11 Thess. 1. 4. ch. 1. 3. 2 Tim. 1. 9. 1 Pet. 1. 2. 13 Ἡμεῖς δὲ ὀφείλομεν εὐχαριστεῖν τῷ Θεῷ πάντοτε περὶ ὑμῶν, ἀδελφοὶ ἠγαπημένοι ὑπὸ Κυρίου, ὅτι εἴλατο ὑμᾶς ὁ Θεὸς ἀπ ̓ ἀρχῆς εἰς σωτηρίαν ἐν the Roman Empire, might soon be followed by the Second Advent of Christ. Therefore they might well imagine that he would be only a single person. But we have seen the removal of the Roman Empire. We know that it has been removed for many centuries. And we also know that Christ is not yet come. We do not pretend to be wiser than the ancient Fathers. But Time, the great Interpreter of Prophecy, has made clear to us what could not be clear to them; namely, that the Man of Sin, who, as the Holy Spirit foretold by St. Paul, would be revealed after the removal of the Roman Empire, and continue to the Second Advent, cannot from the nature of the case be a single person. And we are persuaded that the ancient Fathers, who knew and taught that the restraining Power was the Power of Heathen Rome, would, if they were alive now, be also of our mind. Compare below, Introduction to the Apocalypse, p. 149, on the degree of authority to be conceded to the Fathers as interpreters of unfulfilled Prophecy. 6. The time at which the Man of Sin is to be revealed is marked by St. Paul. He was to be revealed to the world, when the restraining power had been removed. St. Paul also remarks the place at which he is to be revealed. He says that when the restraining Power has been removed out of the way (èк μéσov, v. 7) the Man of Sin will be revealed. The power that hindered is called τὸ κατέχον, ὁ κατέχων, holding, keeping down, by occupation of a particular place. This verb is not followed in either verse by an accusative; and therefore does not denote a direct action on the Man of Sin by which he is kept down, but it indicates that the existence of the restraining Power is an impediment to the revelation of the Man of Sin; as the possession of a seat by any one person is an hindrance to its occupation by any other. And since the removal of the restraining power is specified as a pre-requisite for the revelation of the Man of Sin, it is intimated that the place occupied by the restraining power, will, on the removal of that power, be occupied by the Man of Sin. 7. We are therefore led to believe that the Man of Sin was revealed when the restraining power had been “removed out of the way," and that it came up in the place from which the restraining power was removed. 8. Therefore the following questions arise here: after the dissolution of the Roman Empire? (6) Does the Power of the Popes of Rome correspond in its exercise to the description of St. Paul? Is not St. Paul's prophecy (it may be said) of too dark a character to be applied to any Christian Church? But further: iv. As to the correspondence between this Prophecy and its fulfilment in the Papacy, be it observed, (1) That the first word used to describe what is here preannounced, isǹ àжоσтaσía (v. 3), the falling away ('discessio or declension from the primitive standard of Christian faith). Cp. 1 Tim. iv. 1, where the cognate verb is used with the word faith. This word indicates a previous profession of the Truth. For none can fall away from ground on which he did not once stand. It is therefore characteristic of a corrupt Church. (2) The word àpíoraμai is therefore frequently applied to the ancient Church of Judah and Israel sliding back from the Truth (see LXX in Deut. xxxii. 15. Jer. ii. 5. 