in the fact of its being “the will of God in Christ Jesus concerning you.” If we are honest in saying we desire the will of God, then here it is, and no excuse can be accepted for lack of giving of thanks.
The connection between this verse and the following should be well noted. The habit of giving thanks is important if we are to keep from quenching the Spirit. The Spirit of God should certainly be unhindered when He desires to speak through us, yet it is possible that through timidity, or through pride, or through indifference, we may be seriously guilty of quenching His working, as water quenches fire. On the other hand, we may be just as guilty of quenching the Spirit in another, by impatience, or resentment, or by belittling what the Spirit of God may be seeking to bring to our attention by another member of the body of Christ. May we judge unsparingly such selfish, sinful ways and the thoughts that lead to them! The spirit of fresh energy and devotion of a young assembly such as this could be dampened greatly by such things. In Ephesians 5:30 we are told, “Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.” The context here involves our moral character and behavior which, if wrong, would hinder the Spirit of God. But in our present chapter, quenching the Spirit is hindering His speaking through us or through others.
There is, of course, a very close connection between verses 19 and 20. To “quench not the Spirit” involves a genuine consideration of others and of that which the Spirit of God may be seeking to say through one or through another. It may be that giving the word of prophecy would be the most likely type of ministry to be despised, for this is not teaching to appeal to man’s intellect. But whether in assembly or otherwise, it is that ministry that would speak to the heart and conscience, for edification, exhortation, or encouragement (1 Cor. 14:3), and may be searching. Let us never think lightly of this, for it is a continual need for the intellectual, just as for all others. In fact this is the very character of the book we are considering.
But on the other hand we are not to accept anything that is said without subjecting it to the test of the Word of God. We are to “prove all things.” However young in the faith, this was the personal responsibility of every saint. Nothing was to be taken for granted or taken merely on the word of another; Scripture was their one real authority. And what is good we are to hold fast, allowing nothing to slip of the precious truth of God. This too was essential if they were to “avoid every form of evil” (JND). For evil will assume most attractive and deceiving forms just as readily as more gross forms, and only the heart holding fast what is good will be protected.
How precious in verse 23 to see the name “the God of peace,” especially when the turmoil of persecution so oppressed the saints. But He was using this too for their sanctification, their being gradually weaned from the world in all its forms. Paul desires nothing less than complete sanctification, however, which could not be until the coming of the Lord. Yet experience here is intended to lead us more and more in that direction. But the whole man must be included. We are to allow “not a hoof” to be left behind, for it is only right that we should be completely devoted to the pleasure of the Lord. The “spirit” is first mentioned, being the highest entity in man, that which “knows the things of a man” (I Cor. 2:11), and is therefore connected with the mind, intelligence, conscience, reasoning power. The soul’s function is rather that of feelings, desires, passions whether good or bad. The body is the marvelous physical instrument in which the spirit and soul manifest themselves. Every part is to be for God as, alas, in our natural sinful state we have been utterly for self. But this preservation of spirit and soul and body in blameless character will also be perfectly fulfilled only at the coming of the Lord. Even death, though it separates spirit and soul from the body, cannot frustrate this blessed purpose of God in preserving the whole man blameless. But the end in view is to give precious character to our present lives, confiding in the faithfulness of Him who will do as He has said. He has called us, and certainly not in vain.
Is it not deeply precious too that the apostle requests the prayers of these newly converted saints? They needed no long experience to pray effectually. Nor did Paul make such a request of the Corinthians, whose history was longer, for there was spiritual exercise in Thessalonica such as was lacking in Corinth. And the affections of the saints for one another are encouraged in proper expressions too, their greeting one another with a holy kiss. In western nations, this kind of greeting is not a frequent practice, yet let us encourage every true expression of holy affection in the Lord between saints.
The importance of the epistle is last of all insisted upon, with a solemn charge that it be read to “all the holy brethren.” Surely it is no less vital for us today, nor is the benediction less precious, “The grace of our Lord Jesus Christ be with you. Amen.” For it is this grace that gives power for a walk with Him in sanctification from this evil world, until we see Him face to face.
