The Apostasy and 2 THESSALONIANS, II. Man of Sin. Antichrist, characterized by similar blasphemous | Zechariah, 5. 9, 10). "Wickedness" (translated by the arrogance. 5. Remember, &c.-Confuting those who represent Paul as having laboured under error as to Christ's immediate coming, when writing his first epistle, and as now correcting that error. I told youmore than once, lit., "I was telling," or "used to tell." 6. now ye know-by my having told you. The power must have been one "known" to the Thessalonians. what withholdeth-that which holds him back; "keeps him in check:" the power that has restrained the man of sin from his full and final development, is the moral and conservative influence of political states (OLSHAUSEN]: the fabric of human polity as a coercive power; as "he who now letteth" refers to those who rule that polity by which the great upbursting of godlessness is kept down. [ALFORD.] The "what withholdeth" refers to the general hindrance; "he who now letteth," to the person in whom that hindrance is summed up. Romanism, as a forerunner of Antichrist, was thus kept in check by the Roman Emperor (the then representa tive of the coercive power) until Constantine, having removed the seat of empire to Constantinople, the Roman Bishop by degrees first raised himself to precedency, then to primacy, and then to sole empire above the secular power. The historical fact from which Paul starts in his prediction, was probably the emperor Claudius' expulsion of the Jews, the representative of the anti-Christian adversary in Paul's day, from Rome, thus "withholding" them in some degree in their attacks on Christianity; this suggested the principle holding good to the end of time, and about to find its final fulfilment in the removal of the withholding person or authority, whereupon Antichrist in his worst shape shall start up. that he might be-Greek, "in order that?" ye know that which keeps him back, in God's purposes, from being sooner manifested," in order that he may be revealed in his own time" (i.e., the time appointed by God to him as his proper time for being manifested), not sooner (cf. Daniel, 11.35). The removal of the withholding power will be when the civil polity, derived from the Roman empire, which is to be, in its last form, divided into ten kingdoms (Revelation, 17. 3, 11-13), shall, with its leading representative head for the time being ("he who now letteth," Greek," withholdeth," as in v. 6), yield to the prevalent godless **lawlessness" with "the lawless one" as its embodiment. The elect church and the Spirit cannot well be, as DE BURGH suggests, the withholding power meant; for both shall never be wholly "taken out of the way" (Matthew, 28. 20). However, the testimony of the elect church, and the Spirit in her, are the great hindrance to the rise of the apostasy; and it is possible that, though the Lord shall have a faithful few even then, yet the full energy of the Spirit in the visible church, counteracting the energy or "working" of "the mystery of lawlessness" by the testimony of the elect, shall have been so far "taken out of the way," or set aside, as to admit the manifestation of "the lawless one;" and SO DE BURGH's view may be right (Luke, 18, 8; Revelation, 11. 3-12). This was a power of which the Thessalonians might easily "know" through Paul's instruction. 7. the mystery of iniquity- the counterwork to "the mystery of godliness" (1 Timothy, 3. 16). Anti-Christianity latently working, as distinguished from its final open manifestation. Mystery" in Scripture means, not what remains always a secret, but that which is for a while hidden, but in due time manifested (cf. Ephesians, 3. 4, 5). Satan will resort to a mode of opposition more conformed to the then imminent "appearing" and "presence" of the Saviour, and will anticipate Him with a last effort to maintain the dominion of the world [DE BURGH), just as at His first advent he rushed into open opposition, by taking possession of the bodies of men. "Iniquity," Greek, lawlessness: defiant rejection of God's law (cf. Note, | LXX. by the same Greek, meaning "lawlessness." The Apostasy and 2 THESSALONIANS, IL Man of Sin. 24-26, 28). They first cast off the love of the truth, then God gives them up to Satan's delusions, then they settle down into "believing the lie" an awful climax (1 Kings, 22, 22, 23; Ezekiel, 14. 9; Job, 12. 16; Matthew, 24. 5. 11; 1 Timothy, 4. 