Bible Commentaries

DISCOURSE: 2213

PROGRESS OF UNBELIEF

2 Thessalonians 2:11-12. For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.

THE Apostles, even as our Lord himself had done, spake of the day of judgment as near at hand. To individual souls it was so; because at the instant of our death our state is irrevocably and eternally fixed. But, as it respects the world at large, it was, and still is, far distant; there being many prophecies yet to be accomplished, previous to its arrival. The Thessalonian converts, interpreting too literally some expressions in St. Paul’s former epistle, had formed an expectation that the day of judgment was almost instantly to appear: the Apostle therefore, in this epistle, rectifies the mistake; and informs them that before that time there would be a most grievous apostasy in the Church, which would issue most fatally to the souls of all who should bear a part in it. It would originate in unbelief, and terminate in perdition.

The words which I have just read will lead me to trace the progress of unbelief; from its commencement, in the rejection of the Gospel, to its termination, in the destruction of the soul. When suffered to prevail, it leads to,

I. A wilful rejection of God’s mercy in Christ—

It is not from a want of evidence that men reject the Gospel—

[There is in the Gospel evidence enough to satisfy any candid inquirer. But men have an aversion to the truth. The Gospel requires of them a humiliation of soul, a renunciation of self-dependence, and a sanctity of heart and life, to which they are utterly indisposed. “They love darkness rather than light, because their deeds are evil [Note: John 3:19.]” — — —]

Their rejection of it arises altogether from “an evil heart of unbelief [Note: Hebrews 3:12.]”—

[The Gospel offers salvation, “salvation with eternal glory.” But, however desirous men may be of happiness, they will not accept it on the terms proposed. The truth is offensive to their pride, their worldliness, their carnal inclinations; and therefore they hate it and will not receive it, even though, “if received ill the love of it, it would save them [Note: ver. 10.].”]

As the just punishment of this unfaithfulness, they are often left to experience,

II. A dereliction of God to judicial blindness—

Men, from love of error, often persuade themselves that it is truth—

[There are no persons more confident than those who reject the Gospel. some will pour contempt upon it, as foolishness: others will make it a stumbling-block, as opposing some opinions which they are determined to maintain. And so resolutely will both the one and the other exclude all light from their minds, that they will not only hold fast their delusions, but will really “believe their own lie” — — —]

To this delusion God himself will often “give them up”—

[“His Spirit shall not alway strive with man.” Both under the; Jewish and Christian dispensation, “he has given over to a reprobate mind” those who shut their eyes against the truth, and “did not like to retain him in their knowledge [Note: Psalms 81:11-12. Romans 1:28. John 12:39-40.].” Nor can there be any thing more just, than that, if we determinately “join ourselves to idols,” he should say, “Let them alone [Note: Hosea 4:17.].”]

This sentence once passed, the obstinate unbeliever suffers,

III. A final abandonment to everlasting damnation—

The very thought of damnation is terrible in the extreme—

[Who can contemplate what is implied in that judgment, and not tremble at it? — — —]

Yet, to that shall the unbeliever be finally consigned—

[Plainly is this declared [Note: John 3:36.]: and our blessed Lord commanded all his servants to declare it to the whole world [Note: Mark 16:16.]. In truth, this is no other than the necessary consequence of unbelief: for the Gospel is the only remedy for the salvation of fallen man; and they who reject it have no other alternative than this. There is no medium between the salvation of the soul and its eternal condemnation: they who, through “love of unrighteousness,” disregard the one, must inevitably and eternally endure the other.]

Inquire then, I pray you,

1. What is your disposition towards the Gospel?

[Do not too hastily conclude that you love it: for if you love it, you cannot but hate and abhor every kind of unrighteousness; yea, and Christ himself must be precious to your souls. “Examine yourselves” by such tests as these, before you persuade yourselves “that you are in the faith:” and remember, that there is nothing more fatal, or indeed more common, than an ungrounded confidence. Many are “given over to a strong delusion; and so believe their own lie,” that they will never admit a fear of damnation, till they are left to endure it without a remedy.]