Second Thessalonians
Preface
All second epistles contemplate in some way a tendency to departure, which requires the arresting energy of the Spirit of God, in ministry suited to bring back to the path the sheep that so easily stray. How we need such epistles today! Hence it will be noticed, even in our first chapter, that there is a marked difference from the first chapter of 1 Thessalonians where the apostle writes with such joy in the fresh, vibrant spirit of faith, love and hope that so characterized these young saints. Here, however, though his joy in them is just as real, it is with more sober, solemn tone that he writes.
Satan had been active in deceitful enmity to introduce that which had brought a cloud over the bright endurance of hope. The second chapter slows that the saints had been troubled and shaken by the false doctrine that the day of the Lord had already come, evidently also backed by forged letters written as though from Paul. The persecution they endured locally was, of course, the occasion that Satan used to alarm them, and this would tend to undermine their confidence in the truth of the word of God, which taught them to look for God’s Son from heaven and not for tribulation. Thus, with eyes on their afflictions rather than on the Lord, they became like Peter when beginning to sink in the water. But such is the craftiness of Satan, and we must be guarded against his wiles by means of the dear simple teaching of the pure word of God.
Yet we must observe that the apostle does not bring up the evil of the false teaching they had heard until he has first given that which will encourage and draw their hearts to the truth as centered in the blessed person of the Lord Jesus, for it is important that the condition of their own hearts should be met before their minds are enlightened. May we know more of such wise and considerate work!
Chapter 1
Verse 1 — again, the same brotherly character of address is used as in the first epistle. The threatened dangers to the Thessalonians did not change this, except in the use of the more gentle expression “our Father” rather than “the Father,” as though to express the fullest identification of these servants of God with the saints. And young though this assembly was, still it enjoyed the same blessed place as do all saints, “in God our Father and the Lord Jesus Christ.” Does it not remind us of even the “little children” of 1 John 2:24, who are told “If that which ye have heard from the beginning shall remain (or abide) in you, ye also shall continue (or abide) in the Son, and in the Father?” It is the freshness of a new life, eternal life, by which they are “in the Son and in the Father,” and it is this, of course, the apostle seeks to encourage in the Thessalonians.
Moreover, the “grace and peace” he wishes them is fresh and new as though spoken of for the first time, in fact, all the more necessary now that doubts and alarm had attacked them. It is no less available in days of decline than in days of greatest spiritual energy. But we must make use of it if it is to profit us. If we ourselves have failed, yet the blessed source of this grace and peace is unchanging. The source remains “God our Father and the Lord Jesus Christ.”
In verse 3 — we see that thankfulness to God for the saints had not waned in any degree. Indeed, here an additional strong expression is used: “We are bound to.” There was no alternative, and their hearts were bound up in this profound gratitude. It was without intermission, “always.” It was particularly fitting because in spite of Satan’s efforts to thwart the work of God the faith of the saints was growing exceedingly, and their love for one another abounded. How good to see this delight of the Lord’s servants in these precious fruits they could commend. This growing faith and abounding love is a precious example for us all, which may well stir a longing within us to be more like them. Indeed the apostle further says, “so that we ourselves glory in you in the churches of God; for your patience and faith.” To these servants it was a deep joy to speak among the assemblies of the endurance and faith of these beloved saints who were so persecuted for their devoted stand for Christ.
Although faith and love shine brightly here, as they did in the first epistle, how sadly conspicuous in the absence of any mention of “hope”! Patience is found in verse 4, but not “patience of hope.” For hope had been obscured through the false teaching that the tribulation had come, and their eyes had been turned from expecting God’s Son from heaven to the boisterous waves of the world’s opposition. In this very measure decline had set it. We must not miss this, for it is a salutary warning for our own souls and a danger constantly present in spite of the fact that the coming of the Lord is so much nearer now, so that our expectation should be all the more vivid and real. Satan would use persecution and at the same time inject his favorite poison, discouragement, with a view to persuading saints to settle down in the world and to become sufficiently absorbed in it as to lose all distinctive testimony.
