2 Thessalonians 2:1-17

( α) This terrible person is to oppose God and all worship of every sort, and may therefore be regarded as an impersonation of infidel wickedness.

( β) He is to sit down in the vacated "temple of God" and claim all the attributes of divinity. He sits down in God's place—for the temple is God's dwelling—in some actual temple, and appropriates it to his own use. Wherever the scene of this marvellous usurpation may be, it signifies the obliteration of all Christian interests and the triumph of atheistic malignity. When the Lord comes, "shall he find faith in the earth?" We see how Positivism in our own day has forsaken the worship of a personal God and betaken itself to the worship of concrete humanity. The man of sin will use the papacy as Anguste Comte travestied it in constructing forms of Positivist devotion, by turning it into some darker shape and. making it the tremendous instrument of the world's final ruin.

III. THE CHECK TO THE FULL DEVELOPMENT OF THE MAN OF SIN. "And now what restraineth ye know, in order that he may be revealed in his own time. For the mystery of iniquity is already working only till he who now restraineth be taken out of the way." These words imply:

1. That the apostasy was already in being; for "the mystery of lawlessness is already working." The two, if not identical, are closely connected together.

2. The words imply that the working of the apostasy was still undefined and as yet unguessed at. It was still "a mystery," to be revealed in due time. Nothing is more remarkable than the gradual growth of error in the patristic age. False opinions held by pious Fathers in one age were held by errorists in the next age to the exclusion o! the truth.

3. The words imply that, as the apostasy would last through ages, the check would likewise exercise a continuous effect. The common opinion is that the Roman empire was the restraining power upon the development of the man of sin. It was certainly such upon the course of the apostasy, which was to prepare the way for the man of sin. It held the Papacy in check till it was itself swept away by barbarian violence. Because it has passed away, it does not follow that the man of sin must have been revealed at once; for other checks have been supplied, and are being still continuously supplied, in the polity of nations and in the face of Divine truth, to restrain the last terrible manifestation of his power.

IV. THE DOOM OF THE MAN OF SIN. "Whom the Lord Jesus shall consume with the breath of his mouth, and shall destroy with the appearance of his coming."

1. This does not refer to the Word and Spirit of Christ working in the minds of men for the destruction of antichristian error and antitheistic wickedness, but to the actual personal advent of Jesus Christ.

2. The language implies the suddenness and the completeness of the overthrow of the man of sin, who thereby becomes "the son of perdition."

3. The picture presented may be identical with the Got and Magog conspiracy which is to follow the millennium. (Revelation 20:7, Revelation 20:8.) The Lord puts the question, "When the Son of man cometh, shall he find faith in the earth?" (Luke 18:8). Thus the apostle assures the Thessalonians that the day of the Lord cannot have come, because all the events here pictured must happen before that great and terrible day.—T.C.

2 Thessalonians 2:9-12.—The methods of the man of sin and the retribution that overtakes his victims.

The apostle, after telling the doom of the man of sin by anticipation, goes back upon his description so as to bring out the contrast between the coming of Christ and the coming of his arch-enemy.

I. THE METHODS OF THE MAN OF SIN. "Whose coming is after the working of Satan in all powers and signs and prodigies of lying."

1. The source of all this wonder working activity—Satan. There is more than human depravity at work in this tremendous revelation of evil power. As Satan is a liar and the father of lies, he will stamp falsehood upon the whole system, which he will elaborate with superhuman craft for the misguidance of men.

2. The character of this activity. It is external and internal.

(a) These are to be a mimicry of Christ's miracles, for the three words here used are twice applied to our Lord's miracles (Hebrews 2:4; Acts 2:22).

(b) They were not real miracles, as if they had been done by Divine power, but jugglers' tricks or such like startling wonders as might delude "the perishing" into the belief that they were done by Divine power. The signs were to be as false as their author.

(c) Their design was to attest the truth of the doctrine of the man of sin.

3. The effects of this wonder working activity. They are confined "to those that are perishing." It is not possible "to deceive the elect" (Mark 13:22). Those who are blinded to the glory of the gospel are in the way of easy deception (2 Corinthians 4:3). It is those on the way to perdition who are so easily deceived.