1). strong delusion-Greek, "the powerful working of error," answering to the energising "working of Satan" (v. 9); the same expression as is applied to the Holy Ghost's operation in believers: "powerful" or "effectual (energising) working" Ephe sians, 1. 19). believe a lie-rather "the lie" which antichrist tells them, appealing to his miracles as proofs of it (v. 9). 12. they all...damned-rather as Greek," that all." &c. He here states the general proposition which applies specially to antichrist's adherents. Not all in the Church of Rome, or other anti-Christian systems. shall be damned, but only "all who believed not the truth" when offered to them, "but had pleasure in unrighteousness" (Romans, 1. 32; 2. 8). Love of unrighteousness being the great obstacle to believing the truth. 13. But-In delightful contrast to the damnation of the him to disappear. Cf. as to Gog attacking Israel and destroyed by Jehovah (Ezekiel, 38. and 39.), so as not to leave a vestige of him. with the brightness of his coming-Greek, “the manifestation (or appearance of His presence:" the first outburst of His advent-the first gleam of His presence-is enough to abolish utterly all traces of antichrist, as darkness disappears before the dawning day. Next, his adherents are "slain with the sword out of his mouth" (Revelation, 19. 21). BENGEL'S distinction between "the appearance of His coming" and the "coming" itself is not justified by 1 Timothy. 6. 14; 2 Timothy, 1. 10; 4. 1, 8; Titus, 2. 13, where the same Greek for appearing (English Version, here the brightness"; plainly refers to the coming itself. The expression, "manifestation (appearing) of His presence," is used in awful contrast to the revelation of the wicked one in the beginning of the verse. 9. whose coming-The same Gr ek as was used for the Lord's coming (v. 8), or personal "presence." is-in its essential character. after-according to the working ("energy") of Satan, as opposed to the energy or work-lost (v. 12) stands the "salvation" of Paul's converts. ing of the Holy Spirit in the Church (Note, Ephesians, 1. 19). As Christ is related to God, so is antichrist to Satan, his visible embodiment and manifestation: Satan works through him. Revelation, 13. 2, "The dragon gave him (the beast) his power...seat...great authority." lying wonders-lit., "wonders" or "prodigies of falsehood." His "power, signs, and wonders," all have falsehood for their base, essence, and aim (John, 8. 44). (ALFORD.] In Matthew, 24. 24, Jesus implies that the miracles shall be real, though demonic, such mysterious effects of the powers of darkness, as we read of in the case of the Egyptian sorcerers, not such as Jesus performed in their character, power, or aim; for they are against the revealed Word, and therefore not to be accepted as evidences of truth; nay, on the authority of that sure Word of prophecy (here, and Matthew, 24. 24), to be known and rejected as wrought in support of falsehood (Deuteronomy, 13. 1-3, 5; Galatians, 1. 8. 9; Revelation, 13. 11-15; 19. 20). The same three Greek words occur for miracles of Jesus (Acts, 2. 22, and Hebrews, 2. 4; showing that as the Egyptian magician imitated Moses (2 Timothy, 3. 1-8), so antichrist tries to imitate Christ's works as a 'sign," or proof of divinity. 10. deceivableness-rather as Greek, "deceit of (to promote) unrighteousness" (v. 12). in-The oldest MSS. and versions omit "in." Translate. "Unto them that are perishing" (2 Corinthians, 2. 15, 16; 4. 3): the victims of him whose very name describes his perishing nature, the son of perdition;" in contrast to you whom (v. 13) "God hath from the beginning chosen to salvation through sanctification of the Spirit and belief of the truth." because--lit., "in requital for;" in just retribution for their having no love for the truth which was within their reach (on account of its putting a check on their bad passions), and for their having pleasure in unrighteousness" (v. 12; Romans, 1. 18); they are lost because they loved not, but rejected, the truth which would have saved them. received not-Greek, "welcomed not;" admitted it not cordially. love of the truth-not merely love of truth, but love of THE truth (and of Jesus who is the Truth, in opposition to Satan's "lie," v. 9, 11; John, 8. 42-44), can save Ephesians, 4. 21). We are required not merely to assent to, but to lore the truth (Psalm 119. 97). The Jews rejected Him who came in His Divine Father's name; they will receive antichrist coming in his own name (John, 5. 43). Their pleasant sin shall prove their terrible scourge. 