In verse 5 — Still, the patience and faith of the saints in bearing persecution and tribulation was a manifest token of the righteous judgment of God. Their endurance indicated the fact that they depended upon divine intervention at the time God saw fit. Even the ungodly ought to have discerned this, for it was a testimony that conscience could not easily ignore. To take patiently wrongful suffering requires faith in a righteous God, who will not always allow evil to go unchecked, but will judge in proper time. But it is also added, “that ye may be counted worthy of the kingdom of God, for which ye also suffer.” This present allowance of persecution against saints of God is intended of God for their own good, a training that molds character, producing a true submission to authority as subjects of the King and thus “worthy of the kingdom of God.” How thankful we ought to be for this divinely wise means of God by which He secures for us the greatest good!
If verses 3, 4 and 5 have shown their patience in suffering, verses 6-10 now show us that God will eventually answer this in perfect righteousness, and not in the way that the enemy was suggesting to the Thessalonians when deceiving them into thinking the day of the Lord had already come. God would recompense tribulation to those who troubled them; the tables would be completely turned; they themselves would no longer suffer but be in perfect rest with the apostles in the Lord’s presence. The assembly would have no part in the awful tribulation that is to come, for it is the vengeance of God against the ungodly. The first epistle had shown this, that the saints would first be caught up to be forever with the Lord before the great tribulation would break upon a careless world. But the truth of it had not properly laid hold of the hearts of the Thessalonians. Hence, they were troubled by false letters. It is a solemn warning that a little neglect of the truth of that Word which has been given to us will expose us to the dangers of subtle falsehood.
The day of the Lord too will culminate in His being revealed from heaven with the angels of His power, and the flaming fire of His holiness in judgment will be poured in vengeance on those ignorant of God and disobedient to the gospel of the Lord Jesus Christ. Revelation 19 depicts for us this awesome event. We know too that the raptured saints, as well as angels, will have their part in this judgment of the world, but here only angels are mentioned, for the supernatural, irresistible character of the judgment is emphasized. It may be that Gentiles are particularly in mind as “them that know not God” (1 Thess. 4:5) and Jews as those “that obey not the Gospel of our Lord Jesus Christ” (Rom. 10:16, 21). Yet both things are, of course, true of all unbelievers.
Moreover, this awesome punishment is eternal destruction. How can words more dreadfully describe the horror of such judgment than is briefly done here: “everlasting destruction from the presence of the Lord, and from the glory of His power?” This is not annihilation but “destruction,” as a vessel broken and unfitted for its original purpose, for something thus destroyed does not cease to exist, but exists in a form of no value.
But more awful is the fact of banishment “from the presence of the Lord, and from the glory of His power.” One who has known Christ can conceive of no greater misery than to be without Him for eternity. Here is the Fountain of all truth and goodness, righteousness, grace, kindness, compassion, love, and peace. Without Him none of this is known nor can be known. What stark, unmitigated anguish to be forever banished from the pure light and glory of His presence! “From the glory of His power (or might)” would speak of no participation in that sphere of blessing where His might is operative for the great good of His people.
This is linked with the coming of the Lord Jesus in power and great glory; His name then glorified above all; He, Himself, admired by hearts that behold His glory. His saints will not only concur in the fearful vengeance He takes upon the ungodly world, but will admire Him the more for it. The parenthesis, also, is inserted here to remind saints that the gospel they believed through the testimony of the servants of God is the reason for the wonderful difference in their attitude of admiration to that of the future horror of those who are without Christ.
Verse 11 — What the apostle refers to as “this calling” is the basis of his prayers for these saints. Their being linked with the Lord Jesus in the matchless glory of His coming revelation is a calling of dignity and blessedness far above every earthly level. And if God is to count us worthy of such a calling, this can only be through a real moral separation from an ungodly world and true attachment of heart to His blessed Son. This will be fully true of us then; therefore, a walk now consistent with this end is that alone which is worthy of it. And this is a matter for which the saints need continual prayer. To this end the apostle prayed “always.”
To “fulfill all the good pleasure (or desire) of goodness” is to be not remiss in carrying out all the gracious purposes or desires that are the product of positive goodness. These desires are planted within the soul because of the character of goodness that God implants there. Rather than quenched or ignored, they should be fulfilled.
