2 Tessalonicenses 2
Charles Spurgeon · Citado em PreceptAustin
2 Tessalonicenses 2
Spurgeon - Morning and Evening - “Everlasting consolation.” —2 Thessalonians 2:16 “Consolation.” There is music in the word: like David’s harp, it charms away the evil spirit of melancholy. It was a distinguished honour to Barnabas to be called “the son of consolation”; nay, it is one of the illustrious names of a greater than Barnabas, for the Lord Jesus is “the consolation of Israel.” “Everlasting consolation”—here is the cream of all, for the eternity of comfort is the crown and glory of it. What is this “everlasting consolation”? It includes a sense of pardoned sin. A Christian man has received in his heart the witness of the Spirit that his iniquities are put away like a cloud, and his transgressions like a thick cloud. If sin be pardoned, is not that an everlasting consolation? Next, the Lord gives his people an abiding sense of acceptance in Christ. The Christian knows that God looks upon him as standing in union with Jesus. Union to the risen Lord is a consolation of the most abiding order; it is, in fact, everlasting. Let sickness prostrate us, have we not seen hundreds of believers as happy in the weakness of disease as they would have been in the strength of hale and blooming health? Let death’s arrows pierce us to the heart, our comfort dies not, for have not our ears full often heard the songs of saints as they have rejoiced because the living love of God was shed abroad in their hearts in dying moments? Yes, a sense of acceptance in the Beloved is an everlasting consolation. Moreover, the Christian has a conviction of his security. God has promised to save those who trust in Christ: the Christian does trust in Christ, and he believes that God will be as good as his word, and will save him. He feels that he is safe by virtue of his being bound up with the person and work of Jesus. J C Philpot - When the Lord is pleased to apply a promise, drop in a word of encouragement, speak home an invitation with power, He administers thereby consolation. It comforts the drooping heart; it speaks peace to a guilty conscience. And this consolation is “everlasting consolation;” for it flows from nothing less than such a source, viz. the eternal love of God; and flows onward to an everlasting ocean of infinite delight. Any intimation of an interest in the everlasting love of God is a blessing beyond all price; for the Lord never gives any such intimation but as a certain pledge, earnest, and foretaste of immortal bliss. He can neither disappoint nor deceive. Once blest, blest for ever. We may indeed for a long time together cease to enjoy the comfort, and even may fall into the greatest depths of darkness and confusion, so as to lose sight of almost all our evidences; but the foundation of God standeth sure: “The Lord knoweth them that are his” (2 Tim. 2:19). The river of eternal love may seem to flow by and not reach our breast, so high are the banks and hidden out of sight the stream. Still if ever it has watered our soul it will be one day “waters to swim in” of eternal delight. Our Hope! J C Ryle From Chapter 4 of his book Old Paths "Good hope through grace." 2 Thess. 2:16 "The hope of the ungodly shall perish." Job 8:13 "For what is the hope of the godless, when he is cut off, when God takes away his life?" Job 27:8 "I hope," is a very common expression. Everybody can say, "I hope." About no subject is the expression used so commonly as it is about religion. Nothing is more common than to hear people turn off some home-thrust at conscience, by this convenient form of words, "I hope." "I hope it will be all right at last." "I hope I shall be a better man some day." "I hope I shall get to heaven at last." But why do they hope? On what is their hope built? Too often they cannot tell you! Too often it is a mere excuse for avoiding a disagreeable subject. "Hoping," they live on. "Hoping," they grow old. "Hoping," they die at last—and find too often that they are lost forever in hell! I ask the serious attention of all who read this paper. The subject is one of the deepest importance, "We are saved by hope." (Rom. 8:24.) Let us, then, make sure that our hope is sound. Have we a hope that our sins are pardoned, our hearts renewed, and our souls at peace with God? Then let us see to it that our hope is "good," and "living," and one "that makes not ashamed." (2 Thess. 2:16; 1 Pet, 1:3; Rom. 5:5.) Let us consider our ways. Let us not shrink from honest, searching inquiry into the condition of our souls. If our hope is good, examination will do it no harm. If our hope is bad, it is high time to know it, and to seek a better one. There are five marks of a really "good hope." I desire to place them before my readers in order. Let us ask ourselves what we know of them. Let us prove our own state by them. Happy is he who can say of each of these marks, "I know it by experience. This is my hope about my soul." I. In the first place, a good hope is a hope that a man can explain. What says the Scripture? "Be ready always to give an answer to every man who asks you a reason of the hope that is in you." (1 Pet. 3:15.) If our hope is sound we must be able to give some account of it. We must be able to show why, and therefore, and on what grounds, and for what reason we expect to go to heaven when we die. Now can we do this? Let no one misunderstand my meaning. I do not say that deep learning and great knowledge are absolutely needful to salvation. A man may know twenty languages, and have the whole body of divinity at his fingers' ends, and yet be lost; a man may be unable to read, and have a very weak understanding, and yet be saved. But I do say that a man must know what his hope is, and be able to tell us its nature. I cannot believe that a man has got possession of a thing if he knows nothing about it. Once more, let no one misunderstand my meaning. I do not say that a power of talking well is necessary to salvation. There may be many fine words on a man's lips, and not a whit of grace in his heart; there may be few and stammering words, and yet deep feeling within, planted there by the Holy Spirit. There are some who cannot speak many words for Christ, and yet would die for Him. But for all this, I do say that the man who has a good hope ought to be able to tell us why. If he can tell us no more than this, that "he feels himself a sinner, and has no hope but in Christ," it is something. But if he can tell us nothing at all, I must suspect that he has got no real hope. I am aware that the opinion just expressed displeases many. Thousands can see no necessity for that clear knowledge which I believe to be essential to a saving hope. So long as a man goes to church on Sunday, and has his children baptized, they think we ought to be content. "Knowledge," they tell us, "may be very well for clergymen and professors of theology; but it is too much to require it of common people." My answer to all such people is short and simple. Where in the whole New Testament shall we find that people were called Christians, unless they knew something of Christianity? Will anyone try to persuade me that a Corinthian Christian, or a Colossian, or Thessalonian, or Philippian, or Ephesian, could not have told us what was his hope about his soul? Let those believe it who will—I, for one, cannot. I believe that in requiring a man to know the ground of his hope I am only setting up the standard of the New Testament. Ignorance may suit a Roman Catholic well enough. He belongs to what he considers to be the true Church! He does as his priest tells him! He asks no more! But ignorance ought never to be the characteristic of a Christian. He ought to know what he believes, and if he does not know he is in a bad way. I ask every reader of this paper to search his heart, and see how the matter stands with his soul. Can you tell us nothing more than this, that "you hope to be saved"? Can you give no explanation of the grounds of your confidence? Can you show us nothing more satisfactory than your own vague expectation? If this be the case you are in imminent peril of being lost forever. Like Ignorance, in Pilgrim's Progress, you may get to your journey's end, and be ferried by Vainhope over the river, without much trouble. But, like Ignorance, you may find to your sorrow that there is no admission for you into the celestial city. None enter in there but those who "know what as well as whom they have believed." "Now, while I was gazing upon all these things, I turned my head to look back, and saw Ignorance coming up to the riverside—but he soon got over, and that without half the difficulty which the other two men met with. For it happened that there was then in that place one Vainhope, a ferry-man, that with his boat helped him over; so he, as the other I saw, did ascend the hill to come up to the gate, only he came alone; neither did any man meet him with the least encouragement. When he was come up to the gate, he looked up to the writing that was above, and then began to knock, supposing that entrance should have been quickly administered to him. But he was asked by the man that looked over the top of the gate, 'Whence come you? And what would you have?' He answered, 'I have ate and drank in the presence of the King, and He has taught in our streets.' Then they asked him for his certificate, that they might go in and show it to the King. So he fumbled in his bosom for one, and found none. Then said they, 'Have you none?' But the man answered never a word. "So they told the King; but He would not come down to see him—but commanded the two shining ones that conducted Christian and Hopeful to the City, to take Ignorance and bind him hand and foot, and take him away. Then they took him up, and carried him through the air to the door that I saw in the side of the hill, and put him in there. Then I saw that there was a way to hell, even from the gate of heaven, as well as from the city of destruction."