19; iii. 14. Isa. xxx. 1. Dan. ix. 9.) Compare the words addressed to a Church in Rev. ii. 5, "Remember whence thou art fallen; and repent and do the first works." The declension of the Papacy from the primitive Faith may well be called the falling away, because no one system of aτоσTaσía can be compared with it in long continuity of time, and in wide extent of place. (3) The person who is its principal agent is called the 'Son of perdition' (v. 3). These words are used as a name in one other place of the New Testament, and are applied (not to an Infidel Power, but) to a Christian Apostle, Judas (John xvii. 12). They may therefore be fitly applied to a Christian Bishop, a successor of the Apostles, if he betrays Christ. And if the Bishop of Rome is unfaithful to the trust he has received from Christ, they may well be applied to him. (4) The system, described in this prophecy, is called a Mystery. It is not therefore an Infidel system. That is open, and is no Mystery. It is also something which purports to be holy. Compare the word (Mystery) as used by St. Paul, 1 Tim. iii. 9. 16. Eph. v. 32. It is therefore fitly applied to the religious system of a Church. (5) This Mystery is not a Mystery of Faith and Godliness (1 Tim. iii. 9. 16), but of Lawlessness. Bp. Butler (Serm. v.) calls Popery, "as it is professed at Rome, a manifest open usurpation of all human and divine authority." The Mystery of "Lawlessness" has been revealed in the manifestation of "the Lawless one." (6) But here it may be objected, How could this power be said to be at work in St. Paul's age? To this it may be replied, that St. Paul was inspired by the Holy Ghost. The Holy Ghost can see what man cannot see. And he says expressly, that what he is describing was then a Mystery, and was not as yet revealed, but was only working inwardly, and would be revealed in its due season, which was not then come, and which did not arrive till some centuries afterwards. No wonder then if we at this time (in looking back on the Apostolic age) should not be able to discern what was then not openly visible. Besides, when we consider that the whole system of the Papacy, as such, is grounded on the corruptions of human nature, To that inquiry it may be answered, that this is a question viz. on pride and lust of power, and on the operations of the Evil of which we are not competent judges; St. Paul was inspired by the Holy Ghost. To the eye of the Holy Spirit evils may appear far more evil than they do appear to us; especially may corruptions of doctrine and worship in a Christian Church have a far more heinous and deadly aspect in His eyes than in ours. He sees all their enormities at one view in their proper light, and in all their bearings and ultimate results-even for eternity. He not only saw at one glance what the Papacy is, and has been for many centuries, but what it may yet become before it is destroyed by the Second Advent of Christ. If, therefore, the conclusions above stated are true, then the application of this prophecy to the Papacy cannot be set aside by any subjective notions on our part as to the moral or religious guilt of the Church of Rome. On the contrary, the strength of the denunciatory language of the Holy Spirit on this subject, must be regarded as a guide to regulate and enlighten our judgment upon it, and as designed by the Holy Spirit to convey a warning proportionate in solemnity and awfulness to the strength of the language employed by Him to describe it. One opposing himself to God (as St. Paul declares, v. 9), and doing his work by subtlety and spiritual wickedness, who can decline to accept the assertion of the Holy Spirit Himself, that what was afterwards fully revealed was then secretly at work? (7) The person in whom this system is embodied is described as avtikelμevos (v. 4), i. e. literally one setting himself in opposition, and particularly as a rival foundation, in the place of or against another foundation. Now, be it remembered that St. Paul says, "Other foundation can no one lay, than that which already lieth (Keîtai, remark the word), which is Jesus Christ” (2 Cor. iii. 11).