Annotations on the New Testament
[ f] V. 4. Worshipped ] 〈 in non-Latin alphabet 〉 in this place being joined with 〈 in non-Latin alphabet 〉 called God, not to distinguish it from the former, but with an 〈 in non-Latin alphabet 〉 , or, to explicate the former, or to extend it farther then the former might be thought to extend, must signify not the worship itself, but that which is worshipped, whatsoever that is. The nations and people of the world, all of them, acknowledged and worshipped somewhat which they called God, or Numen, but all false and Idol-nothings, save only the one Creator of heaven and earth; yet on these they bestowed those magnificent titles of God, and Great power of God, and other the like: and to comprehend all those titles by which all those false God's were known, this word 〈 in non-Latin alphabet 〉 , worship, or deity, or (by repeating the word 〈 in non-Latin alphabet 〉 ) all that is called worship or deity, is here used. And so the word is used by the Author of the Book of Wisdom, c. 14. 20. and rightly rendered, a God. So Act. 17. 23. 〈 in non-Latin alphabet 〉 , beholding your worships, that is, their 〈 in non-Latin alphabet 〉 their idols, (so saith Theophylact, 〈 in non-Latin alphabet 〉 , worships, that is, Idols ) and daemons, of which their city had and worshipped so many. For so v. 16. it is said of him that he did 〈 in non-Latin alphabet 〉 behold that their city was 〈 in non-Latin alphabet 〉 full of Idols, or false gods, and v. 22. that he did 〈 in non-Latin alphabet 〉 behold again that they were 〈 in non-Latin alphabet 〉 worshippers of more Idols or Daemons then any other city. So in Photios Ep. 162. 〈 in non-Latin alphabet 〉 , &c. not the worships, but the gods that are worshipped by the Grecians: and again, 〈 in non-Latin alphabet 〉 he reproached his own God. And so 'tis truly here said of Simon Magus, that he did set himself up above all that is anywhere worshipped, true or false God, making himself the supreme Father of all, who had created the God of the Jews, as appeared Note e.
[ g] Ib. Sitteth in the Temple of God ] What 〈 in non-Latin alphabet 〉 , to sit on the Temple of God as God, signifies, cannot now be difficult after the consideration of the former passages Note e. and f. For being owned by all Samaria as the supreme God, and worshipped, as was said, 〈 in non-Latin alphabet 〉 , by incense and sacrifices, &c. it cannot be doubted but these were performed to him in those places which had been set apart to the worship of the true God; and so that is to sit or place himself in the Temple of God, 〈 in non-Latin alphabet 〉 , vaunting, or declaring, himself that he is God, assuming those honors to himself. Thus saith Justin Martyr, Apol. 2. of some, that is, of him and Helena his strumpet, that they did 〈 in non-Latin alphabet 〉 , affirm themselves to be gods. And so Irenaeus, Docuit semetipsum, &c. He taught that he was God. See Note e. To this purpose it is that Justin Martyr affirms that Claudius erected him a statue at Rome on Tiber, betwixt the two Bridges, inscribed Simony Deo Sancto, to Simon the holy God: Every such statue or image being, according to the Theology of the Heathens, a kind of 〈 in non-Latin alphabet 〉 or temple or chapel, where the God to whom the statue was consecrated was said to dwell. And although Petrus Ciaconius in Opusc. suspects this to be a mistake of Justin, because about that place in Rome An. Dom. MDLXXIV. a basis of a marble statue was dig'd up with this inscription Simony Sanco Deo Fidio sacrum, &c. yet the authority of Justin, writing this so soon after to the Emperors of Rome, who could and would have discerned his falsity, if it had been such, will be abundantly sufficient to oppose to this conjecture, especially when Irenaeus insisting on it soon after him, and Tertullian better acquainted with that city and story then to be thus imposed upon, have added their confirmations of it, and many writers of the Church of Rome after them continued the tradition unquestioned, till this conjecture set up against it.
[ h] V. 6. Withholdeth ] 〈 in non-Latin alphabet 〉 here signifies to hinder, to restrain him that is there spoken of, that is, the 〈 in non-Latin alphabet 〉 , the impious proud adversary, Simon Magus and his Gnostics v. 11. from putting off their disguise, and revealing themselves in their colors, that is, cruel professed enemies to Christ and Christians: and by the addition here of 〈 in non-Latin alphabet 〉 in his own season, some conjecture may be made what the 〈 in non-Latin alphabet 〉 that which hinders signifies. For it being thereby manifest that there was a season most proper for them thus to reveal themselves, the 〈 in non-Latin alphabet 〉 must be the absence or not approach of that season. Now what the Gnostics season of showing or revealing themselves was, appears by what hath formerly been said, viz. the Christians separating from the Jews. Till they did this, the Gnostics wanted a pretence to exasperate the Jews, but then having that advantage they shown themselves in their colors; and so this is their season of revealing themselves. And the point of time when this season came was, when the Apostles departed professedly from the Jews (see Paraphrase on Rom. 7. 1.) and not only gave over tempering and complying with them, but preaching to them also, as contumacious and hopeless, with a Behold we turn to the Gentiles. For this made the Jews to become implacable to the Christians, to persecute them bitterly (see Eph. 3. 1, 13.) not only as contemners of Moses 's Law, which interdicted that free commerce with the Gentiles, but as those that hated them, and thought them unworthy of the Gospel of Christ, Act. 13. 46. And from thence sprang the Apostasy of many weak Christians to this party, through this necessity of adhering to one side or other, either of persecuting with the Jews, or being persecuted with the Christians, the Apostle, Heb. 13. 13. calling the Christians to come from among them, to go out unto Christ without the Campe, bearing his reproach, that is, to leave off the Jewish ceremonies, which now became obstructions and hindrances to the progress of the Christian faith, and to do it though it brought all persecutions upon them. And accordingly all were now forced to make their choice and avow it, and so they did (to avoid the persecution from the Jews:) many professed themselves Jews, though they were not so by birth (nor circumcised many of them Gal. 6. 12. 13.) and then, having departed from the faith, soon proceeded to the greatest hatreds of them which did not, expressed the fiercest zeal against the Christians of any, according to Christ's saying, that the Jewish Pharisaical Proselytes became doubly more the children of the devil then themselves (see Note on Mat. 23. e.) This then being the season of the Gnostics breaking out against the Christians, the absence of that season must consequently be the Apostles & Orthodox Christians keeping fair with the Jews, and being not yet departed to the Gentiles, their obsrving some ceremonies in compliance with, and in hope of gaining the Jews. This we know they did for some time, upon a double consideration: first, On hope of doing good upon the Jews by that means, (so Paul circumcised Timothy, Act. 16. 3. and so he purified himself Act. 21. 26.) and secondly, to avoid the persecutions of the Jews, which it seems S. Peter did, Gal. 2. 12. fearing those of the circumcision. And as yet the Apostles, it seems, had not given over these compliances when S. Paul wrote this. And this, as long as it lasted, kept it from being a fit season for the Gnostics to show themselves, and so in all probability is the 〈 in non-Latin alphabet 〉 here, that which hindered, and the 〈 in non-Latin alphabet 〉 , ordinarily rendered, he that hinders v. 7. (which is in all reason the same, the Gender making no difference in this matter, and if it did, yet the 〈 in non-Latin alphabet 〉 being appliable to the Law, 〈 in non-Latin alphabet 〉 , and not any necessary denotation of a person, and withal the Neuter as fit to interpret the Masculine, as the Masculine to interpret the Neuter) 'It is true indeed, divers of the Ancients expecting still some farther Antichrist continually, did phanfie the Roman Empire to be the 〈 in non-Latin alphabet 〉 or that that hindered: But that was caused by looking for that as future which was some time past, and now out of their minds, and by the Apostles not mentioning what it was; which omission of his was occasioned by his having told them of it formerly, and supposing that they knew it sufficiently ( 〈 in non-Latin alphabet 〉 , and now ye know, &c.) so that there was no need of repeating it, and it seems they had been, at his being among them, so fully instructed in it, that he tells them 1 Thes. 5. 1. that he need not write to them of this subject.
