there were elsewhere, but peculiarly there, as Rome was the seat of philosophy and of power. (2.) There fi were great efforts made by the bishop f of Rome to increase his authority, and there was a steady approximation to what he subsequently claimed— that of being universal bishop. (3.) There was a constant tendency to yield to him deference and respect in all matters. (4.) This was kept in check as long as Rome was the seat of the imperial power. Had that power remained there, it would have been impossible for the Roman bishop ever to have obtained the civil and ecclesiastical eminence which he ultimately did. Roma could not have had two heads, both claiming and exercising supreme power; and there never could have been a ' revelation of the man of sin.' (5.) Constantino removed the seat of empire to Constantinople; and this removal or 'taking away' of the only restraint on the ambitious projects of the Roman bishops, gave all the opportunity which could be desired for the growth of the papal power. In all history there cannot, probably, be found a series of events corresponding more accurately with a prophetic statement than this; and there is every evidence, therefore, that these are the events to which the Spirit of inspiration referred.
8. And then shall that Wicked be revealed. 6 avo/xo;—'' the wicked one,' referring to the ' man of sin,' and called ' the wicked one' because of the eminent depravity of the system of which he was to be the head. See Notes on ver. 3. IT Whom the Lord shall consume. The Lord Jesus. See Notes on Acts i. 24. The word consume here — waXi^^an — means to destroy. See Gal. v. 15. Luke ix. 54. The word would be applicnblo to any kind of destruction. Tlic methods by which this will be done are ininiediately speciticd — nnd it is of much importance to understand thorn, if this refers to tlie Papacy. •■ With the spirit of his mouth. What jroes out of his moutli, or what he speaks; that is, iron/, truth, command, or gospel — all of which he may be reijardcd as speakine. In Rev. i. 10; xix. 15. 21, it is said of the Redeemer that ' a sharp two-edfred sword gocth out of iiis mouth;' that is, iiis word, doctrine, or command — what he speaks — is like a sharp sword. It will cut deep; will lay open the heart; will destroy his enemies. Comp. Isa. xi. 4, " With the breath of his lips shall he slay the wicked." The reference in the passage before us is to one of the methods which would be employed to 'destroy' the man of sin; and the sense is, that it would be by what is spoken by tiie Redeemer. This may refer either to what he will say at his cominir, or to his tnith — already spoken; to what has gone from his lips, by whomsoever uttered; and the meaning then is, that one of the grand agencies for destroying this antichristian power is the tniih spoken or revealed by the Saviour — that is, his pure gospel. If this latter be the true uiterpretation, it may mean that the process for his destruction may have commenced long anterior to the personal appearing of the Redeemer, but that the complete destruction of this power will be accomplished by the splendour of his Second Advent It cannot be denied, however, that the most obvious interpretation is that which refers both clauses in the sentence to the same period — that of his second coming. Still, it is not improper to suppose that it may be implied that big power will be weakened and di- 9* minished by the influence of the gospel, though it may not be wholly destroyed until the second coming of llie Saviour. ^ And shall destroy, xafa^yyridH. Shall bring to naught; cause to cea.«o; put an end to. This is, in some respects, a stronger word than that which in the former part of the ver.se is rendered consume. It denotes a more entire destruction than tliat, though it does not refer so much to any positive agency by which it will be done. In the former word, the attention is directed more to the agency by which the destruction will be etTected — to the exertion of some kind ofpoMJcrtodoit; in this word the attention is directed rather to the entireness or totality of the destruction. The antichristian domination will wholly cease, or be entircly destroyed. The wards would naturally harmonize with the idea tiiat there would be a somewhat gradual process under the operation of truth toward the destruction of the man of sin, but that the complete annihilation of his power would bo by some more manitest exhibition of the personal glory of the Saviour. *J With the brightness of his coming. This is evidently a Hebraism, meaning his splendid or glorious appearing. The Greek word, however, rendered ^ brightness^ (ini^vHa— epiphany) — means merely an appearing, or appearance. So it is used in 1 Tim. vi. 4. 2 Tim. i. 10; iv. 1. 8. Titus ii. 13, in all which places it is rendered appearing, and refers to the manifestation of tlie Saviour when he shall como to judge the world. It is used nowhere else in the New Testament. There ia no necessary idea of.splendour in the word, and the idea is not, as our translation would seem to convey, that there would be such a dazzling light, or such unsi\fferable bright-
9 Even him, whose coming is after the working of Satan, with
ness tha t all would be consumed before it, but that lie would appear, and that this antichristian power would be destroyed bij his appearing; that is, by himself when he would return. The agency in doing it would not be his brightness, but himself. It would seem to follow from tliis, that, however this enormous power of wickedness might be weakened by truth, the final triumph over it would be reserved for the Son of God himself on his second return to our world. Yet, if this be so, it need not lessen our zeal in endeavouring to diminish the power of these corruptions; to establish and spread the truth, or to convert the defenders of these errors to a better faith.
9. Even him, whose coming is after the working of Satan. Greek, xai'' tVspyftav -tov 'S.ato.va. According to the energy of Satan; that is, the energetic or efficient operation of Satan. The word rendered after, it need not be said to one who looks at the Greek, does not refer to time, but is a preposition, meaning according to; in conformity with; meaning that the manner of his appearing would be accompanied by such works as would show that the agency of Satan was employed, and such as he only tould produce. It does not mean that the coming of the Lord Jesus would be after Satan had worked in this manner, but that the manifestation of that wicked one would be with such demonstrations of power and wonder as Satan only could effect. The system over which he presides is originated by Satan, and sustained by those things which he alone can perform. On the word Satan, see Notes on Job i. 0. The idea is, that it would be under the dii-ection and control of the great enemy of God, and that the things on which it would rely for support could be traced to his agency. In all the pretended miracles to which it would appeal, there would be nothinjT which Satan could not accomplish. If With all power. With all the power which Satan can exhibit;- meaning, also, that there would be a great exertion of power in the case. It would not be a feeble and imbecile dominion. The dominion of the Papacy has been one of the most powerful on earth. There has been none which has been more dreaded by the nations of the earth — and there have been times when nations trembled, and kings turned pale on their thrones at the frown of the Pope. M And signs. This word frequently denotes real miracles, but not necessarily so. It may be applied to pretended miracles as well as real, and is undoubtedly so used here, as it is connected with '■lying wonders,' and as it is said that the thing wrought would be ' afler the working of Satan.' There is doubtless reference to such ' signs and wonders' as the Saviour mentions in Matt. xxiv. 24. See Notes on that passage. It is hardly necessary to remark that the Papacy has always relied for support on its pretended miracles. Even in our own age the wonders performed by the i Prince Hohenloe, and by the pre- \ tended seamless garment of the Saviour, have been proclaimed as true miracles, and as furnishing indubitable evidence of the trutii of the Roman Catholic system. The dissolving of the blood of St. Januarius> the removal of Pilate's stairs to Rome, and the transportation to Italy of the ' house of our Lady,' are among the miracles to which there is a constant reference in the Papal communion. In addition to these • and to all similar pretensions, there
10 Atul with all dccoivablenoss • of uiirijrlui'ousness in them tliat perish; because they received is the power claimed of pcrforminpf a minicle nt the pleasure of tiie priest by tlie cliaiiije of bread and wine into tlie 'iKxiy and blood, the Bonl and divinity' of the J^ord Jesus. In 17."))), there was published in Ixjndon a book entitled, "The miraculous power of the church of Christ, asjiorted throu<:h each successive century, from the apostles down to the present time." The power of workinir miracles has been one of tiie standinij claims of the Papacy. t^ And lyin(T wonders. False or pretended miracles. They would bo such as would be claimed to be miracles; such as would excite wonder; and yet siich as were false and delusive. No Protestant assuredly nt^cds to bo convinced that this is just the character of the pretended miracles of the Papacy. It would be impossible for lancruasre to describe them more clearly, in the apprehension of all Protestant.s, than is done in this language of the apostle Paul.
