2 Thessalonians 2:1-17

2. He prays that God's blessing may still rest upon them. He who loved them, and gave them eternal comfort and good hope, will surely comfort and establish them. His first gifts are a pledge of their continuance. He will not leave his work unfinished. His love is like himself, eternal. He can shed that blessed comfort into the heart, the inmost seat of joy and sorrow. When there is hidden comfort there, outward troubles may cause sorrow, but cannot take away the fulness of joy. He can establish our heart; he can give us that established heart, fixed, trusting in the Lord (Psalms 112:7, Psalms 112:8), which the world, the flesh, the devil, cannot shake. Then we shall speak only words of truth and love, and do only works of righteousness and faith through that inner comfort and strength which comes from God alone.

LESSONS.

1. In the midst of dangers there is comfort for the saints; they are in the hands of God; God hath chosen them.

2. Look for the evidence of God's election in holiness of life; without holiness we cannot see him.

3. Be steadfast; make your calling and election sure; take heed lest ye fail.

4. Only God can give "eternal comfort." Seek that precious gift of him; it is given to those whom he stablishes in every good word and work.—B.C.C.

2 Thessalonians 2:1-12.—Antichrist.

I. ERROR REGARDING THE COMING OF CHRIST. "Now we beseech you, brethren, touching the coming of our Lord Jesus Christ, and our gathering together unto him; to the end that ye be not quickly shaken from your mind, nor yet be troubled, either by spirit, or by word, or by Epistle as from us, as that the day of the Lord is now present; let no man beguile you in any wise." The apostle beseeches the Thessalonians as brethren, in the interest of correct views of the coming of our Lord Jesus Christ, which is his principal topic in both Epistles. The comforting side of the coming is the gathering together of all believers unto him, never to be followed by a separation, as set forth in 1 Thessalonians 4:17, "Then we that are alive, that are left, shall together with them" (the dead in Christ who have been raised) "be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord? By the way in which he introduces this gathering together, it can be seen that it was very attractive to him. It was that in the coming which he especially wished to be conserved. In the beginning of 1 Thessalonians 5:1-28. the apostle had distinctly taught the uncertainty of the time of the coming. But representations had been made to the Thessalonians that the day of the Lord was actually beginning. Three forms which these representations might take, or, more probably, did take, are specified. There were representations founded upon pretended prophecy. There were also representations founded upon an alleged oral communication of the apostle. There were farther representations founded upon an alleged Epistle of the apostle. The existence and circulation of a fabricated Epistle seem to be hinted at in the words at the close of this Epistle: "The salutation of me Paul with mine own hand, which is the token in every Epistle: so I write." If the Thessalonians accepted of these representations, there was danger of their being precipitately shaken from their composure of mind and even thrown into a terrified state, as at sea men are discomposed and even horrified by the bursting of a storm upon them. The apostle, therefore, considered it necessary to write this Epistle, to put them on their guard against their being led away by these representations. Let no man beguile them in these ways, or, making it wider, in any other way.

II. THE ANTICHRISTIAN MANIFESTATION.

1. The coming of Christ to be preceded by apostasy. "For it will not be, except the falling away come first." "Apostasy" (after the Greek) is the more technical word—the apostasy of which the Thessalonians had been told. There is, particularly, meant falling away from the faith of Christ. It is a movement begun by those who have been within the Christian circle, and who, after having been advantaged by Christianity in outward enlightenment and quickening, have ungratefully turned away. Or the movement away from Christ may dishonourably be encouraged by those who still remain within the Christian circle, but have lost faith in the distinctive teachings of Christianity. The name of "apostate" has been given to the Emperor Julian for his signal renunciation of Christianity, but it is a name which belongs to every one who in the struggle of life parts with his early Christian convict, ions, his good traditions. Let us see that we are not, in the smallest degree, contributing to the movement away from Christ.