—Bunyan's Pilgrim's Progress. I lay down this principle as a starting point, and I ask my readers to consider it well. I admit most fully that there are different degrees of grace among true Christians. I do not forget that there are many in the family of God whose faith is very weak, and whose hope is very small. But I believe confidently, that the standard of requirement I have set up, is not a whit too high. I believe that the man who has a "good hope" will always be able to give some account of it. II. In the second place, a good hope is a hope that is drawn from Scripture. What says David? "I hope in Your word." "Remember the word unto Your servant, upon which You have caused me to hope." What says Paul? "Whatever things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures, might have hope." (Psalm 119:81, 49. Rom. 15:4.) If our hope is sound we ought to be able to turn to some text, or fact, or doctrine of God's Word, as the source of it. Our confidence must arise from something which God has caused to be written in the Bible for our learning, and which our heart has received and believed. It is not enough to have good feelings about the state of our souls. We may flatter ourselves that all is right, and that we are going to heaven when we die, and yet have nothing to show for our expectations but mere fancy and imagination. "The heart is deceitful above all things." "He who trusts in his own heart is a fool." (Jer. 17:9. Prov. 28:26.) I have frequently heard dying people say that "they felt quite happy and ready to go." I have heard them say that "they felt as if they craved nothing in this world." And all this time I have remarked that they were profoundly ignorant of Scripture, and seemed unable to lay firm hold on a single truth of the Gospel! I never can feel comfort about such people. I am persuaded that there is something wrong in their condition. Good feelings, without some warrant of Scripture, do not make up a good hope. It is not enough to have the good opinion of others about the state of our souls. We may be told by others on our death beds, to "keep up our spirits," and "not to be afraid." We may be reminded that we have "lived good lives—or had a good heart—or done nobody any harm—or not been so bad as many." And all this time our friends may not bring forward a word of Scripture, and may be feeding us poison! Such friends are miserable comforters. However well meaning, they are downright enemies to our souls. The good opinion of others, without the warrant of God's Word, will never make up a good hope. If a man would know the soundness of his own hope, let him search and look within his heart for some text or doctrine, or fact out of God's book. There will always be some one or more on which your soul hangs, if you are a true child of God. The dying thief in London, who was visited by a City Missionary, and found utterly ignorant of Christianity, laid hold on one single fact in a chapter of Luke's Gospel which was read to him, and found comfort in it. That fact was the story of the penitent thief. "Sir," he said, when visited the second time, "are there any more thieves in that book from which you read yesterday?" The dying Hindu who was found by a missionary on a roadside, had grasped one single text in the First Epistle of John, and found in it peace. That text was the precious saying, "The blood of Jesus Christ His Son, CLEANSES us from all sin." (1 John 1:7.) This is the experience of all true Christians. Unlearned, humble, poor, as many of them are, they have got hold of something in the Bible, and this causes them to hope. The hope which "takes not ashamed" is never separate from God's Word. People wonder sometimes that ministers press them so strongly to read the Bible. They marvel that we say so much about the importance of preaching, and urge them so often to hear sermons. Let them cease to wonder, and marvel no more. Our object is to make you acquainted with God's Word. We want you to have a good hope, and we know that a good hope must be drawn from the Scriptures. Without reading or hearing you must live and die in ignorance. Hence we cry, "Search the Scriptures." "Hear, and your soul shall live." (John 5:39. Isa. 55:3.) I warn everyone to beware of a hope not drawn from Scripture. It is a false hope, and many will find out this to their cost. That glorious and perfect book, the Bible, however people despise it, is the only fountain out of which man's soul can derive peace. Many sneer at the old book while living, who find their need of it when dying. The Queen in her palace and the pauper in the workhouse, the philosopher in his study and the child in the cottage—each and all must be content to seek living water from the Bible, if they are to have any hope at all. Honor your Bible—read your Bible—stick to your Bible. There is not on earth a scrap of solid hope for the other side of the grave which is not drawn out of the Word. III. In the third place, a good hope is a hope that rests entirely on Jesus Christ. What says Paul to Timothy? He says that Jesus Christ "is our hope." What says he to the Colossians? He speaks of "Christ in you the hope of glory." (1 Tim. 1:1; Coloss. 1:27.) The person who has a good hope founds all his expectations of pardon and salvation on the mediation and redeeming work of Jesus, the Son of God. He knows his own sinfulness; he feels that he is guilty, wicked, and lost by nature—but he sees forgiveness and peace with God offered freely to him through faith in Christ. He accepts the offer—he casts himself with all his sins on Jesus, and rests on Him. Jesus and His atonement on the cross—Jesus and His righteousness—Jesus and His finished work—Jesus and His all-prevailing intercession—Jesus, and Jesus only, is the foundation of the confidence of his soul. Let us beware of supposing that any hope is good which is not founded on Christ. All other hopes are built on sand. They may look well in the summer time of health and prosperity—but they will fail in the day of sickness and the hour of death. "Other foundation can no man lay than that is laid, which is Jesus Christ." (1 Cor. 3:11.) Church-membership is no foundation of hope. We may belong to the best of Churches, and yet never belong to Christ. We may fill our pew regularly every Sunday, and hear the sermons of orthodox, ordained clergymen, and yet never hear the voice of Jesus, or follow Him. If we have nothing better than Church-membership to rest upon we are in a poor plight—we have nothing solid beneath our feet. Reception of the sacraments is no foundation of hope. We may be washed in the waters of baptism, and yet know nothing of the water of life. We may go to the Lord's table every Sunday of our lives, and yet never eat Christ's body and drink Christ's blood by faith. Miserable indeed is our condition if we can say nothing more than this! We possess nothing but the outside of Christianity—we are leaning on a reed. Christ Himself is the only true foundation of a good hope. He is the rock, His work is perfect. He is the stone—the sure stone, the tried corner-stone. He is able to bear all the weight that we can lay upon Him. He only that builds and "believes on Him shall not be confounded." (Deut. 32:4; Isa. 28:16; 1 Peter 2:6.) This is the point on which all true saints of God in every age have been entirely agreed. Differing on other matters, they have always been of one mind upon this. Unable to see alike about Church-government, and discipline, and liturgies, they have ever seen alike about the foundation of hope. Not one of them has ever left the world trusting in his own righteousness. Christ has been all their confidence—they have hoped in Him, and not been ashamed. "Consider how it is with the most holy and eminent saints when dying. Did you ever see or hear any boasting of their own works and performances? They may, and do own to the praise of His grace, what they have been made to be, what they have been helped to do or allow for Christ's sake. But when they draw near to the solemn tribunal, what else is in their eye and heart—but only free grace, ransoming blood, and a well-ordered covenant in Christ the surety? They cannot bear to have any make mention to them of their holiness, their own grace, and attainments. "He is a wise and happy man that can anchor his soul on that rock on which he can ride out the storm of death. Why should people contend for that in their life that they know they must renounce at their death? or neglect that truth now, that they must betake themselves unto then? It is a great test of the truth of the doctrine about the way of salvation when it is generally approved by sensible dying people."—Traill. Would anyone like to know what kind of death-beds a minister of the Gospel finds comfort in attending? Would you know what closing scenes are cheering to us, and leave favorable impressions on our minds? We like to see dying people making much of Christ. So long as they can only talk of "the Almighty," and "Providence," and "God," and "mercy," we must stand in doubt. Dying in this state, they give no satisfactory sign. Give us the men and women who feel their sins deeply, and cling to Jesus, who think much of His dying love—who like to hear of His atoning blood—who return again and again for the story of His cross. These are the death-beds which leave good evidence behind them. For my part I had rather hear the name of Jesus come heartily from a dying relative's lips, than see him die without a word about Christ, and then be told by an angel that he was saved. The dying words of Mr. Ash, the Puritan, are well-deserving of notice. He said, "When I consider my best duties, I sink, I die, I despair. But when I think of Christ, I have enough. He is all and in all.' The words of Mr. Cecil shortly before his death are very remarkable. He said, "I know myself to be a wretched, worthless sinner, having nothing in myself but poverty and sin. I know Jesus Christ to be a glorious and almighty Savior. I see the full efficacy of His atonement and grace; and I cast myself entirely on Him, and wait at His footstool." A short time before his decease he requested one of his family to write down for him the following sentence in a book, "'None but Christ, none but Christ,' said Lambert, dying at a stake—the same in dying circumstances, with his whole heart, says Richard Cecil." IV. In the fourth place, a good hope is a hope that is felt inwardly in the heart. What says Paul? He speaks of "hope that makes not ashamed, because the love of God is shed abroad in our hearts." He speaks of "rejoicing in hope." (Rom. 5:5; 12:12.) The man who has a good hope is conscious of it. He feels within him something that another man does not—he is conscious of possessing a well-grounded expectation of good things to come. This consciousness may vary exceedingly in different people. In one it may be strong and well-defined; in another it may be feeble and indistinct. It may vary exceedingly in different stages of the same person's experience. At one time he may be full of "joy and peace in believing;" at another he may be depressed and cast down. But in all people who have a "good hope," in a greater or less degree, this consciousness does exist. I am aware that this truth is one which has been fearfully abused and perverted. It has been brought into great disrepute by the fanaticism, enthusiasm, and extravagance of some professing Christians. Mere animal excitement has been mistaken for the work of the Holy Spirit. The over-wrought feelings of weak and nervous people have been prematurely and rashly supposed to be the result of grace. Men and women have been hastily pronounced "converted," who have soon gone back to the world, and proved utterly "unconverted" and dead in sins. And then has come in the devil. Contempt has been poured on religious feelings of every description—their very existence has been denied and scouted; and the result is that the very name of "feelings" in religion is in many quarters dreaded and disliked. But the abuse and perversion of a truth, must never be allowed to rob us of the use of it. When all has been said that can be said against fanaticism and enthusiasm, it is still undeniable that religious feelings are plainly spoken of and described in Scripture. The