2 Thessalonians 2:12
Ver. 12. That they all might be damned,.... Or judged, discerned and distinguished from true Christians and real believers, or rather that they might be condemned and punished with everlasting destruction from the presence of the Lord, and have their portion in the lake which burns with fire and brimstone; where the devil, the false prophet, and the beast, whose followers they are, will be cast; and it is but a righteous thing with God to give them up to such delusion,
that they may be damned, since they received not the love of the truth that they might be saved; and the following character of them justifies the divine procedure:
who believed not the truth; neither the word of truth, the Gospel of salvation, nor Christ, who is truth itself; and therefore were righteously given up to believe a lie; and whose damnation is just, according to the declaration of Christ, he that believeth not shall be damned:
but had pleasure in unrighteousness; in sin, as all unrighteousness is; in sinful ways and works, and in unrighteous doctrines; as the doctrines of merit, of works of supererogation, and of justification by works, being derogatory to the justice of God, and to the righteousness of Christ; and in the unrighteous persecution and bloodshed of the saints, the martyrs of Jesus; in which the followers of antichrist take as much delight and pleasure, as an intemperate man does in drinking wine or strong drink to excess; and therefore the whore of Babylon is said to be drunk with the blood of the saints; and it is but just she should have blood to drink, or be punished both with temporal and eternal destruction. 2 Thessalonians 2:13Ver. 13. But we are bound to give thanks alway to God for you,.... Lest the saints should be discouraged by the above account of antichrist, and his followers, and fear they should be left to the same deceptions, and damnation be their portion; the apostle being persuaded better things of them, gives their character, and represents their case in a quite different light; and signifies, that he and his fellow ministers were under obligation to be continually thankful to God for what he had done for them; for as God is the Father of mercies, whether spiritual or temporal, thanks are to be given to him; and saints are not only to bless his name for what they themselves receive from him, but for what others enjoy also, and that continually; because spiritual blessings, especially such as are afterwards instanced in, are permanent and durable, yea, everlasting: the characters which show them to be different from the followers of antichrist, arebrethren, beloved of the Lord or "of God", as the Vulgate Latin and Ethiopic versions read: they were the brethren of Christ, being the dear children of God, born of him, and belonging to his family, and of the apostles, and of one another, being of the household of faith; and they were beloved by God the Father, as the instances of their election to salvation by him, and their calling to eternal glory, show; and by the Lord Jesus Christ, who had wrought out for them the salvation they were chosen to; and by the Lord the Spirit, by whom they were regenerated, called, sanctified, and brought to the belief of the truth; and since they had interest in the everlasting love of the three divine Persons, there was no danger of their falling away and perishing. The reason of the apostle's thanksgiving for the persons thus described is,because God hath from, the beginning chosen you to salvation; which is to be understood, not of an election of them, as a nation, for they were not a nation, only a part of one; nor of them as a church, for they were not so from the beginning; nor to the outward means of grace, the ministry of the word and ordinances, for the choice is unto salvation; nor to any office, for they were not all officers in the church, only some; nor does it intend the effectual calling, for that is distinguished from it in the following verse; but an eternal appointment of persons to grace and glory: and this is an act of God the Father, in Christ, from eternity; and which arises from his sovereign good will and pleasure, and is an instance of his free grace and favour, for the glorifying of himself; and is irrespective of the faith, holiness, and good works of men; all which are the fruits and effects, and not the motives, conditions, or causes of electing grace. This act is the leading one to all other blessings of grace, as justification, adoption, calling, and glorification, and is certain and immutable in itself, and in its effects. The date of it is "from the beginning": not from the beginning of the preaching of the Gospel to them, and the sense be, that, as soon as the Gospel was preached, they believed, and God chose them; for what was there remarkable in them, that this should be peculiarly observed of them? The Bereans are said to be more noble than they were: nor from the beginning of their calling, for predestination or election precedes calling; see Ro 8:30 nor from the beginning of time, or of the creation of the world, but before the world began, even from eternity; and in such sense the phrase is used in Pr 8:23 and that it is the sense of it here, is manifest from Eph 1:4 where this choice is said to be before the foundation of the world. The end to which men, by this act, are chosen, is "salvation": not temporal, though the elect of God are appointed to many temporal salvations and deliverances, and which they enjoy both before and after conversion; yet salvation here designs the salvation of the soul, though not exclusive of the body, a spiritual and an eternal salvation, salvation by Jesus Christ, as is expressed in 1Th 5:9 and the same decree that appoints men to salvation, appoints Christ to be the Saviour of them; and there is salvation in and by no other. The means through which this choice is made, arethrough sanctification of the spirit, and belief of the truth by sanctification is meant, not anything external, as reformation of life, obedience to the law, or outward submission to Gospel ordinances; but internal holiness, which lies in a principle of spiritual life in the soul, and in a principle of spiritual light on the understanding; in a flexion of the will to the will of God, and the way of salvation by Christ; in a settlement of the affections on divine and