[ i] V. 7. Mystery of iniquity ] It must here be explained 1. what 〈 in non-Latin alphabet 〉 iniquity, and 2. what 〈 in non-Latin alphabet 〉 mystery, and 3. what 〈 in non-Latin alphabet 〉 acted here signify. For 〈 in non-Latin alphabet 〉 , that may signify no more then some great enormous sin or conjuncture of sins; and so will very fitly be applied to this sect of the Gnostics, who were the vilest sort of people in the world, in respect of their abominable Lusts, Perjuries, joining with Idols, &c. But the notion which seems to be most proper to this place is somewhat superadded to all this, viz. their malicious bitter persecuting of the Orthodox Christians. This is the notion of 〈 in non-Latin alphabet 〉 iniquity, Mat. 24. 12. upon the increasing of which many should be offended, v. 10. and their love of Christ, zeal to Christianity, should grow cold. And then it will be easy to conjecture what is the mystery of iniquity, viz. this villainy in both parts of it, the vile sins of these men, and their bitter hatred to Christians, both somewhat disguised and kept secret, not professed and avowed, (because it was not yet seasonable) but yet acted underhand more warily. And that is the meaning of 〈 in non-Latin alphabet 〉 agitur; for the word is generally used in a Passive sense (see Note, on Gal. 5. b.) and so signifies this, which is spoken of, to be already acted, 〈 in non-Latin alphabet 〉 , hath received its beginning, saith Theophylact. And so in other the Epistles it is affirmed, that there were among them emulaetions, contentions, strifes, seditions, confusion, and every evil work, all this together with the unclean abominable sins, 〈 in non-Latin alphabet 〉 , already, acted among them, but as yet more secretly and closely, only waiting their opportunity to break out, and show themselves at a time of the best advantage, when that compliance of the Christians with the Jews, the observation of the Mosaical rites (one of which was, that they that were Jews should not converse with those of another nation, Joh. 4. 9.) should be laid down, removed out of the way, the Apostles everywhere leaving the Jews, and departing to the Gentiles, laying down the use of the Mosaical rites, and calling their disciples to come out from the Jews, as they do Act. 19. 9. Heb. 13. 10, 13. Gal. 2, and 3, and 4, and 5.
[ k] V. 8. That wicked ] That 〈 in non-Latin alphabet 〉 the wicked here is the same with 〈 in non-Latin alphabet 〉 the opposer v. 4. there is no question; and that this was Simon and his followers hath been shown (Note e.) and clearly appears by the character v. 9. that his coming is 〈 in non-Latin alphabet 〉 , according to the working of Satan in all power, and signs, and lying wonders, that is, that they used sorcery, and did many strange things (such prodigies as the Devil could help him to act) by that means, and as it follows v. 10. succeeded very prosperously among many hypocritical, unsincere, carnal Christians, who were (by their indulgence of lusts, and promise of immunity from persecutions, and by the strangeness of their forceries, Simon undertaking to fly in the air, &c.) corrupted and seduced by them. And this is farther described in the destruction, that upon this revelation of themselves should soon involve him and his. The relations of which are punctual among the ancients. Of Simon saith Arnobins adv. Gen. l. 2. Viderat currum Simonis Magi, & quadrigas igneas Petri ore difflatas, & hominato Christo evanuisse. Viderant ponder praecipitatum suo, cruribus jacuisse praefractis: post deinde per latum Brundam, cruciatibus & pudore defessum, ex altissimi culminis se rursum praecipitasse fastigio. The chariot and fiery horses of Simon, with which this magician undertook to fly in the air, were blown away by Peters mouth, & vanished at the name of Christ, and so he fell down, and brake his legs, and after some time was brought to Brunda, and through the torments and the shame became weary of his life, and cast himself headlong from the top of an high place, and so perished. Many other testimonies of this are elsewhere mentioned, (see Note a, on 2 Tim. 3.) And for the Gnostics, his followers, 'tis Eusebius 's affirmation of them l. 3. c. 〈 in non-Latin alphabet 〉 , In a moment they were utterly destroyed, the 〈 in non-Latin alphabet 〉 swift destruction, foretold 1 Thess. 5. 2. And two means are here mentioned by which this should be done, first, by the breath of Christ's mouth, secondly, by the brightness of his coming: the former noting the power of the Gospel in the mouth of the Apostles Peter and Paul, who contended with him personally at Rome, and brought ruin and shame upon him; and the 2 d noting the vengeance that befell the Jews by the Roman armies, at which time the Gnostics, that sided with them, were destroyed also (see Note on 2 Pet. 2. 9. and Jude a.) And this seems to be so called 1 Tim. 6. 14. where he is charged to continue constant to Christ whatever combats he met with', 〈 in non-Latin alphabet 〉 until the appearance of our Lord Jesus Christ, which was surely somewhat then approaching, that was likely to fall out in Timothy 's life time, and which as he adds ver. 15. God, as the blessed and only potentate, expressing his mercy and power together to all that adhere unto him, and as King of Kings, and Lord of Lord's, subduing & bringing down the stoutest persecutors, should show forth, 〈 in non-Latin alphabet 〉 in those proper seasons, which he had appointed for it.