` May not he, therefore, the Bishop of Rome, who calls himself the Rock of the Church, be rightly called & àvti-kelμevos? Cp. note on Matt. xvi. 18. (8) The same person is said "to exalt himself exceedingly against (el) every one who is called God” (v. 4). It has been said, indeed, that this description in v. 4 is not fulfilled in the Papacy, and represents a degree of pride and blasphemy far beyond what can be imputed to it. This objection has arisen in great measure from non-attention to the words of the original. They do not import that the “man ἁγιασμῷ Πνεύματος καὶ πίστει ἀληθείας, 14 εἰς ὃ ἐκάλεσεν ὑμᾶς διὰ τοῦ εὐαγ γελίου ἡμῶν, εἰς περιποίησιν δόξης τοῦ Κυρίου ἡμῶν ̓Ιησοῦ Χριστοῦ. 15 m 'Αρα οὖν, ἀδελφοὶ, στήκετε, καὶ κρατεῖτε τὰς παραδόσεις, ἃς ἐδιδάχθητε εἴτε διὰ λόγου εἴτε δι' ἐπιστολῆς ἡμῶν. 17. m 1 Cor. 15. 58. ὁ π. Per. 135. 1 John 3. 2, 3. 0 Heb. 13. 9. b Acts 28. 24. 16 * Αὐτὸς δὲ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, καὶ ὁ Θεὸς καὶ Πατὴρ ἡμῶν, ἀγαπήσας ἡμᾶς καὶ δοὺς παράκλησιν αἰωνίαν καὶ ἐλπίδα ἀγαθὴν ἐν χάριτι, Το παρακαλέσαι ὑμῶν τὰς καρδίας, καὶ στηρίξαι ἐν παντὶ ἔργῳ καὶ λόγῳ ἀγαθῷ. 1 ΙΙΙ. 1· Τὸ λοιπὸν προσεύχεσθε, ἀδελφοὶ, περὶ ἡμῶν, ἵνα ὁ λόγος τοῦ Κυρίου τρέχῃ καὶ δοξάζηται καθὼς καὶ πρὸς ὑμᾶς, 25 καὶ ἵνα ῥυσθῶμεν ἀπὸ τῶν ἀτό των καὶ πονηρῶν ἀνθρώπων, οὐ γὰρ πάντων ἡ πίστις. • Πιστὸς δέ ἐστιν Κύριος, ὃς στηρίξει ὑμᾶς, καὶ φυλάξει ἀπὸ τοῦ πονηροῦ. 4 ὰ Πεποίθαμεν δὲ Κυρίῳ ἐφ' ὑμᾶς, ὅτι ἃ παραγγέλλομεν ὑμῖν καὶ ποιεῖτε καὶ ποιήσετε. 5 Ὁ δὲ of sin" exalts himself above every one that is called God, but that he exalts himself exceedingly against every one that is so called. See note above on the translation of that verse. Is this assertion too strong for the Papacy? In Holy Scripture Civil rulers are called gods, Elohim (Ps. lxxii. 6). Cp. John x. 34. It is unnecessary to prove that the Bishop of Rome exalts himself exceedingly against them. Every Pope in succession, when he is crowned with the tiara, is solemnly addressed by the minister who crowns him as "Pater Principum et Regum, RECTOR ORBIS." And it is said on his coins, "Omnes Reges servient ei." See below on Rev. xiii. 5. (9) It is further said that "he exalteth himself exceedingly against every thing that is an object of reverence (σéßaoμa), so that he goes into The Temple and takes his seat there, showing himself that he is God" (v. 4). The Temple of God here (vads coû) is the Church. See Jerome, Chrys., Theodoret, Theophyl., cited by Bp. Andrewes, c. Bellarm. p. 226. The action which is specified here in evidence of his exaltation against every oéBarua, is that of his session in the vaós or holy place of the Church of God. It may be also noted that in the only other place in the New Testament where the word σéßaoua occurs, it is used to introduce the mention of an Altar (Acts xvii. 23). This prediction is signally fulfilled by the first public official eet which is performed by every Pope in succession on his elevation to the Papacy, and by which he takes possession of his place as such. Every Pope on his election is carried into the principal Church at Rome, his Cathedral, St. Peter's. He is there lifted up by the Cardinals, and is placed on the high Altar. When there placed, and sitting in the Church of God, on the Altar of God, he is adored by them kneeling before him and kissing his feet. The word by which this act is described by the Church of Rome herself is no other than "the Adoration" (see Notitia Curiæ Romanæ, p. 125); and the words on the Papal Coin, "Quem creant, adorant" (Numism. Pontif. p. 5); and the description of the ceremony, in the Cæremoniale Romanum, ed. 1572, Lib. iii. sect. 1. See below on Rev. xiii. 14; xvii. 1. 