10. And with all drceivableness of itnrighteousnpss. There are two ideas here. The first is, that there woidd be drcfit; and the other is, that it would be fiir the purpose of promoting unrighteousnes.s or inif|uity. The inicpiitous system would bo maintained by fraudulent methofls. No one who has read Pascal's Provincial Letters can ever doubt that this description is applicable to the system of the JesuiLs; and no one familiar with the acts of the Papacy, as tliey have always bc^n practised, can doubt that the whole system is accurately described Dy tills langua^-e. The plausible reasoning by which the advocates of that system have palliated and apologized for sipq of various kinds,
not the love '' of the truth, that they might be saved.
il And for this cause God has been among its most remarkable features. % In them that perish. Ainouijr those who will perish; that is, among the abandoned and wicked. Tlio reference is to men of corrupt minds and lives, over whom this system would have power; countenancing them in their depravity, and fitting them still farther for destruction. The idea is, that these acts would have especial reference to men who would be lost at any rate, and who would be sustained in their wickedness by this false and delusive system. ^ Because they received not the love of the truth. They prefer this sy.stem of error and delusion to the simple and pure gospel, by which they might have been saved.
11. And for this cause. Because they choose error, or their hearts love that more than they do truth. The original reason then of their embracing and adhering to the system was not an arbitrary decree on the part of God, but that they did not love the trutli. Hence he gave them up to this system of error. If a man strongly prefers error to truth, and sin to holiiioss, it is not wrong' to allow him freely to evince his own preference. T God shall si nd them stronff delusion. Gr., 'energy of deceit;' a Hebraism, meaning strong deceit Tiie agency of God is here distinctly recognised, in accordance with the unilbrm statemenUi of the Scriptures, respecting evil. Comp. i:.\. vii. i:3; i.v. 12;.\. 1. 20. 27;.\i. 10;.\iv. S. Deut..\. 'Ml Isa..\lv. 7. On tlio nature of this agency, see Notes on Jolm xii. 40. It is not necessary iiere to siipiKxsc that tliere was any positive influence on tlie part of God in causing tliis de-.usion to come upon them, but alJ shall send them strong delusion, • that they should believe a lie: 12 That * they all might be the force of the language will be met, as well as the reasoning of the apostle, by supposing that God withdrew all restraint, and suffered men simply to show that they did not love the truth. God often places men in circumstances to develope their own nature, and it cannot be shown to be wrong that he should do so. If men have no love of the truth, and nodesire to be saved, it is not improper that they should be allowed to manifest this. How it happened tliat they had no ' love of the truth,' is a different question, to which the remarks of the apostle do not appertain. Comp. Notes on Rom. ix. 17, 18; i. 24. ^ That they should believe a lie. This does not affirm that God wished them to believe a lie; nor that he would not have preferred that they should believe the truth; nor that he exerted any direct agency to cause them to believe a lie. It means merely that he left them, because they did not love the truth, to believe vhat was false, and what would end in their destruction. Can any one.doubt that this constantly occurs in the world ■? INIen are left to believe impostors; to trust to false guides; to rely on unfounded information; to credit those who live to delude and betray the innocent; and to follow those who lead them to ruin. God does not interpose by direct power to preserve them. Can any one doubt this"? Yet this is not peculiarly the doctrine of revelation. The fact pertains just as much to the infidel as it does to the believer in Christianity, and he is just as much bound to explain it as the Christian is. It belongs to our world — lo us all — and it should not be charged on Cliristianity as a doctrine peitaining peculiarly to that system.
damned who believed not the truth, but had pleasure in unrighteousness.
12. That they all might be damn* ed. The word damned we commonly apply now exclusively to future punishment, and it has a harsher signification than the original word. Comp. Notes, 1 Cor. xi. 29. The Greek word — xpivu — means to judge, determine, decide; and then to condemn. Rom. ii. 27; xiv. 22. James iv. 11. John vii. 51. Luke xix. 22. Acts xiii. 27. It may be applied to the judgment of the last day (John v. 22; viii. 50. Acts xvii. 31. Rom. iii. 6. 2 Tim. iv. 1,) but not necessarily. The word judged, or condemned, would, in this place, express all that the Greek word necessarily conveys. Yet there can be no doubt that the judgment or condemnation which is referred to, is that which will occur when the Saviour will appear. It does not seem to me to be a necessary interpretation of this to suppose that it teaches that God v;ould send a strong delusion that they should believe a lie, in order that all might be damned who did not believe the truth; or that he desired that they should be damned, and sent this as the means of securing it; but the sense is, that this course of events would be allowpfi to occur, so that (tea — not di -to) aL' who do not love the truth would b-. condemned. The particle here used, and rendered ' thaV (i'va), in connec tion with the phrase ' all might be damned' is employed in two general senses, either as marking the end, purpose, or cause for, or o?i account of, which anything is done; to the end that, or in order that it may be so and so; or as marking simply the result, event, or upshot of an action, so that, so as that. Robinson, Lex. In the latter case it denotes merely tiiat something will really take place,
13 But wc " arc bound to jjivc thanks alway to God for you, brethren beloved of the Lord, because God hath from the begin-
without indicatinsT that such was the dcsifi^n of the a^ent, or that what broticrht it about was in order that it misrfil take place. It is also used, in the later Cireek, so as neither to mark the purpose, or to indicate that the event would occur, but merely 1o point out that to which the prc-. redins words refer. It is not proper, ' therefore, to inter that this passajrc teaches that all these things would he brought about in the arrang'e- \ ments of Providence, in order that ' they mjfj'ht be damned who came under their influence. The passage teaches that such would bo tiie result; that the connection between these delusions and the condemnation of those who were deluded, would be certain. It cannot be proved from the Scriptures that God sends on men strong delusions, in order that tiiey may be damned. No Buch construction should be put on a passage of Scripture if it can be avoided, and it cannot be shown that it is necessary here. IT Who believed not the truth. Tiic grounds or reasons why they would be damnrd are now stated. One would be that they did not believe the truth — not that God sent upon them delusion in order that they might be damned. That men will be condemned for not believing the truth, and that it will be right thus to condemn them, is everywhere the doctrine of the Scriptures, and is equally the doctrine of common sense. See Notes on Mark.xvi. 10. 1 But had pleasure in nnrishtenusncss. This IS the secoad ground or reason of their condemnation. If men have pleasure in sin, it is proper that they ehoidd be punished. There can be <"o more just ground of condemna-
ning chosen * you to salvation through sanctification of the Spirit and belief of the truth;
tion than that a man loves to da wrong.