spiritual things, and in an implantation of all grace in the heart; and is called the sanctification of "the spirit", partly from the spirit or soul of man being the principal seat of it, and chiefly from the Spirit of God being the author of it; and this being a means fixed in the decree of election to salvation, shows that holiness is not the cause of election, yet is certain by it, and is necessary to salvation; and that the doctrine of election is no licentious doctrine, since it provides for and secures true and real holiness. "Truth" designs either the Lord Jesus Christ, who is the truth of types and promises, and the substance of the truth of the Gospel, in whom it lies, and by whom it comes; or the Gospel itself, which comes from the God of truth, lies in the Scriptures of truth, is dictated and directed into by the spirit of truth; the sum of it is Christ the truth, and has nothing in it but truth. The "belief" or "faith" of this intends, not an historical faith, or a mere assent to truth; but a cordial embracing of it, a receiving of the love of the truth, a feeling of the power of it unto salvation, and a believing in Christ, the substance of it; which is a seeing of him spiritually, and a going out of the soul to him in acts of hope; reliance, trust, and dependence; and this being also a means settled in the choice of men to salvation, makes it appear, that faith is no cause of election, but the effect of it; that it is necessary to salvation, and therefore appointed as a means; that it is certain to the elect by it, and that they therefore cannot be finally and totally deceived, or be carried away with the error of the wicked, or with the deceivableness of unrighteousness with which antichrist works. 2 Thessalonians 2:14Ver. 14. Whereunto he called you by our Gospel,.... Salvation being appointed as the end in the decree of election, and sanctification of the Spirit, and belief of the truth, as means; the elect in the effectual calling are called to the participation of each of these; first to the one, and then to the other; to grace here, and glory hereafter: and the means by which they are called is the Gospel, which the apostle calls "our Gospel", not because they were the authors, or the subject of it; for with regard to these it is styled the Gospel of God, and the Gospel of Christ; but because they were intrusted with it, and faithfully preached it, and in opposition to another Gospel published by false teachers. And by this they were calledto the obtaining of the glory of our Lord Jesus Christ; not his essential glory, though he will be seen and known in the glory of his person as he is, so far as creatures in a state of perfection will be capable of; nor his mediatorial glory, though it will be one part of the saints' happiness in heaven to behold this glory of Christ; but rather the glory which shall be personally put upon the saints, both in soul and body, in the resurrection morn, is here intended: and which is called the glory of Christ, because it is in his hands for them; and is what he is preparing for them, and for which he gives them both a right and a meetness; and which he at last will introduce them into; and it will lie greatly in conformity to him, and in the everlasting vision and enjoyment of him: and now God's elect are called by the ministry of the word to "the obtaining" of this, not by any merit of theirs, or by any works of righteousness done by them, but to the "possession" of it, as the word used properly signifies. The Syriac version renders it, "that ye may be a glory to our Lord Jesus Christ": as the saints will be at the last day, and to all eternity, when they shall be raised again, and have the glory of God upon them, and be forever with the Lord. 2 Thessalonians 2:15Ver. 15. Therefore, brethren, stand fast,.... In the doctrine of the Gospel in general, and in the article of Christ's second coming in particular, and not in the least waver about the thing itself, nor be shaken in mind, and troubled as if it was just at hand; and the rather it became them to be concerned that they stood fast in the truth, and persevered unto the end, since there was to be a falling away, and the mystery of iniquity was already working, and antichrist would shortly appear, whose coming would be with all deceivableness, of unrighteousness; and they had the greater encouragement to continue firm and unmoved, seeing they were chosen from eternity unto salvation through sanctification and belief of the truth, and were called in time by the Gospel to the enjoyment of the glory of Christ in another world.And hold the traditions which ye have been taught: meaning the truths of the Gospel, which may be called traditions, because they are delivered from one to another; the Gospel was first delivered by God the Father to Jesus Christ, as Mediator, and by him to his apostles, and by them to the churches of Christ; whence it is called the form of doctrine delivered to them, and the faith once delivered to the saints: and also the ordinances of the Gospel which the apostles received from Christ, and as they received them faithfully delivered them, such as baptism and the Lord's supper; as well as rules of conduct and behaviour, both in the church, and in the world, even all the commandments of Christ, which he ordered his apostles to teach, and which they gave by him; see 2Th 3:6. And so the Syriac version here renders it, "the commandments": and these were such as these saints had been taught by the apostles, under the direction of Christ, and through the guidance of his Spirit; and were not the traditions of men or the rudiments of the world, but what they had received from Christ, through the hands of the apostles:whether by word, or our epistle, that is, by "our" word, as well as by our epistle, and so the Arabic version reads; these doctrines, ordinances, and rules of discipline were communicated to them, both by word of mouth, when the apostles were in person among them, and by writing afterwards to them; for what the apostles delivered in the ministry of the word to the churches, they sent them in writing, that they might be a standing rule of faith and practice; so that this does not in the least countenance the unwritten traditions of the Papists; and since these were what were taught them, "viva voce", and they received them from the mouth of the apostles, or by letters from them, or both, it became them to hold and retain them fast, and not let them go, either with respect to doctrine or practice. 