2. The revelation of the man of sin. "And the man of sin be revealed." It is now an exploded idea that the man of sin means popery. The principal interpreters—Olshausen, Ellicott, Alford, Eadie—hold to the idea of the man of sin being a person. He is supposed to be the last and worst product of the apostasy. He is a caricature of Christ, having a mystery, and revelation, and miracles, and claim of divinity, a coming and preparation, even as Christ has. He is as inclusive of all the bad forms of humanity, as Christ is of all its good forms. It cannot be said of this most unlovely conception that it has the similitude of truth. It cannot be dogmatically laid down as a matter of interpretation that the man of sin is a person, any more than the restrainer is a person. The designation "man of sin" points, in the first place, to sin as the essence of the apostasy. The moving away from Christ is an opposing of the Divine authority. The designation "man of sin" points, in the second place, to sin as working under human (not angelic) conditions, and, taken along with apostasy, points especially to the development of sin in human history. The designation "man of sin" points, in the third place, to this historical development, not as actual, but as idealized. As the language, "O man of God," is a call to consider the true ideal of manhood, so the man of sin may be viewed as the ideal of the development of sin among men. In so far as popery is after this ideal may it be said to be the man of sin. In so far as any of us take after the bad ideal of manhood may it be said to us, "O man of sin!" calling us to consider what we are following after. Let us see that we do not in the least merit the designation. By the revelation of the man of sin is to be understood the bringing out of the real nature of sin. It may put on specious forms, but it is essential vileness; it is uglier than the ugliest of creatures, it is more venomous than the serpent, it is more grovelling than the earthworm, it is blacker than darkness. And in the working of Providence in human history, it is intended that this should be, with accumulating evidence and unmistakably, brought out. And we are here taught that there cannot be the revelation of Christ at his coming until all that is evil in sin has been brought out.

3. The son of perdition. "The son of perdition." The common Hebrew form is followed. Sprung from perdition, he has perdition as his destiny. The designation marks the result of the movement away from Christ. Every such movement must prove in the end abortive. How many of those movements that once had vitality in them have already ended in perdition! The designation was given by our Lord to Judas Iscariot: "And none of them is lost, but the son of perdition." And it is certainly not to be wondered at that he whose apostasy was aggravated by the proximity in which he stood to Christ should strikingly be shown in his suicidal end to be the son of perdition. In so far as any of us are moving away from Christ we are placing our paternity in perdition, and are working out perdition as our destiny. Let us, then, be warned by what will yet be seen to come out of sin.

4. The opposer of Christ. "He that opposeth." It is not said, "He that opposeth Christ," but, from the way in which Christian thought is interwoven with the whole paragraph, we may understand that to be the meaning. We may, therefore, regard the movement as described by the designation "antichrist" with which John supplies us. As it is in its origin a movement away from Christ, so it comes to have the character of being directed against Christ. It is a movement in which advantages gained from Christ are unworthily used against him. As it is the object of God in the Church to put forward Christ for the acceptance of men, so it is the object of antichrist to draw away men from Christ. Popery is antichrist in so far as it does not give Christ and his words and his death their proper place in Christian belief and life. It may be said of us that we are antichrist in so far as we do not yield ourselves up to Christ, and do not to our utmost ability help forward the cause of Christ. "He that is not with me is against me, and he that gathereth not with me scattereth abroad."

