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fering were His; the glory, too, may be looked at in a different way, in different Scriptures, as we shall see it is: but this must never be forgotten. As to all our pilgrimage and strangership here below (with all the vast variety of ways in which we may be called to suffer, from the world, the flesh and the devil); and as to all the life of honour and power hereafter; yet it must be remembered, that both the one and the other are to us the results — necessary and inseparable results from vital union with the Christ of God. He took out of the way all that God had against us; He introduces us into that place, and those things into connection with us, which could enable God not only to have nothing to say against us, but to be able to delight in us; and all, in the power of that blessing which Aimself had given as in Christ, to undertake to lead us to His own home, forming and fashioning our hearts, and teaching us His ways in contrast with our own, all through our wilderness pilgrimage. All the wrath due to us fell on the Christ and it is finished. The cross has settled the whole question of God's wrath against ourselves who believe -- Christ bore it all, and I that believe shall bear none; in Christ, too, the whole question of the acceptability and the character of the acceptability has been settled — He is risen and ascended: God has conferred every honour upon Him which even He had to give - conferred it upon Him as Jesus who died, the Just One for the unjust, and thus, the righteousness of God in Christ is inseparable from the full acceptance of the believer. The believer is accepted in (graced in) the Beloved. But the same grace which has linked us up to God by and in the Christ — has been pleased to link us up also with the fortunes of the Christ, both in this world and in that which is to come. In our next paper we shall, therefore, have to enter upon these results of the life so enjoyed by us already: viz.,“ that if so be we suffer now, we shall be glorified hereafter.”
In the second Epistle to the Thessalonians, the Apostle corrects some errors into which these disciples had fallen, with regard to the day of the Lord, through certain false teachers; as, in part of the first Epistle, he had enlightened the ignorance of the believers themselves, respecting the portion of the saints at the coming of Christ to take them to Himself; a point on which they were evidently but little instructed.
A measure of Jewish darkness was on their minds; and they were, in some points, still subjected to the influence of that unhappy nation, which was ever struggling to maintain a position lost through its unbelief.
This Jewish influence enables us to understand why the Apostle spoke as he did in chap. ii. 15, 16, of the first Epistle. At that time, this influence shewed itself in the tendency of the Thessalonians to lose sight of the heavenly side of the Lord's coming, to think that He would return to the earth, and that they should then be glorified with Him — as a Jew might have believed and that the dead saints would therefore not be present to share this glory. I do not say that this thought had assumed a definite form in the minds of the Thessalonians; to them, the principal and living object was the Lord Himself, and they were awaiting His return with hearts full of joy and life; but the heavenly side of this expectation had not its place clearly marked in their minds, and they connected the coming too much with the manifestation, so that the earthly character predominated, and the dead seemed to be shut out from it.
When the second Epistle was written, this Jewish influence had another character; and the false teachers were more directly concerned in it. The faithful at Thessalonica had learnt to contemplate
“the day of the Lord” as a day of judgment. The Old Testament had spoken much of this day of the Lord, a day of darkness and of unparalleled judgment, a day of trial to men (comp. Isaiah xiii., Joel ii., Amos v.18). Now the Thessalonians were undergoing dreadful persecution. Perhaps their hope of an earthly intervention of the Lord, during their life-time, was weakened. The Apostle, at least, rejoiced at the increase of their faith, and the abundant exercise of their love, while he is silent with regard to their hope; and the joy of Christian life is not found here as it was manifested in the first Epistle. Nevertheless, they were walking well, and the Apostle gloried in them, in the churches of God. But the false teachers profited by their condition, to mislead them by means of their sufferings, which weighed more heavily on their hearts, from the joy of hope being a little weakened; and, at the same time, the remains of the influence of Judaising thoughts, or of habits of mind formed through them, furnished occasion to the assaults of the enemy. The instruments of his subtle malice told them that the day of the Lord, that fearful time, was already come the word (chap. ii. 2) is not " at hand,” but “come," " present " and all that the Thessalonians were suffering, and by which their hearts were shaken, appeared like a testimony to prove it, and to confirm the words of the false teachers. Was it not written that it should be a day of trial and anguish? The words of these teachers, moreover, had the pretension of being more than human reasoning; it was a word of the Lord, it was the Spirit who spoke, it was a letter from an inspired channel; and so bold and wicked were they in regard to this matter, that they did not fear to adduce the Apostle's own name as their authority for declaring that the day was come. Now, the dominion of fear, which Satan can exercise over the mind, when it is not kept of God in peace and joy, is astonishing. “In nothing terrified by your adversaries,” is the Apostle's word to the Philippians,
* In the first Epistle, he says he needed not to speak of them, seeing that the world itself recounted everywhere the principles by which they were governed. We shall see a similar difference all through. It is no longer the same fresh energy of life.