“And the work of faith with power” is added here, for if the exercise of the soul is seen in “the good pleasure of goodness,” it is also necessary for the spirit to be in activity. The single- eyed work of faith involves this. It is that spirit of willing obedience to the Word of God, apart from feelings and issues, in true work for God. For with the spirit are connected intelligence, conscience, faith rather than emotions, feelings and passions. These latter are the characteristics of the soul. Divine power may be counted upon fully to back up the work of faith, for this is acting for God according to His Word without reference to our natural senses.
But such testimony in them would glorify the name of the Lord Jesus, while they also would be glorified in Him. This is no doubt a present result, for in the future we shall be glorified with Him, while here a walk of faith will cause us to glory in the Lord and thus in a practical, precious way be glorified in Him. And all of this is according to the grace of our God and the Lord Jesus Christ and the accomplishment, therefore, of pure divine favor with nothing of human merit.
Chapter 2
In the first twelve verses of this chapter we are now presented with the striking, central message of the epistle. These things are not intended to satisfy indolent curiosity or to stir the excitement of the flesh at prospects as impressive as these must be. Therefore the apostle has first sought to put souls under the pure light of the presence of God in contrasting the end of the wicked and that of the saints. Prophecy should always produce in us a wholesome self-judgment and practical sanctification or it is not rightly regarded.
Verse 1 — The tenderness of the apostle’s entreaty here is precious. It reveals a heart yearning over them but with no desire to have dominion over their faith. The basis of his entreaty is his only mention in this book of the rapture of the saints: “the coming of our Lord Jesus Christ, and our gathering together unto Him.” This is the immediate hope of the Church, which had been beclouded by the subtlety of evil teaching. Let us keep our eyes fixed steadily upon Christ in true expectation of His coming and our circumstances will not deceive us into considering the doctrines of men that reduce Christianity to an earthly level. For this was the effect of such deception, to turn the eyes toward earthly circumstances rather than to Christ in glory in expectation of His coming.
They were not to be shaken in mind (the word “mind” here speaking of both the faculty of knowing and the characteristic of settled purpose). It is, of course, the mind set upon things in heaven that will not be shaken. Or again this type of doctrine had evidently caused them to “be troubled,” even to the point of “tumult,” as this word for trouble implies, so that it wrought unrest among the saints. There was a threefold attack of the enemy: first “by spirit,” which refers to a prophetic utterance, professing to be of God but false (compare 1 Cor. 12:1-3); secondly “by word,” which appears to imply oral reports falsely attributed to Paul; and thirdly “by letter as from us.” This was, of course, deliberate and wicked deception, the forging of letters in the name of the Lord’s servants. The object was to persuade the saints that “the day of the Lord” was present, not simply near, but already come. Behind this was the object of undermining faith in the Living God by over -occupation with local distress, and fomenting doubt as regards the distinctive truth that the rapture precedes “the day of the Lord.” Such indeed would be doubt as to the reliability of the Word of God. The day of the Lord would not be tribulation and anguish for the Church, but for her persecutors, while her portion would be “rest” with the apostles in the presence of the Lord.
Verse 3 — With the Word of God in our hands the saints have no excuse for being deceived. Honorable self-judgment and honest exercise of soul to do the will of God will, with the Word of God open, preserve the soul from falsehood. Let us approach it, therefore, both in thorough distrust of ourselves and in fullest confidence in Him who has given us of His Spirit. This passage tells us of Satan’s masterpiece of deception, to be manifested publicly only after the Church is taken to glory, yet whose doctrine of falsehood has preceded him in the world. “The day of the Lord” will not come until “the apostasy” has been manifested. This is of course a revulsion against the truth of Christianity, the rejection of Scripture as being from God, the rejection of Christ as being Himself the revelation of the glory of God. This will be seen in the very realm in which Christianity was once professed, for it is the abandonment of what was once acknowledged. It is this that opens the way to the grossest deception of Satan. In any complete way this will not be true until the Church is taken to heaven, though we may even now be deeply alarmed at the large-scale giving up of the truth of God in many so-called Christian denominations of our day. These are signs of the nearness of the apostasy and therefore indicate that the rapture of the true Church is most near.