5. The deeper of self. "And exalteth himself against all that is called God or that is worshipped; so that he sitteth in the temple of God, setting himself forth as God." There is strong confirmation here of the doctrine of Muller, that all sin is of the nature of selfishness. Antichrist is selfishness rising to the impious height of self-deification. He raises himself above and against him who is truly called God, without thereby falling into idolatry; for he also raises himself above and against those that have only the name of gods, and, it is added (going beyond the actually named), above and against all that can be turned into an object of worship. He does not, therefore, shut out the sacred sphere; rather does he fill it with himself. He is the centre of all wisdom, power, and glory for which worship is due. The startling language is that he sitteth in the temple of God, setting himself forth as God. There is supposed to be meant a session in the actual temple in Jerusalem by those who, laying undue stress upon the language here, regard the paragraph as having already received its fulfilment. But there is reference to the actual temple only by way of illustration. As God was represented as sitting between the cherubim, requiring the adoration of all Israelites (as he was the object of adoration to the highest intelligences), so antichrist entertains the thought of divinity and strictly requires adoration. While in Christ's consciousness of divinity there was the element of infinite self-sacrifice, in antichrist's presumptuous thought of divinity there is only the element of utter selfishness. We are not to think here merely of him who sits in the Church and arrogantly wields spiritual power. Rather are we to see the tendency of the whole movement away from Christ. This is how it aims at expressing itself. This is the dreadful interpretation of what it would be at. And it is true of us all, in so far as we are selfish, that we are aiming at making a temple for ourselves in which to sit down and to require adoration. As we in our present state of feeling can only recoil from such self-deification, let us beware of that selfishness which is at the heart of sin.

6. The Thessalonians reminded of former teachings on the above points. "Remember ye not, that, when I was yet with you, I told you these things?" In his teachings on the coming he was not corrected or supplemented by recent revelation. He had occupied the same position from the beginning; such is undoubtedly his own contention, and is against the contention of some who attribute to him that he believed that he would live to see the coming. He reminds the Thessalonians here, not without some measure of blame, that when he was with them (and he singles out himself in making this statement) he told them some things which he was now putting down in his letter.

III. THE RESTRAINING POWER.

1. What restrains the antichristian manifestation. "And now ye know that which restraineth, to the end that he may be revealed in his own season." This was another point on which he had given them information. It is left indefinite what the restraining power is. The prevailing opinion, as expressed by Ellicott, is "well-ordered human rule, the principles of legality as opposed to those of lawlessness—of which the Roman empire was the then embodiment and manifestation." It is true that civil rule keeps back many of the manifestations of evil. The civil ruler is a terror to evil doers. If men were allowed to give vent to their evil passions without dread of punishment, this world would be a pandemonium. But, at the same time, it is true that the worst manifestations of evil, of proud defiance of God, of bitter rancour against Christ (which are chiefly to be thought of in connection with the anti-christian movement), are those with which the civil magistrate has little to do. The condition upon which these manifestations depend is rather the increased setting forth of Christ. There is a manifestation of good going forward, as well as a manifestation of evil. It must yet be shown in human history that there is an essential loveliness belonging to the Christian life. Many Scriptures promise a period of conquest for the Church. When the Church extends its conquests there will be a solidarity of influence on the side of Christ of which no adequate conception can now be formed. The result of that wilt be, among those who participate in the antichristian movement, deepened hatred against Christ. As when he conquered on the cross there was a calling forth against him of the worst elements especially of superhuman evil, so when he advances to conquest in human history there will be a similar calling forth of the worst elements especially of human evil. The time when evil is thus powerfully to be revealed has been fixed by God. It may be said that the apostle should, according to the interpretation, have regarded the Christian manifestation as coming to a head. But it was open to him to regard it under a special aspect as that which in its yet partial character held back the full manifestation of antichrist.

2. The present working of the mystery of lawlessness. "For the mystery of lawlessness doth already work." "Lawlessness," which corresponds to "sin," formerly used, is not to be taken as favouring the view that the restraining power is human rule. It points to the antichristian movement as characterized by a disposition to cast off all authority, especially the highest authority. The stress is to be laid on "mystery." Evil was then working, and in working was revealing itself, but its true nature as opposition to Christ was largely concealed, was only very partially revealed. A lurid light was thrown upon it by the ten great persecutions which, under the Roman emperors, were directed against Christianity. Light is thrown upon it by the attacks which in the present day are made upon Christianity. But it would seem that we have not seen all that is in it of opposition to Christ. The mystery of lawlessness still works.