CHAP. III.
1. FInally, brethren, pray for us, that the word of the Lord may have free course, and be glorified even as it is with you;]
[Paraphrase] 1. And as I pray for yourcomfort and constancy, ch. 2. 17. so it becomes you to be constant in prayer for me and the rest of the Apostles and ministers of the Gospel, that our preaching may be successful and prosperous, meeting with no such obstacles as may hinder the progress of it, but may be everywhere received, and obeyed, and honored by the good lives of the believers, as it hath among you;
2. And that we may be delivered from [note a] unreasonable and wicked men; for all men have not faith.]
[Paraphrase] 2. And that we may be rescued out of the hands of these villanous heretics the Gnostics, that deal in all unnatural impieties, and are ready to oppose us wheresoever we come, & keep many from receiving the faith, and corrupt other hypocritical professors, and such there are in the world; all are not sincere.
3. But the Lord is faithful, who shall stablish you, and keep you from evil.]
[Paraphrase] 3. But for you, I trust in that God who hath promised to secure and defend you from being overcome with such temptations of these cunning diabolical heretics.
4. And we have confidence in the Lord touching you, that ye both do and will do the things which we command you.]
[Paraphrase] 4. And through the grace of God watching over you, I am confident that ye will still continue to obey our advises to you, as hitherto ye have done.
5. And the Lord direct your hearts into the love of God, and into the patient waiting for Christ.]
[Paraphrase] 5. To which confidence I shall join my prayer to that God, that he will direct you so to love him, as to endure any persecutions rather then deny the faith, to confess Christ, whatsoever it cost you.
6. Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.]
[Paraphrase] 6. Now I charge you by virtue of that Apostolical power given me by Christ, that if you observe any man to cast off obedience to those rules which we gave at our being with you, that is, to forsake his work, the businesses of his calling (see 1 Thess. 5. note d.) then (after a first admonishing of him 1 Thess. 5. 14. and a second here v. 12.) you proceed to the Censures of the Church against him, by that means to keep others from being corrupted by him, or doing as he doth, see v. 14.
7. For yourselves know how ye ought to follow us; for we behaved not our selves disorderly among you.]
[Paraphrase] 7. For you cannot but remember, how beside my admonitions to this purpose, I set you by my own example a pattern in this, by my not spending my time idly among you.
8. Neither did we eat any man's bread for naught, but wrought with labor and travel night and day, that we might not be chargeable to any of you.]
[Paraphrase] 8. Being very careful to put no man to any charges, nor to eat what we did not pay for, but earning our living by hard labor in our occupations.
9. Not because we have not power, but to make ourselves an ensample unto you to follow us.]
[Paraphrase] 9. Not because we might not lawfully receive from you if we would, 1 Cor. 9. 4. but on purpose to give you a pattern, that you labor as we have done.
10. For even when we were with you this we commanded you, that [note b] if any would not work, neither should he eat.]
[Paraphrase] 10. For when we were among you preaching Christ, it was our command to all, what the Jews have thought fit to require of all men proverbially, that they must labor themselves, and not expect to be maintained by others labors, being idle themselves.
11. For we hear that there are some which walk among you disorderly, working not at all, but are busy-bodies.]
[Paraphrase] 11. Some such idle persons we hear there are among you, that are disobedient to our orders, and give over their work, and spend their time impertinently in things that they should not meddle with.
12. Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread.]
[Paraphrase] 12. And to these we again give warning now, (as before we did 1 Thess. 5. 14.) that they live and labor quietly, and so earn their living, (and if upon this second admonition they reform not, let them be censured v. 6.)
13. But ye, brethren, be not weary in well-doing.]
[Paraphrase] 13. And as for you, brethren, be careful to do as much good as you can, and be not idle.
14. And if any man obey not our word by this Epistle, note that man, and have no company with him, that he may be ashamed:]
[Paraphrase] 14. And as before ver. 6. so now I say again, if upon this second admonition given by this Epistle v. 12. any man still continue refractary in this matter, let him be censured and this second admonition given by this Epistle v. 12. any man still continue refractary in this matter, let him be censured and branded by you, and dealt with as an excommunicate person, that so by shaming ye may possibly reform him. See note on 1. Cor. 5. g.
15. Yet count him not as an enemy, but admonish him as a brother.]
[Paraphrase] 15. Yet meanwhile apply unto him your friendly Christian admonitions, that those, together with that shame, may work effectually upon him, which is your duty to endeavor on every sinner, and not to deal with him as men deal with their enemies, for how ill soever he is, you are to do him all good imaginable; and therefore I prescribe you that of withdrawing familiar commerce from him, as a method of all others most probable to do him good, and then that may be a season of advantage for your exhortations to work upon him.
16. Now the Lord of peace himself give you peace always, by all means. The Lord be with you all.
17. The salutation of Paul with mine own hand, which is the token in every Epistle; so I write.]
[Paraphrase] 17. This conclusion wherein I salute you, I write with mine own hand, and so it is my custom to do in all my Epistles.
18. The grace of our Lord Jesus Christ be with you all. Amen.
Annotations on Chap. III.