Word of God tells us that the true Christian has "peace," and "rest," and "joy," and "confidence." It tells us of some who have the "witness of the Spirit"—of some who "fear no evil"—of some who enjoy "assurance"—of some who "know whom they have believed"—of some who "are persuaded that they shall never be separated from the love of God in Christ." These are the feelings for which I contend—this is that sober, inward experience in which I see nothing extravagant, enthusiastic, or fanatical. Of such feelings I say boldly, no man need be ashamed. I go further, and say that no man has a "good hope" who does not know something, however faintly, of these feelings in his own heart. I go further still, and say that to hold any other doctrine is to cast dishonor on the whole work of the Holy Spirit. Will anyone tell us that God ever intended a true Christian to have no inward consciousness of his own Christianity? Will anyone say that the Bible teaches that people can pass from death to life, be pardoned, renewed, and sanctified, and yet feel nothing of this mighty change within? Let those think it who will—I can hold no such doctrine. I would as soon believe that Lazarus did not know that he was raised from the grave, or Bartimeus that he was restored to sight—as believe that a man cannot feel within him the Spirit of God. Can a weary man lie down in bed—and not feel rested? Can the parched traveler in an African desert drink cool water—and not feel refreshed? Can the shivering sailor, in Arctic regions, draw near to the fire—and not feel warmed? Can the half-naked, hungry, homeless wanderer in our streets be clothed, fed, and housed—and not feel comforted? Can the fainting sick man receive the healing cordial—and not feel revived? I cannot believe it. I believe that in each case something will be felt. Just so I cannot believe that a man can be a true Christian if he does not feel something within. A new birth, a pardon of sins, a conscience sprinkled with Christ's blood, an indwelling of the Holy Spirit—are no such small matters as people seem to suppose. He who knows anything of them will feel them. There will be a real, distinct witness in his inward man. Let us beware of a hope that is not felt, and a Christianity that is destitute of any inward experience. They are idols of the present day, and idols before which thousands are bowing down. Thousands are trying to persuade themselves that people may be born again, and have the Spirit, and yet not be sensible of it—or that people may be members of Christ, and receive benefit from Him, who have neither faith nor love towards His name. These are the favorite doctrines of modern days! These be the gods which have taken the place of Diana and Mercury, and "the image which fell down from Jupiter!" These be the last new deities invented by poor, weak, idolatrous man! From all such idols let us keep ourselves with jealous care. Golden as their heads may be—their feet are no better than clay! They cannot stand—they must, sooner or later, break down. Miserable indeed are the prospects of those who worship them! Their hope is not the hope of the Bible—it is the hope of a dead corpse. Where Christ and the Spirit are their presence will be felt! Can anyone in his senses suppose that the apostle Paul would have been content with Christians who knew nothing of inward feelings? Can we imagine that mighty man of God sanctioning a religion which a person might have, and yet experience nothing within? Can we picture to ourselves a member of one of the Churches he founded, who was utterly unacquainted with peace, or joy, or confidence towards God, and was yet approved by the great apostle as a true believer! Away with the idea! It will not bear reflection for a moment. The testimony of Scripture is plain and explicit. Talk as people will about enthusiasm and excitement, there are such things as feelings in religion. The Christian who knows nothing of them is not yet converted, and has everything to learn. The cold marble of a Grecian statue may well be unimpassioned. The dried mummy from Egypt may well look stiff and still. The stuffed beast in a museum may well be motionless and cold. They are all lifeless things. But where there is life there will always be some feeling. The "good hope" is a hope that can be felt. V. In the last place, a good hope is a hope that is manifested outwardly in the life. Once more, what says the Scripture? "Everyone who has this hope in Him purifies himself, even as He is pure." (1 John 3:3.) The man who has a good hope will show it in all his ways. It will influence his life, his character, and his daily conduct; it will make him strive to be a holy, godly, conscientious, spiritual man. He will feel under a constant obligation to serve and please Him from whom his hope comes. He will say to himself, "What shall I render to the Lord for all His benefits to me?" He will feel, "I am bought with a price—let me glorify God with body and spirit, which are His." "Let me show forth the praises of Him who has called me out of darkness into His marvelous light." Let me prove that I am Christ's friend, "by keeping His commandments." (Psalm 116:12; 1 Cor 6:20; 1 Peter 2:9; John 15:14.) This is a point which has been of infinite importance in every age of the Church. It is a truth which is always assailed by Satan, and needs guarding with jealous care. Let us grasp it firmly, and make it a settled principle in our religion. If there is light in a house it will shine through the windows—if there is any real hope in a man's soul it will be seen in his ways. Show me your hope in your life and daily behavior. Where is it? Wherein does it appear? If you cannot show it, you may be sure it is nothing better than a delusion and a snare. The times demand a very distinct testimony from all ministers on this subject. The truth on this point requires very plain speaking. Let us settle it in our minds deeply, and beware of letting it go. Let no man deceive us with vain words. "He that does righteousness is righteous." "He that says he abides in Him, ought himself also so to walk, even as He walked." (1 John 2:6; 3:7.) The hope that does not make a man honest, honorable, truthful, sober, diligent, unselfish, loving, meek, kind, and faithful in all the relations of life, is not from God. It is only "the talk of the lips which tends to poverty." "He that boasts himself of a false gift, is like clouds and wind without rain." (Prov. 14:23; 25:14.) FALSE HOPES (a) There are some in the present day who flatter themselves they have a good hope because they possess religious knowledge. They are acquainted with the letter of their Bibles; they can argue and dispute about points of doctrine—they can quote texts by the score, in defense of their own theological opinions. They are perfect Benjamites in controversy—they can "sling stones at an hair-breadth, and not miss." (Judges 20:16.) And yet they have no fruits of the Spirit, no love, no meekness, no gentleness, no humility, nothing of the mind that was in Christ. And have these people a true hope? Let those believe it who will, I dare not say so. I hold with Paul, "If I speak the languages of men and of angels, but do not have love, I am a sounding gong or a clanging cymbal. If I have the gift of prophecy, and understand all mysteries and all knowledge, and if I have all faith, so that I can move mountains, but do not have love, I am nothing. And if I donate all my goods to feed the poor, and if I give my body to be burned, but do not have love, I gain nothing. Love is patient; love is kind. Love does not envy; is not boastful; is not conceited; does not act improperly; is not selfish; is not provoked; does not keep a record of wrongs; finds no joy in unrighteousness, but rejoices in the truth; bears all things, believes all things, hopes all things, endures all things." Yes—hope without love is no hope at all. (b) There are some again who presume to think they have a good hope because of God's everlasting election. They boldly persuade themselves that they were once called and chosen of God to salvation. They take it for granted that there was once a real work of the Spirit on their hearts, and that all therefore must be well. They look down upon others, who are afraid of professing as much as they do. They seem to think, "We are the people of God, we are the temple of the Lord, we are the favored servants of the Most High—we are those who shall reign in heaven, and none beside." And yet these very people can lie, and cheat, and swindle, and be dishonorable! Some of them can even get drunk in private, and secretly commit sins of which it is a shame to speak! And have they a good hope? God forbid that I should say so! The election which is not "unto sanctification" is not of God—but of the devil. The hope that does not make a man holy is no hope at all. (c) There are some in this day who fancy they have a good hope because they like hearing the Gospel. They are fond of hearing good sermons. They will go miles to listen to some favorite preacher, and will even weep and be much affected by his words. To see them in church one would think, "Surely these are the disciples of Christ, surely these are excellent Christians!" And yet these very people can plunge into every folly and gaiety of the world. Night after night they can go with their whole heart to the opera, the theater, or the ball. They are to be seen on the race-course. They are advanced in every worldly revel. Their voice on Sunday is the voice of Jacob—but their hands on week days are the hands of Esau. And have these people a good hope? I dare not say so. "The friendship of the world is enmity with God;" the hope that does not prevent conformity to the world, is no hope at all. "Whoever is born of God overcomes the world." (James 4:4; 1 John 5:4.) Let us beware of any hope that does not exercise a sanctifying influence over our hearts, lives, tastes, conduct, and conversation. It is a hope that never came down from above. It is mere base metal, and counterfeit coin. It lacks the mint-stamp of the Holy Spirit, and will never pass current in heaven. The man that has a real hope, no doubt, may be overtaken in a fault; He may stumble occasionally in his practice, and be drawn aside from the right path for a while. But the person who can allow himself in any willful and habitual breach of God's law, is rotten at the heart. He may talk of his hope as much as he pleases—but he has none in reality. His religion is a joy to the devil, a stumbling block to the world, a sorrow to true Christians, and an offence to God. Oh, that people would consider these things! Oh, that many would use some such prayer as this, "From antinomianism and hypocrisy, good Lord, deliver me!" I have now done what I proposed to do. I have shown the five leading marks of a sound good hope. (1) It is a hope that a man can explain. (2) It is a hope that is drawn from Scripture. (3) It is a hope that is founded on Christ. (4) It is a hope that is felt within the heart. (5) It is a hope that is manifested outwardly in the life. Such, I firmly believe is the hope of