"which is to them an evident token of perdition, but to you of salvation, and that of God." In such a state of inind as this, everything is believed: or, rather, everything is feared, and nothing is believed. The heart gives itself up to this fear, and is ready to believe anything; for it is in darkness, and knows not what to believe. Thus the Apostle exhorts the Thessalonians (chap. ii.) not to be soon shaken in mind, so as to lose their stability in the truth, and not to be troubled.
The Apostle deals with the case in the same manner as in the first Epistle. Before entering on the error,
he treats the same subject in its true light, building upon the knowledge which the Thessalonians already possessed. Only he sets it forth with clearness in its application to the circumstances of the moment. By this means, they were delivered from the influence of the error, and from the disturbance of mind which it had caused; and were rendered capable of looking at the error, as being themselves outside it, and of judging it according to the instruction that the Apostle gave them.
They were persecuted, and were in distress and suffering, and the enemy took advantage of it. The apostle puts that fact in its right place. The “day of the Lord" was the coming of the Lord in judgment; but it was not to make His own suffer, that He was coming — it was to punish the wicked. Persecution, therefore, could not be the day of the Lord; for, in persecution, the wicked had the upper hand, and did their own will, and inflicted suffering on those whom the Lord loved. Could that be His day? The apostle does not apply this argument to the question, but he puts the facts in their place; so that all the use which the
made of them, fell of itself to the ground. The truth of the facts was there in its simplicity, giving them their evident and natural character. When God should take the thing in hand, He would recompense tribulation to hose who troubled His children, and these should have rest, should be in peace. The moment of their entering into this rest, is not at all the subject here; but the contrast between their actual condition, and that which it would be, if Jesus
It was not to persecute and harass His own that He was coming. In His day they should be at rest, and the wicked in distress; for He was coming to punish the latter, by driving them away for ever from the glory of His presence. When we understand that the Thessalonians had been induced to believe that the day of the Lord was already come, the import of this first chapter is very plain.
Two principles are here established. First, the righteous judgment of God. It is righteous in His eyes, on the one hand, to reward those who suffer for His Kingdom's sake; and, on the other, to requite those who persecute His children. In the second place, the glorious manifestation of the Lord Jesus: His own should be in rest and happiness with Him, when His power should be in exercise. We
e see also here, two reasons for judgment — they did not know God, and they did not obey the Gospel of our Lord Jesus Christ. All being without excuse as to the testimony that God had ever given concerning Himself, some among them had added the rejection of the positive revelation of His grace in the Gospel of Christ, to their abuse of their natural relationship with God, and their forgetfulness of His majesty.
Meanwhile, the apostle presents the positive result in blessing, of the manifestation of Jesus in glory. He will come to be glorified in His saints, and to be admired in all them that have believed in Him, and therefore in the Thessalonians; a thorough proof, at least, that they were not to view their persecuted condition as a demonstration that the day was come. With regard to themselves, they were thus entirely delivered from the confusion by which the enemy sought to disquiet them; and the apostle could treat the question of this error, with hearts which, as to their own condition, were set free from it, and at
These considerations characterised his prayers on their behalf. He sought from God that they might always be worthy of this vocation, and that the Lord might be glorified in them by the power of faith, which would shine the brighter through their persecutions; and that, afterwards, they might be glorified in Him at the mani