11. for this cause-Because they received not the love of the truth." The best safeguard against error is "the love of the truth." shall send-Greek, "sends," or "is send--so as not to let go. Adding nothing, subtracting ing" the "delusion" is already beginning. God judicially sends hardness of heart on those who have rejected the truth, and gives them up in righteous judgment to Satan's delusions (Isaiah, 6, 9, 10; Romaus, 1. are bound-in duty (ch.1.3). thanks to God-not to ourselves, your ministers, nor to you, our converts. beloved of the Lord-Jesus Romans, 8. 37; Galatians, 2.30; Ephesians, 5. 2, 25). Elsewhere God the Father is said to love us (v. 16; John, 3, 16; Ephesians, 2. 4; Colossians, 3. 12). Therefore Jesus and the Father are one. from the beginning-" before the foundation of the world" (Ephesians, 1. 4; cf. 1 Corinthians, 27: 2 Timothy, 1. 9); in contrast to those that shall "worship the beast, whose names are not written in the book of life of the Lamb slain from the foundation of the world" (Revelation, 13. 8). Some of the oldest MSS. read as English Version, but other oldest MSS, and Vulgate read, "as first-fruits." The Thessalonians were among the first converts in Europe (cf. Romans, 16. 5; 1 Corinthians, 16. 15). In a more general sense, it occurs in James, 1. 18; Revelation, 14. 4; so I understand it here including the more restricted sense. chosen you-The Greck is not the ordinary word for "elected," implying His eternal selection; but takes for Himself, implying His having adopted them in His eternal purpose. It is found in the LXX. (Deuteronomy, 7. 7; 10. 15). through rather as Greek, "is sanctification" as the element in which the choice to salvation had place (cf. 1 Peter, 1. 2), standing in contrast to the "unrighteousness," the element in which antichrist's followers are given over by God to damsation (v. 12). of the Spirit-wrought by the Spirit who sanctifies all the elect people of God, first by eternally consecrating them to perfect holiness in Christ, once for all, next by progressively imparting it. belief of the truth-contrasted with "believed not the truth” (e. 13. 14. you-The oldest MSS. read, "us." by our gospe"through" the gospel which we preach. to...glory-in v. 13, it was "salvation," i. e., deliverance from allevil of body and soul (1 Thessalonians, 5. 9); here it is positive good, even "glory," and that "the glory of our Lord Jesus" Himself, which believers are privileged to share with Him (John, 17. 22, 24; Romans, &. 17, 29; 2 Timothy, 2. 10). 15. Therefore-God's sovereign choice of believers, so far from being a ground fir inaction on their part, is the strongest incentive to action and perseverance in it. Cf. the argument Philippians, 2, 12, 13, "Work out your own salvation. FOR it is God which worketh in you," &c. We canno fully explain this in theory; but to the sincere and humble, the practical acting on the principle is plain. "Privilege first, duty afterwards." [EDMUNDS.] stand fast-so as not to be "shaken or troubled" i. 2, baid nothing. [BENGEL.] The Thessalonians had not bell fast his oral instructions, but had suffered themselves to be imposed upon by pretended spirit-revelations. and words and letters pretending to be from Paul. 2 Exhortation to Stedfastness. 2 THESSALONIANS, III. Paul asks their Prayers. as worldly consolations in trials (Romans, 8. 38, 39). This for all time present, and then "good hope" for the future. [ALFORD.] through grace-rather as Greek, "IN grace;" to be joined to "hath given." Grace is the element in which the gift was made. comfort your hearts-unsettled as you have been through those who announced the immediate coming of the Lord. good word and work-The oldest MSS. invert the order, "work and word." Establishment in these were what the young converts at Thessalonica needed, not fanatical teaching (cf. 1 Corinthians, 15. 58). CHAPTER III. Ver. 1-18. HE ASKS THEIR PRAYERS: HIS CONFIDENCE IN THEM: PRAYER FOR THEM: CHARGES AGAINST DISORDERLY IDLE CONDUCT; HIS OWN EXAMPLE: CONCLUDING PRAYER AND SALUTATION. 1. Finally-lit., "As to what remains." may have free course-lit.. "may run:" spread rapidly without a drag on the wheels of its course. That the new-creating word may "run" as "swiftly" as the creative word at the first (Psalm 147. 15). The opposite is the word of God being "bound" (2 Timothy, 2. 9. glorified-by sinners accepting it (Acts, 13. 48; Galatians, 1. 23, 24). Contrast "evil spoken of (1 Peter, 4. 14). as it is with you(1 Thessalonians, 1. 6; 4. 