3. The removal of the restrainer. "Only there is one that restraineth now, until he be taken out of the way. And then shall be revealed the lawless one, whom the Lord Jesus shall slay with the breath of his mouth, and bring to nought by the manifestation of his coming." Ellicott regards the use of the masculine gender as a realistic touch, by which what was previously expressed by the more abstract "restraining power" is now represented as concrete and personified. It is strange how this should not be regarded as applying also to the "lawless one" to whom the restrainer is here opposed. If the restrainer is human rule, then his removal must mean the upturning (apparently general) of human rule. And that is what is contemplated by some as the conclusion to human history. But the restrainer being "Christianity not come to the season of its full manifestation," his removal must mean the arrival of that season. When Christianity, working among the multitudes of men, brings its full influence to bear on the antichristian movement, in what it calls forth of opposition, that movement will come to the completeness of its exposure. And antichrist, thus morally defeated, eternally disproved, will have taken away from it its sphere of operation. It will be slain with the breath of Christ's mouth, and brought to nought by the manifestation of his coming.

IV. THE LYING CHARACTER OF THE ANTICHRISTIAN MOVEMENT.

1. Lies of Satan. "Even he, whose coming is according to the working of Satan with all power and signs and lying wonders." As Satan is a liar and the father of lies, so the antichristian movement which he inspires is characterized by lying. As Christ has power and signs and wonders of truth, so the antichristian movement has power and signs and wonders of lying. It is remarkable that the Church of Rome puts forward a claim of miracle working, which helps it to preserve its influence over minds, but which it cannot establish. The power and signs and wonders by which men are apt to be deluded now are more of an intellectual nature. It is objected to Christianity that the miracles with which it is bound up are shown by science to be impossible, it is objected that it presents too severe a view of our human condition, in representing us as standing in need of salvation. It is objected that it presents too severe a view of the character of God, in representing him as punishing sin in Christ. It is objected that it presents too severe a view of human duty, in calling upon us to forsake all and follow Christ. When these objections are powerfully presented, and so as to have the appearance of saving the character of God from aspersions, there may be the effect, which false miracles have often had, of men being deluded.

2. Lies of Satan leading to unrighteousness. "With all deceit of unrighteousness." When men entertain false views, especially of the character of God, there is an easy transition to unrighteousness. There are many ways in which they can persuade themselves, that they may exercise liberty in their manner of living. They do not need to pray to God; they do not need to read God's Book; they do not need to keep God's day; they do not need to be strictly honourable in their transactions; they do not need to make sacrifices for others. It is enough that they keep up an appearance of probity and purity, and, it may be, of religion, before men. They can leave all their failings to the general mercy of God.

3. Unrighteousness leading to destruction. "For them that are perishing. From unrighteousness there is a necessary, though, it may not be, an immediate, transition to destruction. When men do not observe the rules which are laid down for them by God, they are contending with God, and, contending with God, they cannot in the end succeed; for God is stronger than they. There were those who were perishing in their unrighteousness in Paul's day. And there are still those who seem to be perishing in their unrighteousness.

4. The just dealing of God.

2 Thessalonians 2:13-17.—Exhortation to steadfastness.

I. HOW GROUNDED.

1. The election of the Thessalonians. "But we are bound to give thanks to God alway for you, brethren beloved of the Lord, for that God chose you from the beginning unto salvation." This is another overflowing of gratitude for the Thessalonians, who are described not, as in 1 Thessalonians 1:4, as "brethren beloved of God," but as "brethren beloved of the Lord," i.e. sharing with Paul and his colleagues in the special love and care of him who presides over the brotherhood. There is the same inward binding that there was before (2 Thessalonians 1:3) to give thanks to God, and to give thanks to God alway. What gave perpetual matter of thanksgiving, as in 1 Thessalonians 1:4, was the election of the Thessalonians. There is not brought in here, as there is there, their being chosen out of a condition of sin, but it is implied in their being chosen unto a condition of salvation. They had been chosen from the beginning, i.e. from eternity. When God contemplated the creation of a race of men, and contemplated at the same time the incursion of evil into human nature and human history, he also contemplated human salvation. It was also within the Divine plan (going out into all particulars) that the Thessalonians among others should be saved.