[ a] V. 2. Unreasonable ] That 〈 in non-Latin alphabet 〉 absurd men, with the addition of 〈 in non-Latin alphabet 〉 wicked or villanous, signify the Gnostics here (described ch. 2.) will appear first, by a place in Polycarpus's Epistle to the Philippians, p 18. where citing the place 1 Cor. 3. 9. against 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , those that were guilty of effeminacy and unnatural lusts, he adds, 〈 in non-Latin alphabet 〉 , neither they that do absurd things, noting the 〈 in non-Latin alphabet 〉 to be an expression of those filthy sins against nature. Secondly; by the prayer which here follows v. 5. that God would direct their hearts to the love of God, & patience of Christ, that is, that constancy of love to God, which consists in confessing him in time of persecutions, the want of which is often noted in the Gnostics, and those that were corrupted by their infusions. See Note on 1 Joh. 2. 2. And accordingly in that Epistle of Polycarpus p. 20. describing Simon Magus the father of the Gnostics, he makes up his character of these 4. things, first, denying Christ to be come in the flesh, secondly, not confessing the testimony of the cross, thirdly, converting the oracles of God to their own lusts, fourthly, denying the resurrection and judgment to come. To which he sets opposite the Christians patient suffering for Christ, pag. 21. and loving him that died for them.
[ b] V. 10. If any would not work— ] This was a proverbial speech among the Jews, in Beresith Rabba, 〈 in non-Latin alphabet 〉 , and in Obel Moed, 〈 in non-Latin alphabet 〉 , Whosoever doth not labor, doth not eat. Of this see (beside Drusius dec. 2. adag. 3.) Buxtorfe, Lex. Talmud. in the word 〈 in non-Latin alphabet 〉 . Of the like proverbs used by Christ, see Note on Mat. 10. h.
CHAP. 1.
1. P AUL and Silvanus and Timothy unto the Church of the Thessalonians, in God our father, and the Lord Jesus Christ.
2. Grace be unto you and peace from God our father, and the Lord Jesus Christ.
3. We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of everyone of you all toward each other abound h.]
[Paraphrase] 3. We count ourselves bound to give God especial thanks for his mercy and grace afforded you, by the help of which it is that your adherence to the Christian faith grows every day more constant, for all your persecutions, ch. 2. 14. and so also your mutual love and charity, unity and amity one toward another, without any breach or schism among you.
4. So that we ourselves glory in you in the Churches of God for your patience and faith in all your persecutions and tribulatious that ye endure.]
[Paraphrase] 4. And accordingly we express our joy by boasting of you to other Churches of Christians, that you have with great patience enduied fore persecutions, and yet continued firm and constant in all.
5. Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the [note a] kingdom of God, for which ye also suffer:]
[Paraphrase] 5. Which is a notable means of evidencing the great justice of God's providence, and dispensations of the things of this world, when all the persecutions that fall on you tend but to the trial and approving of your constancy and fidelity to Christ, and so to the making you capable of that glorious deliverance which Christ will shortly work for all that adhere to him, when the unfaithful and cowardly are destroyed with the persecutors. And indeed this is it for which they persecute you, as they have done us, that we profess to believe that Christ will shortly exercise this regal power of his for the destroying of his enemies, and rescuing the persecuted out of their calamities:
6. Seeing it is a righteous thing with God to recompense tribulation to them that trouble you;]
[Paraphrase] 6. It being most just with God to punish your persecutors, to deal with them as they have dealt with you;
7. And to you who are troubled, rest with us, when the Lord Jesus shall be [note b] revealed from heaven with his mighty Angels,]
[Paraphrase] 7. And to give you, in proportion to your sufferings, a participation of ease and joy with the Apostles of Christ, at that glorious coming of his to the punishing of his enemies foretold Mat. 24. with those notable messengers and ministers and executioners of his power (see note on 2 Pet. 3. d.)
8. In flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ,]
[Paraphrase] 8. In rendering a most severe vengeance to all the obdurate Jews, and wicked carnal heretical Gnostic Christians,
9. Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power,]
[Paraphrase] 9. Which shall be finally destroyed by the judgment of God, at his powerful appearance in vengeance against his crucifiers.
10. When he shall come to be glorified in his saints▪ and to be admired in all them that believe, (because our testimony among you was believed) in that day.]
[Paraphrase] 10. At which time also he will show miraculous acts of mercy to all pious faithful Christians, to deliver them (and so consequently you, who have received the Gospel preached by us) in the day of his vengeance on his enemies, see note on Heb. 10. a.
11. Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfill all the good pleasure of his goodness, and the work of faith with power,]
[Paraphrase] 11. To which purpose we pray for you continually, that God will by his grace enable you to walk worthy of that high calling or privilege, that of being Christians, owned and vindicated by him, and powerfully accomplish and complete in you all the good works and fruits of faith and patience, which may render you acceptable in his sight,
12. That the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God, and the Lord Jesus Christ.]
[Paraphrase] 12. That Christ may have the honor of your patience, and you be rewarded for it, according to the great mercy and goodness of God in Christ Jesus.
Annotations on Chap. I.
[ a] V. 5. Kingdom of God ] That the kingdom of God signifies the state of the Gospel or Christian profession, appears oft in the Gospels, especially in the parables of Christ; when the kingdom of God is likened to a net, to a pearl, &c. and to that the addition of 〈 in non-Latin alphabet 〉 for which ye suffer, may here seem to incline it, but the 〈 in non-Latin alphabet 〉 that goes before is not well appliable to that. For that signifying to be vouchsafed, or thought worthy, to have their parts in it, or to have it bestowed upon them, it must refer to somewhat yet future, which through the mercy of God should be bestowed upon them; and then that, whatsoever it is being hoped for and depended on by them, it may well be said that they suffer for that, that is, either for the professing that hope of theirs, whereby the malice of others is provoked against them, or at least in hope or intuition of it. Two other notions therefore there are of the kingdom of God: first, that of reigning with Christ in endless • bliss in another world; and secondly, the exercise of Christ's regal power, which was then so oft foretold to be approaching, in destroying his enemies, and preserving his faithful subjects, according to that double office of a King, Rom. 13. of avenging of offenders, and rewarding them that do good. Of this see Note on Mat. 3. c. And that this is the notion of it in this place appears very probable by that which follows, where it is said, that it is just with God to repay tribulation to their persecutors, and to the persecuted 〈 in non-Latin alphabet 〉 relase, refreshment from the persecutions under which they had been. This was it that the Apostles had foretold them in their preachings (see Note a. on the title of the Epistle to the Romans ) and the benefits and fruits which they had been promised upon their perseverance in the faith through all their persecutions, not excluding their eternal reward (but supposing that for the future, and in case they did not outlive the present distresses, 1 Thes. 4. 13.) but withal giving them into the bargain this assurance of an eminent deliverance here, halcyonian days of rest to the Church upon the dest • uction of their persecutors, according as it fell out in Vespasians days, after the destruction of the Jews. And this the Apostles professed to expect, and so did the Orthodox Christians generally: and as S. Stephen was stoned for that expectation Act. 6. 14. so were the Apostles and their followers persecuted also; and so it was literally 〈 in non-Latin alphabet 〉 , for this avowed expectation of this kingdom thus understood, they suffered persecution.