2 Thessalonians 2:16Ver. 16. Now our Lord Jesus Christ himself,.... The apostle having exhorted the saints to perseverance, closes this second part of his epistle, relating to the coming of Christ, with a prayer for the saints, that they might be comforted and established. The objects addressed are Christ and the Father. And in each of their characters are reasons contained, encouraging to believe the petitions will be regarded; for it is "our Lord Jesus Christ himself" who is prayed unto; who is our Lord, not by creation only, in which sense he is Lord of all, but by redemption, and through a marriage relation; and he is our Jesus, our Saviour, and Redeemer; and our Christ, the anointed prophet, priest, and King; even he himself, who stands in these relations and offices; and what may not be expected from him?and God, even our Father; not by creation, but by adoption; and as it is in his power, he has a heart to give, and will give good things unto his children: and inasmuch as Christ is equally addressed as the object of prayer as the Father, and is indeed here set before him, or first mentioned, it may be concluded that there is an entire equality between them, and that Christ is truly and properly God; otherwise religious worship, of which prayer is a considerable branch, would not be given him, nor would he be set upon an equal foot with the other, and much less before him. The Arabic version reads, "our Lord Jesus Christ, our Father"; and the Ethiopic version also, "our Lord Jesus Christ, God our Father"; as if the whole of this, or all these epithets and characters, belong to Christ, and he was the only person addressed; but the common reading is best: which hath loved us; this refers both to the Father and to Christ. The Father had loved them with an everlasting and unchangeable love, as appeared by his choosing them unto salvation by Christ, securing them in his hands, and making an everlasting covenant with him, on their account; by sending his Son to be the Saviour of them; by regenerating, quickening, and calling them by his grace, adopting them into his family, pardoning all their sins, justifying their persons, and giving them both a meetness for, and a right unto eternal glory. And Christ, he had loved them with the same love; and which he showed by undertaking their cause in the council of peace; by espousing their persons in the covenant of grace; by assuming their nature in the fulness of time; by dying in their room and stead; and by his continued intercession and mediation for them, and by many other instances. And since they had such a share in the affection both of the Father and the Son, it need not to have been doubted but that what was prayed for would be granted: to which is added,and hath given us everlasting consolation: all true solid consolation is from God and Christ: God is called the God of all comfort; and if there be any real consolation, it is in, by, and from Christ; and it is the gift of God, an instance of his grace and favour, and not a point of merit; the least degree of consolation is not deserved, and ought not to be reckoned small: and it is everlasting; it does not indeed always continue, as to the sensible enjoyment of it, in this life, being often interrupted by indwelling sin, the hidings of God's and the temptations of Satan, yet the ground and foundation of it is everlasting; such as the everlasting love of God, the everlasting covenant of grace, the everlasting righteousness of Christ, and everlasting salvation by him, and he himself, who is the consolation of Israel, as well as the blessed Spirit, the Comforter, who ever abides as the earnest and pledge of future happiness. And the present spiritual joy of the saints is what no man can take away from them, and what will eventually issue in everlasting consolation, without any interruption in the world to come, when sorrow and sighing shall flee away, and all tears be wiped from their eyes:and good hope through grace. The Syriac version reads, "in his grace"; and the Ethiopic version, "a good hope; and his grace", hope, as well as faith, is the gift of God, a free grace gift of his: and it may be called a good one, because God is the author of it; and it is built on a good foundation, the person, blood, and righteousness of Christ; and is of good things to come, and therefore called the blessed hope; and is what is sure and certain, and will never deceive, nor make ashamed; and since consolation is given here, and hope of happiness hereafter, it may be concluded the following requests will be regarded. 2 Thessalonians 2:17Ver. 17. Comfort your hearts,.... That is, apply the comfort given, and cause it to be received, which unbelief is apt to refuse; and increase it, by shedding abroad the love of Christ, and of the Father; by the discoveries of pardoning grace; by the application of Gospel promises; by the word and ordinances, which are breasts of consolation; and by indulging with the gracious presence, and comfortable communion of Father, Son, and Spirit. The Arabic version reads, "comfort your hearts by his grace", joining the last clause of the preceding verse to this. This petition stands opposed to a being troubled and distressed about the sudden coming of Christ, as the following one does to a being shaken in mind on that account, 2Th 2:2.And stablish you in every good word and work; that is, in every good word of God, or truth of the Gospel, which contains good tidings of good things, so as not to waver about them, or stagger in them, or to depart from them; in practice of every duty, so as to be steadfast, and immoveable, and always abounding therein; good words and good works, principles and practices, should go together, and the saints stand in need of stability in both. For though, as to their state and condition, they are established in the love of God, in the covenant of grace, in the arms of Christ, and in him the foundation, so as they can never be removed; yet they are often very unstable, not only in their frames, and in the exercise of grace, but in their attachment and adherence to the Gospel and interest of Christ, and in the discharge of duty.
John Gill's Exposition of the Entire Bible.