8. (10) This Prophecy of St. Paul bears a striking resemblance to certain prophecies of St. John in the Book of Revelation, and appears to concern the same subject as those Prophecies. And there is good reason for believing that those Prophecies of St. John describe the workings of the Papal Power. See below on Revelation, xiii. 5; xvii. 8. 11. (11) Lastly, if the above statements and reasonings are true, they will need no authorities to confirm the conclusion to which they have now led. But it may be satisfactory to the reader to remember that this conclusion is one which is sanctioned by the names of some of the holiest, wisest, most charitable, and judicious persons that have expounded the word of Inspiration, particularly Bp. Jewel, Richard Hooker, Bp. Andrewes, and Bp. Sanderson, and the framers of the Authorized English Version of the Holy Bible. See their Dedication prefixed to the English Bible, where they speak of "the Man of Sin ;" and Bp. Jewel's Works, Portion ii. pp. 891-923, ed. Camb. 1847; Hooker, Sermon on Jude 17, pp. 841. 843; Bp. Andrewes, c. Bellarmin. c. ix. and x. p. 220; Bp. Sanderson, i. p. 338, iii. pp. 13. 146. 161. 283; the English Translation, Dedication to King James I., A.D. 1611. VOL. IL-PART III с ὁ ἐν 1 Cor. 1. 9. & 1 1035. 24. 81 Chron. 29. 18. d 2 7. 16. Cp. the Prophecy, 11. Toтevσαi Tŷ yeúde:] to believe the lie. 1 Tim. iv. 2. 13. à' àpxîs] from the beginning. So Elz. with A, D, F, I, K. àraphy, and Vulg. has primitias, and so the Ethiopic Version and Lachmann: a reading not unworthy of consideration, and not unlikely to be altered by copyists into an' apxns, from non-advertence to the fact that the Thessalonians might be called the first-fruits of the harvest of the Gospel in Europe, having been converted to Christ by the Apostle of the Gentiles on his first missionary visit to Greece; a circumstance which would impart a special significance to the word anapxhv. Cp. 1 Cor. ενί. 15, ἀπαρχὴ τῆς ̓Αχαίας. Phil. iv. 15, ἐν ἀρχῇ τοῦ εὐαγγελίου. Some of the best MSS., B, F, G, and several cursives, have However, the reading in the text is confirmed by the preponderance of authority, e. g. Eph. i. 4, and appears on the whole to be most in harmony with the context, as declaring the wonderful mystery that the Gentiles, though despised by the Jews, and for a long time aliens from God, were chosen by Him from the beginning. See Eph. ii. 1-9; iii. 1–9. 14. εἰς περιποίησιν] 1 Thess. v. 9. 6 in acquisitionem' (Vulg.). See on 16. aurds & Kúpios . 'I. X.] our Lord Jesus Christ Himself. Jesus Christ is here named before the Father—a proof of his co-equality. Chrys. Cp. 2 Cor. xiii. 14. alwvíav] This feminine form is found in the New Testament only here and in Heb. ix. 12. 17. čрyw κal λóyw] So most of the best MSS. and Editions, and Vulg. in omni opere et sermone bono.' Elz. has λóyw kal' py, a reading which enfeebles the sense. CH. III. 2. o yàp návτwv ǹ xlσTIS] for faith is not the property and privilege of all men, but only of those who have special pre-requisites for its reception, namely, who possess the receive the evidences of the Gospel, and to listen to its precepts. qualities of meekness, and gentleness, docility, and readiness to The construction of the words may be compared (as it is by Wetst.) with the proverb où mavτds åvdpòs els Kópivěóv éσṬ' 8 πλοῦς. The connexion therefore is, Pray that we the Ministers of the Gospel may be delivered from absurd and evil men; and do not be surprised, perplexed, and staggered because we have enemies, and that the Gospel, although it is the word of God, does not make converts of all men; for absurd and wicked men are by their absurdity and wickedness disqualified from receiving it. Being άτοποι καὶ πονηροὶ, they are not εὔθετοι εἰς βασιλείαν TOU BEOû (Luke ix. 62). The Gospel hides itself from the proud and ungodly, and reveals itself to those who are humble, and practise what they know. See our Lord's words, Matt. x. 11 and xi. 25, and Dr. Barrow's excellent observations quoted above on Acts x. 5. 