10; 5. 11.) 2. that we...be delivered from unreasonable...men-lit.. men out of place, inept, unseemly: out of the way bad: more than ordinarily bad. An undesigned coincidence with Acts, 18. 5-9. Paul was now at Corinth, where THE JEWS "Op. posed themselves" to his preaching: in answer to his prayers and those of his converts at Thessalonica and elsewhere, "the Lord, in vision," assured him of ex to the effect that "the day of the Lord was instantly imminent." traditions-truths delivered and transsaitted orally, or in writing (ch. 3. 6; 1 Corinthians, 11. 2, Greek," traditions"). The Greek verb from which the noun comes, is used by Paul 1 Corinthians, 11. 23; 15. 3. From the three passages in which "tradition" is used in a good sense, Rome has argued for her accumulation of uninspired traditions, virtually overriding God's word, whilst put forward as of co-ordinate authority with it. She forgets the ten passages (Matthew, 15. 2, 3, 6; Mark, 7. 3, 5, 8, 9, 13; Galatians, 1. 14; Colossians, 2. 8) stigmatizing man's uninspired traditions. Not even the apostles' sayings were all inspired (e.g., Peter's dissimulation, Galatians, 2. 11-14), but only when they claimed to be so, as in their words afterwards embodied in their canonical writings. Oral inspiration was necessary in their case, until the canon of the written word should be complete; they proved their possession of inspiration by miracles wrought in support of the new revelation, which revelation, moreover, accorded with the existing Old Testament revelation: an additional test needed besides miracles (cf. Deuteronomy, 13. 1-6; Acts, 17. 11). When the canon was complete, the infallibility of the living men was transferred to the written word, now the sole unerring guide, interpreted by the Holy Spirit. Little else has come down to us by the most ancient and univer- | sal tradition save this, the all-sufficiency of Scripture for salvation. Therefore, by tradition, we are constrained to cast off all tradition not contained in, or not proveable by, Scripture. The Fathers are valuable witnesses to historical facts, which give force to the intimations of Scripture: such as the Christian Lord's-emption from "hurt," and of success in bringing in day, the baptism of infants, and the genuineness of the "much people." On the unreasonable, out-of-the-way canon of Scripture. Tradition (in the sense human perversity of the Jews, as known to the Thessalotestimony) cannot establish a doctrine, but can au nians, see 1 Thessalonians, 2, 16, 16. have not faith-or thenticate a fact, such as the facts just mentioned. In- as Greek, "the faith" of the Christian: the only antispired tradition, in St. Paul's sense, is not a supple- dote to what is "unreasonable and wicked." The Dentary oral tradition completing our written word, Thessalonians, from their ready acceptance of the but it is identical with the written word now complete; gospel (1 Thessalonians, 1. 5, 6), might think "all" then, the latter not being complete, the tradition was would similarly receive it; but the Jews were far necessarily in part oral, in part written, and continued from having such a readiness to believe the truth. 3. so until, the latter being complete before the death of faithful-alluding to "faith" (v. 2): though many will St. John, the last apostle, the former was no longer not believe, the Lord (other very old MSS. read," God") needed. Scripture is, according to Paul, the complete is still to be believed in as faithful to His promises and sufficient rule in all that appertains to making (1 Thessalonians, 5. 24; 2 Timothy, 2. 13). Faith on the the man of God perfect, thoroughly furnished unto all part of man, answers to faithfulness on the part of good works" (2 Timothy, 3. 16, 17). It is by leaving God. stablish you-as he had prayed (ch. 2. 17). St. Paul's God-inspired tradition for human traditions Though it was on himself that wicked men were makthat Rome has become the forerunner and parent of ing their onset, he turns away from asking the Thessalothe antichrist. It is striking that, from this very nians prayers for HIS deliverance (v. 2: so unselfish chapter denouncing antichrist, she should draw an was he, even in religion), to express his assurance of argument for her "traditions" by which she fosters THEIR establishment in the faith, and preservation anti-Christianity. Because the apostles' oral word was from evil. This assurance thus exactly answers to his as trustworthy as their written word, it by no means prayer for them, ch. 2. 