II. THE RETRIBUTION THAT OVERTAKES THE VICTIMS OF THE MAN OF SIX. "Because they received not the love of the truth, that they might be saved." The causes of the success of the man of sin are first described on the side of man and then on the side of God. The whole case is one of just retribution.

1. The sin of the perishing.

2. The Divine retribution for the sin of the perishing. "And for this cause God is sending them an inworking error, that they should believe the lie" of the man of sin. They rejected the truth of God; God will, as a judicial, punitive infliction, send them blindness so that the error of the man of sin will be received as truth. "A terrible combination when both God and Satan are agreed to deceive a man!" There is a double punishment here.

(a) That error is not an innocent thing. It has practical issues of the most momentous character.

(b) That it is a fearful perversion of the human soul to take pleasure in what God hates.

(c) That God allows the sin and madness of men to develop themselves to their fullest extent.

(d) That God in this way will be finally justified in their judgment; he "will be justified in his speaking, and shall be clear in his judging" (Psalms 51:4).—T.C.

2 Thessalonians 2:13, 2 Thessalonians 2:14.—Apostolic thanksgiving for the election and the calling of the Thessalonians.

I. THE DIVINE ELECTION. "God hath from the beginning chosen you."

1. There is an "election according to grace" (Romans 11:5). It is not to be confounded with the calling, which is an effect of it. "Whom he predestinated, them he also called" (Romans 8:30). Our salvation is always traced to "his own purpose and grace which was given us in Christ Jesus before the world began."

2. The date of the election. "From the beginning." It is "from the foundation of the world" (Ephesians 1:4), and therefore does not rest upon the personal claims of individuals.

3. The means of the election. "In sanctification of the Spirit and belief of the truth." The election is to the means as well as the end; it cannot take effect without the means. There is an objective as well as a subjective side in the sphere of the election.

(a) It implies a spiritual change of nature. The Spirit applies the salvation, and regeneration is his first work.

(b) Sanctification is the evidence as well as the fruit of election.

(a) As the Spirit is the agent, the truth is the instrument of salvation.

(b) The truth must be believed in order to salvation. As men are chosen to be saints, they are chosen also to be believers.

4. The end of the election. "God hath chosen you to salvation."

(a) This is salvation from sin and sorrow, death and hell.

(b) It is "the end of our faith" (1 Peter 1:9).

II. THE DIVINE CALLING. "Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ." The election issues in the call.

1. The Author of the call. God. "There is one Lawgiver who is able to save and to destroy." He has the right to call and the power to call. Nothing but Divine power can save the soul.

2. The means of the call. "Our gospel." The ministry of the Word was the great instrument in the Spirit's hand of their conversion.

3. The end of the call.

2 Thessalonians 2:15.—Exhortation to a steadfast maintenance of apostolic traditions.

"Therefore stand fast, and hold the traditions which ye have been taught, whether by word, or our Epistle."

I. THE GROUND OF THIS EXHORTATION. It was their election and calling. There is a perfect consistency between the Divine election and the obligations of Christian duty.

II. THE NECESSITY OF CHRISTIAN STABILITY. It was specially needful at Thessalonica, in the midst of the agitations and shakings and restlessness that prevailed on the subject of the second advent. Believers were not "to be carried about by every wind of doctrine," lest "being led away with the error of the wicked, they should fall from their own steadfastness." They were to "hold fast the beginning of their confidence," and not "be moved away from the hope of the gospel."

1. There is safety in stability.

2. There is comfort in it.

3. It gives glory to God.

4. It gives strength and encouragement to the weak and vacillating.

III. THE MANIFESTATION OF THIS STABILITY. "Hold fast the traditions."

1. They were of two kinds, oral and written. "Whether by word, or our Epistle."

2. The traditions in question afford no warrant for the Roman, Catholic doctrine of traditions handed down through ages. Because:

2 Thessalonians 2:16, 2 Thessalonians 2:17.—Prayer after exhortation.

The comprehensive prayer for blessing with which he concludes is strictly after the apostle's manner.

I. THE AUTHORS OF THE BLESSINGS PRAYED FOR. "Now our Lord Jesus Christ himself, and God, even our Father." The order of mention is unusual, though the name of Jesus occurs first in the apostolic benediction (2 Corinthians 13:14).