all true Christians, of every name, and Church, and denomination, and people, and tongue. Such is the hope that we must have, if we mean to go to heaven. Such is the hope without which, I firmly believe, no man can be saved. Such is "the good hope through grace." Allow me now to APPLY the whole subject to the conscience of every reader in a practical way. What shall it profit us to know truths unless we use them? What shall it avail us to see the real nature of a good hope unless the matter be brought home to our own souls? This is what I now propose to do, if God permits, in the remainder of this paper. May the Spirit of God apply my words to the heart of every reader of these pages with mighty power! Man may speak, and preach, and write—but God alone can convert! (1) My first word of application shall be a QUESTION. I offer it to all who read this paper, and I entreat each reader to give it an answer. That question is, "What is your own hope about your soul?" I do not ask this out of idle curiosity. I ask it as an ambassador for Christ, and a friend to your best interests. I ask it in order to stir up self-inquiry, and promote your spiritual welfare. I ask, "What is your hope about your soul?" I do not want to know whether you go to church or chapel—there will be no account of these differences in heaven. I do not want to know whether you approve of the Gospel, and think it very right and proper that people should have their religion, and say their prayers; all this is beside the mark—it is not the point. The point I want you to look at is this, "What is your hope about your soul?" It matters nothing what your relations think. It matters nothing what other people in the parish or town approve. The account of God will not be taken by towns, or by parishes, or by families—each must stand forth separately and answer for himself. "Everyone of us shall give account of himself to God." (Rom. 14:12.) And what is the defense you mean to set up? What is to be your plea? "What is your hope about your soul?" Time is short, and is passing quickly away—in a few years, we shall be all dead and gone! The trees perhaps are cut down out of which our coffins will be made—the shrouds perhaps are woven which will surround our bodies—the spades perhaps are made which will dig our graves. Eternity draws near! There ought to be no trifling. "What, what is your hope about your soul?" Another world will soon begin. Trade, politics, money, lands, cottages, palaces, eating, drinking, dressing, reading, playing, working, dancing, feasting—will soon be at an end forever. There will remain nothing but a heaven for some, and a hell for others! "What, what is your hope about your soul?" I have asked my question. And now I ask every reader as in the sight of God, What is your reply? Many would say—if they spoke the truth, "I don't know anything about it. I suppose I am not what I ought to be. I dare say I ought to have more religion than I have. I trust I shall have more some day. But as to any hope at present—I really don't know!" I can quite believe that this is the state of many. I have seen enough of the spiritual ignorance of people to fill me with deep sorrow. I am convinced that there is no error, or heresy, or "ism," which is ruining so many souls as the heresy of ignorance. I am convinced that there are myriads of professors in England who do not even know the A B C's of Christianity, and are nothing better than baptized heathen! I have heard of a man, in his last days, whose only hope was, "that he had always kept his Church, and voted for the Blues." I have heard of a woman, who was asked on her death-bed where she hoped to go, and said, "She hoped she should go with the crowd." I have little doubt that there are thousands of people in this country who are much in the same condition, knowing nothing whatever about their state before God. If this be the condition of any reader of this paper, I can only say, May God convert you! May God awaken you! May God open your eyes before it is too late! "When we deal with the carnal, secure, careless sinners (and they are a vast multitude), and ask them a reason of that hope of heaven they pretend to, is not this their common answer, "I live inoffensively; I keep God's law as well as I can; whenever I fail, I repent, and beg God's mercy for Christ's sake—my heart is sincere, though my knowledge and attainments be short of others." If we go on further to inquire what acquaintance they have with Jesus Christ? what application their souls have made to Him? what workings of faith on Him? what use they have made of His righteousness for justification, and of His Spirit for sanctification? what they know of living by faith on Jesus Christ?—we seem to be barbarians to them! And in this sad state thousands in England live, and die, and perish eternally. Yet so thick is the darkness of the age, that many of them live here and go hence with the reputation of good Christians; and some of them may have their funeral sermon and praise preached by an ignorant flattering minister; though it may be the poor creatures did never, in the whole course of their lives, nor at their deaths, employ Jesus Christ so much for any entry to heaven, purchased by His blood and accessible by faith in Him—as a poor Turk does Mahomet for a room in his beastly paradise!"—Traill. Look at that man who goes to the Bank of England on a dividend day, and asks to be paid a large sum of money. Is his name down among the list of people to be paid? No!—Has he any title or right to claim payment? No! He has none! He only knows that other people are receiving money, and that he would like to receive some too. You know well that you would call the man "out of his mind;" you would say he was nothing better than a madman. But stop! Take care what you are saying! You are the real madman, if you mean to claim heaven at last, when you have no title, no warrant, no ground of hope to show. Once more, I say—May God open your eyes! But many, I believe, would reply to my question that "they have hope." They would say, "I am not as bad as some, at any rate. I am no heathen. I am no infidel. I have some hope about my soul." If this be your case, I beseech you to consider calmly what your hope really is. I entreat you not to be content with saying, like a parrot, "I hope—I hope—I hope;" but to examine seriously into the nature of your confidence, and to make sure that it is well-founded. Is it a hope you can explain? Is it scriptural? Is it built on Christ? Is it felt in your heart? Is it sanctifying to your life? All is not gold that glitters. I have warned you already that there is a false hope as well as a true hope—I offer the warning again. I beseech you to take heed that you be not deceived. Beware of mistakes. There are ships lying quietly in London docks, about to sail for every part of the globe. They all look equally trustworthy, so long as they are in harbor; they have all equally good names, and are equally well-rigged and painted—but they are not all equally well-built and equally safe. Once let them put to sea, and meet with rough weather, and the difference between the sound and unsound ships will soon appear. Many a ship which looked well in dock has proved not sea-worthy when she got into deep water, and has gone down at last with all hands on board! Just so it is with many a false hope. It has failed completely, when most needed—it has broken down at last, and ruined its possessor's soul. You will soon have to put to sea. I say again, beware of mistakes! I leave my question here. I earnestly pray that God may apply it to the hearts of all who read this paper. I am sure it is much needed. I believe there never was a time when there was so much counterfeit religion current, and so many "false hopes" passing off for true. There never was a time when there was so much high profession, and so little spiritual practice, so much loud talk about preachers, and parties, and Churches, and so little close walking with God, and real work of the Spirit. There is no lack of blossoms in Christendom—but there is a melancholy scarcity of ripe fruit. There is an abundance of controversial theology—but a dearth of practical holiness. There are myriads who have a name to live—but few whose hearts are really given to Jesus Christ—few whose affections are really set on things above. There will be some awful failures yet in many quarters—there will be still more awful disclosures at the last day. There are many hopes now-a-days, which are utterly destitute of foundation. I say, for the last time, Beware of mistakes. (2) My second word of application shall be a REQUEST. I make it to all readers of this paper who feel they have no hope and desire to have it. It is a short simple request. I entreat them to seek "a good hope" while it can be found. A good hope is within the reach of any man, if he is only willing to seek it. It is called emphatically in Scripture, a "good hope through grace." It is freely offered, even as it was freely purchased—it may be freely obtained, "without money and without price." Our past lives do not make it impossible to obtain it, however bad they may have been; our present weaknesses and infirmities do not shut us out, however great they may be. The same grace which provided mankind with a hope, makes a free, full, and unlimited invitation. "Whoever will, let him take the water of life freely." "Ask, and it shall be given you; seek, and you shall find." (Rev. 22:17; Matt. 7:7.) The Lord Jesus Christ is able and willing to give "a good hope" to all who really want it. He is sealed and appointed by God the Father to give the bread of life to all who hunger, and the water of life to all who thirst. "It pleased the Father that in Him should all fullness dwell." (Coloss. 