Only when the apostasy has come will “the man of sin” be revealed or “the son of perdition.” He is also called “that wicked one” in verse 8, where we are told he will be revealed only after “He who now restrains” is “taken out of the way.” These things are intended to be considered together. The Person who now restrains can be none other than the Spirit of God now present on earth in the Church, the body of Christ. The Spirit being taken out of the way is most simply explained by the taking of the Church to glory at the coming of the Lord Jesus for His saints. There have been many and diverse speculations as to this verse, some of them ridiculous, and practically all using the pronoun “He” as applying to no person at all but to governments or other natural influences. But none of these are keys to fit the lock, as does the above simple and uncomplicated explanation which perfectly coincides with the rest of Scripture.
“That man of sin” is given other designations elsewhere in Scripture such as “the king” (Dan. 11:36), “the worthless shepherd” (Zech. 11:17), “antichrist” (1 John 2:18), “another beast” (Rev. 13:11), and “the false prophet” (Rev. 17:13). In all of these it will be seen that the man is a religious leader, not merely political as is the first beast of Revelation 13. The Antichrist is necessarily a supplanter of the true Christ. He will be Jewish to satisfy the expectations of Israel for a Jewish messiah, but “neither shall he regard the God of his fathers” (Dan. 11:37). He arises “out of the earth” from among Israel (Rev. 13:11) rather than “out of the sea” from among the nations (Rev. 13:1). He will “sit in the temple of God” which, of course, can only be at Jerusalem. It may be also pointed out that in Old Testament prophecy when the expression “the king” is used it refers to the king of Israel, whether the true King, Christ, or to the false, who arrogates to himself the place of Christ.
In verse 4 — He “opposes and exalts himself above (against) all that is called God.” Any denial of God is necessarily self-exaltation. Pride and self-will are behind it. Yet notice he opposes “all that is called God or that is worshipped.” We know that as well as a true conception of God there are existent a multitude of false conceptions so that people call their many idols “god,” but the man of sin will refuse all of these together, true or false, and make himself the object of veneration. “Sitting in the temple of God, he shows himself that he is God.” The temple was not the place for even the high priest to sit: “every priest stands daily ministering and offering” (Heb. 10:11), but this man (not even a priest) will assume the throne that is God’s.
The first “beast” of Revelation 13, the head of the revived Roman Empire, will be of the same wicked character, and these two will form an alliance, with the Antichrist setting up image to the (first) beast, which is called “the abomination desolation,” standing where it ought not, in the temple area, requiring Israel to worship this image. This will be the pinnacle of evil that calls for the dreadful desolation of “the Great Tribulation,” (cf. Rev. 13:11-18 and Mt. 24:15-22).
It is evident then that the temple will be rebuilt by the time this takes place. The so-called “Dome of the Rock” must be replaced by “the temple of God.” Whether this will be so before the Church is taken to glory or not, we have no indication in Scripture. Indeed there is nothing that must be fulfilled before the coming of the Lord for His saints, though we may see signs of the fulfillment of many things as sort of a preparation for the time of the end. But we look for the Lord Himself, not for signs, nor for prophetic fulfillments.
Yet the believer is not to be ignorant of prophecy, which gives him knowledge of what is to take place following the rapture, just as Abraham, because of his character of godliness, was given previous knowledge of the destruction of Sodom, though he had no part whatever in this (Gen. 18:17-21).
Verse 5 — tells us that it was not lack of information that caused the undue distress among the Thessalonians but slowness of heart in taking in the truth they had been taught. Alas, is this not too often the case with the people of God at all times? How little we lay hold of the precious reality of all the living truth of God, though we may hear it over and over again. But Paul had not neglected to tell them this important aspect of the truth. Perhaps now that he writes, they would recall it.
The Thessalonians are told that they “know that which restrains”.
In verse 6 — This is further referred to in verse 7: “He who restrains now until He is gone.” This can apply to no one but the Spirit of God, who dwells in the Church of God and will remain in the world until the rapture, His very presence in His saints being a powerful influence of restraint so far as is concerned the full development of wickedness headed up in “the man of sin.” As the Lord Jesus told His disciples concerning the Spirit, “Ye know Him” (John 14:17), so the Thessalonians had this same vital knowledge and in their own assembly was this precious living, restraining power, which had effect on all the region round about. So long as this was true the wicked one would not be revealed, and God had purposed that this man would only “be revealed in his time.”