[ b] V. 7. Revealed ] 〈 in non-Latin alphabet 〉 the revelation of Christ, as the coming of Christ, is a phrase of a doubtful signification, sometimes signifying the coming to the final doom, but sometimes also that coming that was described Mat. 24. and was to be within that generation. And so sure it signifies in several places of S. Peter, 1 Pet. 1. 7, 13. and chap. 4. 13. and the 〈 in non-Latin alphabet 〉 , the deliverance ready to be revealed in the last time, ch. 1. 5. the destruction of the Jews being the time of the deliverance and escaping to the Christians that were persecuted by them, (see Rom. 13. 11.) So again 1 Pet. 5. 1. where S. Peter saying of himself that he was a witness of the sufferings of Christ, addeth he was also 〈 in non-Latin alphabet 〉 , partaker of the glory that should be revealed, that is, present at the transfiguration, where by Moses and Elias were represented and declared the glorious consequents of his crucifixion, that is, the destruction of his crucifiers, and deliverance of his faithful disciples; see Note on Mat. 17. a. Luk. 9. b. and 2 Pet. 1. 16. And so here it most probably signifies, where the vengeance on the oppressors that is, the crucifiers of Christ, and persecutors of Christians, is described, and an appendix of that rest and release to the oppressed, which is that 〈 in non-Latin alphabet 〉 deliverance, so oft promised to them that persevere and endure and outlast those persecutions, and that 〈 in non-Latin alphabet 〉 v. 10. in that day, which is the notation of that time of vengeance upon the Jews; see Heb. 10. a. As for the mentions, first, of the Angels, secondly, of the flame of fire, thirdly, of the everlasting destruction which may here seem to interpret this revelation of Christ, so as to signify the day of the general doom; It is evident first, that the Angels being ministers of God in executing his judgments on nations, this remarkable vengeance on the Jews may well here, and is elsewhere • it • y expressed by his coming, or revealing himself with, or by, his Angels. So Mat. 16. 27. and elsewhere often. See Note on Jude g. Then secondly, for the 〈 in non-Latin alphabet 〉 , fire of flame, or flaming fire, that is ordinarily the expression of the appearance of Angels ( he maketh his ministers a flaming fire, saith the Psalmist ) and so adds little to the former. And secondly God's judgments, if they be destructive, are ordinarily in prophetic phrase expressed by flaming fire; see Mat. 3. 12. Thirdly, for the 〈 in non-Latin alphabet 〉 , that signifies an utter destruction: when of the chaff it is said, Mat. 3. 12. that it shall be burnt with unquenchable fire, it refers to the custom of winnowing, where the fire being set to the chaff, and assisted with the wind, never goes out, till it have burnt up all. Mean while not excluding the eternal torments of hell fire, which expect all impenitent sinners that thus fall, but looking particularly on the visible destruction and vengeance which seizeth on whole nations or multitudes at once in this life. And that this is the meaning of the 〈 in non-Latin alphabet 〉 everlasting destruction here, appears by all that here follows in this chapter, the time assigned for it, 〈 in non-Latin alphabet 〉 , &c. when Christ shall come (the ordinary expression of this his vengeance on his crucifiers) to be glorified in his saints, and to be admired among all believers in that day; which that it belongs to somewhat then approaching, and wherein those Thessalonians were then concerned (not to t • e general judgment, yet future) is evident by his prayer for them▪ that they may have their part in that great favor of God, v. 11. and that the name of the Lord Jesus may be glorified 〈 in non-Latin alphabet 〉 among them to whom he writes, 〈 in non-Latin alphabet 〉 and that they may be glorified in▪ or through, him, by this remarkable deliverance, which should shortly befall them which were now persecuted.
Annotations on Chap. I.
[ a] V. 5. Kingdom of God ] That the kingdom of God signifies the state of the Gospel or Christian profession, appears oft in the Gospels, especially in the parables of Christ; when the kingdom of God is likened to a net, to a pearl, &c. and to that the addition of 〈 in non-Latin alphabet 〉 for which ye suffer, may here seem to incline it, but the 〈 in non-Latin alphabet 〉 that goes before is not well appliable to that. For that signifying to be vouchsafed, or thought worthy, to have their parts in it, or to have it bestowed upon them, it must refer to somewhat yet future, which through the mercy of God should be bestowed upon them; and then that, whatsoever it is being hoped for and depended on by them, it may well be said that they suffer for that, that is, either for the professing that hope of theirs, whereby the malice of others is provoked against them, or at least in hope or intuition of it. Two other notions therefore there are of the kingdom of God: first, that of reigning with Christ in endless • bliss in another world; and secondly, the exercise of Christ's regal power, which was then so oft foretold to be approaching, in destroying his enemies, and preserving his faithful subjects, according to that double office of a King, Rom. 13. of avenging of offenders, and rewarding them that do good. Of this see Note on Mat. 3. c. And that this is the notion of it in this place appears very probable by that which follows, where it is said, that it is just with God to repay tribulation to their persecutors, and to the persecuted 〈 in non-Latin alphabet 〉 relase, refreshment from the persecutions under which they had been. This was it that the Apostles had foretold them in their preachings (see Note a. on the title of the Epistle to the Romans ) and the benefits and fruits which they had been promised upon their perseverance in the faith through all their persecutions, not excluding their eternal reward (but supposing that for the future, and in case they did not outlive the present distresses, 1 Thes. 4. 13.) but withal giving them into the bargain this assurance of an eminent deliverance here, halcyonian days of rest to the Church upon the dest • uction of their persecutors, according as it fell out in Vespasians days, after the destruction of the Jews. And this the Apostles professed to expect, and so did the Orthodox Christians generally: and as S. Stephen was stoned for that expectation Act. 6. 14. so were the Apostles and their followers persecuted also; and so it was literally 〈 in non-Latin alphabet 〉 , for this avowed expectation of this kingdom thus understood, they suffered persecution.