2. Means of the realization of their election.

(a) From the Spirit. "In sanctification of the Spirit." Precedence is naturally given to the work of the Spirit. For we must feel that, if God had not approached us first, we never should have approached him. The work of the Spirit, from beginning to end, is a work of sanctification. It is a saving work, inasmuch as it is the reclamation of our nature from unholy uses. On the positive side it is the fitting our nature for Divine uses. As the Spirit is the Agent of our sanctification, his all-sufficient help must be entirely depended upon.

(b) From themselves. "And belief of the truth." In election we are responsible for our state of mind. The Spirit works on our mind through the truth. We may think of the truth that God has provided salvation for us. We may also think of the truth that God (according to 1 Thessalonians 1:10) has made us the offer of the love of the truth. We may further think of the Divine ideal to which our life is to be brought up. The Spirit has sovereign power in the presentation of truth to the mind; and what we have to do is to be receptive, to offer no obstacle to his presentation of the truth. And we are sanctified only in so far as we have received the truth into us.

II. HOW PUT. "So then, brethren, stand fast, and hold the traditions which ye were taught, whether by word, or Epistle of ours." Election contemplating the means of its realization in faith, it is not improper to found upon election an exhortation to steadfastness. They had taken up their Christian position. Attempts would be made in the way of persecution to move them away from their position. The ill-grounded expectation of the immediate coming was fraught with perils to them. It was already having a bad effect upon some in making them idle. It would be trying, to think that it was well grounded and not to have it realized. It would even be trying, to know that it was ill grounded and to have to give it up. There would be danger of religious excitement being followed by reaction. Let them beware, then, of apostatizing; let them stand fast. The way in which they were to stand fast was by holding fast the traditions. By the "traditions" we are to understand the truths handed to men. For instance, there was the revelation which was necessary for the stablishing of the Thessalonians, that there was to be an apostasy before the coming of Christ. In the traditions they had been instructed both orally and by writing. We are limited to the latter mode of instruction. What are known as ecclesiastical traditions have not independent authority, but have to be tested by the written Word. All our oral instruction has to be founded upon the written Word. By being in writing, the truths handed to us are preserved from corruption. We know that we have them in the form in which God wishes us to have them. It is difficult to escape the influence of traditional interpretation. Yet there is always the opportunity of a true interpretation, while we have the text as it was left by inspired men. The written Word is one of the great boons conferred on men. It is a great advantage to a child that he has not everything to learn for himself, but has the benefit of the experience of his parents.

So it is a great advantage to us, that we are not left to our own childish and foolish thoughts, but that we have the written instructions of our heavenly Father. It is by holding to these written instructions, as an unchanging element in the midst of all the tests to which we are subjected, in the midst of all the temptations to which we are exposed, that we shall be enabled valiantly to maintain our Christian position.

III. HOW FOLLOWED UP. Invocation of the Divine blessing.

1. How God is invoked.

(a) His fatherhood. "And God our Father." From evangelical activity there is a rise, through the Mediator, to him who is the Final Reason and Contriver of redemption. We have some influence with God when we can call him our Father. We naturally expect to have more influence with a friend than with a stranger. We can appeal to him as a friend. We can, if need be, intercede on the score of friendship and long acquaintance. So we can appeal to God as our Father, to bless not only ourselves but others. And, should every other appeal fail, surely this shall not fail. When the cry comes up on behalf of his needy children, "Our Father, wilt thou not bless?" surely he will not turn away his ear.