13. But we are bound to give thanks alway to God for you. See Notes on cli. i. 3. T[ Because God hath from the bes;inning chosen you to salvation. The following important things are affirmed or implied here: (1.) That God had chosen oi elected them (dxtro) to salvation. The doctrine of election, therefore, is true. (2.) That this was from the beginning {ajt' a(>xr{); that is, from eternity. See Notes on John i. 1 Eph. i. 4; iii. 9—11. The doctrine of e/cma/ election is, therefore, true. (3). That this was the ciioicc of the persons to whom Paul referred. The doctrine of;jf rsonw/election is, therefore, true. (4.) That this is a reason for thanksgiving. Why should it not be 1 Can there be any higher ground of praise or gratitude tlian that God has chosen us to be eternally holy and happy, and that he has from eternity designed that we should be sol Whatever, therefore, may be the feelings with which those who are not chosen to salvation, regard this doctrine, it is clear that tlio.se who have evidence that they arc chosen should make it a subject of grateful praise. They can have no more exalted source of gratitude than thai they are chosen to eternal lite. ^Thrnvcrh sanctifcatiun of the Spirit. Being made holy by "the divme Spirit. It is not without respect to character, but it is a choice to holiness and then to salvation. No ono can have evidence that he is chosen to salvation except as he has evidenc(; that he i.s sanctified by tlie Spirit. Sec Notes on Kph. i. 4. ^ And belief of the truth. In connection with believing tlie truth.
14 Whcreunto "he called you by our gospel, to the obtaining of the glory * of our Lord Jesus Christ.
No one who is not a believer in the truth can have evidence that God has cliosen him.
14. Whereunto he called you by our gospel. He made the gospel as preached by us the means of callingyou to salvation. That is, God has chosen you to salvation from eternity, and lias made the gospel as preached by us the means of carrying that eternal purpose into effect. "^ To the obtaining- of the glory of iur Lord Jesus Christ. That you may partake of the same glory as the Saviour in heaven. See Notes on John xvii. 22. 24.
15. Therefore. In view of the fact that you are thus chosen from eternity, and that you are to be raised up to such honour and glory. % Stand fast. Amidst all the temptations which surround j'ou. Comp. Notes on Eph. vi. 10—14. ^ And hold the traditions which ye have been taught. On the word traditions, see Notes on Matt. XV. 2. It means properly things delivered over from one to another; then anything orally delivered— any precept, doctrine, or law. It is frequently employed to denote that which is not written, as contradistinguished from that which is written (comp. Matt. xv. 2), but not necessarily or a Iways; for here the Apostle speaks of the 'traditions which they had been taught by his epistle.'' Comp. Notes, 1 Cor. xi. 2. Here it means the doctrines or precepts wliich they had received from the apostle, whether when he was with them, or after he left them; whether communicated by preaching or by letter. This passage can fur-
fast, and hold the traditions which ye have been taught, whether by word or our epistle,
16 Now our Lord Jesus Christ himself, and God even our Father, which ' hath loved us, and
nish no authority for holding the 'traditions' which have come down from ancient times, and which profess to have been derived from the apostles; for (1.) there is no evidence that any of those traditions, were given by the apostles; (2.) many of them are manifestly so trifling, false, and contrary to the writings of the apostles, that they could not have been delivered by them; (3.) if any of them are genuine, it is impossible to separate them from those which are false; (4.) we have all that is necessary for salvation in the written word; and (5.) there is not the least evidence that the apostle here meant to refer to any such thing. He speaks only of what had been delivered to them by himself, whether orally or by letter; not of what was delivered from one to another as from him. There is no intimation here that they were to hold anything as from hira which they had not received directly from hira, either by his own instructions personally or by letter. With what propriety, then, can this passage be adduced to prove that we are to hold the traditions which professedly come to us through a great number of intermediate persons? — Where is the evideace here that the church was to hold those unwritten traditions, and transmit them to future times I Tf Whether by word. By preaching, when we were with you. It does not mean that he had sent any oral message to them by a third person, "il Or our epistle. The former letter which he had written to them.
16. Noio our Lord Jesus Christ hath jrivon us cverla.sting consolaiion aiul good hope " through gracf, himxrlf. This expression is oqnivalont to tliis: » I pray our Lord Jesus, and our Father, to cointbrl you.' It is really a prayer oli'ercd to the Saviour— a rccogniiion of' Christ as the I Bource of consolation as well as the i Father, and a union of his name with that ot' the Father in invoking important blessings. It is such lanpuacfe as could ho used only by one who reirarded the Lord Jesus as divine. ^ And God even our Father. (ir. ' And God, mul (xai) our Father;' thoujrh not incorrectly rendered ' even our Father.' If it should be contended that the use of the word 'and' — 'our Lord Jesus Christ, o7irf God,' proves tiiat the Lord Jesus is a difierent beincr from God — the use of the same word 'and' would prove that the ' Father' is a different being from God. But the truth is, the apost'iC meant to speak of the Father and the Son as the common source of the blessing for which he prayed. ♦^ Which hath loved us. Referring particularly to the Father. The love which is referred to is that manifested in redemption, or which is shown us tlirough Christ See John iii. 10. 1 John iv, 9. ^ And hath given us everlastinc^ consola- '(071. Not temporary comfort, but tliat which will endure forever. The joys of religion are not like other joys. They soon fade away; — they always terminate at death; — they cease when trouble comes, when eickness invades the frame, when wealth or friends depart, when disip[X)[ntment lowers, when the senses by age refuse to minister as they once did to our pleasures. The comforts of religion depend on no sucli;onlii.gencie9. They live through all these changes — attend us in sickness, poverty, bereavement, losses,
17 Comfort your hearts, and stablii^h you in every good word and work.
and nge; they are with us in death, and they arc perpetual and im changing beyond the grave. ^ And c^od hope ihroiiirh irrace. SeeNotea on Rom. v. 2. b. Heb. vi. 19.
17. Comfort your hearts. Notes, 1 Thess. iii. 2; v. 11. 14. The Thessalonians were in the midst of trials, and Paul prayed that they might have the full consolations of their religion. ^ And stablishyou. Make you firm and steadfast. 1 Thess. iii. 2. 13. If In every good word and icork. In every true doctrine, and in the practice of every virtue.
This chapter is very important in reference to the rise of tiiat great antichristian power which has exerted, and wliicli still exorLs so baleful an influence over the christian world. Assuming now that it refers to the Papacy, m accordance with the exposition which has been given, there are a few important reflections to which it gives rise.
(1.) The Second Advent of the Redeemer is an event which is distinctly predicted in the Scriptures. This is assumed in this chapter; and though Paul corrects some errors into which the Thcssalonians had fallen, he does not suggest this aa one of them. Their error was in regard to the time of his appearing; not the fact.
(2.) The time when he will appear is not made known to men. Tiie apostles did not pretend to designate it, nor did the Saviour himself. Malt. xxiv. 30. Mark xiii. 32. Acts i. 7.
(3.) The course of reasoning in this chapter would lead to the expectation that a considerable time would elapse before the Saviour would appear. The apostles, therefore, did not believe that the end of the world was near, and they did not teach false doctrine on the subject, as infidels have oflen alleged. No one, who attentively and candidly studies this chapter, it seems to me, can suppose that Paul believed that the Second Advent of the Saviour would occur within a short time, or during the generation when he lived. He has described a long series of events which were to intervene before the Saviour would appear— events whicii, if the interpretation which has been given is correct, have been in fact in a process of development from that time to the present, and which, it must have been foreseen, even then, would require a long period before they would be completed. There was to be a great apostasy. There were at that time subtle causes at work which would lead to it. They were, however, then held in check and restrained by some foreign influence. But the time would come, when that foreign power would be withdrawn. Then these now hidden and restrained corruptions would develope themselves into this great antichristian power. That power would sustain itself by a series of pretended miracles and lying wonders— and, after all this, would be the second coming of the Son of man. But this would require time. Such a series of events would not be completed in a day, or in a single generation. They would require a succession — perhaps a ^j?o- succession— of years, before these developments would be complete. It is clear, therefore, that the apostle did not hold that the Lord Jesus would return in that age, and that he did not mean to be understood as teaching it; and consequently it should not be said that he or his fellow-apostles were mistaken in the statements which they have recorded respecting the second coming of the Li)vd Jesus and the end of the world.