17, "Our Lord...stablish you in follows that the oral word of those not apostles, is as every good word and work." He has before his mind trustworthy as the written word of those who were the Lord's prayer, "Lead us not into temptation, but apostles, or inspired evangelists. No tradition of the deliver us from evil:" where, as here, the translation apostles, except their written word, can be proved may be, "from the evil one:" the great hinderer of genuine on satisfactory evidence. We are no more "every good word and work." Cf. Matthew, 13. 19. bound to accept implicitly the fathers' interpretations "the wicked one." 4. we have confidence in the Lordof Scripture, because we accept the Scripture canon on as "faithful" (e. 3). Have confidence in no man when their testimony, than we are bound to accept the Jews' left to himself. [BENGEL.] that ye both do-Some of interpretation of the Old Testament, because we accept the oldest MSS. insert a clause, "That ye both have the Old Testament canon on their testimony. done" before, "and are doing, and will do." He means epistle-as distinguished from a "letter As from us," the majority by "ye," not all of them (cf. v. 11; ch. e. 2, viz., that purports to be from us, but is not. He 1. 3; 1 Thessalonians, 3. 6). 5. If "the Lord" be here refers to his first epistle to the Thessalonians. 16, 17. the Holy Ghost (2 Corinthians, 3. 17), the three Persons himself-by His own might, as contrasted with our of the Trinity will occur in this verse. love of Godfeebleness; ensuring the efficacy of our prayer. Here love to God. patient waiting for Christ- rather as our Lord Jesus stands first; in 1 Thessalonians, 3. 11, Greck," the patience (endurance) of Christ," viz., which **God our Father." which...loved us-in the work of Christ showed [ALFORD] (ch. 2. 4; 1 Thessalonians, 1. 3. our redemption. Referring both to our Lord Jesus ESTIUS, however, supports English Versun (cf. Re(Romans, 8. 37; Galatians, 2. 20) and God our Father | velation, 1. 9; 3. 10). At all events, this race, John, 3, 16), everlasting consolation-Not transitory, "patience," or persevering endurance, is connected our His Confidence in them. 2 THESSALONIANS, IIL The Disorderly to be Avoided. with the "hope" (1 Thessalonians, 1. 3, 10) of Christ's it as a punishment of the idle. Paul often quotes good coming. In ALFORD's translation we may compare adages current among the people, stamping them with Hebrews, 12. 1, 2, "Run with patience (endurance)... inspired approval. In the Hebrew, Bereshith Rabba, looking to JESUS...who, for the joy that was before the same saying is found; and in the book Zeror, "He Him, endured the cross: so we are to endure, as look who will not work before the Sabbath, must not eat on ing for the hope to be realized at His coming Hebrews, the Sabbath." 11. busy bodies-In the Greek the similar10. 36, 37). 6. we command you-Hereby he puts to a ity of sound marks the antithesis," Doing none of their particular test their obedience in general to his com- own business, yet overdoing in the business of others." mands, which obedience he had recognised in v. 4. Busy about every one's business but their own. withdraw lit., to furt the sails: as we say, to steer "Nature abhors a vacuum;" so if not doing one's own clear of (cf. v. 14. Some had given up labour as though business, one is apt to meddle with his neighbour's busithe Lord's day was immediately coming. He had en-ness. Idleness is the parent of busy bodies (1 Timothy. joined mild censure of such in 1 Thessalonians, 5. 14, 5. 13). Contrast 1 Thessalonians, 4. 11. 12. by-The Warn...the unruly:" but now that the mischief had oldest MSS. read, "Is the Lord Jesus." So the Greck, become more confirmed, he enjoins stricter discipline. 1 Thessalonians, 4. 1, implying the sphere wherein such viz., withdrawal from their company cf. 1 Corinthians, conduct is appropriate and consistent. We exhort you 5. 11: 2 John, 10, 11): not a formal sentence of excom- thus, as ministers in Christ, exhorting our people IN munication, such as was subsequently passed on more Christ." with quietness-quiet industry; laying aside heinous offenders, as in 1 Corinthians, 5. 5; 1 Timothy, restless, bustling, intermeddling officiousness (v. 11. 1. 20. He says "brother," i.e.. professing Christian; for their own-Bread earned by themselves, not another's in the case of unprofessing heathen, believers needed bread (v. 8). 13. be not weary-The oldest Mss. read, not be so strict (1 Corinthians, 6. 