1. God the Father is the ultimate Source of blessing, as it is through Jesus Christ the blessing comes to us.

2. There is an entire equality between them, seeing the blessing is attributed to both.

3. There is oneness of essence, as is indicated by the singular verb used in the passage.

II. THE GROUND OF EXPECTATION THAT THE BLESSINGS ASKED WILL BE GIVEN. "Who loved us, and gave us everlasting consolation and good hope through grace."

1. The Divine love is the true ground of all our hopes of blessing, for it is everlasting, unchangeable, practical in its ends.

2. The two elements in the Divine gift.

(a) A source of unfailing comfort in the midst of the trials of life, springing out of everlasting sources and sufficing to all eternity; for God is a "God of all comfort," and "if there be any consolation," it is in Christ.

(b) This comfort is a gift—a mark of Divine favour, not of human merit.

(a) This is "the hope of eternal life, which God, who cannot lie, promised before the world began" (Titus 1:2).

(b) It is a good hope

( α) because of its Author;

( β) because of its foundation, "through grace;"

( γ) because of its purifying effects (lJn 2 Thessalonians 3:4).

III. THE BLESSINGS PRAYED FOR.

1. Heart-comfort. "Comfort your hearts." They needed to be comforted on account of their troubles respecting the second advent. None but God can give true and lasting comfort. "Thou hast put gladness into my heart."

2. Establishment and perseverance. "And stablish you in every good word and work."

2 Thessalonians 2:1, 2 Thessalonians 2:2.—The day of Christ not immediate.

I. THE MISTAKE OF THE THESSALONIANS.

1. In itself. The day of the Lord is present; it is already dawning; it is close upon us. This thought had taken possession of their souls; it filled their hearts; it left no room for ordinary commonplace duties. They were neglecting these in their strong excitement, in their eager anticipation of the approach of the great day. What was the use of attention to business, of daily labour, of the quiet performance of their accustomed tasks, when the Lord was to be expected at once, when they were to be caught up, away from earth and its employments, to meet the Lord in the air. "We which are alive and remain shall be caught up," St. Paul had said in his First Epistle. They misunderstood his words; they supposed that it must be during their own lifetime; that it might be, that it would be, immediate.

2. Its origin. Spirit, word, or letter. "Believe not every spirit" (St. John said); "try the spirits whether they are of God." There were utterances which claimed to be inspired and were not so. The discerning of spirits was one of the manifold gifts of the Holy Ghost. It was their duty not to despise prophesying, but yet to prove all things. There were also words quoted as if spoken by St. Paul; letters, too, purporting to come from him. Men misrepresented him; they attributed the sayings of others, their own, perhaps, to the holy apostle; even letters, it seems, were current, said to be the apostle's, but not really his. People are perplexed often nowadays by the many differences of opinion which exist among Christians. The fact of this diversity is to some an excuse for unbelief or for sloth in spiritual things; to others, a real temptation, a great trial of faith. But we see it has been so from the beginning. There were errors of belief in this infant Church of Thessalonica while the apostle, who had founded it, was still near at hand—at Corinth. Even in these early days things which he had said were misunderstood; his authority was claimed for words which he had never spoken; and, strangest of all, there were written letters bearing his name which were falsely ascribed to him. We have our trials now. We are troubled, some of us, by the difficulties which arise from various readings or interpretations, by the doubts thrown by modern writers on this or that book of Holy Scripture, by the conflict of opinions in the Church. It is some comfort to think that we of this age are not alone in our temptations; our position is not one of such singular perplexity as some of us are apt to think. If we persevere in prayer, if we try to live by faith looking to the Lord Jesus Christ, the doubts which vex us will soon be cleared away.

II. ST. PAUL'S WAY OF DEALING WITH THAT MISTAKE.

1. He beseeches them. He is very gentle with his converts, very earnest too, and affectionate; full of deep anxiety for their spiritual welfare. And it was a matter of great importance. St. Paul had dwelt much upon the coming of the Lord. The Parousia was a subject of much excited talk, much stirring of heart among the Thessalonians. St. Paul had spoken in his First Epistle of "our gathering together unto him;" how "we that are alive and remain shall be caught up in the clouds, to meet the Lord in the air." It was a prospect very blessed, very awful too; it had been opened out in strong, startling words. They inferred from his way of expressing himself that it was very close at hand, to be looked for immediately; their excitement was intense. He beseeches them to listen.