1:19.) In Him there is pardon and peace with God, bought by the precious blood which He shed upon the cross. In Him there is joy and peace for any believer, and a solid, well-grounded expectation of good things to come. In Him there is rest for the weary, refuge for the fearful, a cleansing fountain for the unclean, medicine for the sick, healing for the broken-hearted, and hope for the lost. Whoever feels laboring and heavy-laden with sin, whoever feels anxious and distressed about his soul, whoever feels afraid of death and unfit to die—whoever he is, let him go to Christ and trust in Him. This is the thing to be done—this is the way to follow. Whoever wants "hope," let him go to Christ. If any reader of this paper really wants to enjoy a good hope, let him seek it from the Lord Jesus Christ. There is every encouragement to do so. The Thessalonians in old time were, like the Ephesians, dead in trespasses and sins, having no hope, and without God in the world; but when Paul preached Jesus to them, they arose from their miserable state and became new people. God gave them a "good hope through grace." The door through which Manasseh and Magdalene entered, is still open! The fountain in which Zacchaeus and Matthew were washed, is still unsealed! Seek hope from Christ, and you shall find it. Seek it honestly, and with no secret reserve. The ruin of many is that they are not fair and straightforward. They say that they "try as much as they can," and that they really "want to be saved," and that they really "look to Christ;" and yet in the chamber of their own heart there lies some darling sin, to which they privately cling, and are resolved not to give it up. They are like Augustine, who said, "Lord convert me—but not now." Seek honestly, if you wish to find a good hope. Seek it in humble prayer. Pour out your heart before the Lord Jesus, and tell Him all the needs of your soul. Do as you would have done had you lived in Galilee eighteen hundred years ago, and had a leprosy—go directly to Christ, and lay before Him your cares! Tell Him that you are a poor, sinful creature—but that you have heard He is a gracious Savior, and that you come to Him for "hope" for your soul. Tell Him that you have nothing to say for yourself—no excuse to make, nothing of your own to plead—but that you have heard that He "receives sinners," and as such you come to Him. (Luke 15:2.) Seek it at once without delay. Halt no more between two opinions—do not linger another day. Cast away the remnants of pride which are still keeping you back—draw near to Jesus as a heavy-laden sinner, and "lay hold upon the hope set before you." (Heb. 6:18.) This is the point to which all must come at last if they mean to be saved. Sooner or later they must knock at the door of grace and ask to be admitted. Why not do it at once? Why stand still looking at the bread of life? Why not come forward and eat it? Why remain outside the city of refuge? Why not enter in and be safe? Why not seek hope at once, and never rest until you find it? Never did soul seek honestly in the way I have marked out, and fail to find. The words of Traill on this point of coming to Christ by faith, deserve many thoughts. They throw light on a subject which is constantly misunderstood. He says, "When we come to deal with a poor, awakened sinner, who sees his lost estate, and that he is condemned by the law of God, we find the same principles (pride and ignorance) working in him. We see him sick and wounded—we tell him where his help lies, in Jesus Christ; and what his proper work is, to apply to Him by faith. What is his answer—'Alas,' says the man, 'I have been, and I am so vile a sinner, my heart is so bad, and so full of plagues and corruptions, that I cannot think of believing on Christ. But if I had but repentance, and some holiness in heart and life, and such and such gracious qualifications—I would then believe.' This his answer is as full of nonsense, ignorance and pride, as words can contain or express. It implies— (1) If I were pretty well recovered, I would employ the Physician, Christ. (2) There is some hope to work out these good things by myself, without Christ. (3) When I come to Christ with a price in my hand I shall be welcome. (4) I can come to Christ when I will. So ignorant are people naturally of faith in Jesus Christ; and no words, or warnings, or plainest instructions can beat into men's heads and hearts that the first coming to Christ by faith, and believing on Him, is not a believing we shall be saved by Him—but a believing on Him, that we may be saved by Him."—Traill's Works. (3) My last word of application shall be COUNSEL. I offer it to all who have really obtained "good hope through grace." I offer it to all who are really leaning on Christ, walking in the narrow way, and led by the Spirit of God. I ask them to accept advice from one who hopes that he is "their brother and companion in the kingdom and patience of Jesus Christ" (Rev. 1:9.) I believe the advice to be sound and good. (a) If you have a good hope be zealous and watchful over it. Beware that Satan does not steal it away for a season, as he did from David and Peter. Beware that you do not lose sight of it by giving way to inconsistencies, and by conformity to the world. Examine it often, and make sure that it is not becoming dim. Keep it bright by daily carefulness over your temper, thoughts, and words. Keep it healthy by hearty, fervent, and continual prayer. The hope of the Christian is a very delicate plant. It is an exotic from above—it is not a plant of natural growth. It is easily chilled and nipped by the cold frosts of this world. Unless watered and tended carefully, it will soon dwindle away to a mere nothing, and scarcely be felt or seen. None find out this so painfully as dying believers who have not walked very closely with God. They find that they have sown thorns in their dying pillows, and brought clouds between themselves and the sun. (b) For another thing, if you have a good hope, keep it always ready. Have it at your right hand, prepared for immediate use—look at it often, and take care that it is in good order. Trials often break in upon us suddenly, like an armed man. Sicknesses and injuries to our mortal frame sometimes lay us low on our beds without any warning. Happy is he who keeps his lamp well trimmed, and lives in the daily sense of communion with Christ! Did you ever see a fire-engine in some old country house? Did you ever remark how often it lies for months in a dark shed, untouched, unexamined, and uncleaned? The valves are out of order; the leather hose is full of holes; the pumps are rusty and stiff. A house might be almost burnt to the ground before it could lift a pailful of water. In its present state it is a well-near useless machine. Did you ever see a ship in dock at harbor? The hull may perhaps be good and sound; the keel and topsides, and timbers and beams, and decks may be all that you could desire. But she is not rigged, or stored, or armed, or fit for service. It would take weeks and months to make her ready for sea. In her present state she could do little for her country's defense. The hope of many a believer is like that fire-engine, and that ship. It exists, it lives, it is real, it is true, it is sound—it is good—it came down from heaven—it was implanted by the Holy Spirit. But, alas, it is not ready for use! Its possessor will find that out, by his own lack of joy and sensible comfort, when he comes to his death-bed. Beware that your hope be not a hope of this kind. If you have a hope keep it ready for use, and within reach of your hand. (c) For another thing, if you have a good hope, seek and pray that it may grow more and more strong every year. Do not be content with a "day of small things;" covet the best gifts—desire to enjoy full assurance. Strive to attain to Paul's standard, and to be able to say, "I know whom I have believed." "I am persuaded that neither death nor life shall separate me from the love of God which is in Jesus Christ." (2 Tim. 1:12; Rom. 8:38.) Believe me, this part of my counsel is one that deserves close attention. Believe me, the things before us all will try our hope of what sort it is. Sickness and death are solemn things. They strip off all the tinsel and paint from a man's religion; they discover the weak places in our Christianity; they strain our hopes to the very uttermost, and often make us well near despair. Old Christian, in Pilgrim's Progress, had a sore trial at his latter end in crossing the cold river before he entered the celestial city. Faithful and true as he was, he still cried out, "All your billows go over me," and had a hard struggle to keep his footing. May we all lay this to heart! May we seek to know and feel that we are one with Christ and Christ in us! He that has hope does well; but he that has assurance does better. Blessed indeed are they who "abound in hope through the power of the Holy Spirit." (Rom. 15:13.) (d) Finally, if you have a good hope, be thankful for it, and give God daily praise. Who has made you to differ from the perishing world around you? Why have you been taught to feel your sins, and nothingness, while others are ignorant and self-righteous? Why have you been taught to look to Jesus, while others are looking to their own goodness, or resting on some mere form of religion? Why are you longing and striving to be holy, while others are caring for nothing but this world? Why are these things so? There is but one answer, Grace, grace, free grace, has done it all. For that grace praise God. For that grace be thankful. Go on, then, to your journey's end, "rejoicing in hope of the glory of God." (Rom. 5:2.) Go on, rejoicing in the thought that though you are a poor sinner Jesus is a most gracious Savior, and that though you have trials here for a little season, heaven shall soon make amends for all. Go on, wearing hope as a helmet in all the battles of life—a hope of pardon, a hope of perseverance, a hope of acquittal in the judgment day, a hope of final glory. Put on the breast-plate of righteousness; take the shield of faith; have your loins girt about with truth; wield valiantly the sword of the Spirit. But never forget—as ever you would be a happy Christian—never forget to put on the "helmet of hope." (1 Thess. 5:8.) Go on, in spite of an ill-natured world, and be not moved by its laughter or its persecution, its slanders or its sneers. Comfort your heart with the thought that the time is short, the good things yet to come, the night far spent, the "morning without clouds" at hand. (2 Sam. 23:4.) When the wicked man dies his expectation perishes; but your expectation shall not deceive you—your reward is sure. Go on, and be not cast down because you are troubled by doubts and fears. You are yet in the body—this world is not your rest. The devil hates you because you have escaped from him, and he will do all he can to rob you of peace. The very fact that you have fears is an evidence that you feel you have something to lose. The true Christian may ever be discerned by his warfare—quite as much as by his peace; and by his fears—quite as much as by his hopes. The ships at anchor may swing to and fro with the tide, and pitch heavily in a south-eastern gale; but so long as their anchors hold the ground they ride safely, and have no cause to fear. The hope of the true Christian is the "anchor of his soul, sure and steadfast." (Heb. 6:19.) His heart may be tossed to and fro sometimes—but he is safe in Christ. The waves may swell, and lift him up and down—but he will not be wrecked. Go on, and "hope to the end for the grace that is to be brought to you at the revelation of Jesus Christ." (1 Pet. 1:13.) Yet a little time, and faith shall be changed to sight, and hope to certainty—you shall see even as you have been seen, and know even as you have been known. A few more tossings to and fro on the waves of this troublesome world—a few more battles and conflicts with our spiritual enemy—a few more years of tears and partings, of working and suffering, of crosses and cares, of disappointments and vexations, and then—then we shall be at home! The harbor lights are already in view—the haven of rest is not far off. There we shall find all that we have hoped for, and find that it was a million times better than our hopes. There we shall find all the saints, and no sin, no cares of this world, no money, no sickness, no death, no devil. There, above all, we shall find Jesus, and be ever with the Lord! (1 Thess. 