(b) Wherein it was manifested. "Which loved us." This is timed in the past, and calls up the great act of love—the gift of the Son. Our Father, who gave his Son for us. We can behold in this how God can love. Some would represent it as very unfatherly. But, apart from the Son's unforced consent, there is this consideration, that, where there is true fatherly feeling, it is not more easy to sacrifice a son than to sacrifice one's self. David felt this when he uttered his lamentation over Absalom: "Would God I had died for thee, O Absalom, my son, my son!" We must hold that, loving the Son infinitely, the Father could as well have sacrificed himself as his Son. The marvel and mystery is, that, loving his Son infinitely, he could be moved to sacrifice him for us his undeserving creatures. But surely by this act of devotion the love of God for us is placed forever beyond all doubt. In presence of the cross, to doubt, or to act as though we doubted, that God loves us, is doing him the most glaring injustice.

(c) What it obtained for us. "And gave us eternal comfort." There is no hiding it, that it is comfort that we all need. There is an evil heart, to keep us from being happy. It gives rise to slavish fear of God and forebodings of judgment. There is also an evil world, which alone is sufficient to keep us from being perfectly happy. It is an evil world, where there is exposure to poverty, to sickness, to bereavement, to death. It is an evil world, where, with sensitive spirits, we have to look forth on so much sin and wretchedness. Where, then, is the comfort? There is no real comfort for a guilty conscience in ignorance or distraction. It is unsubstantial comfort, to know that our suffering is common. There is some substantial comfort in the sympathy of our fellow men, but it is variable. We may not find friends all that we would desire them to be to us. Those by whom we are most comforted may be taken away, and we have to be comforted for their loss. But there is comfort provided by eternal love, and comfort that is eternal in its nature. There is comfort in knowing that our great Substitute has made full satisfaction for our sin. There is comfort in knowing that we are clasped to the heart of the everlasting Father. That is comfort which is neither deceitful nor fleeting. It is sufficient for us amid all the cares of life. It is independent of all contingencies. "And good hope." Comfort refers to time present; hope refers to time future. Beyond all that we have of good and of comfort under evil, there is hope. And what is this hope? It is the hope of our real joys being perfected, of our being delivered from the plague of an evil heart and the burden of an evil world, of our being placed where there will be no more need of comfort—in the presence of the eternal Love. It is also a good hope, in its being well founded—not founded on our own thoughts, but founded on the character and work and promise of God. It is a hope which is even now good in its cheering influence upon our hearts.

(d) Obtained without deserving of ours. "Through grace." The comfort is not self-created; we have had nothing to do with the procuring of it. But, seeing it has been graciously provided for us by eternal Love, we have good reason for taking it in the whole benefit into our hearts. The hope is one which we could not have dared to cherish of ourselves. It is far beyond anything that we could have thought of. But we cannot limit the grace of God. If it is his good pleasure to give us this hope, we have good reason for cherishing it.

2. For what end God is invoked.

(a) Work. "In every good work." It was not unnecessary that they should be reminded that they were called to work, even to work with their hands. God grant them all the good elements which belong to work. Let the simplest work be done honestly. Let not their works "with self be soiled." Let them be done unto the glory of God. In these, and in all the elements of good work, let them be confirmed.

(b) Word. "And word." Good speaking is even more difficult than good acting. "If any man offend not in word, the same is a perfect man." God grant them all the good elements which belong to speaking. Let every word be characterized by truthfulness. Let it also have fitness; for "a word fitly spoken is like apples of gold in pictures of silver." Let it also have wholesomeness, and not be like bad fruit. Let it breathe kindliness. Let it breathe loyalty to Christ. In these, and in all the elements of good speaking, let them be confirmed.—R.F.

2 Thessalonians 2:1, 2 Thessalonians 2:2.—A great delusion.

One object, perhaps the principal object, of this Second Epistle to the Thessalonians, following as it does so closely upon the First Epistle, is to correct a disturbing error that was obtaining some considerable footing among the Macedonian Christians.