10-13). disorderly-"Be not cowardly in;" do not be wanting in strenuousSt. Paul plainly would not have sanctioned the Order ness in doing well. EDMUNDS explains it. Do not of Mendicant friars, who reduce such a "disorderly" | culpably neglect to do well, viz., with patient industry and lazy life to a system. Call it not an Order, but a to do your duty in your several callings. In contrast burden to the community BENGEL alluding to the to the "disorderly, not-working, busybodies". 11; d. Greek, v. 8, for "be chargeable," lit., be a burden. the Galatians, 6.9. 14. note that man-mark him in your tradition-the oral instruction which he had given to own minds as one to be avoided (r. 6). that he may be them when present (v. 10), and subsequently com- ashamed-Greek, "made to turn and look into himself, mitted to writing (1 Thessalonians, 4. 11, 12, which he and so be put to shame." Feeling himself shunted received of us-Some oldest MSS, read, "Ye received:" by godly brethren he may become ashamed of his others, "they received." The English Version reading course. 15. admonish him as a brother not yet exhas no very old authority. 7. how ye ought to follow us communicated (cf. Leviticus, 19. 17). Do not shun him -how ye ought to live so as to "imitate" (so the Greek for in contemptuous silence, but tell him why he is so "follow") us (cf. Note, 1 Corinthians, 11. 1; 1 Thessalo- avoided (Matthew, 18. 15; 1 Thessalonians, 5. 14. 16. nians, 1. 6. 8. eat any man's bread-Greek, "eat bread Lord of peace-Jesus Christ. The same title is given to from any man," ie., live at any one's expense. Con- Him as to the Father, "the GOD of peace" Romans, trast v. 12, "Eat THEIR OWN bread." wrought-(Acts, 15. 33; 16. 20; 2 Corinthians, 13. 11). An appropriate 20. 34. In both epistles they state they maintained title in the prayer here, where the harmony of the themselves by labour; but in this second epistle they Christian community was liable to interruption from do so in order to offer themselves herein as an example the "disorderly." The Greek article requires the to the idle; whereas, in the first, their object in doing so translation," Give you the peace" which it is "His to is to vindicate themselves from all imputation of mer give." "Peace" outward and inward, here and berecenary motives in preaching the gospel 1 Thessalonians, after (Romans, 14. 17). always-unbroken, not chanc 2.5,9). (EDMUNDS.] They preached gratuitously, though ing with outward circumstances. by all means—tres, they might have claimed maintenance from their con- "in every way." Most of the oldest MSS. read, “in verts. labour and travail -"toil and hardship" Note, every place;" thus he prays for their peace in all times 1 Thessalonians, 2. 9. night and day-Scarcely allowing ("always") and places. Lord be with you all-May He time for repose. chargeable-Greek, "a burden," or bless you not only with peace, but also with His pres "burdensome." The Philippians did not regard it as a ence (Matthew, 28. 20). Even the disorderly brethren burden to contribute to his support Philippians, 4.15,16), | (cf. v. 15, ́ ́ a brother") are included in this prayer. 17. sending to him whilst he was in this very Thessalonica The epistle was written by an amanuensis (perhaps (Acts, 16. 15, 34, 40). Many Thessalonians, doubtless, Silas or Timothy), and only the closing salutation writ would have felt it a privilege to contribute, but as he saw ten by Faul's "own hand" cf. Romans, 16. 22; 1 Co some idlers among them who would have made a pretext rinthians. 16. 21; Colossians, 4. 18. Wherever Pa of his example to justify themselves, he waived his right, does not subjoin this autograph salutation, we may His reason for the same course at Corinth was to mark presume he wrote the whole epistle himself (Galatians, how different were his aims from those of the false teach- 6. 11. which-which autograph salutation. the tokeners who sought their own lucre (2 Corinthians, 11.9,12,13. to distinguish genuine epistles from spurious ones pet It is at the very time and place of writing these epistles forth in my name ch. 2. 2). n every epistle-Some think that Paul is expressly said to have wrought at tent- he signed his name to every epistle with his own hard. making with Aquila (Acts 18. 3: an undesigned coin- but as there is no trace of this in any MSS. of all 126 cidence. 9. (1 Corinthians, 9. 4-6, &c.; Galatians, 6. 