2. They rest be calm. Religion lies in a calm, quiet walk with God. It has its emotions, they are at times deep and strong; it has its enthusiasm, but it is ordered and grave. They must not allow themselves to be shaken from their settled judgment; they must not give way to this trembling, uneasy excitement. They must return to the quiet, steady discharge of the common duties of life; their best strength was in quietness and confidence. This was the best preparation for the coming of Christ. That coming was not immediate; much was to happen first.

LESSONS.

1. Learn to be sober, thoughtful, to distrust excitement, to live in patient continuance of well doing.

2. There will be difficulties, perplexities; they are trials of faith; they must be endured in patience and overcome by faith.

3. Prepare for the coming of Christ. The best preparation is to perform each duty as it comes in faith and prayer as unto the Lord.—B.C.C.

2 Thessalonians 2:3-12.—The man of sin.

I. HE MUST COME BEFORE THE DAY OF THE LORD.

1. His revelation. He is antichrist—the evil counterpart of the most holy Saviour; he has his revelation, his apocalypse. There must be an apostasy before the coming of the Lord—a great, notable apostasy. The apostle had warned the Thessalonians of it; we need these warnings now. We must not be discouraged when we see scepticism, unbelief, rampant around us. These things must be; Holy Scripture has forewarned us. We must be prepared; we must be calm and steadfast, looking for the coming of the Lord. Such apostasies there have been; there have been precursors of the man of sin, such as Caligula shortly before the date of this Epistle, or Nero shortly after. There have been evil men among the popes of Rome who have exhibited in their lives some of the characteristic features of the antichrist. But the apostasy is yet to come; the man of sin is yet in the future; the mystery of iniquity is working even now; it is working below the surface, in secret; hereafter, we know not when, it will burst forth into open day in the revelation of the man of sin. We must not look forward to a continual, unopposed progress of the gospel; we must not expect that religion will go on in ever-extended triumphs, with no checks, no defeats, overspreading the earth more and more with its blessed influences. Such an expectation is not warranted either by Scripture or by the signs of the times. Scripture tells us of the coming apostasy, of the revelation of the man of sin. And in the world the forces of unbelief and evil are evidently gathering themselves for a mighty conflict. In our own country, it is true, there has been a great revival of religious zeal, great love for Christ, much earnest, self-denying work for his sake. But alongside of this there has been a great outburst of infidelity, a widespread scepticism, a hatred of revelation, manifesting itself in the life and works of men of learning and culture; while elsewhere the revolt against all forms of authority, Divine and human, has been more outspoken and far more widely spread. The armies of God and Satan, the powers of good and evil, light and darkness, faith and unbelief, seem to be already marshalled in preparation for an awful struggle. It must come, Holy Scripture warns us; it will culminate in the revelation of the man of sin. He will be revealed—out of previous obscurity; the apparition will be unveiled out of darkness.

2. His character. He is a person, a man of mighty intellect and giant strength of will, who will take advantage of a general development of unbelief and lawlessness, and gain for a time a widespread sovereignty. Sin fills his being; it becomes, as it were, incarnate in him; it dominates his entire personality. He is "a son of perdition" like Judas (compare the common Hebraism, "a son of death"), destined himself to eternal death, involving in utter death all who follow him. He is an adversary, a human Satan, filled with all the awful energy, the concentrated malice of the evil one. He is the antichrist, the avowed and bitter enemy of the holy Saviour, bringing with his intense wickedness the horrible cry of "Ecrasez l'infame!" into awful prominence. He exalts himself against every one that is called God; he sits in the temple of God, reviving the madness of Antiochus Epiphanes, the impious attempt of Caligula. Such a man the world has not yet seen. There have been many outbursts of wickedness, many evil men in the long course of history have risen to sovereign power; but no one yet has combined in himself all the characteristics ascribed to the man of sin in this Epistle. It is a fearful spectacle which is yet to come. St. Paul warned the Thessalonians that such things there would be, uprisings of malice and persecution, anticipations of the man of sin. He warns the whole Church throughout all time that such things are to be looked for; that sooner or later, before the end cometh, the man of sin himself shall be revealed in all the awful energy of unmingled wickedness, relieved by no one trace of goodness.