3. τοῦ πονηροῦ] the Evil One. See Eph. vi. 16. 1 Thess. ii. 18; iii. 5. 2 Thess. ii. 9, whence it will appear that in these, his two earliest Epistles, St. Paul is careful to remind his hearers of the existence and activity of the Devil, whose works they had renounced in their Baptism. 4. πарayyéλλoμev] we charge you. A strong word used by St. Paul five times in these Epistles to the Thessalonians (1 Thess. iv. 11. 2 Thess. iii. 4. 6. 10. 12), and once to Timothy (1 Tim. vi. 13), and twice to the Corinthians (1 Cor. vii. 10; xi. 17), but not in his other Epistles. F f1 Thess. 4. 11. & 5. 14. vv. 11, 14, 15. g 1 Cor. 4. 16. & 11. 1. 1 Thess. 1. 6. & 2. 10. & 4. 11. h Acts 18. 3. & 20. 34. 1 Cor. 4. 12. 2 Cor. 11. 9. & 12. 13. 1 Thess 2. 9. i Matt. 10. 10. 1 Cor. 4. 16. & 9. 3, 6. Κύριος κατευθύναι ὑμῶν τὰς καρδίας εἰς τὴν ἀγάπην τοῦ Θεοῦ, καὶ εἰς τὴν ὑπομονὴν τοῦ Χριστοῦ. 6 f Παραγγέλλομεν δὲ ὑμῖν, ἀδελφοὶ, ἐν ὀνόματι τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, στέλλεσθαι ὑμᾶς ἀπὸ παντὸς ἀδελφοῦ ἀτάκτως περιπατοῦντος, καὶ μὴ κατὰ τὴν παράδοσιν ἣν παρελάβοσαν παρ' ἡμῶν. 75 Αὐτοὶ γὰρ οἴδατε πῶς δεῖ μιμεῖσθαι ἡμᾶς, ὅτι οὐκ ἠτακτήσαμεν ἐν ὑμῖν, 8 * οὐδὲ δωρεὰν ἄρτον ἐφάγομεν παρά τινος, ἀλλ ̓ ἐν κόπῳ καὶ μόχθῳ νύκτα καὶ ἡμέραν ἐργαζόμενοι, πρὸς τὸ μὴ ἐπιβαρῆσαί τινα ὑμῶν· 9' οὐχ ὅτι οὐκ ἔχομεν ἐξουσίαν, ἀλλ ̓ ἵνα ἑαυτοὺς τύπον δῶμεν ὑμῖν εἰς τὸ μιμεῖσθαι ἡμᾶς. 10 * Καὶ γὰρ ὅτε ἦμεν πρὸς ὑμᾶς, τοῦτο παρηγγέλλομεν ὑμῖν, ὅτι εἴ τις οὐ θέλει ἐργάζεσθαι μηδὲ ἐσθιέτω. 11 ̓Ακούομεν γάρ τινας περιπατοῦντας ἐν ὑμῖν ἀτάκτως, μηδὲν ἐργαζομένους ἀλλὰ περιεργαζομένους. 12 Τοῖς δὲ τοιούτοις παραγγέλλομεν καὶ παρακαλοῦμεν διὰ τοῦ Κυρίου Thess! ἡμῶν Ἰησοῦ Χριστοῦ, ἵνα μετὰ ἡσυχίας ἐργαζόμενοι τὸν ἑαυτῶν ἄρτον ἐσθίωσιν. 14 η Εἰ δέ τις οὐχ 13 m Ὑμεῖς δὲ, ἀδελφοί, μὴ ἐγκακήσητε καλοποιοῦντες. ὑπακούει τῷ λόγῳ ἡμῶν διὰ τῆς ἐπιστολῆς, τοῦτον σημειοῦσθε· καὶ μὴ συν & 11. 1. 1 Thess. 1. 6. & 2. 6. 1 Tim. 5. 18. k Gen. 3. 19. 1 Thess. 4. 11. 1 Eph. 4. 28. 1 4. Ecclus. 3. 23. m Gal. 6. 9. n Matt. 18. 17. 1 Cor. 5. 9, 11. ver. 6. 1 6. σтéλλeσbαι àπó] to shun. Another nautical word suited to | the inhabitants of a maritime and commercial city like Thessalonica. See above, on ii. 2. St. Paul is fond of such metaphors, especially in writing or speaking to such persons; see note on Acts xx. 20, and 2 Cor. viii. 20. The literal meaning is, to take in your sails (σtéλλeobai tà ioría, see those passages), so as to be able to steer clear of a rock or reef, or any other danger; hence, in maritime language, to part company, and decline from, any person or thing, as here, that may be injurious in your Christian voyage. Tapeλáßoσar] So A, D, and so (Codex Sinaiticus), and Gb., Tisch., Lün., Alf. Cp. Winer, p. 71; Lobeck, Phryn. p. 349; Sturz. de Dial. Maced. p. 58; and the forms exorav in some MSS. of John xv. 22. 24, and didoσav xix. 3. Elz. has Tapéλaße. D***, E, I, K have rapéλaßov, which confirms παρελάβοσαν. Β, F, G have παρελάβετε. 