2Th 2:17, 1Jo 3:20-21 | Barnes | STEP | Verse 17. Comfort your hearts . ; ; . The Thessalonians were in the midst of trials, and Paul prayed that they might have the full consolations of their religion. And stablish you . Make you firm and steadfast, . In every good word and work . In every true doctrine, and in the practice of every virtue. This chapter is very important in reference to the rise of that great antichristian power which has exerted, and which still exerts so baleful an influence over the Christian world. Assuming now that it refers to the Papacy, in accordance with the exposition which has been given, there are a few important reflections to which it gives rise. (1.) The Second Advent of the Redeemer is an event which is distinctly predicted in the Scriptures. This is assumed in this chapter; and though Paul corrects some errors into which the Thessalonians had fallen, he does not suggest this as one of them. Their error was in regard to the time of his appearing; not the fact . (2.) The time when he will appear is not made known to men. The apostles did not pretend to designate it, nor did the Saviour himself, . (3.) The course of reasoning in this chapter would lead to the expectation that a considerable time would elapse before the Saviour would appear. The apostles, therefore, did not believe that the end of the world was near, and they did not teach false doctrine on the subject, as infidels have often alleged. No one, who attentively and candidly studies this chapter, it seems to me, can suppose that Paul believed that the Second Advent of the Saviour would occur within a short time, or during the generation when he lived. He has described a long series of events which were to intervene before the Saviour would appear--events which, if the interpretation which has been given is correct, have been in fact in a process of developement from that time to the present, and which, it must have been foreseen, even then, would require a long period before they would be completed. There was to be a great apostasy. There were, at that time, subtle causes at work which would lead to it. They were, however, then held in check and restrained by some foreign influence. But the time would come, when that foreign power would be withdrawn. Then these now hidden and restrained corruptions would develope themselves into this great antichristian power. That power would sustain itself by a series of pretended miracles and lying wonders; and, after all this, would be the second coming of the Son of man. But this would require time. Such a series of events would not be completed in a day, or in a single generation. They would require a succession--perhaps a long succession--of years, before these developements would be complete. It is clear, therefore, that the apostle did not hold that the Lord Jesus would return in that age, and that he did not mean to be understood as teaching it; and consequently it should not be said that he or his fellow-apostles were mistaken in the statements which they have recorded respecting the second coming of the Lord Jesus and the end of the world. (4.) The apostle Paul was inspired. He has recorded in this chapter a distinct prediction of an important series of events which were to occur at a future, and most of them at quite a remote period. They were such that they could have been foreseen by no natural sagacity, and no human skill. There were, indeed, corruptions existing then in the church, but no mere natural sagacity could have foreseen that they would grow up into that enormous system which would overshadow the Christian world, and live for so many ages. (5.) If these predictions referred to the Papacy, we may see how we are to regard that system of religion. The simple inquiry, if this interpretation is correct, is, How did the apostle Paul regard that system to which he referred ? Did he consider it to be the true church? Did he regard it as a church at all? The language which he uses will enable us easily to answer these questions. He speaks of it as "the apostasy;" he speaks of the head of that system as "the man of sin," "the son of perdition," "the wicked one," and as "opposing and exalting himself above all that is called God;" he says that his "coming is after the working of Satan, with lying wonders, and with all deceivableness of unrighteousness." Can it be believed, then, that he regarded this as a true church of Jesus Christ? Are these the characteristics