2. What are your prospects in the eternal world?

[If they who reject the Gospel are given over to damnation, need I say, what is the happy state of those who receive the Gospel? But, if I had the tongue of an angel, I could not adequately declare what salvation is. This however I can declare, that it is yours, it is yours infallibly, if you believe in Christ, and cast yourselves altogether on him. Nothing have you to fear, if He be yours: for “in him you have both righteousness and strength;” righteousness, to justify you before God; and strength, to fulfil his holy will. Look then to the Saviour, and you may regard heaven as yours. Look to the Saviour; and, as from Pisgah’s top, you may survey the promised land, and live in the sweet anticipation of all its blessedness and glory.]

DISCOURSE: 2214

THE SALVATION OF MEN TRACED TO ITS PROPER SOURCE

2 Thessalonians 2:13-14. We are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: whereunto he called you by our Gospel, to the obtaining of the glory of our Lord Jesus Christ.

MUCH as the heart of man rises against the doctrine of election, it must be confessed that it occurs very frequently in the Holy Scriptures; and therefore it ought not to be passed over in silence: and, if the advocates of that doctrine would be contented to state it as the Holy Scriptures state it, and to give it only that measure of prominence which it bears in the inspired writings, I cannot but think that much of the prejudice against it would subside. It is true, that nothing but deep humility of mind can ever lead a man so to acquiesce in it as to approve of it in his soul, and to adorn it in his life. But where that humility exists, as it did in the Apostle Paul, the doctrine will be most grateful to the soul, and will form a ground of most unfeigned praise to Almighty God. The Apostle is contrasting the state of the Thessalonians with that of many who should, at a future period, arise in the Church, whose presumption would know no bounds, and who, for their impiety, would be given over by God to final impenitence. Whilst those transgressors were doomed by God to everlasting misery, the Thessalonian converts were ordained to eternal life, having been from the beginning chosen of God to salvation, and having been in time called to the enjoyment of it through the ministry of that Gospel which the Apostle preached. For them therefore he gives thanks, as indeed he was bound to do, since it was a mercy that called for the devoutest praises and thanksgivings, from themselves and from all others in their behalf.

The grounds of his thanksgiving are,

I. Their election of God to the blessings of salvation—

In his thanksgiving he distinctly specifies,

1. The end to which they were elected—

[It was “salvation,” even “the salvation that was in Christ Jesus with eternal glory [Note: 2 Timothy 2:10.].” It was not to the means of salvation merely; for many enjoyed the means of salvation, on whose behalf he could not give thanks, yea, on whose account “he had continual heaviness and sorrow in his heart:” it was to salvation itself, with all its inconceivable and everlasting blessings that they were chosen [Note: 1 Thessalonians 5:9.]; and this too, not merely from the beginning of the period when the Gospel was preached to them, or that they began to listen to it, but “from before the foundation of the world [Note: Ephesians 1:4. 2 Timothy 1:9.].”

From hence it appears, that there is, and ever has been, “a remnant according to the election of grace [Note: Romans 11:5.],” unknown indeed to man, but known to God, and from all eternity given by him to his Son, to be the purchase of his blood, and the partners of his glory [Note: John 17:6; John 17:9-10; John 17:22; John 17:24.].]

2. The means by which that end is to be attained—

[The great argument against the doctrine of election is, that if we are elect, we shall be saved, even though we live in all manner of sin; and that if we be not elect, we cannot be saved, even though we live the most holy and blameless life. But that argument, especially the former part of it, is most effectually answered; for God has ordained the means as well as the end: and he has ordained the end no otherwise than by and through the appointed means. God decreed to add fifteen years to the life of Hezekiah: but did this supersede the necessity of his subsisting by daily food? Yet the use of food is not so inseparably connected with the animal life as holiness is with the life of the soul: for Elijah lived forty days, and Moses twice forty days, without food; and God, if he had pleased, might have supported Hezekiah fifteen years without it: but he cannot save a man without holiness, because he has declared he will not; and “he cannot lie,” “he cannot deny himself:” and therefore to expect to attain salvation in any other way than that which is here ordained, is to expect from God what he has never promised, and what, so far from having ever ordained, he has ordained shall never come to pass: for “without holiness no man shall see the Lord.”

God had chosen them to salvation “through sanctification of the Spirit.” Sanctification is necessary for the enjoyment of heaven. Heaven would afford no happiness to an unsanctified soul. The presence of a holy God would inspire nothing but terror: and an unintermitted engagement in holy exercises would be an insupportable burthen to one who had no taste for them. God therefore has connected sanctification with salvation, in order that the soul on its exaltation to glory may possess a mcetness for the enjoyment of it. And, that his people may be sanctified he sends down his Holy “Spirit” into their souls; and, by the same power whereby he raised the Lord Jesus Christ from the dead, raises them from the death of sin unto the life of righteousness. Thus by transforming them into his own image, he fits them for his glory.