6.) epistles, it is more likely that he alludes to his writing 10. For even-translate," For also." We not only set with his own hand in closing every epistle, even in those you the example, but gave a positive "command." epistles (Romans, 2 Corinthians, Ephesians, Philippens, commanded-Greek imperfect, "We were command- 1 Thessalonians) wherein he does not specify his having ing we kept charge of you. would not work-Greek, done so. so I write-so I sign my name: this is a speci "is unwilling to work." BENGEL makes this to be the men of my handwriting, by which you may distinguish argument: not that such a one is to have his food with my genuine letters from forgeries. 18. He closes every drawn from him by others; but he proves from the ne- epistle similarly by praying for GRACE to those whom be cessity of eating, the necessity of working; using this addresses. Amen-Omitted in the oldest MSS. It was pleasantry. Let him who will not work show himself doubtless the response of the congregation after bearing an angel, i.e., do without food as the angels do (but the epistle read publicly; hence it crept into copies. since he cannot do without food, then he ought to be not unwilling to work). It seems to me simpler to take The Subscription is spurious, as the epistle was writ ten not from Athens," but from Corinth, PASTORAL EPISTLES, I. & II. TIMOTHY & TITUS. INTRODUCTION. GENUINENESS-The ancient church never doubted of their being canonical and written by St. Paul. They are in the Peschito Syriac version of the second century. Muratori's Fragment on the Canon of Scripture, at the close of the second century, acknowledges them as such. Irenæus, adversus Hæreses, I. and III. 3.3; IV. 16. 3; II. 14. 8; III. 1 1; L. 16. 3, quotes, 1 Timothy, 1. 4, 9; 6. 20; 2 Timothy, 4. 9-11; Titus, 3. 10. Clement of Alexandria, Stromata, 2. 457; 3. 534, 536; 1. 350, quotes, 1 Timothy, 4. 1, 20; 2 Timothy, as to deaconesses; Titus, 1. 12 Tertullian, de præscriptione Hæreticorum, 25, and 6, quotes, 1 Timothy, 6. 20; 2 Timothy, 1. 14; 1 Timothy, 1. 18; 6. 13, &c.; 2 Timothy, 2. 2; Titus, 3, 10, 11; and adversus Marcion. Eusebius includes the three in the "universally acknowledged" Scriptures Also Theophilus of Antioch (ad Autolycus, 3. 14), quotes, 1 Timothy, 2 1. 2; Titus, 3. 1; and Caius (in Eusebius, Ecclesiastical History, 6, 20) recognises their authenticity. Clement of Rome, in the end of the first century, in his first Epistle to Corinthians, ch. 29., quotes, 1 Timothy, 2. 8. Ignatius, in the beginning of the second century, in Epistle to Polycarp, sec. 6, alludes to 2 Timothy, 24 Polycarp, in the beginning of the second century (Epistle to Philippians, ch. 4), alludes to 2 Timothy, 2. 4; and in ch. 9. to 2 Timothy, 4. 10. Hegisippus, in the end of the second century, in Eusebius, Ecclesiastical History, 3, 32, alludes to 1 Timothy, 6, 3, 20. Athenagoras, in the end of the second century, alludes to 1 Timothy, 6, 16. Justin Martyr, in the middle of the second century (Dialogue, contra Tryphonen, 47), alludes to Titus, 3. 4. The Gnostic Marcion alone rejected these epistles. THE HERESIES OPPOSED in them form the transition stage from Judaism, in its ascetic form, to Gnosticism, as subsequently developed. The references to Judaism and legalism are clear (1 Timothy, 1. 7; 4. 3; Titus, 1. 10, 14; 3. 9). Traces of beginning Gnosticism are also unequivocal (1 Timothy, 1. 4). The Gnostic theory of a twofold principle from the beginning, evil as well as good, appears in germ in 1 Timothy, 4, 3, &c. In 1 Timothy, 6. 20, the term Gnosis ("science") itself occurs. Another Gnostic error, viz., that "the resurrection is past," is alluded to in 2 Timothy, 2. 17, 18. The Judaism herein opposed is not that of the earlier epistles which upheld the law and tried to join it with faith in Christ for justi. fication. It first passed into that phase of it which appears in the epistle to the Colossians, whereby will-worship and angelworship were superadded to Judaizing opinions. Then a further stage of the same evil appears in the epistle to the Philippians, 3. 2, 18, 19, whereby immoral practice accompanied false doctrine as to the resurrection (cf. 2 Timothy, 2. 18, with 1 Corinthians, 15. 12, 32, 33). This descent from legality to superstition, and from superstition to godlessness, appears more matured in the references to it in these pastoral epistles. The false teachers now know not the true use of the law (1 Timothy, 1. 7, 8), and further, have put away good conscience as well as the faith (1 Timothy, 1. 19; 4. 