8. κόπῳ καὶ μόχθῳ] See 1 Thess. ii. 9. νύκτα καὶ ἡμέραν ἐργαζόμενοι] working night and day. See on 1 Thess. ii. 9. B, F, G have VUKтds K. μépas, and so N. Every one is born to labour, though not to labour in the same way. And our Lord showed that the Minister of the Gospel is not to be supposed by himself or others to be not a labourer; for He said specially of His Apostles, "The labourer is worthy of his meat" (Matt. x. 10). They are epyáraι and épyάCorral: and therefore St. Paul does not claim exemption for himself from the duty of labouring, when he says that he had power to abstain from labouring with his hands, and be chargeable to others for his support in preaching the Gospel. "He laboured more abundantly than they all" (I Cor. xv. 10), because he was most zealous in preaching the Gospel. S. Augustine (de Opere Monachorum, vi. p. 8. 12) expresses his surprise that St. Paul should have been enabled to labour so much with his hands, and yet preach the Gospel with such energy and success. "Quando autem soleret operari, id est, quibus temporum spatiis, ne ab evangelizando impediretur, quis possit comprehendere? Sanè quia et nocturnis et diurnis horis operabatur, ipse non tacuit." And (p. 819), "Ipsi Apostolo quomodo vacaret operari manibus suis nisi ad erogandum verbum Dei certa tempora constitueret? Neque enim et hoc Deus latere nos voluit." And for specimens of St. Paul's unwearied energy in preaching, he points to the narrative in the Acts of the Lord's Day at Troas (Acts xx. 7), and his employment at Athens (Acts xvii. 17-21). ἐπιβαρῆσαι—ἔχομεν ἐξουσίαν] See above, 1 Thess. ii. 6-9, and below, 1 Cor. ix. 4. oux ori] not that we have not authority; see 1 Cor. ix. 4, and on the use of oux ori cp. 2 Cor. i. 24; iii. 5. Phil. iii. 12. Ellicott. 10. undè éoliérw] neither let him eat, i. e. from the offerings of the faithful. An allusion to alms collected in the Church for the poor (cp. 1 Tim. v. 3, 4, and v. 16, μὴ βαρείσθω ἡ Ἐκκληola), by relieving them from the Church fund. So Bp. Sanderson, iii. p. 112. Cp. Blunt's Lectures, pp. 27-29. S. Augustine has made this precept the text of his treatise "De Opere Monachorum" (vi. 799-838), in which he declares his disapprobation of those who enter a monastic state without intention to labour in it, but only to live a contemplative life; and he censures them as "in quandam sanctam societatem otiosissimè congregatos." 11. undèv épyasoμévovs àλλà πepiepraÇoμévovs] not busy, but n busybodies. "Non agentes sed sat-agentes;" a saying ascribed by Quintilian (vi. 3. 54) to Domitius Afer, speaking of Mallius Sura (Lünemann). Cp. 1 Tim. v. 13, åpyal . . . kal weplεργοι. For similar paronomasias in St. Paul's Epistles, see 1 Cor. vii. 31. 2 Cor. iv. 8; v. 4. Rom. i. 20; v. 19. Phil. iii. 2. Philem. 20. 2 Tim. iii. 4. As to the sentiment, see on 1 Thess. iv. 11, and Rom. xii. 11; and Martial's Epigram, i. 80, "Semper agis causas, et res agis, Attale, semper | Est, non est, quod agas, Attale, semper agis," &c. 12. Taрayyéλλoμev] we charge. After this severer word (see v. 4 and 1 Thess. iv. 11) he adds the milder term rapakaλoûμev, we exhort, and that in the name of Christ, tempering sternness with love. (Chrys.) 13. μn eykaкhonte (so A, B, D*, and so N)] do not faint in well-doing. Καλοποιεῖν is to be distinguished from ἀγαθο TOLETV, which would mean to do good in the way of bounty, whereas KaλоToιeîv has a more general signification, to do well in the sight of man as well as God (2 Cor. viii. 21. Rom. xii. 17), and not only by beneficence, but by honest industry in our call. ing. Compare Gal. vi. 9, where the Apostle is speaking of providing maintenance for the Christian Ministry, Tò de kaldy ποιοῦντες μὴ ἐγκακῶμεν. This precept is to be connected with what precedes and with what follows. Do not ye faint in doing well, although there may be many among you that presume on your goodness, and make it a plea for indolence. Labour yourselves, that ye may be able to relieve the indigent (Eph. iv. 28). Learn to maintain good works (kaλà ěрya, Tit. ii. 7. 