Further; he had chosen them to salvation “through a belief of the truth.” It is by faith, and by faith alone, that we apprehend the blessings of salvation. By faith we lay hold on the promises of God: by faith we become united to Christ: by faith we bring down from Christ all those supplies of grace which are necessary for us in this state of warfare. We should fall and perish instantly, if we were not armed with “faith, as our shield;” and “hope, as our helmet;” and “the word, as the sword,” whereby the Spirit of God enables us to inflict a deadly wound on our enemies. It was by holding fast the written word, that Jesus triumphed over Satan in the wilderness: and by a constant reliance on the word are we also to overcome him. Hence God had ordained for them, as he has for all his people, that they shall attain salvation “through belief of the truth.”

Thus are faith and holiness inseparably connected with salvation; and to them are men elected, as much as to salvation itself: so that to hope for heaven in any other way than through a perseverance in these, is an unwarrantable presumption, and will only deceive our own souls.]

Whilst the Apostle traces thus all the blessings of salvation to God’s electing love, as their true and only source, he reminds his Thessalonian converts of,

II. Their effectual calling by his ministry to a participation of them—

It is by the word that God imparts his blessings to the souls of men—

[It is by the word that God acts. As far as his providence concurs in the salvation of men, it is only in subserviency to the word [Note: Acts 8:26-40; Acts 9:1-24.]. The word is “the rod of his strength,” by which all the wonders of his grace are wrought. Miracles gave credibility to the testimony which Christ and his Apostles bore: but it was the testimony itself, as applied by the Holy Spirit to the soul, that wrought effectually upon the hearts of men. And in all ages it is the same word, either read or preached, that is effectual to convert them to God. Hence the Apostle reminds the Thessalonians that, notwithstanding they were from eternity chosen of God to salvation, they were “called” to the possession of it through the ministry of the Gospel which he had preached unto them.]

Wherever that word is received aright, it will operate effectually to the desired end—

[Thus it had wrought on the Thessalonians: it had “turned them from idols to serve the living God [Note: 1 Thessalonians 1:5; 1 Thessalonians 1:9.].” And thus it will work on all who cordially embrace it [Note: Colossians 1:6.]. “It is quick and powerful, and sharper than any two-edged sword [Note: Hebrews 4:12.].” “It is mighty to the pulling down of all the strong-holds of sin and Satan [Note: 2 Corinthians 10:4.].” “It invariably accomplishes that which God has pleased, and prospers in the thing whereunto he has sent it [Note: Isaiah 55:10-11.].” It is the instrument whereby God fulfils his eternal counsels in the conversion of men. When the time fixed by him for the bringing home of his wandering sheep is arrived, “he apprehends them” by his word [Note: Philippians 3:12.], and brings them home with power to his fold, constraining them by his grace, and “making them willing in the day of his power [Note: Psalms 110:3.].” This is his invariable process towards them: “Whom he has predestinated, those he first calls, and then justifies, and then glorifies [Note: Romans 8:30.]:” he brings them not to the profession of the Gospel merely, but “to the obtaining of the glory of our Lord Jesus Christ [Note: Text.].”]

Address—

1. Those who have never yet obeyed “the Gospel call”—

[Who these are may be easily ascertained: they have been “called” to a “belief of the truth,” even such a belief as should lead them to rely entirely upon the Lord Jesus Christ for salvation; “and to the sanctification of the Spirit,” even such a sanctification as should progressively transform them into the Divine image in righteousness and true holiness — — — and, if you have not these marks upon you — — — you are the persons whom I now address.