II. THE OBSTACLE.

1. The Thessalonians knew what it was. St. Paul had told them of this during his short residence in Thessalonica. For some reason he had dwelt much on this awful subject; it must have been necessary for the Thessalonians in their special circumstances, though we know not why. They had knowledge which we have not; they knew precisely what we cannot find out for certain with all our searching. We may be satisfied that this knowledge, then good for them, is not now necessary for us, or it would have been more clearly revealed. "Ye have an unction from the Holy One," St. John says of believers, "and ye know all things"—all that we need to know for life and godliness.

2. What was it? The Roman empire, the power of Roman law, the emperor as embodying that power. This was the answer of most ancient writers; it seems to be the most common answer now. Then the power of Rome checked the outburst of anarchy and lawlessness. It is still the majesty of law, the authority of well ordered governments, that fulfils the same office. The mystery of lawlessness is working now; it has not reached its height, it has not embodied itself in the fearful personality of the man of sin. But it is working; and it is a mystery, the terrible counterpart of the mystery of godliness. There is a mystery in evil, a strange, fearful mystery, dark secrets not yet revealed; a mystery which suggests awful, heart-rending questionings—questionings which can be quieted only in his presence who giveth rest to the troubled, anxious soul. This mystery of lawlessness was working even then in the world which the God of love created; it is working now; but it is held down by the restraining power; it cannot give birth to the man of sin till his time shall come, the time foreordained in the counsels of God. Then the restraining power will be taken out of the way; lawlessness will prevail, and its creature and embodiment, the lawless one, will come.

III. HIS ACTIVITY.

1. It is but for a short time. The Lord Jesus shall destroy him, and that in an instant, when he cometh. He needs only to speak the word of power; the breath of his mouth shall sweep the adversary into that perdition to which he was appointed. The manifestation of his coming, the very sight of the awful Judge, shall slay the wicked one. This must be our consolation when the dark problems of life distress our souls—"the Lord cometh." Then shall come the assured triumph of righteousness, the crowning victory over all the powers of evil.

2. But it is tremendous. As God is revealed in Christ, so is Satan revealed in the man of sin, the antichrist. The "miracles and wonders and signs" (Acts 2:22) which God did by Christ are parodied by the power and signs and wonders which Satan will work through the agency of the man of sin. As Christ's coming is with power, with his mighty angels in:flaming fire, so is the coming of the lawless one with all power according to the working of Satan. As God worketh in his saints both to will and to do of his good pleasure, so Satan worketh in this his representative with all the awful energy of diabolical wickedness. The antichrist, says Bengel, stands in the same relation to Satan as Christ to God. The antichrist will work miracles, but they are by the energy of Satan, wonders of falsehood. They are net mere deceptions, they are real miracles; but they are the works of him who is the father of lies; and they are lies, inasmuch as they are intended to mislead men into worshipping him as God who is the personation of Satan, the liar from the beginning. Lies, too, they are, because they are the signs of a power which is only a miserable imposture, which must soon end in death and ruin. Our Lord has warned us (Matthew 24:24) of false Christs and false prophets whose signs and wonders should be so startling as to deceive, if it were possible, the very elect. The false prophet, the second beast, of the Revelation doeth great wonders, so that he maketh fire to come down from heaven, and deceiveth them that dwell on the earth by the means of those miracles which he hath power to do. Then there may be, there will be, false miracles, lying wonders. Miracles alone do not always prove the agency of God, but miracles with holiness, works of faith issuing out of a life filled with the presence of God. The blessed life of Jesus Christ our Lord is a mightier miracle than the physical wonders which he wrought. A life of perfect purity and transcendent holiness in the weakness of human flesh, amid all the temptations of this wicked world, is to us a more convincing proof of the Divine mission of Christ than the signs from heaven would have been which the Jews so often asked for. The Church must expect the coming of lying wonders; she must stand unshaken amid all the developments of Satanic energy. The elect will not be deceived, for they will recognize the notes of antichrist, "all the deceivableness of unrighteousness;" they will remember the warnings of Holy Scripture: "Whosoever doeth not righteousness is not of God," "He that committeth sin is of the devil; for the devil sinneth from the beginning."