4:17.) Let us hope on. It is worth while to carry the cross and follow Christ. Let the world laugh and mock, if it will; it is worth while to have "a good hope through grace," and be a thorough decided Christian. I say again—Let us hope on! 2 Thessalonians 2:17 comfort and strengthen your hearts in every good work and word. Amplified Comfort and encourage your hearts and strengthen them [make them steadfast and keep them unswerving] in every good work and word. Wuest encourage your hearts and stabilize them in the sphere of every good work and word. BGT 2 Thessalonians 2:17 παρακαλέσαι ὑμῶν τὰς καρδίας καὶ στηρίξαι ἐν παντὶ ἔργῳ καὶ λόγῳ ἀγαθῷ. NET 2 Thessalonians 2:17 encourage your hearts and strengthen you in every good thing you do or say. NLT 2 Thessalonians 2:17 comfort you and strengthen you in every good thing you do and say. ESV 2 Thessalonians 2:17 comfort your hearts and establish them in every good work and word. NIV 2 Thessalonians 2:17 encourage your hearts and strengthen you in every good deed and word. GNT 2 Thessalonians 2:17 παρακαλέσαι ὑμῶν τὰς καρδίας καὶ στηρίξαι ἐν παντὶ ἔργῳ καὶ λόγῳ ἀγαθῷ. KJV 2 Thessalonians 2:17 Comfort your hearts, and stablish you in every good word and work. YLT 2 Thessalonians 2:17 comfort your hearts, and establish you in every good word and work. ASV 2 Thessalonians 2:17 comfort your hearts and establish them in every good work and word. CSB 2 Thessalonians 2:17 encourage your hearts and strengthen you in every good work and word. NKJ 2 Thessalonians 2:17 comfort your hearts and establish you in every good word and work. Comfort: 2Th 2:16 Isa 51:3,12 57:15 61:1,2 66:13 Ro 15:13 2Co 1:3-6 strengthen your hearts : 2Th 3:3 Isa 62:7 Ro 1:11 16:25 1Co 1:8 2Co 1:21 Col 2:7 1Th 3:2,13 Heb 13:9 1Pe 5:10 Jude 1:24 in every good work and word: Jas 1:21,22 1Jn 3:18 2 Thessalonians 2 Resources - Multiple Sermons and Commentaries A PRAYER FOR OUR HEARTS Comfort and strengthen your hearts - Both comfort and strengthen (make them steadfast and keep them unswerving) are in the optative mood which is the mood of prayer. THOUGHT - This is a great prayer to intercede for our brethren whose hope is dimming and/or their faith is flagging and doubt is beginning to rear its ugly head! They are in need of fervent intercession using a prayer like 2 Thessalonians 2:16-17. Paul had used the same verb (sterizo) twice in his first letter (out of only 14 total uses in NT). It is as if Paul knew the danger of persecutions and affliction to cause one's faith to destabilize and so he encourages them with this verb (once in sending a person and then in sending a prayer)... (1 Th 3:2+) and we sent Timothy, our brother and God’s fellow worker in the gospel of Christ, to strengthen (sterizo) and encourage you as to your faith, (1 Th 3:11-13+) (A PRAYER) Now may our God and Father Himself and Jesus our Lord direct our way to you; 12 and may the Lord cause you to increase and abound in love for one another, and for all people, just as we also do for you; 13 so that He may establish (sterizo) your hearts without blame in holiness before our God and Father at the coming of our Lord Jesus with all His saints. THOUGHT - O that we would pray more like Paul. How often we pray for temporal needs (physical, financial, etc) which are not bad, but which fall short of praying for spiritual needs and spiritual growth. I have often wondered what God would do in a congregation that began to pray predominantly the prayers of Scripture, especially the Pauline prayers? I think we might just witness an Ephesians 3:20 type answer. If anyone reading this note begins to pray this way and begins to see Ephesians 3:20 answers, please let me know via the website email. I would be greatly encouraged and challenged! Comfort (3870)(parakaleo from para = side of, alongside, beside + kaleo = call) means literally to call one alongside, to call someone to oneself, to call for, to summon. Parakaleo can include the idea of giving help or aid but the primary sense in the NT is to urge someone to take some action, especially some ethical course of action. Sometimes the word means convey the idea of comfort, sometimes of exhortation but always at the root there is the idea of enabling a person to meet some difficult situation with confidence and with gallantry. Strengthen (4741)(sterizo from histemi = to stand as in 1 Pe 5:12 "stand firm in" the true grace of God. Histemi also root of "Resist" - anthistemi and of "firm" - stereos, both used by Peter in 1 Pe 5:9) means to make firm or solid, to set fast, to fix firmly in a place, to establish (make firm or stable), to cause to be inwardly firm or committed, to strengthen. The basic idea is that of stabilizing something by providing a support or buttress (a projecting structure of masonry or wood for supporting or giving stability to a wall or building), so that it will not totter. in every good work and word - NET = "in every good thing you do or say." Every means no exceptions. One truth in this passage is that our works should match our words. Sadly our spiritual words belie our relatively unspiritual practice! And the lost world is watching, looking for authenticity in a society filled with lies and falsehoods. Good is agathos which is a prayer that their works and words would both be beneficial, excellent, useful, etc. Ultimately our work and word will be most likely to be good when we abide in Jesus, Who taught "I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit, for apart from Me you can do nothing." (John 15:5) Our work and word are "good" when they are initiated and enabled by the Spirit of Christ, for the glory of Christ. J C Philpot - The living family of God need to be established in the truth, so as not ever to be “children tossed to and fro with every wind of doctrine.” It is not sufficient for a building to be reared: it must be established before we can know whether it will stand. The most anxious moment of the builder is to see how it will settle; how the walls will bear the roof, and every part stand firm and good without bulging or slipping. When the centering is taken away from a newly-built arch, how the architect looks to see whether it will settle well and the extent of the drop, if there be any. So in grace. It is not merely making a profession that will serve. Many a building stands well as long as the scaffolding remains; many an arch looks firm whilst the centering supports it. So many seem to stand well in early days, when upheld by zeal and earnestness, or strengthened by the support of others. But how will the soul stand when helps are removed? Will it be established in the faith, or fall into some error or some gross evil, and thus, like an arch badly built, drop into ruin when the centering is taken away. How we continually see those who once seemed firm in the truth now greedily drinking down some deadly error presented to their lips under the charm of a plausible novelty; and others fall headlong into some open sin, or get entangled in some delusion. O that the Lord would stablish you, me, and all who desire to fear His name firmly and deeply in His precious truth, that we may never fall a prey to evil or error, but may have a religion of His own maintaining; that the work upon our heart may be the genuine work of God first and last; a building of His own raising and His own establishing, that it may stand firm amidst the storms of time, and endure for all eternity!
2 Tessalonicenses 2:4
Spurgeon wrote that "Like waves of the deep sea; like black mire in which a man utterly sinks. Above my hopes, my strength, my life itself, my sin rises in its terror. Unawakened sinners think their sins to be mere shallows, but when conscience is aroused they find out the depth of iniquity." Daniel has a parallel description of the man of lawlessness who he refers to as "the king" Then the king (the Antichrist) will do as he pleases, and he will exalt (Hebrew = rum; Lxx = hupsoo) and magnify himself above every god and will speak monstrous things against the God of gods; and he will prosper until the indignation is finished (another name for the Great Tribulation), for that which is decreed will be done. He will show no regard for the gods of his fathers or for the desire of women, nor will he show regard for any other god; for he will magnify himself above them all. (Da 11:36, 37-note) Over every so-called god or object of worship: ("So called gods" referring to idols in 1Cor 8:4, 5) This phrase says that the Antichrist will declare himself supreme other the so called gods of the cults and objects of worship such as the Islamic holy sites (Mecca, etc), Hindu temples, Buddhists shrines, etc. He will suffer no rivals whether it be the true God or false gods of this age. Object of worship (4574)(sebasma from sebazomai = to stand in awe of someone, venerate, worship) refers to an object, place or person of worship, adoration or veneration. Sebasma refers to whatever is religiously honored, an object of worship of temples, altars, statues, idolatrous images. The only other use is by Paul in Athens as he was "passing through and examining the objects of (their) worship." (Acts 17:23). BDAG says sebasma is "something that relates to devotional activity (devotional object)." Sebasma is not found in the non-apocryphal Septuagint but is found in the Apocrypha (Wisdom 14:20, 15:17, Bet 1:27) referring to objects of worship ("an object of awe or worship, an idol" = Greek-English Lexicon of the Septuagint = LEH) TDNT has an interesting note on the cognate word sebomai - In tune with the sense of the stem (“to fall back before”), Homer first uses this term for “to shrink from” The idea of shrinking from the gods leads to the sense of awe or reverence, first in the general form of respect, then in the more specifically religious form of veneration. he meaning “to shrink from” still occurs, but respect is commonly the sense, e.g., for beauty or majesty, for country, parents, the dead, heroes, or benefactors, and, of course, the gods. Relative to the gods, the term takes an active turn and comes to be used not for mere reverence but for worship as a cultic act. (Borrow Kittel's Theological Dictionary of the New Testament : abridged in one volume) Liddell-Scott-Jones says sebasma is "that for which awe is felt, an object of awe or worship." TAKING A SEAT IN THE TEMPLE OF GOD So that (hoste) (TERM OF PURPOSE/RESULT) "to such a length will his opposition to God and his self-exaltation carry him." (W E Vine) He (autos) - Strongly emphatic, for a, the pronoun is expressed in orig., b, it stands at the beginning of the clause. (Vine) Takes his seat ("Enthrones himself" = REB) - Kathizo in the aorist tense (point or momentary tense) denotes a definite act of taking his seat and "has overtones of brazen effrontery… Antichrist will thus dethrone God in order to enthrone himself." (Stott) This is the ultimate abominable, blasphemous act, to seat oneself in the place of God. The same verb kathizo (to sit down) is used of Christ "when He raised Him from the dead, and seated Him at His right hand in the