I. THE GREAT DELUSION. The First Epistle contains repeated references to an expectation of the second advent of Christ which was evidently very strong in the Thessalonian Church. The wish is father to the thought. From expecting "the day of the Lord" to arrive at any moment, some had been led, on most insufficient evidence, to ask whether it had not already come. The great delusion was that "the day of the Lord is now present." It is not likely that any supposed Christ to have come, though in an invisible way, and in a different manner from which it was expected, or that they thought be might have come to another place, unseen and unknown to the Churches of northern Greece. What they were inclined to think seems to have been that the new era in which Christ was to appear had already dawned, though he himself had not yet come. Similar is the delusion of any who suppose that the day of grace is over and the time of judgment come, or that of those who think they have got into a new dispensation beyond the dispensation of the New Testament.

II. THE SOURCES OF THE DELUSION.

1. Latter day prophecy. The expression "either by spirit" seems to refer to the supposed inspiration of Christian prophets. St. Paul had previously warned his friends to prove all things, while not quenching the Spirit by despising prophesyings (1 Thessalonians 5:19-21). We must beware of self-deluded fanatics as well as of deliberate deceivers.

2. False apostolical tradition. "By word" probably means by reported word of St. Paul, which word, however, never really came from him. Thus early were false traditions afloat. See the mistaken tradition about St. John (John 21:23). If these erroneous traditions were current during the lifetime of the apostles, how can we accept so called "apostolic tradition" as an authority?

3. A forged Epistle. The mistake could scarcely have arisen from our First Epistle to the Thessalonians, since that Epistle referred to the great day as future, while the error made it present. It is important to ascertain the authenticity of the books of Scripture.

III. THE DANGER OF THE DELUSION. St. Paul warns against it as something to be carefully avoided. Many evils attached to it.

1. Erroneous views. These are bad in themselves, as true views are desirable on their own account. The soul suffers for want of truth as the body for want of light.

2. Dishonouring conceptions of the seceded advent. If the day were already come, where was the glory, the judgment, the rectification of all things? False doctrines dishonour Christ even when they are meant to glorify him.

3. Confusion of conduct. Such a delusion as that which was creeping into the Thessalonian Church would disarrange all practical life. Delusions about the second advent distract attention from sober Christian work.

IV. THE WARNING AGAINST THE DELUSION.

1. Form no hasty opinion. "Be not quickly shaken," etc. Specious arguments should be examined at leisure before they are adopted.

2. Do act permit novel teaching to give distress. If the heart is well settled in Christian truth, though the mind should be open to receive new light, no distress or disturbance need be felt.

3. Beware of deception. "Let no man beguile you." Christians should be watchful and "wise as serpents," each having his own independent convictions.—W.F.A.

2 Thessalonians 2:3.—The man of sin.

The man of sin and his awful character and career, here described by St. Paul, are subjects of such deep and dreadful mystery, that we may well take warning from the intricate confusion of the interpretations put forth by those people who profess to expound the fulfilment of prophecy, and content ourselves with accepting the prediction as it stands without attempting to identify it with particular historical events. Though some of its terms apply well to certain explanations, and others to different explanations, no explanation has yet been furnished which fairly and without any straining of words covers the whole of them. From Nero to the pope, from the days of the siege of Jerusalem to those of the yet future millennium, certain odious persons and systems have been selected for a realization of the prophecy. Leaving these dubious identifications, let us look at the main outlines of the picture.

I. THERE IS A MAN OF SIN. Whether he lived in the past or has yet to appear, a man to whom this awful name belongs is described in inspired Scripture. The Bible does not ignore the awful depths of human wickedness. It is dreadfully significant that this evil being is a man, not a devil. Humanity, which was created in the image of God and intended to be a temple of God, may be degraded into the image of Satan and become a haunt of iniquity. As good works through human sympathies, so does evil. A bad man is more dangerous than a fallen angel, because he is nearer to his fellow men.

II. THE MAN OF SIN FOLLOWS AN APOSTASY.

1. Spiritual apostasy leads a man to moral corruption. The man who has forsaken Christ is tempted to fall into gross sin. Faith is the great preservative of morals.