(4.) The apostle Paul was inspired. He has recorded in this chapter a distinct prediction of an important series of events which were to occur at a future, and most of them al quite a remote period. They were such that they could have been foreseen by no natui'al sagacity, and no human skill. There were, in deed, corruptions existing then in the church, but no mere natural sa gacity could have foreseen that they would grow up into that enormous system which would overshadow the christian world, and live for so many ages.
(5.) If tiaese predictions referred to the Papacy, we may see how we are to regard that system of religion. The simple inquiry, if this interpretation is correct, is, how did the apostle Paul regard that system to which he referred? Did he consider it to be the true church 1 Did he regard it as a church at all 1 The language which he uses will enable us easily to answer these questions. He speaks of it as- 'the apostasy;' he speaks of the head of that system as ' the man of sin,' ' the son of perdition,' ' the wicked one,' and as ' opposing and exalting himself above all that is called God;' he says that his ' coming is after the working of Satan, with lying wonders, and with all deceivableness of unrighteousness.' Can it be believed then that he regarded this as a true church of Jesus Christ] Are these the characteristics of the church as laid down elsewhere in the Scriptures? Wherever it may lead, it seems clear to me that the apostle did not regard that system of which he spoke aa having any of the marks of a true church, and the only question which can be raised on this point is, whether the fair interpretation of the passage demands that it shall be considered as referring to the Papacy. Protestants believe that it must be so understood, and Papists have not yet disproved the reasons which tlioy allege for their hclief.
(0.) If this be tlic fair interpretation, then we may see what is tJie value of tlie pretended 'succession' of tlie ministry througfh that system. If such a regular 'succession' of ministers I'roin the apostles could be made out, what would it be wortli] What is the value of a spiritual deecent from Pope Ale.xander VI. 1 How would it increase the projx;r respect for the ministerial office, if it could be proved to be derived in a right line from those monsters of incest, ambition, covetousness, and blood, who have occupied the Papal throne J A Protestant minister should blush and hang his head if it were charged on him that he held his office by no better title than such a derivation. JIuch less siiould he make it a matter of glorying, and an argument to prove that he only is an authorized minister, that he has received his office through such men.
(7.^ From this chapter we may see the tendency of human nature to degeneracy. The elements of that great and corrupt apostasj' existed even in apostolic times. Those elements grew regularly up into the system of the Papacy, and spread blighting and death over the whole christian world. It is the tendency of human nature to corrupt the best things. The christian cliurch was put in possession of a pure, and lovely, and glorious system of religion. It was a religion adapted to elevate and save tlie race. There was not an interest of humanity which it woidd not have fostered and promotetl; there was not a source of human airrow which it would not have mitigac. or relieved; there were none of the race whom it would not have elevated and purified. Its influence, as far as it was seen, was uniformly of the happiest kind. It did no injury anywhere, but produced only good. But how soon was it voluntarily exciianged for the worst tiirm of superstition and error tiial has ever brooded in darkness over mankind! How soon did tlic ligiit liide^ and how rapidly did it become more obscure, until it well-nigh went out altogether! And with what tenacity did the world adhere to the system that grew up under the great apostasy, maintaining it by learning, and power, and laws, and dungeons, and racks, and faggots! What a comment is this on human nature, thus ' loving darkness more than light,' and error rather than truth!
(8.) The chapter teaches the importance of resisting error at the beginning. These errors had their foundation in the time of the apostles. They were then comparatively small, and perhaps to many they appeared unimportant; and yet the wiiole Papal system was just the development of 4||ors, the germa of whicli existed in their days. Had these been cruslied, as Paul wished to crush them, the ciiurch might have been saved from the corruption, and woes, and persecutions pro<luced by tlie Papacy. So error now should always be opposed— no matter how small or unimportant it may appear. We have no rigiit to connive at it; to patronise it; to smile upon it. The beginnings of evil are always to be resisted with firmness; and if that is done, the triumph of truth will bo certain.
(9.) The church is safe. It has now passed througli every conceivable furm of trial, and still survives, and is now more vigorous and flourishing than it ever was before. It has passed through fiery times of persecution; survived the attempts of emperors and kings to destroy it, and lived while the system of error descrilK-d here by the apostle Pinl has thrown its balctul shade over almost the whole christian world. It cannot reasonably be supposed that
FINALLY, brethren, pray for us, that the word of the Lord it will be called to pass through such trials again as it has already endured; but whether it does or not, the past history of the church is a guarantee that it will survive all that it is destined to encounter. None but a religion of divine origin could have continued to live amidst so many corruptions, and so many attempts to destroy it; and in the view of the past history of that church it is impossible not to come to the conclusion that it has been* founded by God himself.
This chapter is made up of exhortations and directions in regard to the performance- of various christian duties.
(1.) The apostle asks their prayers. Vs. 1, 2. He desires them to pray particularly that the true religion might be prospered, and that, in preaching the gospel, he might be dehvered from the opposition of unreasonable and wicked men.
(2.) He expresses confidence that God would incline them to do what was right, and prays that he would keep their hearts in his love, and in patient waiting for the Saviour.
(3.) He commands them to remove from their number those who were disorderly, and especially those who were idle, and addresses an earnest exhortation to this class, that they would be diligently engaged in; the prosecution of the business of their appropriate callings. Vs. 6 —12.
(4.) He exhorts them not to be weary in doing well. Ver. 13.
(5.) He directs that if any one lliould not cbey the commands given may ' have free course, and be glorified, even as it is with ydu: 2 And that we may be deliver- in this epistle, he should be noted, and they were to separate themselves from him. Yet they were not to regard him as an enemy, but to admonish him as a brother. Vs. 14, 15. (6.) The epistle closes with tno usual salutations. Vs. 16 — 18.
1. Finally, brethren, pray for its. That is, for Paul, Silas, and Timothy, then engaged in arduous labours at Corinth. This request for the prayers of Christians is one \vhich Paul often makes. See Notes, 1 Thess. v. 25. If That the word of the Lord may have free course. That is, the gospel. The margin is 'run.^ So also the Greek. The idea is, that it might meet with no obstruction, but that it might be carried abroad with the rapidity of a racer out of whose way every hindrance was removed. The gospel icould spread rapidly in the earth if all the obstructions which men have put in its way were removed; and that they may be removed should be one of the constant subjects of prayer. ^ And be glorified. Be honoured; or appear to glorious. ^ As it is loilh you. It is evident from this that Paul met with some obstructions in preaching the gospel where he was then labouring. What they were, he mentions in the next verse. He was then at Corinth (see the Introduction), and the history in the Acts of the Apostles informs us of the difficulties v.'hich he had to encounter there. See Acts xviii.