14; iii. 8) for necessary uses, to help the needy, that ye be not unfruitful (Tit. iii. 14). But do not relieve those who can work and will not. By relieving such as have no claim to relief, you will encourage them and others in indolence, and disable yourselves for relieving those who have a claim on your bounty. Nor yet allow yourselves to be deterred from doing good by the ill con duct of the indolent, who can work and will not. Let not their improbity harden you against those who would work and cannot. Let not their evil overcome your good. (Theodoret.) Be bountiful to the poor, who are poor indeed; but if any one does not obey our precept in this Epistle (cp. 1 Thess. v. 27), particularly if he will not labour in his calling, but is indolent and a busybody, mark that man, and have no fellowship with him, that he may be ashamed. Cp. Augustine, viii. p. 814. Bp. Sanderson, ii. p. 186. The Macedonians were not disobedient to St. Paul's precept. See his honourable testimony to their beneficence, 2 Cor. viii. 1, 2. 14. dià Tys #LOTOλns] by the Epistle from me. Cp. 1 Thess. v. 27. Rom. xvi. 22. Col. iv. 16, where the phrase ériσToλh refers to the then present Epistle; and so the Syriac, Arabic, and Gothic Versions here. In 1 Cor. v. 9, and 2 Cor. vii. 8, the phrase IoToλh refers to a former Epistle. Probably both senses are combined here; and the Apostle means, that if any one obeys not his word, commanded by the Epistle present or past from him, he is to be noted; and the words Ts TOTOλs here will be best rendered my Epistle. Toûtov onμelovσbe] set a mark on this man. A proof that St. Paul's Epistle was well known to all at Thessalonica. It was to be a rule of action, and all who swerved from that rule were to be avoided. It was like a law, publicly promulgated to all, because αναμίγνυσθε αὐτῷ ἵνα ἐντραπῇ, 15 καὶ μὴ ὡς ἐχθρὸν ἡγεῖσθε, ἀλλὰ νουθετεῖτε ὡς ἀδελφόν. 16 ° Αὐτὸς δὲ ὁ Κύριος τῆς εἰρήνης δῴη ὑμῖν τὴν εἰρήνην διὰ παντὸς ἐν παντὶ τρόπῳ. Ὁ Κύριος μετὰ πάντων ὑμῶν. o Rom. 15. 33. 1 Cor. 14. 33. 2 Cor. 5. 19-21. & 13. 11. Phil. 4. 9. 1 Thess. 5. 23. Η ε ̔Ο ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου, ὅ ἐστι σημεῖον ἐν πάσῃ ἐπιστολῇ, ΕΡ. 2. 14-17. οὕτως γράφω 18 Η χάρις τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μετὰ πάντων ὑμῶν· μετ ἀμήν. to be obeyed by all. This promulgation was effected by its public reading in the Church. Cp. 1 Thess. v. 27. 15. μὴ ὡς ἐχθρὸν ἡγεῖσθε] do not regard him as an enemy. See S. Polycarp's Epistle to the Philippians (c. ii.), where he imitates this language of St. Paul: "Non sicut inimicos tales existimetis," &c. 17. é àσaoμés] The Salutation here specified is the Benediction at the close of the Epistle, "The Grace of our Lord Jesus Christ be with you all." He made this addition with his own hand, as a safeguard against forgeries disseminated in his name (see above, ii. 2). Instead of writing 'Farewell' (Eppwote), the Apostle wrote, The Grace of our Lord Jesus Christ. And let us who receive the Apostolic Benediction in this Epistle bless Christ Who spake by him. (Theodoret.) His salutation is his prayer. He begins his Epistle and ends it with 'Grace.' (Chrys.| and Theophyl.) Accordingly, we find the words, "The Grace of our Lord Jesus Christ," or, "Grace be with you," or some similar saluta p 1 Cor. 16. 21. Col. 4. 