Say not ye, ‘I am not of God’s elect, and therefore I cannot help myself.’ No; ye shall not thus cast the blame of your condemnation upon God. Who has told you, that you are not of God’s elect? Who has searched the book of God’s decrees, or been told by God that your name is not inserted there? Then you have no right whatever to conclude that you are not elect of God, or to make his supposed decrees any excuse for continuance in sin. On the contrary, I am authorized by Almighty God to declare, that “he is not willing that any should perish, but that all should come to repentance and live [Note: 2 Peter 3:9.].” “He would have all men to be saved, and to come to the knowledge of the truth [Note: 1 Timothy 2:4.].” He even confirms this truth with an oath: “As I live, saith the Lord God, I have no pleasure in the death of a sinner, but rather that he turn from his wickedness and live. Turn ye, turn ye from your evil ways; for why will ye die, O house of Israel [Note: Ezekiel 33:11.]” The truth is, as our Lord informs us; “Ye will not come unto me,” saith he, “that ye might have life.” “Him that should come unto me I would in no wise cast out.” Know ye then that the fault is yours, and not God’s. Our Lord complains over you, “How often would I have gathered you, even as a hen gathereth her chickens under her wings, but ye would not!” Yes; whatever excuses you may now make from the doctrine of election, your mouths shall be stopped in the day of judgment: “I would, but ye would not.” Do not reply, that, till God has given you his grace, you cannot come to Christ: for, if you would only attempt in faith to stretch out your withered hand, in the very attempt he would enable you to do it [Note: Matthew 12:13.]. Now then, in the name of Almighty God, I call you to him, and invite you to receive freely at his hands all the blessings of salvation [Note: Isaiah 55:1-3.] — — — And, if ye will not obey the call, your blood shall be upon your own heads.]

2. Those who through grace have obeyed the call—

[Remember, brethren, “who it is that hath made you to differ [Note: 1 Corinthians 4:7.].” Ye are “beloved of the Lord.” “Ye have not chosen him; but he has chosen you, and ordained you that you should go and bring forth fruit; and that your fruit should remain [Note: John 15:16.].” “Ye love him because he first loved you [Note: 1 John 4:19.]:” “He loved you with an everlasting love; and therefore with loving-kindness hath he drawn you [Note: Jeremiah 31:3.].” “He loved you,” not for any good that he either saw, or foresaw, in you; but simply of his own will, “because he would love you [Note: Deuteronomy 7:7-8.].” Say then, whether ye have not reason to thank your God; or rather, whether your every breath should not be an effusion of praise?

But forget not that the path by which alone you can arrive at your desired home is that of faith and holiness. This is the king’s “highway [Note: Isaiah 35:8.],” by a patient continuance in which you are to “obtain the glory of our Lord Jesus Christ.” “Hold last then the faith without wavering;” and pray constantly to God for fresh “supplies of his Spirit,” that you may be sanctified throughout, and “be changed into his image from grace to grace, and from glory to glory.” Meditate deeply and continually on his word, and treasure it up in your hearts, that you may be “sanctified by the truth [Note: John 17:17.]:” and ever remember, that to the very last it is by the word that the Lord Jesus Christ will perfect his good work within you [Note: Ephesians 5:25-27.]. Thus, whilst “those who loved unrighteousness, and were therefore given over to a delusion to believe a lie,” are left to the “damnation” which their own sins have merited [Note: ver. 10–12.], you shall have all the purposes of God’s electing love completed in you, and shall spend an eternity in singing praises “to Him who loved you, and washed you from your sins in his own blood, and hath made you kings and priests unto your God for ever and ever [Note: Revelation 1:5-6.].”]

DISCOURSE: 2215

GOD OUR BENEFACTOR

2 Thessalonians 2:16-17. Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, comfort your hearts, and stablish you in every good word and work.

IN reading the epistles of St. Paul, we cannot but be struck with the devout and grateful manner in which he introduces, at all times, the mention of Jehovah’s name. He almost invariably combines with it some of those perfections which God has displayed in the Gospel of his Son; and expatiates upon them, either as the theme of his adoring gratitude, or as the foundation of all his hopes. And not unfrequently does he unite the Lord Jesus Christ with the Father, as equally entitled to our adoration with the Father himself, and equally deserving our entire confidence. In the passage before us, both these things are conspicuous: and, that we may bring them clearly before you, we shall endeavour to shew,

I. What a Benefactor we have—

Hear what “God, even our Father, has done for us”—

[Desperate, even as the state of the fallen angels, was the state of man, through the fall of Adam — — — But God, “who passed by the angels that sinned,” was pleased, of his unbounded mercy and grace, to make provision for the recovery of man, by the gift of his only-begotten Son, to die in his place and stead — — — In truth, “he loved us with an everlasting love [Note: Jeremiah 31:3.];” and, in due season, called us, by his grace, to the knowledge of his dear Son, and enabled us to believe in him; and thus “gave us a good hope” of re-possessing the inheritance which we had forfeited [Note: 1 Peter 1:3-4.] — — — O what “consolation” does this afford us! Verily, it is “strong consolation [Note: Hebrews 6:18.],” yea, and “everlasting consolation” too: for not only will it abide with us under all possible afflictions — — — but, when all the things of time and sense shall have passed away, and been utterly forgotten, it shall remain for ever, with unabated vigour, on our souls — — —]