heavenly places, far above all rule and authority and power and dominion, and every name that is named, not only in this age, but also in the one to come." (Eph 1:20, 21, Heb 1:3, 8:1, 10:12, 12:2). The most amazing truth is that while the Antichrist seeks to usurp Christ's seat, Jesus gives each believer a sure promise that "He who overcomes (1Jn 5:4,5), I will grant to him to sit down (kathizo) with Me on My throne, as I also overcame and sat down (kathizo) with My Father on His throne." (Rev 3:21) As discussed below "Temple" is naos which refers to the inner sanctuary of the Temple. The definite article before naos signifies not just any temple but the specific Temple. In a parallel description Jesus warned “Therefore when you see the ABOMINATION OF DESOLATION which was spoken of through Daniel the prophet, standing in the holy place (cp "The Temple" 2Th 2:4) (let the reader understand)… for then (explaining why the Jews need to flee fast! - Mt 24:16-20-note) there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever shall. (Mt 24:15-note, Mt 24:21-note) Comment: The "Abomination of Desolation" can be read as the "Abomination which makes desolate." The question that arises in Mt 24:15 is this the Antichrist standing or is it his image. While the gender of "standing" in Mt 24:15 is neuter which would favor an image, the gender of the parallel passage in Mk 13:14 is masculine, which would favor man. (See ) And so the masculine, singular translated he in Mk 13:14ESV counters the neuter singular it in Mt 24:15. There is a very logical way to resolve the use of both the masculine and the neuter -- The Antichrist (a "he") goes into the holy place and declares himself to be "God" which would clearly be an abomination to orthodox Jews. But because he has wars to fight and peoples to suppress (cf Da 11:39-45-note) he cannot continue to remain standing in the holy place. His right hand man, the false prophet, commissions an image (an "it") of the Antichrist (the Beast) and places it in the holy place (cp Rev 13:14-15-note) where it remains standing (Greek = perfect tense in both Mt 24:15 and Mk 13:14) for the earth dwellers to worship. You might be saying that I am making too much of the details but as someone has well said especially in eschatological passages (but applicable to all of God's Word) "the divine is in the details!" See Related Discussion: The Image of the Beast As Hiebert says "For a Jew "the Temple" (ton naon) could only denote the holy place of the Jerusalem Temple, that portion into which the priests alone could lawfully go. The construction used (eis with the accusative) implies motion toward and indicates that by his impious act the man of lawlessness puts himself "into" God's seat in the inner sanctuary… Whether Paul is referring to a literal temple in Jerusalem or is using the term metaphorically of the church has been much debated. The view adopted will be determined by one's understanding of end-time prophecy. The whole picture seems naturally to suggest an eschatological Jewish temple. This was the view of Irenaeus (Against Heresies, V. 30.4 - scroll down to #4) and other early church Fathers. (1 & 2 Thessalonians Commentary) Irenaeus interpretation of 2Thes 2:4 - But when this Antichrist shall have devastated all things in this world, he will reign for three years and six months, and sit in the temple at Jerusalem; and then the Lord will come from heaven in the clouds, in the glory of the Father, sending this man and those who follow him into the lake of fire; but bringing in for the righteous the times of the kingdom, that is, the rest, the hallowed seventh day; and restoring to Abraham the promised inheritance, in which kingdom the Lord declared, that “many coming from the east and from the west should sit down with Abraham, Isaac, and Jacob.” (Against Heresies, V. 30.4 - scroll down to #4) The simplest reading of the plain text is to interpret Paul as referring to a literal Temple of God. And yet many try to spiritualize "Temple of God" For example, a well known evangelical writer, Robert Gundry avoids the simple, literal reading of the text, reasoning that since Christian's bodies are characterized elsewhere by Paul as temples of God (which is of course true = 1Cor 3:16-17, 1Cor 6:19, 2Cor 6:16) "it may be better to think of the present text as meaning that “the human being of lawlessness” will arise as an apostate within the church." Note first that Paul does not say the Antichrist will arise but that he will sit! Then using Gundry's interpretation one might paraphrase "he takes his seat in the temple of God" as "he takes his seat within his body the temple of God." That does not even make good sense! As Richard Mayhue says "Figurative meanings for temple are impossible since the lawless one actually enthrones himself." It is amazing to me the nonsense that is accepted when one refuses to accept the plain sense of the text (Text read literally) especially when such a reading makes good sense in context (Keep Context King). Of course if one does not believe God can build another Jewish Temple in the last days, then one has to posit a non-literal, non-sensical interpretation! In the People's NT commentary (Ref) Johnson calls the ''temple'' the church! He calls the papacy the ''man of lawlessness''. Beloved, when we jettison the plain sense reading of the Biblical text, we generally reap nonsense as comments such as this illustrate. The ESV Study Bible says "The temple of God has been variously interpreted as the church, the heavenly temple, the Jerusalem temple, and a metaphor for supreme blasphemous arrogance modeled on the activities of Antiochus IV Epiphanes (see Da 11:31–35). Whatever the meaning, the context seems to indicate a concrete and observable act of defiance against God." (ED: So the note seems to accept a literal interpretation. I would simply add that the "concrete and observable act of defiance" will be carried out in a "concrete" building!) (Borrow ESV Study Bible) The NIV Study Bible gets close but still misses the true interpretation - "Almost certainly the historic Temple in Jerusalem, not the heavenly temple or the church. But Paul likely uses this sanctuary metaphorically by picking up the well-know theme of desecration by foreign kings." (Borrow NIV Study Bible) Comment: Actually this is very unlikely! This is pure metaphorical (allegorical) speculation not good interpretation! Temple means temple and there is no reason to interpret it metaphorically unless one does not believe God is able to rebuild the Jewish Temple! In fairness it is interesting to note that the fully revised NIV Study notes (2020) has a different note on God's Temple - "Could refer to the temple in Jerusalem (cf. Mt 24:15+ see note){{ED: THAT NOTE REFERRED TO IN THE REVISED VERSION OF THE NIVSB READS "According to some, there were still two more stages in the progressive fulfillment of the predictions in Daniel and Matthew: [1] the Roman destruction of the temple in AD 70, and [2] a still future setting up of an image of the antichrist in Jerusalem"}}, but elsewhere Paul always uses the word for “temple” for the Christian church or the individual Christian (1 Co 3:16, 17; 6:19; 2 Co 6:16; Eph 2:21), so perhaps he means that the man of lawlessness will emerge out of professing Christian circles." Notice their use of the adverb perhaps which is used to express uncertainty or possibility and is used when one does not wish to be too definite or assertive in the expression of an opinion. So even the revised 2020 NIVSB notes still tend to "shy away from" a literal interpretation of the Temple in 2Th 2:4 (even though their note on Mt 24:15 gives that as one of the possibilities ("a still future setting up of an image of the antichrist in Jerusalem"). Interesting! Perhaps these notes were written by different individuals). Milligan on the Temple of God - These words were understood of the actual temple at Jerusalem by Irenaeus (ED: HE LIVED 130–202 A.D.)(adv. Haer. 5:30. 4), but this view was modified by Chrysostom and the Antiochenes who extended them metaphorically to the Church or Churches of Christ… the nature of the context, the use of such a local term as kathisai (takes… seat), and the twice-repeated definite article (ton naon tou theou) all point to a literal reference in the present instance (2 Thessalonians 2 Commentary - Note Milligan published these comments in 1908, long before Israel was reborn in 1948!) (Related Resource: See interesting history of The Rise of Allegorical Interpretation) So that he takes his seat in the temple (naos) of God: The Temple of God refers to His Temple in Jerusalem. Although it was destroyed in 70AD, the Temple will be rebuilt either before or during the Tribulation. How do we know? In the Revelation of Jesus Christ, the apostle John records these specific instructions "Leave out the court which is outside the Temple, and do not measure it, for it has been given to the nations (Gentiles); and they will tread under foot the holy city for forty-two months." (Rev 11:2+) So in the last 3.5 years (1260 days, "time, times and half a time") of Daniel's Seventieth Week, the Gentiles will trod Jerusalem and will control the court outside the Temple. Perhaps you are saying "There is no Temple now and the Dome of the Rock, the third most holy place of Islam now sits on the old Temple Mount. So how can a Jewish Temple be rebuilt?" I do not know specifically but it is clear there has to be a Temple, so the sovereign, omnipotent God will orchestrate its rebuilding, whether you believe it or not! And of course as noted above, many evangelical writers refuse to believe a literal Temple will be rebuilt and therefore chose to allegorize or spiritualize the passage. Related Resource: Will there be an end times temple in Jerusalem? | GotQuestions.org The Rise of Allegorical Interpretation (which precludes interpretation of a literal temple in Jerusalem by many commentators). Richard Mayhue makes a good point that "Figurative meanings for Temple are impossible since the lawless one actually enthrones himself. (Ed: He took his seat as would anyone who crowned themselves as "king"!)" In Scripture, this is called ‘the abomination of desolation’ (Da 9:27+; Da 11:31+; Mt 24:15+), which is the ultimate ‘falling away’ or apostasy spoken of in 2Th 2:3 (Ed: Although not everyone agrees with this interpretation - see notes on "the apostasy" for the other interpretations) and which occurs at the Jewish temple in Jerusalem. The historical preview occurred circa 167 BC when Antiochus IV Epiphanes, claiming to be the earthly manifestation of his patron deity, the Olympian Zeus, erected the altar of Zeus on top of the Lord’s altar in the Holy of Holies in the Jerusalem Temple (cf. Da 11:31+). The prophetic fulfillment of 2Th 2:4 was written about first in Daniel 9:27+, then referred to by Christ (Matt 24:15+), and now by Paul. It is this writer’s opinion that these two events, i.e. the apostasy and the revelation of the Antichrist, are yet future to the present day. The exact identity of this person remains unknown. (1 & 2 Thessalonians: Triumphs