[ b] V. 7. Revealed ] 〈 in non-Latin alphabet 〉 the revelation of Christ, as the coming of Christ, is a phrase of a doubtful signification, sometimes signifying the coming to the final doom, but sometimes also that coming that was described Mat. 24. and was to be within that generation. And so sure it signifies in several places of S. Peter, 1 Pet. 1. 7, 13. and chap. 4. 13. and the 〈 in non-Latin alphabet 〉 , the deliverance ready to be revealed in the last time, ch. 1. 5. the destruction of the Jews being the time of the deliverance and escaping to the Christians that were persecuted by them, (see Rom. 13. 11.) So again 1 Pet. 5. 1. where S. Peter saying of himself that he was a witness of the sufferings of Christ, addeth he was also 〈 in non-Latin alphabet 〉 , partaker of the glory that should be revealed, that is, present at the transfiguration, where by Moses and Elias were represented and declared the glorious consequents of his crucifixion, that is, the destruction of his crucifiers, and deliverance of his faithful disciples; see Note on Mat. 17. a. Luk. 9. b. and 2 Pet. 1. 16. And so here it most probably signifies, where the vengeance on the oppressors that is, the crucifiers of Christ, and persecutors of Christians, is described, and an appendix of that rest and release to the oppressed, which is that 〈 in non-Latin alphabet 〉 deliverance, so oft promised to them that persevere and endure and outlast those persecutions, and that 〈 in non-Latin alphabet 〉 v. 10. in that day, which is the notation of that time of vengeance upon the Jews; see Heb. 10. a. As for the mentions, first, of the Angels, secondly, of the flame of fire, thirdly, of the everlasting destruction which may here seem to interpret this revelation of Christ, so as to signify the day of the general doom; It is evident first, that the Angels being ministers of God in executing his judgments on nations, this remarkable vengeance on the Jews may well here, and is elsewhere • it • y expressed by his coming, or revealing himself with, or by, his Angels. So Mat. 16. 27. and elsewhere often. See Note on Jude g. Then secondly, for the 〈 in non-Latin alphabet 〉 , fire of flame, or flaming fire, that is ordinarily the expression of the appearance of Angels ( he maketh his ministers a flaming fire, saith the Psalmist ) and so adds little to the former. And secondly God's judgments, if they be destructive, are ordinarily in prophetic phrase expressed by flaming fire; see Mat. 3. 12. Thirdly, for the 〈 in non-Latin alphabet 〉 , that signifies an utter destruction: when of the chaff it is said, Mat. 3. 12. that it shall be burnt with unquenchable fire, it refers to the custom of winnowing, where the fire being set to the chaff, and assisted with the wind, never goes out, till it have burnt up all. Mean while not excluding the eternal torments of hell fire, which expect all impenitent sinners that thus fall, but looking particularly on the visible destruction and vengeance which seizeth on whole nations or multitudes at once in this life. And that this is the meaning of the 〈 in non-Latin alphabet 〉 everlasting destruction here, appears by all that here follows in this chapter, the time assigned for it, 〈 in non-Latin alphabet 〉 , &c. when Christ shall come (the ordinary expression of this his vengeance on his crucifiers) to be glorified in his saints, and to be admired among all believers in that day; which that it belongs to somewhat then approaching, and wherein those Thessalonians were then concerned (not to t • e general judgment, yet future) is evident by his prayer for them▪ that they may have their part in that great favor of God, v. 11. and that the name of the Lord Jesus may be glorified 〈 in non-Latin alphabet 〉 among them to whom he writes, 〈 in non-Latin alphabet 〉 and that they may be glorified in▪ or through, him, by this remarkable deliverance, which should shortly befall them which were now persecuted.
CHAP. II.
1. NOW we beseech you, brethren, [note a] by the [note b] coming of our Lord Jesus Christ, and by our gathering together unto him,]
[Paraphrase] 1. But now, brethren, concerning that famous coming of Christ so often spoken of ch. 1. 5, &c. (and mentioned to you by me 1 Thess. 5. 1.) for the destroying and cutting off the cruc • fires of Christ and persecutors of Christians (see note on Mat. 24. b.) the thing which is justly looked on by you as the period of your miseries and persecutions, so universally caused by them, and which consequently will be attended with the plentiful coming in of disciples to the Christian profession, and with a greater liberty of public assembling for the worship of Christ than our persecutions and dispersions will now afford us, (see note on Rev. 1. d.) concerning this matter, I say, I besecch you,
2. That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter, as from us, as that the day of Christ [note c] is at hand.]
[Paraphrase] 2. That ye be not removed out of the truth (which ye have already been taught, and believed from Christ and us) either by the pretended or misunderstood revelations or inspirations of some, or by anything said to you by me when I was with you by word of mouth, or by that which I wrote to you in the former Epistle, ch. 5. 2. as if it were our affirmation, that this now were the period of time wherein the day of the Lord, his coming to judge and destroy the Jews, were instantly a coming; l foresee the danger of this mistake to you, that if you believe this and find yourselves confuted by the event, it will be matter of great trouble to you, and may possibly shake your constancy, and tempt you to disbelieve our Gospel, and forsake your profession.
3. Let no man deceive you by any means; for that day shall not come except there come a [note d] falling away first, and that [note e] man of sin be revealed, the son of perdition,]
[Paraphrase] 3. And therefore let not this cheat by any artifice be put upon you, being of so dangerous importance, if you believe it to be taught by us; but resolve on this, that before that come, first there must be, according to Christ's prediction, a great departure or defection from the faith to the heresy of the Gnostics, (or perhaps this may be the meaning of the departure, that in the order and method of things foretold by Christ, one thing must solemnly precede, the Christians breaking off their compliance with the impenitent Jews, leaving them as obdurate, and departing avowedly to the Gentiles, Mat. 24. 13.) and secondly, Simon Magus, that wicked Impostor, and accursed person owned to ruin, together with his followers: he Gnostics, shall show themselves in their colors, having for some space concealed their malice;
4. Who opposeth and exalteth himself above all that is called God, or that is [note f] worshipped; so that he as God [note g] sitteth in the Temple of God, showing himself that he is God.]
[Paraphrase] 4. He, I mean, who opposes himself against Christ, setting himself up (and being acknowledged by the Samaritans and others) for the chief or first God superior to all other God's, and accordingly is publicly worshipped by them, and assumeth to himself distinctly that he is God.