2. And that we may be delivered from unreasonable and wicked m,en. Tliat is, from opposition in their endeavours to spread the gospel. Paul encountered such men everywhere, as all do who labour to diffuse the knowledge of the truth, but it is probable that there is particular reference Iicre to the opiX)s:ition which he encountered when in Corinth. This opjx)sitit)n arose mainly from the Jews. See Acts.wiii. 5, 0. 12, 13. Tlio xvcrd iinrcasonable is rendered in the margin absurd. The Greek word (drortoj) means, properly, out of jduce; then absurd, unusual, stranjrc; tlien improper, unreasonable, wicked. It is rendered in Luke.\xiii. 41, amiss; in Acts x.wiii. 6, harm. It does not occur elsewhere in the New Testament It refers here to men who acted amiss or improperly; men who were not found in the right place, or who had not the right views of things; and probably does not refer so much to their being positively wicked or malicious, as lo their -putting things out of their proper place. They gave an undue prominence to certain things, and less importance to others than they deserved. They had a distorted vision of the value of objects, and in tenacious adherence to their own views, and prosecuting their own objects to llie exclusion of all others, tliey presented a constant obstruction to the true gosjK?!. This word would apply, and probably was designed to be applied to Jewish teachers (sec Acts.xviii. 5, 6), who gave an undue prominence to the laws of Closes; but it will apply well to all who entertain distorted views of the relative importance of objects, and who put tilings out of their place. Men ot\en have a hnhhj. They give more importance to some object than it deserves. They, therefore, imdervalue other objects; pres.s their own with improper zeal; denounce others who do not feel the same interest in them which they do; withdraw from those who will not go with them in their views; form separate part'cs, and thu3 throw themselves in the way of all who are endeavouring to do good in some other muUnxi. It was from men who thus put tiiemselves out of place, that the apostle prayed to be delivered. 1[ And wicked men. Men with baa aims and purposes. It is not always true tliat those who would come under the appellation of what the apostle here calls ' unreasonable^ are wicked. Tliey are sometimes well-meaning, but misguided men. But in this case, it seems, they were men of bad character, who were at heart opposed to what was good, as well as inclined to put things out of tlieir place. «[ for all men have not faith. Of the truth of this, no one can doubt. The only question is, as to its bearing on the case before us. Some suppose it means, " there are few men whom we can safely trust;" others, that it means that they have not that "upright and candid disposition which would engage men to receive the testimony of the apostles" (Doddridge); others, that "all men do not embrace the christian faith, but many oppose it" (Benson); and others, that " all men do not believe, but the worthy only." Bloomfield. The connection seems to require us to understand it as meaning tiiat all men are not prepared to embrace the gospel. Hence they set themselves against it, and from such men Paul prayed that lie might be delivered. Comp. 2 Tim. iii. 8. The state of mind in which the apcstle was when he wrote this, seems to have been tliis: He recollected the readiness with which the Thessalonians had embrace<l the gospel, and the firmness with which they held it, and seems to suppose that they would imagine the same thing must be found true cver)-where. But he toy-! nil men have not the same faith; all were not prepared
3 But the Lord " is faitliful, who shall stablish you, and keep * you from evil.
4 And we have confidence in the Lord touching you, that
cordially and fully to embrace the gospel. There were unreasonable and wicked men whom he had encountered, from whom he prayed that he might be delivered.
'A. Bui the Lord is faithful. — Though men cannot be trusted, God is faithful to his promises and his purposes. He may always be confided in; and when men are unbelieving, perverse, unkind, and disposed to do us wrong, we may go to him, and we shall always find in him one in whom we may confide. This is an exceedingly interestingdeclaration, and is a beautiful illustration of the resource which a truly pious mind will feel that it has. We often have occasion to know, to our sorrow, that ' all men have not faith.'.We witness their infidelity. We see how they turn away from the truth. We see many who once gave some evidence that they had 'faitli,' abandon it all; and we see many in the church who seem to have no true faith, and who refuse to lend their aid in promoting the cause of religion. In such circumstances, the heart is disposed to despond, and to ask whether religion can be advanced in the midst of so much indifterence and opposition? At such times, how consoling is it to be able to turn, as Paul did, to one who is faithful; who never fails us; and who will certainly accomplish his benevolent purposes. Men may be faithless and false, but God never is. They may refuse to embrace tlie gospel, and set themselves against it, but God will rxot abandon his great purposes. Many who are in the church may forget their so-
ye both do and will do the things which we command you.
5 And the Lord direct ■* your hearts into the love of God, and into the ' patient waitingfor Christ.
lemn and sacred vows, and may show no fidelity to the cause of their Saviour, but God himself will never abandon that cause. To a pious mind it affords unspeakably more consolation to reflect that a faith' fill God is the friend of the cause which we love, than it would were all men, in and out of the church, its friends. ^ Who shall stablish you, and keep you from evil. See Notes on John xvii. 5. Comp. Notes on Eph. vi. 16. The allusion is to the Evil One, or Satan, and the meaning is, that God would keep them from his wiles.
4. And loe have confidence in the Lord. Not primarily in you, for you have hearts like others, but in the Lord. It is remarkable that when Paul expresses the utmost confidence in Christians that they will live and act as becomes their profession, his reliance is not on anything in themselves, but wholly on the faithfulness of God. He must be a stranger to the human heart who puts much confidence in it even in its best state. See Phil. i. 6; iv. 7. 2 Tim. i. 12. Comp. Jude 24. Rev. iii. 10. Prov. xxviii. 26.
5. And the Lord direct your hearts into the love of God. So direci. your hearts that you may love God. IT And into the patient waiting for Christ. Marg., patience of Christ. The marginal reading is in accord- 'u.nce with the Greek, and seems best to express the apostle's meaning. The prayer of the apostle was, that they might have the love of God in their hearts, and ' the patience of Christ;' that is, the same patience which Christ evinced in his triai&
G Now we command you, bretliR-n, in the name of our Lord Jesus Christ, tliat ye withdraw " yourselves from every brother
They were then siift'erinfT atfliction (incl persecution. They needed patience, tiiat tliey mitrlit endure their trials in a proper manner. It was natural for the apostle to refer them to the Saviour, the p^reut e.\aniple of patience, and to pray that they miirht have tlic same which he had. That it does not moan that tliey were to wait patiently for the nppeariufT of Christ, as our translation seems to imply, is quite clear, because the apostle had just been showinp them that he would not appear until after a long series of events had occurred.
0. NoiD we command you, brethren. The apostle now (vs. (J — 12) turns to an important subject — the proper method of treating those who were idle and disorderly in the cljurc'.i. In the previous epistle he had adverted to this subject, but in tiio mild lan^juarrc of exhortation. When ho wrote that epistle he was aware that there were some among tlicm who v.'cre disposed to be idle, and he had tenderly e.xhorted them * to be quiet, and to mind their own business, and to work with their own hands.' 1 Tliess. iv. 11. But it fio«m3 the exhortatbn, and tiie example of Paul iiimself when there (1 Th&v5. ii. 9), had not been efl'ectual in inducing tliem to be industrious. It became, tiierefore, necessary to use the strong language of rtnnnuindf as he does here, and to rp(iuire that if they would not work, the church should withdraw from tliiMn. What was the original caiLie of their idleness, is not known. There seems no reason, however, to doubt that it was much increased by their expectation that tlie Saviour would soon appear, and thot the world 10*
* that walketh disorderly, and not after the tradition which ye received of us.