Yet already “the mystery of lawlessness” was at work striving to accomplish its destructive ends. This is but one of the “mysteries” of Scripture, but allowed of God for the present in order that He might perfectly accomplish His own divine will. The involvements of all this may greatly puzzle men’s hearts, and it is well if this causes serious soul-exercise before God on the part of believers, but our great God is in perfect control, and even this will yet be seen to glorify His Holy Name, though Satan and men had used it with the opposite object in view, their hearts only moved by hatred toward the blessed Son of God. But God will allow this to reach its full development only when the Spirit of God is gone from the world. “And then shall that wicked be revealed.”
This man may well be living on earth today, but not until the Church is taken to glory will he be “revealed,” so that we should recognize him. The title “wicked” or “lawless one” implies his in subjection to any authority but his own strong will. What a breeding ground is our present day civilization for such characters! But how salutary it is that, before describing his apparently plausible credentials, the Spirit of God declares his awful doom as directly from the Lord Jesus Christ whom he had defied: “Whom the Lord Jesus shall consume with the breath of His mouth, and shall annul by the appearing of His coming”! The accomplishment of this is seen in Revelation 19:11-21 when at Armageddon the beast and his armies are gathered to make war against the Lord of Lords and King of Kings. Their intention will be to defend the Jews against the king of the north and his armies, but it is God who has sent the king of the north to punish Israel. Therefore the interference of the beast is actually war against the Lord Jesus. The judgment will be swift and awesome. The beast (the political head of the ten nations) will be taken and with him the false prophet (the son of perdition of whom our chapter speaks), both of them to be cast alive into the lake of fire (Rev. 19:20).
Verse 8 — How significant is the simplicity with which the Lord Jesus deals with this man of sin! Many things have come out of his mouth: “the words of his mouth were smoother than butter but war was in his heart” (Ps. 55:21). The repulsive wickedness of his doctrine is seen in Revelation 16:13-14: “I saw three unclean spirits like frogs come out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet; for they are the spirits of demons, working miracles.” But the Lord will consume him “with the breath of His mouth.” “The Word of the Lord abides forever,” while the great, swelling words of men will be consigned to utter oblivion, “and shall destroy with the appearing of His coming.” What terror will fill the heart of such a man when Christ is manifested in His great glory! It will mean “sudden destruction,” and no recovery from the ruin that engulfs him for eternity.
The coming of the man of sin “is after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.” It is necessary, of course, that Satan must prepare men to receive this delusion, and his present campaign to discredit the Word of God as a divine revelation is leading rapidly to this end. These “powers, signs, and lying wonders” will be of a startling, amazing kind, not only the result of astute intellect and advanced technology, but having Satanic power permeating it and therefore unexplainable by natural means.
Satan will have secured a man so thoroughly committed to this horrible object that he will allow himself to be completely the tool of Satan. And though thoroughly unrighteous, yet because of the great supernatural power involved, multitudes will willingly accept him. With no regard for what is morally upright, men throw themselves open to be willingly deceived. “They received not the love of the truth, that they might be saved.” The pure precious truth of the Lord Jesus Christ having been rejected by them, then God in righteous judicial government “sends strong delusion, that they should believe the lie.” There will be no second chance after the rapture for those who have despised the gospel of grace. They have sold themselves into a state of such contempt for Christ that the life of Antichrist will completely snare them and eternal damnation shall be their awful end.
Men may say they have a right to believe what they please, but it is false. We have a right to believe only what is right, and those who willingly refuse truth in favor of falsehood are manifestly those who “have pleasure in unrighteousness.” Grace may bear long with them, but the end must certainly come in judgment.
Verse 13 — introduces the third (and last) division of the epistle, which is in lovely contrast to what we have been considering. If it was necessary to give clearest instruction as regards that which would attack the very foundations of Christianity, yet none of this could affect the unceasing thanksgiving of the apostle for his brethren beloved of the Lord. In them God had exemplified a marvelous difference: He had chosen them “from the beginning,” in view of salvation, through sanctification of the Spirit and belief of the truth. It may be a question as to the precise time of “the beginning” mentioned here, though the expression “from the beginning” is most commonly used in the New Testament in connection with the manifestation of the Son of God on earth. It is not necessarily so in this case, but it seems the emphasis is on the fact that there could be no change in their position, for they had been chosen long before. In Ephesians 1:4 we are told “He has chosen us in Him before the foundation of the world,” and this, of course, is true of all saints.