5. Remember ye not that when I was yet with you, I told you these things?]
[Paraphrase] 5. If you remember, this very thing I foretold you, when I was among you preaching the Gospel, and therefore in any reason I must not now be interpreted to any contrary sense, v. 2.
6. And now ye know what [note h] withholdeth, that he might be revealed in his time.]
[Paraphrase] 6. And now you cannot but discern what 'tis which makes some stop in this business, their season of showing themselves and making open profession of all hostility and hatred against the Orthodox Christians is not yet come. The peculiar season will be when the Apostles have given over preaching to the Jews, as hopeless and refractary, and so go to the Gentiles, Mat. 24. 13. and consequently break off that more tender compliance with the Jews; For as long as that holds the Jews will not be so sharp against the Christians, and consequently 'twill not be yet so sit a season for the Gnostics to discover their venom against them.
7. For the [note i] mystery of iniquity doth already work, only he who now letteth will le • , until he be taken out of the way:]
[Paraphrase] 7. And therefore though this sort of men be already formed into a sect, under their ringleaders Simon and Carpocrates, &c. yet at this time 'tis carried more closely, they are not broken out into such open renouncing of, and opposition to Christ and Christians, they have no occasion as yet to side with the Jews against the Christians, nor show of quarrel whereupon to exasperate the Jews against them, because the Christians walk warily and do nothing contrary to the Mosaical Law, which is the thing which holds them from breaking out, v. 6. But as soon as ever that which withholdeth is removed, that is, as soon as the Apostles depart v. 3. go prosess'dly to the Gentiles, give over the Jews, and permit not Christians to Judaize, but call them off from observing the Law,
8. And then shall [note k] that wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming,]
[Paraphrase] 8. Then immediately shall this sect of Gnostics show itself, join with and stir up the Jews, and bring heavy persecutions upon the Christians, and (having this opportunity to calumniate them to the Jews) behave themselves as their professed opposers. And Simon Magus shall set himself forth in the head of them; whom, as a professed enemy of Christ, Christ shall destroy by extraordinary means by the preaching and miracles of S. Peter: and for all the Apostatizing Gnostics that adhered to him, they shall be involved in the destruction of the unbelieving Jews, with whom they have joined against the Christians.
9. Even him whose coming is after the working of Satan, with all power, and signs, and lying wonders,]
[Paraphrase] 9. This person, whom now I speak of, and his followers are such as by Magic do many strange things to deceive men into an admiration of themselves,
10. And with all deceivableness of unrighteousness, in them that perish, because they received not the love of the truth, that they might be saved.]
[Paraphrase] 10. And by baits of lust, &c. they work upon the generality of wicked carnal Christians, and this as a punishment for their not being brought to sincere repentance and true faith by the Gospel, but preferring the satisfaction of their own humors, and passions, and prejudices, Joh. 8. 45. before the doctrine of Christ, when it came with the greatest conviction, and evidence, and authority among them, Tit. 2. • 1.
11. And for this cause God shall send them strong delusions, that they should believe a lie:]
[Paraphrase] 11. And this is the cause why God suffers mere Magicians to deceive them by false miracles, and by that means to bring them to believe all kind of falseness, false gods, false ways of worship, deceitful, cheating, false miracles to get authority to those and all manner of heathen, licentious, vicious practices, the consequents of those errors, and the most contrary to Evangelical truth:
12. That they all might be damned who believed not the truth, but had pleasure in unrighteousness.]
[Paraphrase] 12. That so filling up the measure of their obdurations, they may fall under condemnation, or be judged and discerned to be what they are, impenitent infidels, and accordingly remarkably punished.
13. But we are bound to give thanks always to God for you, brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation, through sanctification of the Spirit and belief of the truth,]
[Paraphrase] 13. The more of truth there is in all this, the more are we bound to bless and praise God for his goodness to you, brethren, that he hath been so favorable to you above others, as to appoint the Gospel to be preached to you, and you to be called to the faith of Christ so early (so these being Jews at Thes • alonica are said to have believed before others, Ephes. 1. 12.) and so to be taken out of that wicked generation by the preaching of the Gospel, and that grace which is annexed to it, and by your receiving of the truth (by which means you are safe both from the Apostasy v. 3. and the delusions v. 10. and from the destruction that shall shortly come upon the Jews and Gnostics, v. 1, 8, & 12.)
14. Whereunto he called you by our Gospel, to the obtaining of the glory of our Lord Jesus Christ.]
[Paraphrase] 14. Unto which honor and advantages God hath by our preaching advanced you, that thereby ye might have your parts in all the glorious effects of Christ's power in his servants, and over his enemies.
15. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word or our Epistle.]
[Paraphrase] 15. To conclude therefore, Do you, brethren, take care to retain constantly all the doctrine which I have (both at my being with you for the preaching of the Gospel to you, and since in mine Epistle) delivered to you, all such, I mean, as I have truly told or written to you, not such as are unduly put upon you under that pretence, v. 2.
16. Now our Lord Jesus Christ himself, and God, even our father, which hath loved us, and hath given us everlasting consolation and good hope through grace,]
[Paraphrase] 16. And I beseech that Lord and Savior of ours, Jesus Christ, and God the Father, who out of his meet love to us hath thus given us his Son, and through him afforded us matter of endless comfort, even the hope of eternal joys to reward our temporary sufferings, and revealed this to us in the preaching of the Gospel (see note on Heb. 13. c.)
17. Comfort your hearts, and stablish you in every good word and work.]
[Paraphrase] 17. That he will now in your tribulations and persecutions refresh and cheer you up, and confirm you to persevere steadfast and constant in the profession of the truth, and in all Christian practices.
Annotations on Chap. II.
[ a] V. 1. By ] The Preposition 〈 in non-Latin alphabet 〉 is oft taken in the notion of 〈 in non-Latin alphabet 〉 , of, or about, or concerning, or for, as that denotes the matter of the ensuing discourse, as when we say in English, Now, for such a matter, or point, or question, which is the form of entering upon any discourse. And thus it seems to be understood here, making the coming of Christ, &c. the things which he proceeds to discourse of, which having been touched upon in the former Epistle c. 5. 1. (and, it seems, that which was said in that Epistle, misunderstood by them in some circumstances) he proceeds, as in a known matter, to speak of it, and so 〈 in non-Latin alphabet 〉 will be best rendered, concerning.