2); speak lies in hypocrisy, are corrupt in mind, and regard godliness as a means of earthly gain (1 Timothy, 6. 5; Titus, 1. 11); overthrow the faith by heresies eating as a canker, saying the resurrection is past (2 Timothy, 2. 17, 18), leading captive silly women, ever learning yet never knowing the truth, reprobate as Jannes and Jambres (2 Timothy, 3. 6-8), defiled, unbelieving, profess. ing to know God but in works denying Him, abominable, disobedient, reprobate (Titus, 1. 15, 16). This description accords with that in the catholic epistles of St. John and St. Peter, and in the epistle to the Hebrews. This fact proves the later date of these pastoral epistles as compared with Paul's earlier epistles. The Judaism reprobated herein is not that of an earlier date, so scrupulous as to the law: it was now tending to immorality of practice. On the other hand, the Gnosticism opposed in these epistles is not the anti-Judaic Gnosticism of a later date which arose as a consequence of the overthrow of Judaism by the destruction of Jerusalem and the temple, but it was the intermediate phase between Judaism and Gnostie'sm, in which the Oriental and Greek elements of the latter were in a kind of amalgam with Judaism, just prior to the overthrow of Jerusalem. THE DIRECTIONS AS TO CHURCH GOVERNORS and ministers, "bishop-elders, and deacons," are such as were natural for the apostle, in prospect of his own approaching removal, to give to Timothy, the president of the church at Ephesus, and to Titus holding the same office in Crete, for securing the due administration of the church when he should be no more, and at a time when heresies were rapidly springing up. Cf. his similar anxiety in his address to the Ephesian elders (Acts, 20. 91-30). The Presbyterate (elders: priest is a contraction from presbyter) and Diaconate had existed from the earliest times in the church (Acts, 6. 3; 11. 30; 14. 23). Timothy and Titus, as superintendents or overseers (so bishop subsequently meant), were to exercise the same power in ordaining elders at Ephesus, which the apostle had exercised in his general supervision of all the Gentile churches. THE PECULIARITIES OF MODES, OF THOUGHT, AND EXPRESSION, are such as the difference of subject and circumstances of those addressed and those spoken of in these epistles, as compared with the other epistles, would lead us to expect. Some of these peculiar phrases occur also in Galatians, in which, as in the pastoral epistles, he, with his characteristic fervour, attacks the false teachers. Cf. 1 Timothy, 2. 6; Titus, 2. 14, "Gave Himself for us," with Galatians, 1. 4: 1 Timothy, 1. 17; 2 Timothy, 4. 18," For ever and ever," with Galatians, 1. 5: "Before God." 1 Timothy, 5. 21; 6. 13; 2 Timothy, 2. 14; 4. 1, with Galatians, 1, 20: "A pillar," 1 Timothy, 3. 15, with Galatians, 2. 9: “Mediator," 1 Timothy, 2. 5, with Galatians, 3. 20: "In due season," Galatians, 6. 9, with 1 Timothy, 2. 6; 6. 15; Titus, 1. 3 TIME AND PLACE OF WRITING.-The first epistle to Timothy was written not long after Paul had left Ephesus for Macedon (ch. 1, 3). Now, as Timothy was in Macedon with Paul (2 Corinthians, 1. 1) on the occasion of Paul's having passed from Ephesus into that country, as recorded Acts, 19, 22; 20. 1, whereas the first epistle to Timothy contemplates a longer stay of Timothy in Ephesus, Mosheim supposes that Paul was nine months of the "three years" stay mostly at Ephesus (Acts, 20, 31) in Macedonia and elsewhere [perhaps Crete], (the mention of only "three months" and "two years,” Acts, 19. 8, 10, favours this, the remaining nine months being spent elsewhere); and that during these nine months Timothy, in Paul's absence, superintended the church of Ephesus. It is not likely that Ephesus and the neighbouring churches should have been left long without church officers and church organization, rules respecting which are given in this epistle. Moreover, Timothy was still "a youth" (1 Timothy, 4. 12), which he could hardly be called after Paul's first imprisonment, when he must have been at least thirty-four years of age. Lastly, in Acts, 20. 25, St. Paul asserts his knowledge that the Ephesians should not all see his face again, so that 1 Timothy, 1.3, will thus refer to his sojourn at Ephesus, recorded in Acts, 19. 10, whence he passed into Macedonia. But the difficulty is to account for the false teachers having sprung up almost immediately (according to this theory) after the foundation of the church. However, his visit |