But here salvation is in view and this is accomplished through sanctification of the Spirit (God’s internal work in the soul) and belief of the truth (the response of the soul to Him in faith). Sanctification of the Spirit is found also in 1 Peter 2:2 and indicates the work of the Spirit in dealing with and separating the soul even before the believing of the truth, according to God’s pre-knowledge. Sanctification by the blood of Christ is positional, the believer being set apart in his position by virtue of the shedding of the blood of Christ (Heb. 10). Sanctification by the truth (John 17) is progressive, dealing with a daily, practical setting apart of the saints to God.
The apostle says it was “by our gospel” that God called the Thessalonians to this salvation. How blessed a privilege for His servants to be thus found sharing in the blessed work of the matchless grace of God, “to the obtaining of the glory of our Lord Jesus Christ”! Salvation is not, therefore, merely from something but involves blessing beyond the highest imagination of man, an eternal participation in the glory which the Lord Jesus Christ is given in His being raised from the dead and exalted at the right hand of God. John 17:22 is the Lord’s own word as to this, “the glory which Thou hast given Me I have given them; that they may be one, even as we are one.” The perfection and dignity of such blessing in contrast to the dreadful end of apostate Christendom is the basis of the following exhortation.
Verse 15 — exorts that if some fall away let the believer all the more firmly “stand fast,” not swayed by any artifice of the enemy, but holding to the solid instruction given by the apostles, whether orally given or by their genuine epistles. The apostle had given them enough to put them on their guard against falsehood, which had so insidiously sought entrance among them. Let them pay close attention to the truth and hold it; this would fully preserve them. It will be noted the word “instruction” is used in the above verse rather than “traditions,” for the former is more accurate.
Verse 16 — The preciousness of the unity of the Father and the Son in this vital activity is to be well considered here. The Lord Jesus Himself had said when on earth, “If a man love Me, he will keep My word; and My Father will love him, and we will come unto him, and make our abode with him” (John 14:23). And again the entire title, “Our Lord Jesus Christ,” is used here, “and God, even our Father,” as though to press upon us the blessed fullness of supply that is ours in communion with the Father and the Son, for he first speaks of the eternal provision made for us, His love and everlasting consolation and good hope through grace. And the certainty of this is the basis of their practical comfort and establishment in every good word and work. Appreciation of the eternal, unchangeable blessings would certainly work mightily in this practical communion and progress, both in word and in work.
Chapter 3
As in the first epistle, so the apostle again asks for their prayers: first for the positive blessing of the Word of God which thy proclaimed that it might have free course to go forward and be glorified. Secondly, on the negative side, they should pray that they might be delivered from the oppression of unreasonable and wicked men, for all men had not faith, as indeed his previous reference to “the son of perdition” had fully shown. But it is precious to think of the apostle’s so valuing the prayers of these young saints; he well knew that God delights to work by such means.
In Verse 3 — these saints, too, knew that all men had not faith, for they had themselves suffered persecution. The cruel efforts of Satan in this way were intended to drive the saints back into evil. But the apostle shows them that they may depend fully upon the Lord. He was faithful; He would use the persecution to establish them; He would keep them from evil. A real work of God would not be abortive, and Paul was confident of its reality in the Thessalonians. His confidence was in the Lord concerning them that they would be diligent in following the commandments left them by the Lord’s servants, not forgetting them since they were no longer present.
But though verse 5 had already been true of them in good measure, yet how needful that its truth should again and again be pressed upon them, and us: “The Lord direct your hearts into the love of God, and into the patient waiting for Christ.” It is divine workmanship that does this, for our hearts naturally tend to be directed in any other way and must be recalled and directed rightly. His love is the proper home of our souls in which we should find purest satisfaction, comfort and encouragement. And the calm, settled endurance that truly waits for Christ is a precious accompaniment of this.
In the first epistle (ch. 5:14) there is a serious exhortation to “warn the disorderly.”