IV. ITS RESULT.

1. He deceiveth them that dwell on the earth; not the elect—the souls of the righteous are in the hand of God; but those who have not been sealed with that Holy Spirit of promise which is the earnest of our inheritance, the pledge of that seal of the living God which his angel shall one day set upon the foreheads of his chosen. But there are, alas! those that are perishing, who have not passed from death unto life through faith in the Son of God, but still abide in death. Such men the man of sin, the lawless one, deceives and engulfs in his own utter destruction.

2. Their own wilfulness is the cause of their ruin. "God is not willing that any should perish." The true light lighteth every man. It came to them, but they received it not. They received not Christ. He is the Truth, and he is Love. He came into the world that the world through him might be saved. But they received not him who is the Way, the Truth, and the Life. They had no love for the truth, no desire for it. They were quite indifferent to the truth, though their conscience told them that it was the truth; they were worse than indifferent, they rejected it. They might have been saved; the truth would have made them free. They might have been sanctified through the truth; for the truth of God, received into the heart, hath power to cleanse, to purify, to save the soul. But they loved darkness rather than light, because their deeds were evil.

3. It ends in judicial blindness. God's Spirit will not always strive with man. In his awful justice he gives over to a reprobate mind those who persevere in disobedience. He sendeth them a strong delusion, a working of error. As virtue is its own reward, so sin is its own punishment. Eternal sin is the fearful end of the obstinate sinner. That hardening of the heart, in which habitual sin must at last result, is ascribed in Holy Scripture sometimes to God, sometimes to the sinner himself, sometimes to the deceitfulness of sin. They are different modes of expressing the same law of God's government. He has so ordered our moral nature, that sin, when it is full grown, bringeth forth death. He lets the rebel have his own will; he leaves him to be "lord of himself, that heritage of woe." The Spirit is withdrawn at last from those who vex, grieve, resist, his gracious influences. But there is something more awful still. Not only did the Spirit of the Lord depart from Saul, but "an evil spirit from the Lord troubled him." God himself sends at the last, in his most awful justice, the strong delusion, the inworking of error. It is the last state, worse than the first; after which comes that dreadful sentence, "It is impossible… to renew them again unto repentance." This thought gives a most terrible significance to every act of wilful, unrepented sin; every such act brings a man nearer (how near he cannot tell) to that most awful state whence there is no repentance. Then comes judicial blindness; the light that was within them becomes darkness. They would not believe the truth of God, now they believe the lie of the man of sin. It is the judgment of God. We see indications of it from time to time in the credulity of unbelief. Men who reject the Bible are sometimes ready to believe anything except the Bible; they will greedily accept any legend, any scientific hypothesis, though evidently not more than a provisional hypothesis, which seems to contradict the Bible; they will deify humanity, they will worship the idol which is the creature of their own thoughts rather than the living God. This unbelief sprang out of sin; they "had pleasure in unrighteousness." There is such a thing as honest doubt; such were the doubts of Asaph, of Thomas. But unbelief in a very large measure comes from moral causes. Sin darkens the heart and the mind; sin always leads to practical, often to intellectual, unbelief. "Every one that doeth evil hateth the light;" he walketh in darkness; he seeth not the coming judgment.

LESSONS.