of the church as laid down elsewhere in the Scriptures ? Wherever it may lead, it seems clear me that the apostle did not regard that system of which he spoke as having any of the marks of a true church; and the only question which can be raised on this point is, whether the fair interpretation of the passage demands that it shall be considered as referring to the Papacy. Protestants believe that it must be so understood; and Papists have not yet disproved the reasons which they allege for their belief. (6.) If this be the fair interpretation, then we may see what is the value of the pretended "succession" of the ministry through that system. If such a regular "succession" of ministers from the apostles could be made out, what would it be worth? What is the value of a spiritual descent from pope Alexander VI.? How would it increase the proper respect for the ministerial office, if it could be proved to be derived in a right line from those monsters of incest, ambition, covetousness, and blood, who have occupied the Papal throne? A Protestant minister should blush and hang his head if it were charged on him that he held his office by no better title than such a derivation. Much less should he make it a matter of glorying, and an argument to prove that he only is an authorized minister, that he has received his office through such men. (7.) From this chapter we may see the tendency of human nature to degeneracy. The elements of that great and corrupt apostasy existed even in apostolic times. Those elements grew regularly up into the system of the Papacy, and spread blighting and death over the whole Christian world. It is the tendency of human nature to corrupt the best things The Christian church was put in possession of a pure, and lovely and glorious system of religion. It was a religion adapted to elevate and save the race. There was not an interest of humanity which it would not have fostered and promoted; there was not a source of human sorrow which it would not have mitigated or relieved; there were none of the race whom it would not have elevated and purified. Its influence, as far as it was seen, was uniformly of the happiest kind. It did no injury anywhere, but produced only good. But how soon was it voluntarily exchanged for the worst florin of superstition and error that has ever brooded in darkness over mankind! How soon did the light fade, and how rapidly did it become more obscure, until it well-nigh went out altogether! And with what tenacity did the world adhere to the system that grew up under the great apostasy, maintaining it by learning, and power, and laws, and dungeons, and racks, and fagots! What a comment is this on human nature, thus "loving darkness more than light," and error rather than truth! (8.) The chapter teaches the importance of resisting error at the beginning. These errors had their foundation in the time of the apostles. They were then comparatively small, and perhaps to many they appeared unimportant; and yet the whole Papal system was just the developement of errors, the germs of which existed in their days. Had these been crushed, as Paul wished to crush them, the church might have been saved from the corruption, and woes, and persecutions produced by the Papacy. So error now should always be opposed--no matter how small or unimportant it may appear. We have no right to connive at it; to patronise it; to smile upon it. The beginnings of evil are always to be resisted with firmness; and if that is done, the triumph of truth will be certain. (9.) The church is safe. It has now passed through every conceivable form of trial, and still survives, and is now more vigorous and flourishing than it ever was before. It has passed through fiery times of persecution; survived the attempts of emperors and kings to destroy it; and lived while the system of error described here by the apostle Paul has thrown its baleful shade over almost the whole Christian world. It cannot reasonably be supposed that it will be called to pass through such trials again as it has already endured; but whether it does or not, the past history of the church is a guarantee that it will survive all that it is destined to encounter. None but a religion of Divine origin could have continued to live amidst so many corruptions, and so many attempts to destroy it; and in the view of the past history of that church, it is impossible not to come to the conclusion that it has been founded by God himself.