would soon come to an end. If thia was to bo so, of what use would it be to labour? Why strive to accumulate property witli reference to the want;3 of a family, or to a day of sickness, or old agel Why should a man build a house that was soon to be burnt up, or why buy a farm which he was so soon to leave? The effect of the expectation of the speedy appearing of the Lord Jesus has always been to induce men tr< neglect their worldly affiiirs, and to lead idle lives. Man, naturally disposed to be idle, wants the stimulus of hope that he is labouring for the future welfire of himseltj for his family, or for society, nor will he labour if he believes that the Saviour is about to appear. H In the name of the Lord Jesus Christ. — See Notes on 1 Cor. v. 4. IT That ye withdraio yourselves. Notes on 1 Tim. vi. 5. This is the true notion of christian discipline. It is not primarily that of cutting a man off, or denouncing him, or e.xcommunicating him; it is that of wilhdrawimr from him. We cease to have fellowship with him. We do not regard him any longer as a christian brother. We separate from him. We do not seek to affect him in any other respect; we do not injure his name or standing as a man, or hold him up to reprobation; wo do not follow liim with denunciation or a spirit of revenge; we simply cease to recognise him as a christian brother, when he shows that he is no longer worthy to be regarded as such. We do not deliver him over to the civil arm; wo do not inflict any positive punishment on liim; we leave him uninolcstrd in all his rights as a citizen, a man, a neighbour, a
7 For yourselves know how ye ought to follow us: for we benaved not ourselves disorderly among you;
8 Neither did we eat any man's bread for nought; but wrought "with labour and travail night and day, that we might not be chargeable to any of you:
husband, a father, and simply say that he is no longer one of us as a Christian. How different is this from excommunication, as it has been commonly understood! How different from the anathemas fulminated by the Papacy, and the delivering of the heretic over to the civil power! ][ From every brother thai walketh disorderly. Comp. Notes, 1 Cor. V. 11 — 13. A 'disorderly walk' denotes conduct that is in any way contrary to the rules of Christ. The proper idea of the word used here {atdxtcoO^ is that of soldiers who do not keep the ranks; who are regardless of order; and then who are irregular in any way. The word would include any violation of the rules of Christ on any subject. ^ And not after the tradition which ye received of us. According to the doctrine which we delivered to you. See Notes on ch. ii. 15. This shows that by the word ' tradition' the apostle did not mean unwritten doctrines handed down from one to another, for he evidently alludes to what he had himself taught them, and his direction is not that tliat should be handed down by them, but that they should obey it.
7. For yourselves know how ye ought to follow us. You know what you should do in order to imitate us. "TI For we behaved not ourselves disorderly among you. See Notes on 1 Thess. ii. 10.
8. Neither did we eat any man's bread for nought. We were not
9 Not because we have not power, * but to make ourselves an ensample unto you to follow us.
10 For even when we were with you, this we commanded you, that " if any would not work, neither should he eat.
supported in idleness at the expense of others. We gave a fair equivalent for all that we received, and, in fact, laboured for our own support. See Notes on 1 Thess. ii. 9.
10. For even when we were with you, this tee commanded you. It would seem from this that the evil of which the apostle here complaina had begun to operate even when he was with them. There were those who were disposed to be idle, and who needed the solemn command of an apostle to induce them to labour. f That if any would not work, neither should he eat. That is, at the public expense. They should not be supported by the church. This was a maxim among the Jews (see Wetstein, in loc), and the same sentiment may be found in Homer, Demosthenes, and Pythagoras. See Grotius, in loc. The maxim is founded in obvious justice, and is in accordance with the great law under which our Creator has placed us. Gen. iii. 19. That law, in the circumstances, was benevolent, and it should be our aim to carry it out in reference to ourselves and to others. The law here laid down by the apostle extends to all who are able to work for a living, and who will not do it, and binds us not to contribute to their support if they will not labour for it. It should be regarded as extending (1.) to the members of
1 1 For we hear that there are some which wallc ainonf^ you disorderly, working not at all, but are busy-bodies. *
12 Now them that are such we command and exhort by our Lord
a church — who, tlioujrh poor, should not be supported by their brethren, unless Uiey are willinjj to work in anv way they can for their own niuintenance. (2.) To those who beir from door to door, who should neier be assisted unless they are willing to do all they can do lor their own support. No one can be justified in assisting a lazy man. In no jwssible circumstances are we to contribute to foster indolence. A man might as properly help to maintain open vice.
11. For ice hear. It is not known in what way this was made known to Paul, wliether by Timothy, or by lome other one. He had no doubt of it; truth, and he seems to have been prcjxxred to believe it the more readily from what he saw when lie was among tliem. H Which walk disorderly. Notes, ver. 6. ^ But arc bitsfj-bodies. Comp. Notes, 1 Tim. V. 13. 1 Pet iv. 15. That is, tiiey meddled with tlie affairs of others — a thing which they who have nothing of tlieir own to busy themselves about will be very likely to do. The apostle had seen that there was a tendency to this when he was in Thessalonica, and hence he had commanded them to 'do their own business.' 1 These, iv. 11. The injunction, it seems, had availed little, for there is no class of persons who will so little heed good counsel as tliosc who have a propensity to intermeddle with the affairs of others. One of the indispensable things to clicck this is, tliat each one should have enough to do himself; and one of tJie most pestilerousofall persons
Jesus Christ, that with quietness they work, * and cut their own bread.
i:J But ye, brethren, ' be not • weary in well doing.
is he who has nothing to do but to look after the affairs of his neighbours. In times of affliction and want, wc should be ready to lend our aid. At other times, we should feel tiiat he can manage his own affairs as well as we can do it for him; or if he cannot, it is his business, not ours. The Greek word used occurs only here, and in 1 Tim. v. 13. Comp. Notes on Phd. ii. 4.
12. iVoic them that are such we command and exhort by our Lord Jesus, &.C. A more solemn command and appeal to do what he had before enjoined on all of them. 1 Thess. iv. 11. See Notes on that verse.
13. But ye, Ijrethren, be not weary in well-doivnr. Marg., faint not. The Greek means, properly, to turn out a coward; then to be faint-hearted, to despond. The idea is, that they were not to be discouraged from doing good to the tndy worthy and deserving, by the idleness and improper conduct of some who asked their assistance. They were, indeetl, shiftless and worthless. They would not labour; they spent Iheii time in intermeddling witii the concerns of their neighbours, and they depended for tlieir s4ipport on the charity of olliers. The tendency of tiiis, as all persons who have ever been applied to by such persons for aid, is, to indispose us to do good to any. We almost insensibly feel that all who ask tor aid are of the same character; or, not being able to discriminate, we clrpc our hands alike again.-t ail. Against this the apos-
I lie would guard us, and he says that
14 And if any man obey not our word by ' this epistle, note that man, an^ have " no company
though there may be many such persons, and though we may find it difficult to distinguish the worthy from the unworthy, w' e should not become so disheartened as not to give at all. Nor should we be weary though the applications for assistance are frequent. They are indeed frequent. God designs that they should be. But the eflect should not be to dishearten us, or to make us weary in well-doing, but to fill us with gratitude— for it is a privilege to be permitted to do good. It is the great distinguishing characteristic of God that he always does good. It was that which marked the character of the Redeemer, that he " went about doing good;" and whenever God gives us the opportunity and the means of doing good, it should be to us an occasion of special thanksgiving. A man ought to become ' weary' of everything else sooner than of evincing benevolence. Comp. Notes on Gal. vi. 10.