and Trials of a Consecrated Church) In another parallel with the future Antichrist, Antiochus IV Epiphanes had a coin minted which had his image on one side and the following inscription in Greek on the other side = "ΘΕΟΥ ΕΠΙΦΑΝΟΥΣ ΝΙΚΗΦΟΡΟΥ / ΒΑΣΙΛΕΩΣ ΑΝΤΙΟΧΟΥ = King Antiochus, image of God, bearer of victory! (See Who was Antiochus Epiphanes? | GotQuestions.org) Another "historical preview" of the end times Antichrist occurred during the reign of Caligula who ruled the Roman Empire from AD 37–41. Not only did Caligula command the citizens of Rome, including the exalted Roman senators, to worship him as a tangible, living god, he also made a failed attempt to have his image set up in the Jewish Temple in Jerusalem. Shogren has this note on Caligula - A few short years before the evangelization of Macedonia, the emperor Gaius (Caligula) became mentally imbalanced and made himself a god, taking literally the emperor worship that was growing in vogue in the eastern empire. Because Gaius wished to insult the Jews, he ordered his general Petronius to put his statues in the Jerusalem temple. Thousands of Jews volunteered to lay down their lives in the temple’s defense, whereupon Petronius risked his own life and defied his emperor. The noble Petronius was spared by the arrival of news of Caligula’s assassination in AD 41. (1 and 2 Thessalonians Zondervan Exegetical Commentary) Hampton Keathley (2 Thessalonians 2:1-5) - “sitting in the temple” surely refers to a temple that will be rebuilt in the first half of the Tribulation (Daniel’s seventieth week) in connection with the covenant previously made with the Jewish people when he first appears as the peacemaker. This opens the way for sacrifices and worship to begin when the temple is completed. In the middle of Daniel’s seventieth week, however, the covenant will be broken by the man of lawlessness who will stand in this holy place and demand the worship of men all over the world. Some have suggested this is a figurative portrayal to his occupying the most holy place in human worship, which rightfully belongs only to God, but as Thomas points out, there is no good reason to take this view. This evidently is a Jewish temple to be rebuilt in Jerusalem in the future. Dependence of these words on Da 9:26, 27; 11:31, 36, 37; 12:11 (cf. Mt 24:15; Mk 13:14) demands such a reference. There is no impressive evidence for understanding naon (“temple”) in a non-literal sense. The well-known “abomination that causes desolation” is sometimes regarded as a person and sometimes as an act of desecration by that person (Mk 13:14) (Hubbard, Wycliffe Bible Commentary, p. 1364). The act of desecration to which this verse looks will transpire half-way through the seventieth prophetic week of Da 9:24-27, when the covenant made earlier with the Jewish people is broken. This will mark the climax of this lawless one’s career. Historically, a foreshadowing of this blasphemous intrusion happened when Antiochus Epiphanes desecrated the temple in Jerusalem just before the Maccabean revolt …The relationship of this apocalyptic portion of 2 Thessalonians to Christ’s parousia (coming) confirms the impression that Paul must be referring to a single historical personage. Quests for such a person in the past and present have proved fruitless. Resemblances to Antiochus Epiphanes, Nero, Diocletian, one of the popes, and others may be admitted. But fulfillment of all details of the prophecy must await the future period of this man’s prominence. It is futile to suppose that Judas Iscariot, Antiochus Epiphanes, or Nero will be brought back to life to fill this role. (Robert L Thomas - The Expositor's Bible Commentary) Temple (sanctuary) (3485)(naos) in the Greek culture denoted the "abode of the gods" and was used to refer to a literal structure or building associated with, dedicated to and set apart to be a dwelling place for a deity. either pagan gods (Acts 17:24) or the true God (Mt 23:16). Naos refers to the actual sanctuary of the Temple, the place of God's dwelling (cp Zacharias ministering to God in Lk 1:9). Naos is distinguished from Hieron (2413) (holy, hallowed, consecrated from hieros [only in 1Co 9:13, 2Ti 3:15] [2411] = sacred, consecrated or belonging to or connected with the gods) refers to the entire complex of temple, including the sanctuary (naos), with its porticos, courts, and other subordinate buildings. In summary, the word Paul uses naos to emphasize that he is referring to the temple proper, including the inner sanctuary, composed of the outer room, the Holy of Holies and the innermost Holy Place. In Mt 24:15 Jesus gave the Jews the sign which would mark the beginning of the last 3.5 years of Daniel's Seventieth Week, the time of the Great Tribulation (Mt 24:21-note): Therefore when you see the ABOMINATION OF DESOLATION which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand), (see in depth discussion of this strategically important passage) So notice Jesus specifies the holy place which would parallel Paul's word (naos) for Temple. The Antichrist (and/or his image - Rev 13:14-15-note) would not stand just any place in the Temple Complex (Hieron) but in the inner holy place, most probably the Holy of Holies, because the latter is where God Himself had dwelt in the days when His Shekinah glory cloud was still present over Solomon's Temple. D. Michael Martin on temple (naos) - Paul commonly used naos metaphorically of the believer as the dwelling place of the Holy Spirit (1Cor 3:16–17; 6:19; 2Cor 6:16). But here it must be used literally if the passage is to depict an observable, symbolic event the church could recognize as an indication of the nearness of the day of the Lord. In Eph 2:21 the church is called the temple, and some argue that Paul taught that the son of perdition would claim preeminence in the church. But the scope of the lawless one’s actions seems much broader than just the church. He will press a claim of absolute preeminence over all people and all gods. Such breadth of influence implies political and/or military might, not just religious megalomania. (See 1, 2 Thessalonians: An Exegetical and Theological Exposition) (Bolding added for emphasis) All 39 verses using Naos - Matt. 23:16; Matt. 23:17; Matt. 23:21; Matt. 23:35; Matt. 26:61; Matt. 27:5; Matt. 27:40; Matt. 27:51; Mk. 14:58; Mk. 15:29; Mk. 15:38; Lk. 1:9; Lk. 1:21; Lk. 1:22; Lk. 23:45; Jn. 2:19; Jn. 2:20; Jn. 2:21; Acts 17:24; Acts 19:24; 1Co. 3:16; 1Co. 3:17; 1Co. 6:19; 2Co. 6:16; Eph. 2:21; 2Th 2:4; Rev. 3:12; Rev. 7:15; Rev. 11:1; Rev. 11:2; Rev. 11:19; Rev. 14:15; Rev. 14:17; Rev. 15:5; Rev. 15:6; Rev. 15:8; Rev. 16:1; Rev. 16:17; Rev. 21:22 Related Resources: Temple - Bridgeway Bible Dictionary - Includes Diagram Temple - International Standard Bible Encyclopedia Temple - Fausset's Bible Dictionary THE ULTIMATE BLASPHEMY: SELF-DEIFICATION BY THE ANTICHRIST Displaying (apodeiknumi proclaiming) himself as being God (proclaiming himself to be God = ESV, NIV; "parading himself as the very Deity" = Way): The idea is to declare something out loud. "The participle “proclaiming” (apodeiknumi) implies a demonstration as much as an announcement (cf. Acts 2:22+; 1Cor 4:9+)" (Marshall) Although the man of lawlessness is not divine, he will proclaim himself in such a way that he convinces most of the world that he is God. Note that the verb Paul choose (apodeiknumi) is one that signifies his true character will now be clearly demonstrated so that there is absolutely no doubt as to his true character and identity! And so Satan who energizes the Antichrist (2Th 2:9, 10) will finally achieve the objective he voiced at his initial rebellion against God as recorded by the prophets Isaiah: "How you have fallen from heaven, O star of the morning (KJV = "O Lucifer" = Hebrew = Heylel = Light-Bearer), son of the dawn! You have been cut down to the earth, You who have weakened the nations! 13 "But you said in your heart, 'I will ascend to heaven; I will raise my throne above the stars of God, And I will sit on the mount of assembly In the recesses of the north. 14 'I will ascend above the heights of the clouds; I will make myself like the Most High.' 15 "Nevertheless you will be thrust down to Sheol, to the recesses of the pit (as recorded in Rev 20:10+). (Isaiah 14:12-15) (See also Why are both Jesus and Satan referred to as the morning star?) The prophet Ezekiel records a similar blasphemy by the king of Tyre: “Son of man, say to the leader of Tyre (Ithobaal II), ‘Thus says the Lord GOD, “Because your heart is lifted up and you have said, ‘I am a god, I sit in the seat of gods, In the heart of the seas’; Yet you are a man and not God, although you make your heart like the heart of God– (Ezek 28:2) Luke records a first century example of another ruler who exalted himself And on an appointed day Herod, having put on his royal apparel, took his seat on the rostrum and began delivering an address to them. And the people kept crying out, “The voice of a god and not of a man!” And immediately an angel of the Lord struck him because he did not give God the glory, and he was eaten by worms and died. (Acts 12:21–23.) Marshall comments that "According to Josephus, Herod Agrippa I presented himself at a festival in Caesarea in a manner calculated to impress the masses. Dressed in a silver robe, he entered the theater at daybreak to deliver an oration. The sun played off the silver, making a spectacular display to accompany his speech. Agrippa was lauded as not a mere man but a god. He did not reprimand the people but accepted their praise. As a result he was stricken by God and died after five days of severe abdominal pain." (Josephus, Ant. 19.343–52) (1, 2 Thessalonians, The New American Commentary) John Stott observes that "The Jews saw another example of ‘the abomination of desolation’ in the Roman general Pompey, who in 63 BC defeated their nation, captured Jerusalem and desecrated the temple by intruding into the Holy of Holies… Yet all these, together with other evil leaders down the centuries, have been forerunners or anticipations of the final ‘man of lawlessness’, an eschatological yet historical person, the decisive manifestation of lawlessness and godlessness, the leader of the ultimate rebellion, the precursor of and signal for the Parousia. I agree with Geerhardus Vos that ‘we may take for granted … that the Antichrist will be a human person’. And whether we still believe in the coming of Antichrist will depend largely on whether we still believe in the coming of Christ." (Borrow The Gospel & the end of time : the message of 1 & 2 Thessalonians : includes study guide for groups or individuals) Doesn't this deceptive display of divinity by the Antichrist in a sense represent the fulfillment of Satan's great lie in Genesis? For God knows that in the day you eat from it your eyes will be opened, and you will be like God, knowing good and evil.” (Ge 3:5) Recall also Satan's wilderness encounter with Jesus when he tempted our Lord to worship him promising… All these things (What things? = Mt 4:8, Lk 4:6) will I give You, if You fall down and worship me. (Mt 4:9, cp Lk 4:7) John