1. Be prepared for times of darkness—they must come; be strong in faith.

2. If unbelief becomes dominant, still believe; God has forewarned us.

3. Anarchy, confusion, leads to the predominance of sin. "Give peace in our time, O Lord."

4. Even miracles may deceive. Christ remaineth faithful; trust always in him.

5. Hate sin with utter hatred; it ends in hardness of heart.—B.C.C.

2 Thessalonians 2:13-17.—St. Paul's hopes for the Thessalonians.

I. HE THANKS GOD FOR HIS PAST MERCIES SHOWN TO THEM.

1. For their election. He turns front prophecies of coming terrors to thoughts of hope and consolation. He repeats the words of 2 Thessalonians 1:3, "We are bound to give thanks." He felt the greatness of God's mercies to the Thessalonians. Mercies shown to them were shown to him; he so dearly loved them. It was his bounden duty to thank God for them; how much more was it their duty to be thankful for the grace granted to them! God had set his love upon them; God had chosen them from the beginning. This was the source of their blessedness; not any merits, any good deeds, of theirs. All our hopes rest on the electing grace of God. That thought is full of sweet, pleasant, and unspeakable comfort to godly persons. It was so to the Thessalonian Christians, especially at this time, when awful anticipations of the coming end were casting a dark shadow over them. That election manifests itself in holiness of life. The seal of the Spirit is the earnest, the pledge, of the heavenly inheritance. God's elect must feel within themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their minds to high and heavenly things. The sanctification of the Spirit is the sphere in which the life of election moves and energizes. And with the growth of holiness in the heart faith is ever deepened and strengthened. The working of the Spirit greatly confirms the faith of eternal salvation to be enjoyed through Christ; it convinces the Christian soul with a mighty power, with the certainty of intuition, of the reality of the great truths of the gospel, so that the Christian walks in ever increasing faith, in the power of that victory which overcometh the world.

2. For the hope of glory. God had predestinated the Thessalonians to be conformed to the image of his Son; by the preaching of St. Paul he had called them to that state of salvation. They were living in a present salvation; they were looking forwards to a future glory; their high hope was the obtaining of the glory of our Lord Jesus Christ. His glory will be the glory of his saints, for he has given it them (John 17:22). They are heirs of God, and joint-heirs with Christ. All that Christ has is theirs in hope; for Christ himself is theirs, and they are Christ's. The Christian who cherishes this high and blessed hope must live in continual thankfulness.

II. HE URGES THEM TO STEADFASTNESS.

1. In the life of faith. Stand fast, he says; fight the good fight of faith. You must do your part. God has chosen you; he has given you his Spirit; he has called you to salvation. Yet you must work out that salvation. We need not perplex ourselves with the deep mysteries which thought cannot fathom; in practice, the duty of perseverance follows from the electing grace of God. He has chosen you; persevere, for he gives you the power; be steadfast, for you owe a great debt of gratitude to him who has so greatly loved you.

2. In doctrine. Hold the traditions. St. Paul had taught the Thessalonians by word of mouth. We must remember that in all probability not one of our four Gospels was yet written. The Thessalonians knew the history of our Lord's life and death, and the doctrines of the Christian faith, only through the oral teaching of St. Paul. The First Epistle was the only part of the New Testament Scriptures known to them; probably the only part as yet in existence. St. Paul had taught orally for several years before he began to write. Oral teaching was often misunderstood, often forgotten, as this Epistle shows. But the teaching of an apostle, whether by word or by writing, was a precious deposit, for that which he delivered to his converts he had himself received of the Lord. Be it ours to continue steadfast in the apostles' doctrine and fellowship.

III. HE SUMS UP HIS HOPES IN A BENEDICTION.

1. He points them to God. The clause begins in the Greek with the emphatic αὐτός, himself. We must stand fast, we must persevere; but it is he who establishes the hearts of his chosen; he only is our everlasting Strength, the Rock of ages. The apostle in this place, as in 2 Corinthians 13:14, puts the Saviour's name first, because it is by Christ that we have access to the Father. We feel that this order would have been incongruous, impossible, unless Christ were indeed God; we feel that the singular verb could not be used, as it is twice, in verse 17, unless he and the Father were one. God the Father is our Father, St. Paul says emphatically. He loved us; on his fatherly love rests our election, our hope of glory. He has given already to his saints eternal comfort, a comfort independent of the changes and chances of this earthly life—a comfort eternal, for it rests on him who is eternal; and with that comfort which is present, though not temporal, not confined within the limits of time, he has given also a good hope of future glory, the blessed hope of everlasting lifo with God in heaven. And this he has given in grace, in the encompassing atmosphere of his favour, without merit or works of ours.