As in verse 6 — not to do so would be to ignore a manifest responsibility to show godly care for his soul and for the welfare of the assembly. But this chapter is far stronger in its language: “we command you, brethren, in the name of our Lord Jesus Christ.” When men have been warned as to their disorderly course and yet persist in it, then much more serious measures of discipline must be used. This would be more painful to have to put into practice, but it is true kindness the brother who walked disorderly must be withdrawn from. He was not put away, (1 Cor. 5:13), but the saints were to have no personal fellowship with him, to maintain a reserve that would be decidedly felt by the offender. There is no thought in this of mere personal impatience or anger, but rather of desire for the true recovery and blessing of the guilty party. The object of all discipline is to be restoration. Consequently it must be wisely exercised, with care not to exceed in punishment, but nevertheless with the firmness of true love.
Verse 7 — reminds them that the Lord’s servants had left them a most important example as to orderly conduct and in this the saints were to follow them. They did not depend upon others for their support but they worked night and day with labor and travail. What an example indeed! Besides their diligence in preaching the Word of God, which would take no little time, they worked also with their hands for their temporal support. If this were true of the Lord’s servants, who were at Thessalonica for so brief a time, how shameful for others who resided there permanently to be guilty of sponging from others for their support! It would have been a perfectly right thing for Paul and his fellow-workers to be supported by the means of those to whom they ministered the Word, but they did not use this in order that they might be a more effective and striking example.
Moreover they had commanded the disciples that, if any would not work, he should not eat. This should have been plain enough for all of them, whether for the disorderly or for those who might be inclined to be lenient in giving them food or support of any kind.
In verse 11 — It is possible that some had so wrong a viewpoint in reference to the nearness of the Lord’s coming that they considered it not necessary to work at all. But this reasoning is sinful. Though I am not to be doubtful or worried as to the future, yet I am to labor, working with the hands that which is good in order to have to give to others who may be in need. Work is not simply to be a means of amassing provision for the future on earth but of providing things honestly in the sight of all men, at present. What utter disgrace it is for a Christian to decide that, since Christ is coming soon, he therefore has no need at all to work, but take his support from others who do work! Nor will it end there. They also become “busybodies,” for since paying no attention to their own business, they shamefully interfere in the business of others. The apostle both commands and exhorts such “that with quietness they work and eat their own bread.” For one to despise this was to despise the commandment of God.
Verse 13 — tells us that though we may feel “well-doing” to be a boring, unrewarding occupation, yet we must not become weary in it. If we should take to heart the exhortation of Colossians 3:23, “And whatsoever ye do, do it heartily, as to the Lord, and not unto men,” this certainly would lift every responsibility far above the thought of drudgery. But all the saints are seriously admonished not to have company with any brother who persisted in being disorderly. This was with the object of making him ashamed of his indolence in order to work for his restoration. Not that they were to be haughty or cruel to him, but faithful in both their actions and words, never forgetting that he is their brother. If this were fully and graciously car ried out by all the saints it would work almost invariably for restoration, unless, of course, the offender were not actually born again, in which case this would likely be exposed.
In verse 16 — the designation “the Lord of peace Himself” would be peculiarly comforting to those who had been so troubled both by persecution and by false reports. How good to have the heart directed to Him who had said, “Peace I leave with you, My peace I give unto you: not as the world gives give I unto you. Let not your heart be troubled, neither let it be afraid” (John 14:27). But the desire of the apostle is that the Lord may give them this peace “always” and “by all means.” Not that the Lord willingly withholds it, but our state of soul may be such as not to enjoy it, and the answer to this is the drawing of our hearts and eyes to Himself. “By all means,” too, would infer that every circumstance He allows may be the means used of God to make this peace a constant reality to the heart. “The Lord be with you all” implies the desire that they should be obedient to Him, for His presence cannot be expected where there is disobedience.
The apostle signs the epistle with his own hand, his unvarying practice, though he employed an amanuensis to do the writing. This would protect them from accepting spurious letters claiming to be from him. The first epistle had closed with the words “The grace of our Lord Jesus Christ be with you,” but the second adds the words “all,” as though to include even those believers who were walking disorderly, for his desire for their blessing too has not changed. The precious pastoral character of these epistles is maintained to the end.