14. And if any man obey not our word by this epistle. Marg., 'or signify that man by an epistle. According to the marginal reading this would mean, ' signify, mark out, or designate that man to me by an epistle.' The difference is merely whether we unite the words ' by the epistle' with what goes before, or what follows. The Greek would admit of either construction (Winer, p. 93), but it seems to me that the construction in the text is the correc-t one, for (1.) the requirement was to proceed to discipline such a man by withdrawing from him; (2.) in order to do this it was not necessary that the case should be made known to Paul, for there was no supposable difficulty in it, and the eftect with him, that he may be ashamed. 15 Yet count him not as an enemy, but admonish hi7n as a brother. * would be only needless delay; (3.) Paul regarded the right of discipline as residing in the church itseltj and did not require that cases should be referred to him to determine. See Notes on 1 Cor. v. 2—^1. (4.) Though the Greek wnll admit of either construction, yet it rather favours this. See Oldshausen, in loc. H Note that man. The word here used, means to mark; to sign; to note with marks; and the idea is, set such a mark upon him that he shall be shunned; that is, withdraw all christian fellowship from him. T[ And have no company loith him. The Greek word here means, to mix up together; then to mingle together with; to have intercourse with. The idea is, that they were not to mingle with him as a christian brother, or as one of their owa number. They were not to sho« that they regarded him as a worthy member of the church, or as having a claim to its privileges. The eX' tent of their discipline was, that they were to withdraw from him. See Notes on ver. 6, and Matt, xviii. 17. Comp. 2 John 10, 11.
15. Yet count him not as an enemy, but admonish him as a brother. This shows the true spirit in which discipline is to be administered in the christian church. We are not to deal wdth a man as an adversary over whom we are to seek to gain a victory, but as an erring brother — a brother still, though he errs. There was necessity for this caution. There is great danger that when we undertake the work of discipline we shall forget that he who is the subject of it is a brother, and that we shall regard and treat him as an enemy. Such is human nature. We
IG Now the Lord * of peace himself give you peace always by all means. The Lord be with you all.
17 The salutation * of Paul with mine own hand, which is
fret ourselvea in array aqTiinst him. W'c cut liim olY as one who is unworthy to wnlk with us. We triumph over liim, and consider liini at once as an enemy ot" the church, and as havincr lost all claim to its sympatkies. We abandon him to the tender mercies of a cold and unfeeling' world, and let him take his course. Perhaps we follow him with anathemas, and hold him up as unworthy the confidence of mankind. Now all this is entirely unlike the method and aim of discipline as the New Testament requires. There all is kind, and gentle, thouj^li firm; the oflender is a man and a brother still; he is to be followed with tender sympjithy and prayer, and the hearts and tlio arms of the christian brotherhood are to be open to receive him ag-ain when he gives any evidence of repenting.
1(3. Now the Lord of peace. The Lord who alone can impart peace. See Notes en Rom. xv. 33. 1 Cor.
the token in every cpisilc write.
18 The ' grace of our Lord Jesus Christ be with you all. Amen. The second epiatlc to the Thcssalonians was written from Athens.
17. The salutation of Paul with mine own hand. Notes, 1 Cor. xvi. 21. IT Which is the token in every epistle. Gr., si^n. That is, this signature is a sign or proof of the genuineness of the epistle. Comp. Notes on Gal. vi. 11. ^ So I write. Referring, probably, to some mark or method which Paul had of signing his name, which was well known, and which would easily be recognised by them.
18. The grace of our Lord Jesus Christ be with you all. Notes, Rom. xvi. 20.
From the subscription to this epistle, it purports to have been " written from Athens." This is probably incorrect, as tiiere is reason to tliink that it was written from Corintl). See the Introduction. At all events, this subscription is of no authority. See Notes at the end of the Epistlea to the Romans and 1 Corintliiana.
} 1. Notices of the life of Timothy.
Nearly all that can now be known of Timothy is to be learned fh)ra!!ie New Testament. lie was a native of either Dorbe or Lystra, but it; - not certainly Jinown which. Acts.\vi. 1. Paul found him there on hia \is\t to those places, and does not appear to have been acquainted with iiim before. His mother, whose name was Eunice, was a Jewess, and was pions, as was also his f;;-randmotlicr, Lois. 2 Tim. i. li. His father was a Greek, but was evidently not unfriendly to the Jewish religion, for Timothy had been carefully trained in the Scriptures. 2 Tim. iii. 15. Paiii came to Derbe and Lystra, and became acquainted with him, about a. d. 51 cr 52, but there is no methofl now of ascertaining the exact a^e of Timothy at tliat time, though there Is reason to think that he was then a youth. 1 Tim. iv. 12. It would seem, also, that lie was a youth of uncommon hope and promise, and that there had been some special indications that he would rise to distinction as a religious man, and would exert an extended influence in favour of religion. 1 Tim. i. 18..A.t the time when Paul first met with him, he was a 'disciple,' or a christian convert; but the means which had been used for his conversion are unknown. Hia mother had been before converted to the christian faith (Acts xvi. 1), and Timotliy was well known to the Ciirislians in the neighbouring towns of Lystra and Iconium. Tlie gospel had been preached by Paul and Barnabas, in Iconium, Derbe, and Lystra, some six or seven years before it is said that Paul met with Timothy (Acts xvi. 1), and it is not improbable that tliis youth Iwd been converted in the interval.
Several things appear to i)ave combined to induce the apostle to introduce him into tiio ministry, and to make him a travelling companion. Ilia youth; hid acquaintance with the Holy Scriptures; the ' prophecies which went before on him;' his talents; his general reputation in- the churcli, and, it v.ould seem also, his amiableness of manners, fitting him to bo an agreeable companion, attracted the attention of Uie apostle, and led him to desire that he might be a fellow-labourer with him. To jatisfy the prejudices of the Jews, and to prevent any possible objection which might be made against his qualifications for the ministerial office, Paul circumcised him (Acts xvi. 3), and he was ordained to the office of the ministry by " the laying on of the hands of the Presbytery." 1 Tim. iv. 14. When tliis ordination occurred is not known, but it is most probable that it was before he went on his travels with Paul, as it is known that Paul was present on the occasion, and took a leading part in the transaction. 2 Tim. i. 3,
Timothy having joined Paul and Silas, accompanied them on a visit to the cliu relies of Phrygia and Galatia, in which they delivered them the decrees to keep which had been ordained at Jerusalem. Acts xvi. 4, seq. Having done this, they endeavoured to go together into Bythinia, a province of Asia Minor, on the north-west, but were prevented; and they then went into Mysia, and 'to the towns of Troas, Acts xvi. 8. Here Luke appears to have joined them, and from this place, in obedience to a vision which appeared to Paul, they went into Macedonia, and preached the gospel first at Philippi, where they established a church. In this city Paul and Silas were imprisoned; but it is remarkable that nothing is said of Timothy and Luke, and it is not knovv-n whether they shared in the sufferings of the persecution tliere or not. Everything, however, renders it probable that Timothy was witli them at Philippi, as lie is mentioned as having started with them to go on the journey (Acts xvi. 3, scq.); and as we find him at Berea, after the apostle had been released from prison, and had preached at Thessalonica and Berea. Acts xvii. 14. From this place Paul was conducted to Athens, but left an injunction for Silas and Timothy to join him there as soon as possible. This was done; — but when Timothy had come to Athens, Paul felt it to be important that the church at Thessalonica should be visited and comforted in its afflictions, and being prevented from doing- it himself, he sent Timothy, at great personal incon- -.venience, back to that church. Having discharged the duty there, he rejoined the apostle at Corinth (Acts xviii. 5), fix)m whicli place the first epistle to the Thessalonians was written. See Intro, to 1 Thess. and Notes on 1 Thess. i. 1, and iii. 2. These transactions occurred about a. d. 52.