2 Thessalonians 2:17

Verse 17. Comfort your hearts. 1Thes 3:2; 1Thes 5:11; 1Thes 5:14. The Thessalonians were in the midst of trials, and Paul prayed that they might have the full consolations of their religion.

And stablish you. Make you firm and steadfast, 1Thes 3:2,13.

In every good word and work. In every true doctrine, and in the practice of every virtue.

This chapter is very important in reference to the rise of that great antichristian power which has exerted, and which still exerts so baleful an influence over the Christian world. Assuming now that it refers to the Papacy, in accordance with the exposition which has been given, there are a few important reflections to which it gives rise.

(1.) The Second Advent of the Redeemer is an event which is distinctly predicted in the Scriptures. This is assumed in this chapter; and though Paul corrects some errors into which the Thessalonians had fallen, he does not suggest this as one of them. Their error was in regard to the time of his appearing; not the fact.

(2.) The time when he will appear is not made known to men. The apostles did not pretend to designate it, nor did the Saviour himself, Mt 24:36, Mk 13:32, Acts 1:7.

(3.) The course of reasoning in this chapter would lead to the expectation that a considerable time would elapse before the Saviour would appear. The apostles, therefore, did not believe that the end of the world was near, and they did not teach false doctrine on the subject, as infidels have often alleged. No one, who attentively and candidly studies this chapter, it seems to me, can suppose that Paul believed that the Second Advent of the Saviour would occur within a short time, or during the generation when he lived. He has described a long series of events which were to intervene before the Saviour would appear--events which, if the interpretation which has been given is correct, have been in fact in a process of developement from that time to the present, and which, it must have been foreseen, even then, would require a long period before they would be completed. There was to be a great apostasy. There were, at that time, subtle causes at work which would lead to it. They were, however, then held in check and restrained by some foreign influence. But the time would come, when that foreign power would be withdrawn. Then these now hidden and restrained corruptions would develope themselves into this great antichristian power. That power would sustain itself by a series of pretended miracles and lying wonders; and, after all this, would be the second coming of the Son of man. But this would require time. Such a series of events would not be completed in a day, or in a single generation. They would require a succession--perhaps a long succession--of years, before these developements would be complete. It is clear, therefore, that the apostle did not hold that the Lord Jesus would return in that age, and that he did not mean to be understood as teaching it; and consequently it should not be said that he or his fellow-apostles were mistaken in the statements which they have recorded respecting the second coming of the Lord Jesus and the end of the world.

(4.) The apostle Paul was inspired. He has recorded in this chapter a distinct prediction of an important series of events which were to occur at a future, and most of them at quite a remote period. They were such that they could have been foreseen by no natural sagacity, and no human skill. There were, indeed, corruptions existing then in the church, but no mere natural sagacity could have foreseen that they would grow up into that enormous system which would overshadow the Christian world, and live for so many ages.

(5.) If these predictions referred to the Papacy, we may see how we are to regard that system of religion. The simple inquiry, if this interpretation is correct, is, How did the apostle Paul regard that system to which he referred? Did he consider it to be the true church? Did he regard it as a church at all? The language which he uses will enable us easily to answer these questions. He speaks of it as "the apostasy;" he speaks of the head of that system as "the man of sin," "the son of perdition," "the wicked one," and as "opposing and exalting himself above all that is called God;" he says that his "coming is after the working of Satan, with lying wonders, and with all deceivableness of unrighteousness." Can it be believed, then, that he regarded this as a true church of Jesus Christ? Are these the characteristics of the church as laid down elsewhere in the Scriptures ? Wherever it may lead, it seems clear me that the apostle did not regard that system of which he spoke as having any of the marks of a true church; and the only question which can be raised on this point is, whether the fair interpretation of the passage demands that it shall be considered as referring to the Papacy. Protestants believe that it must be so understood; and Papists have not yet disproved the reasons which they allege for their belief.

(6.) If this be the fair interpretation, then we may see what is the value of the pretended "succession" of the ministry through that system. If such a regular "succession" of ministers from the apostles could be made out, what would it be worth? What is the value of a spiritual descent from pope Alexander VI.? How would it increase the proper respect for the ministerial office, if it could be proved to be derived in a right line from those monsters of incest, ambition, covetousness, and blood, who have occupied the Papal throne? A Protestant minister should blush and hang his head if it were charged on him that he held his office by no better title than such a derivation. Much less should he make it a matter of glorying, and an argument to prove that he only is an authorized minister, that he has received his office through such men.

(7.) From this chapter we may see the tendency of human nature to degeneracy. The elements of that great and corrupt apostasy existed even in apostolic times. Those elements grew regularly up into the system of the Papacy, and spread blighting and death over the whole Christian world. It is the tendency of human nature to corrupt the best things The Christian church was put in possession of a pure, and lovely and glorious system of religion. It was a religion adapted to elevate and save the race. There was not an interest of humanity which it would not have fostered and promoted; there was not a source of human sorrow which it would not have mitigated or relieved; there were none of the race whom it would not have elevated and purified. Its influence, as far as it was seen, was uniformly of the happiest kind. It did no injury anywhere, but produced only good. But how soon was it voluntarily exchanged for the worst florin of superstition and error that has ever brooded in darkness over mankind! How soon did the light fade, and how rapidly did it become more obscure, until it well-nigh went out altogether! And with what tenacity did the world adhere to the system that grew up under the great apostasy, maintaining it by learning, and power, and laws, and dungeons, and racks, and fagots! What a comment is this on human nature, thus "loving darkness more than light," and error rather than truth!