But in all this “the Lord Jesus Christ himself has also borne his part”—

[He willingly undertook our cause; and never ceased from his labours, till he could say, “It is finished.” Truly he “loved us, and gave himself for us [Note: Galatians 2:20.]:” and, by the operations of his grace upon our souls, and his promises that “none shall ever pluck us out of his hands,” he has “made us to abound in hope through the power of the Holy Ghost, and has filled us with all joy and peace in believing [Note: Romans 15:13.].” Whilst, therefore, we make our acknowledgments to God the Father, we must with equal gratitude trace all our blessings to his only dear Son, by whose transcendent merits alone, and through whose almighty agency, they all flow down unto us — — —]

In this intercessory prayer to our heavenly Benefactor, we see,

II. What benefits we may yet further hope for at his hands—

We are yet exposed to many trials, and to great dangers; and shall be so, as long as we continue in the body. But “God will never leave us nor forsake us.” On the contrary, his past benefits are a pledge and earnest of future blessings, to the utmost extent of our necessities. He will, under all the circumstances that can ever occur, impart to us,

1. Comfort—

[We carry about with us, and shall to our dying hour be oppressed with, a body of sin and death; such as made St. Paul himself to exclaim, “O wretched man that I am!” — — — Nor can we hope to be freed from the assaults of Satan, even such as Paul complained of, when, with repeated cries, he implored the removal of “the thorn in his flesh,” which so sorely pained him — — — But the same “God who comforted him will comfort us with similar consolations;” and, “if our afflictions abound as his did, will make our consolations to abound also [Note: 2 Corinthians 1:3-5.].” And so effectual shall these be, that we shall be enabled to “glory in our tribulations [Note: Romans 5:3.],” and even to “take pleasure in our infirmities and distresses [Note: 2 Corinthians 12:10.]” — — —]

2. Stability—

[To serve the Lord with steadfastness and fidelity, in the midst of all the difficulties which we have to encounter, is no easy matter. But “God is able to hold us up: and we shall be upheld [Note: Romans 14:4.],” if we simply rely on him. Yes; “God is faithful to his promises; and he will stablish us, and keep us from evil [Note: Romans 3:3.];” and enable us to maintain our integrity before him, both in word and deed — — —

And here let me observe, that it is not from “God the Father” only that we may hope to obtain these benefits, but from “the Lord Jesus Christ also, whom the Apostle frequently unites with the Father, as equally the object of our worship, the source of our blessings, the rock of our dependence [Note: Ephesians 6:23. 1 Thessalonians 3:11.].” If we “be strong, it must be in the Lord Jesus Christ, and in the power of his might [Note: Ephesians 6:10.].” “His grace,” under whatever circumstances, “shall be sufficient for us [Note: 2 Corinthians 12:9.]:” and if we trust in him, we may confidently say, “I can do all things through Christ, who strengtheneth me [Note: Philippians 4:13.]” — — —]

Application—

In all your addresses, whether for yourselves or others, at the throne of grace, look to God,

1. With adoring gratitude—

[It is not possible that you should be in any state, wherein this frame of mind is not called for — — — And think what boldness the recollection of God’s undeserved love and unbounded mercies will give you, in your addresses to him — — — Truly, if you had but the slightest sense of what God has already done for you, you could not but find your hearts enlarged towards him; and would “open your mouths wide,” whensoever you came into his presence — — —]

2. With humble confidence—

[See how God the Father, and God the Son, and I may add too, God the Holy Ghost, have concurred in all that has already been vouchsafed unto you. For, whether the Father or the Son confer the benefit, it is by the Holy Spirit that it is imparted to you — — — And with such benefactors, each pledged to the other, by an everlasting covenant, to bestow on you whatsoever shall most conduce to your welfare, what can you want? Verily, you shall want no manner of thing that is good. Only cast all your care on your reconciled God in Christ Jesus, and you shall find, to your comfort, that “he is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy [Note: Jude, ver. 24.].”]