Paul remained at Corinth a year and a half (Acts xviii. 11), and it is probable that Timotliy and Silas continued v/ith him. See 2 Thess. i, 1. From Corinth he sailed for Syria, accompanied by Priscilla and Aquila, whom he appears to have left on his way at Ephesus. Acts xviii. 18, 19. 26. Whether Timothy and Silas accompanied him is not mentioned, but we find Timothy again with him at Ephesus, after he had been to Cesarea and Antioch, and had returned to Ephesus. Acts xviii. 22; xix. 1. 22. From Ephesus, he sent Timothy and Erastus to Macedonia (Acts xix. 22), but for what purpose, or how long they remained, is unknown. From 1 Cor. iv. 17, it appears that Paul expected that on this journey Timothy would stop at Corinth, and would give the church there instructions adapted to its situation. Paul continued in Ephesus until he was compelled to depart by the tumult caused by Demetrius, when he left and went to Macedonia. Acts XX. Whether Timothy, during the interval, had returned to Ephesus from Macedonia, is not expressly mentioned in tlie history; but such a supposition is not improbable. Paul, during the early part of his residence in Ephesus, appears to have laboured quietly (Acts xix. 9. 10); and Timothy was sent away before the disturbances caused by Demetrius. Acta six. 22. Paul designed to follow him soon, and then to go to Jerusalem, ina tlien to Rome. Acts xix. 21. Paul (Acts xx. 31) was in Ephesus in all about three years; and it is not unreasonable to suppose that lie remained there atler Timothy was sent to Macedonia lon^ cnou2;-h tor hiin to jTo and to return to him aj^ain. If so, it is possible that when he liimeelf went away, ho left Timothy there in his place. Comp. 1 Tim. 1. 3. It has been the sjeneral opinion that the First Epistle to Timotiiy wa? written at this time, either when the apostle was on his way to Macedonia, or while in Macedonia. But this opinion has not been unquestioned. The departure of I'aul fi>r Macedonia occurred about k. d. 59, or r»9. In Acts XX. 4, Timothy is n<jain mentioned as accompanyinjr Paul, after he had remained in Greece three months, on the route to Syria througii Macedonia. He went with him, in company with many otiiers, into "Asia." Goinir before Paul, they waited for him at Troas (Acts xx. 5), and thence doubtless accompanied him on his way to Jerusalem. It was on this occasion that Paul delivered his flirewell charge to the elders of the church of Ephesus, at Miletus. Acts xx. 17, seq. When in Macedonia, Paul wrote the Second Epistle to the Corinthians, and Timothy was then with him, for he unites in the salutations. 2 Cor. i. 1. Timothy was also with the apostle on this journey at Corinth, when from that city he wrote liia epistle to the Romans. Rom. xvi. 21.
The subse<iuent events of the life of Timothy are less known. It does not appear from the Acts of the Apostles, that he was with Paul during hig two years' imprisonment at Cesarea, nor during his voyage to Rome. It is certain, however, that he was at Rome with the ajK^stle when he wrote the epistles to the Philippians, to the Colossians, and to Philemon. Phil. i. 1. Col. i. 1. Philem. i. From Heb. xiii. 23 it appears also, that Timothy had been with the apostle there, but that when the epistle was written he was absent on some important embassy, and that Paul was expecting his eperdy return. See Notes on that verse. Between the first and second jmnri'^nment of Paul at Rome, no mention is made of Timothy, nor is it known where he was, or whether he accompanied him in his travels or not. When he was imprisoned. there the second time, he wrote the Second Epistle to Timothy, in which he desires him to come to Rome, and bring with him several things which he had left at Troas. 2 Tim. iv. 9 — 13. 21. If Timothy went to Rome, agreeably to the request of the apostle, it is probable that he was a witness there of his martyrdom.
In regard to the latter part of the life of Timothy, there is nothing which can be depended on. It has been the current opinion, derived from tradition, that he was 'bishop' of Ephesus; that he died and was buried there; and that his bones were subsequently removed to ConsUmtinople. The belief that he was 'bishop' of Ephesus rests mainly on the 'subscription' to the Second Epistle to Timothy — which is no authority wliatever. See Notes on that subscription. On the question whether ho was an episcopal prelate at Ephesus, the reader may consult my ' Enquiry into the Organization and Government of the Apostolic Cliurch,' pp. i^^i — 107. The supposition that he died at P]phesus, and was subsequently removed to Constantinople, rests on no certain historical basis.
where he expresses his earnest desire to see him, and makes a reference to the tears which Timothy shed at parting from him;- 1 Cor. xvi. 10. 11, where he bespealis for him a kind reception among the Corinthians; — 1 Cor. xvi. 10. Rom. xvi. 21. 1 Thess. iii. 2, and especially ii. 19, 20, where he speaks of his fidelity, of his usefulness to him in his labours, and of the interest which he took in the churches which the apostle had established.
§ 2. JVhen and where the Epistle was written.
The subscription at the close of the epistle states that it was written from Laodicea. But these subscriptions are of no authority, and many of them are false. See Notes at the end of 1 Corinthians. There has been much diversity of opinion in regard to the time when this epistle was written, and of course in regard to tlie place where it was composed. All that is certain from the epistle itself is, that it was addressed to Timothy at Ephesus, and that it was soon after Paul had left that city to go into Macedonia. 1 Tim. i. 3. Paul is mentioned in the Acts as having been at Ephesus twice. Acts xviii. 19 — 23; xix. 1 — 41. After his first visit there, lie went directly to Jerusalem, and of course it could not have been written at that time. The only question then is, whether it was written when Paul left the city, having been driven away by the excitement caused by Demetrius (Acts xx. 1), or whether he visited Ephesus again on some occasion after his first imprisonment at Rome, and of course after the narrative of Luke in the Acts of the Apostles closes. If on the former occasion, it was written about the year 58 or 59; if the latter, about the year 64 or 65. Critics have been divided in reference to this point, and the question is still unsettled, and it may be impossible to determine it with entire certainty.
Tliose who have maintained the former opinion, among others, are Theodoret, Benson, Zachariae, Michaelis, Schmidt, Koppe, Planck, Grotius, Lightfoot, Witsius, Lardner, Hug, and Prof Stuart. The latter opinion, that it was written subsequently to the period of Paul's first imprisonment at Rome, is maintained by Paley, Pearson, L'Enfant, LeClerc, Cave, Mill, Whitby, Macknight, and others.
An examination of the reasons in favour of each of these opinions in regard to the date of the epistle, may be found in Paley's Horse Paul.; Macknight; Hug's Intro., and Koppe, Proleg.
The theory of Eichhorn, which is peculiar, and which is supported by some ingenious and plausible, but not conclusive reasoning, may be seen in liis Einleitung in das neue Test. 3 B. 314 — 352.
In the diversity of opinion which prevails about the time when the epistle was written, it is impossible to determine the question in such a manner as to leave no room for doubt. After the most careful examination which I have been able to give to the subject, however, it seems to me that the former opinion is correct, tliat it was written soon after Paul was driven from Ephesus by the tumult caused by Demetrius, as recorded in Acts xix.; XX. 1. The reasons for this opinion are briefly these: —
1'. This is the only record that occurs in the New Testament of the apostle's having gone from Epliesus to Macedonia. See above. It ia natural, tlierefore, to suppose that this is referred to in 1 Tim. i. 3, unless there is some insuperable difficulty in the way.