(8.) The chapter teaches the importance of resisting error at the beginning. These errors had their foundation in the time of the apostles. They were then comparatively small, and perhaps to many they appeared unimportant; and yet the whole Papal system was just the developement of errors, the germs of which existed in their days. Had these been crushed, as Paul wished to crush them, the church might have been saved from the corruption, and woes, and persecutions produced by the Papacy. So error now should always be opposed--no matter how small or unimportant it may appear. We have no right to connive at it; to patronise it; to smile upon it. The beginnings of evil are always to be resisted with firmness; and if that is done, the triumph of truth will be certain.

(9.) The church is safe. It has now passed through every conceivable form of trial, and still survives, and is now more vigorous and flourishing than it ever was before. It has passed through fiery times of persecution; survived the attempts of emperors and kings to destroy it; and lived while the system of error described here by the apostle Paul has thrown its baleful shade over almost the whole Christian world. It cannot reasonably be supposed that it will be called to pass through such trials again as it has already endured; but whether it does or not, the past history of the church is a guarantee that it will survive all that it is destined to encounter. None but a religion of Divine origin could have continued to live amidst so many corruptions, and so many attempts to destroy it; and in the view of the past history of that church, it is impossible not to come to the conclusion that it has been founded by God himself.

1 John 3:20-21

Verse 20. For if our heart condemn us. We cannot hope for peace from any expectation that our own hearts will never accuse us, or that we ourselves can approve of all that we have done. The reference here is not so much to our past lives, as to our present conduct and deportment. The object is to induce Christians so to live that their hearts will not condemn them for any secret sins, while the outward deportment may be unsullied. The general sentiment is, that if they should so live that their own hearts would condemn them for preSent insincerity and hypocrisy, they could have no hope of peace, for God knows all that is in the heart. In view of the past--when the heart accuses us of what we have done--we may find peace by such evidences of piety as shall allay the troubles of an agitated soul, (1Jn 3:9,) but we cannot have such peace if our hearts condemn us for the indulgence of secret sins, now that we profess to be Christians. If our hearts condemn us for present insincerity, and for secret sins, we can never "persuade" or soothe them by any external act of piety. In view of the consciousness of past guilt, we may find peace; we can find none if there is a present purpose to indulge in sin.

God is greater than our heart, and knoweth all things. We cannot hope to find peace by hiding anything from his view, or by any supposition that he is not acquainted with the sins for which our consciences trouble us. He knows all the sins of which we are conscious, and sees all their guilt and aggravation as clearly as we do. He knows more than this. He knows all the sins which we have forgotten; all those acts which we endeavour to persuade ourselves are not sinful, but which are evil in his sight; and all those aggravations attending our sins which it is impossible for us fully and distinctly to conceive, He is more disposed to condemn sin than we are; he looks on it with less allowance than we do. We cannot hope, then, for a calm mind in any supposition that God does not see our sins as clearly as we do, or in any hope that he will look on them with more favour and indulgence. Peace cannot be found in the indulgence of sin in the hope that God will not perceive or regard it, for we can sooner deceive ourselves than we can him; and while therefore, (1Jn 3:19,) in reference to the past, we can only "persuade" our hearts, or soothe their agitated feelings by evidence that we are of the truth now, and that our sins are forgiven; in reference to the present and the future, the heart can be kept calm only by such a course of life that our own hearts and our God shall approve the manner in which we live. Verse 21. Beloved, if our heart condemn us not. If we so live as to have an approving conscience--that is, if we indulge in no secret sin; if we discharge faithfully every known duty; if we submit without murmuring to all the allotments of Divine Providence.

Then have we confidence toward God. Comp. 1Jn 3:19; 1Jn 2:28; Acts 24:16. The apostle evidently does not mean that we have confidence towards God on the ground of what we do, as if it were meritorious, or as if it constituted a claim to his favour; but that we may so live as to have evidence of personal piety, and that we may look forward with a confident hope that we shall be accepted of him in the great day. The word here rendered confidence--παρρησιαν--means properly boldness; usually boldness or openness in speaking our sentiments. 1Jn 2:28. The confidence or boldness which we have towards our Maker is founded solely on the evidence that he will graciously accept us as pardoned sinners; not in the belief that we deserve his favor.

(b) "heart" Job 27:6, Ps 101:2 (c) "confidence" Heb 10:22