18. | tion containing the word 'Grace,' at the close of all St. Paul's Epistles. See note above, on 1 Thess. v. 27, 28, and Introduction to the present Epistle, § iv., and below, on Heb. xiii. 25. Ev náσn EπIOTOλn] in every Epistle. Therefore, even now, when he had written only two short Epistles, he entertained the design of writing other Epistles hereafter, which would come into the hands of the readers of the present Epistle; and this caution shows that he intended that the readers of his earliest Epistles should become acquainted with those other Epistles and be able to recognize them as his. - àμhv] Amen. This word is not in B, nor in N; it is in A, D, E, F, G, I, K. The subscription to this Epistle in Elz., purporting that it was written from Athens, is found in A, B**, I, K, and in the Arabic Version, but not in the Syriac (in Walton, p. 820), which names" Laodicea of Pisidia" as the place of writing. See above, on 1 Thess. v. at the end. The Gothic Version of Ulphilas has no subscription. INTRODUCTION TO THE EPISTLE TO THE GALATIANS. I. On the Date of the Epistle to the Galatians. 1. THIS Epistle was written after St. Paul had visited the Galatians, and had preached the Gospel to them as an Apostle; for he speaks of their enthusiastic reception of him in that character. (Gal. iv. 13-15.) 2. St. Paul does not appear to have visited Galatia before the period mentioned in Acts xvi. 6, which was a little prior in time to his first transit from Asia into Macedonia, A.D. 52'. 3. This result agrees with another note of time specified in this Epistle, as follows: This Epistle was written after the Council of Jerusalem, and after St. Peter's visit to Antioch, which it describes Gal. ii. 1-11'. The Council of Jerusalem was held A.d. 50. 4. The question therefore arises, How long after St. Paul's first Apostolic visit to Galatia in A.D. 52, was the Epistle to the Galatians written ? 5. It has been affirmed by some learned writers, that this Epistle was written after the second Apostolic visit which St. Paul made to Galatia, and which is described in Acts xviii. 23, and which did not take place before A.D. 54. 6. This inference has been derived from the expression Tò πρóτeρov in chap. iv. 13, which, it is alleged, signifies "the former visit," and therefore shows that the Apostle had visited the Galatians a second time, when he wrote this Epistle. But this inference cannot rightly be deduced from that expression. See the note on that passage. 7. It has also been said by some persons, that St. Paul must have been twice in Galatia when he wrote this Epistle, because he asks in chap. iv. 16, whether he has "become their enemy,” ảλŋθεύων αὐτοῖς ? He could not, it is alleged, have become their enemy at his first visit, for they then received him as their friend. (See Gal. iv. 13, 14.) Nor would he have become their enemy by what he writes in this Epistle, for they had not yet received it. He must therefore, it is said, have become their enemy at some other visit; namely, as is alleged, at his second visit to Galatia described in Acts xviii. 23. Therefore it has been inferred, that this Epistle was written after the date of that visit, viz. A.D. 54. 8. But this argument has little weight. St. Paul does not affirm that he has become their enemy by speaking the truth; but he says, in the language of surprise and indignation, if he has become their enemy, it is, by being faithful to them. He had shown this faithfulness to them by preaching the Gospel to them at the first, without imposing upon them the Levitical Law as necessary to salvation. He had continued to show the same faithfulness to them, by resisting all the attempts of the Judaizers to enforce the Ceremonial Law 1 See Chronological Synopsis prefixed to the Acts, p. xxxix, and the Chronological Table before this volume. 2 See note there, and on Acts xv. 20. 39, and Chronol. Synops. prefixed to the Acts, p. xxxv, and the Chronological Table prefixed to this volume. 3 See Meyer, Einleitung, p. 7, and on iv. 13. Cp. Wieseler, Chron. Syn., pp. 30. 277. De Wette, p. 3, and Alford, Prolegomena, p. 4. Davidson's Introduction, ii. p. 295. Conybeare and Howson, ii. ch. xviii. pp. 158-164. Guerike, Einleitung, p. 350 |