[ b] Ib. Coming of our Lord] 〈 in non-Latin alphabet 〉 , the coming of the Lord, hath been at large explained, Note on Mat. 24. b. to signify the coming of Christ as a Judge to destroy the Jews, (as Psal. 96. 13. For he cometh, for he cometh to judge the earth, and as Psal. 97. 5. the hills melted like wax at the presence of the Lord, the very 〈 in non-Latin alphabet 〉 here,) and by that means to rescue those that were persecuted by them: and this is by Saint James c. 5. 7, 8. called by this title, 〈 in non-Latin alphabet 〉 , the coming of the Lord, and that then 〈 in non-Latin alphabet 〉 , approaching, and farther expressed v. 9. by the Judge standing before the doors; and so there is little reason to doubt but that it so signifies here. 'It is true indeed that 1 Thes. 4. 15. 〈 in non-Latin alphabet 〉 , the coming of the Lord, is used for the final day of doom; but the phrase here appears not to refer to that place: for after the description of that to the end of that fourth Chapter, the Apostle c. 5. begins 〈 in non-Latin alphabet 〉 but concerning the times and seasons, as of somewhat which was then approaching, and presumed to be sufficiently known among them, and on that subject he tells them, that they know that the day of the Lord cometh as a thief in the night. Now to this coming of the day of the Lord it is that the Apostle here refers, in this second Epistle (that which he had said of it in the first Epistle, and particularly the 〈 in non-Latin alphabet 〉 sudden destruction v. 3. being misinterpreted by some of them, and changed into 〈 in non-Latin alphabet 〉 the day of Christ is instantly approaching ) as may appear by the end of the second verse, where the very phrase is used, the day of the Lord, which therefore is to be taken for the interpretation of 〈 in non-Latin alphabet 〉 , the coming of Christ v. 1. the one as well as the other ordinarily denoting this judgment of Christ's upon the Jews (see Note on Rom. 13. d.) And then the 〈 in non-Latin alphabet 〉 ▪ our assembling to him, must be proportionably explained to signify that greater liberty of the Christians to assemble to the service of Christ, the freedom of Ecclesiastical assemblies, which was a consequent of that great judgment on the persecutors in the times of Vespasian and Titus. See Note on Rev. 1. b. and c. 5. 10. and c. 7. 15. Thus is the phrase used 2 Mac. 2. 7. where God's gathering his people again together, an effect of his receiving them into mercy; is his giving them the liberty of the Temple and his service there. And so 〈 in non-Latin alphabet 〉 , the assembling of themselves, Heb. 10. 25. is their meeting together in the public service of Christ. And this, as it was an happy consequent of this deliverance, so was it to be used as a solemn means of expressing their gratitude to Christ, who had thus delivered them, and so was peculiarly a gathering together 〈 in non-Latin alphabet 〉 to him.
[Paraphrase] 6. 〈 in non-Latin alphabet 〉
[ c] V. 2. Is at hand ] The word 〈 in non-Latin alphabet 〉 here notes the immediate approach of this day, or the instant coming of it. So 〈 in non-Latin alphabet 〉 , the things just at hand, Rom. 8. 38. and 1 Cor. 3. 22. are set opposite to 〈 in non-Latin alphabet 〉 , the things to come, which were future, but after some time, not so immediately to come to pass. And this being the direct and exact notion of the word, is a key to the whole matter. For that this day was 〈 in non-Latin alphabet 〉 , drawing near, had been oft affirmed by the Apostle, and as Lactantius saith (see Note on title of the Epistle to the Rom. a) commonly foretold by Peter and him in all their preachings, and 1 Thes. 5. 1. he had farther given them warning, that it would come as a thief in the night, that is, on a sudden, unobservably, or unexpectedly. This it seems was mistaken by them, and the suddainnesse and unobservablenesse of it when it should come, interpreted by some to denote the immediate, instant approach of it, at that time wherein he spake. This error of theirs they founded on three things: first, on the Revelations which some had received in this matter, and which were understood to this sense; which it the meaning of 〈 in non-Latin alphabet 〉 , by spirit, the spirit of prophecy, either truley such, or pretended to be such; secondly, on the discourses and affirmations of S. Paul. when he was among them, which is the meaning of 〈 in non-Latin alphabet 〉 by word of mouth; thirdly, on the words of his former Epistle, where he had said c. 5. 2. that it cometh as a thief in the night, and that when they said, Peace and safety, 〈 in non-Latin alphabet 〉 , then a speedy destruction invadeth them; which last they interpreted, as if he had said, 〈 in non-Latin alphabet 〉 , that it were now instant, or present at hand, and so founded their doctrine upon Saint Paul: which is the meaning of 〈 in non-Latin alphabet 〉 , as if we had thus taught, either by word of mouth, or hy that Epistle, or by both, that this day of the Lord was now instantly a coming: where, as the mistake was no more then by interpreting 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 the approach when they said, Peace, that is, when they least looked for it, by the being now immediately at hand, so it was an error of ill consequence, and directly contrary to what the Ap • stle had taught them, when he was with them, v. 5. and therefore their embracing it was justly branded by him with the title of 〈 in non-Latin alphabet 〉 being suddenly shaken from the sense, understanding, or notion of that coming, which he had imparted to them. And besides it was a mistake that he foresaw would shreudly disturb them, when looking for it according to that belief, they should find themselves defeated, and so • te tempted to call the Apostle truth in question from whom they took themselves to have it. And as this would be apt to give them doubts of the truth of the whole Gospel, which they had believed on the same authority, so would the sharpness of the present persecutions be in danger to shake them quite out of their constancy, when they found themselves thus deluded in their expectation of relief; and this is the meaning of 〈 in non-Latin alphabet 〉 , being troubled. And accordingly we find in S. Peter 2. Epist c. 3. v. 4. that many thinking Christ's promise broken concerning this his coming went over to the Gnostics, joined with them in infidelity and carnality, walking after their own lusts, and saying, Where is the promise of his coming?
[ d] V. 3. falling away • That 〈 in non-Latin alphabet 〉 in its natural signification imports no more then ab • ecssion or departure, is clear by the Verb 〈 in non-Latin alphabet 〉 , from which it immediately comes. So Act. 15. 38. when 'tis said of John 〈 in non-Latin alphabet 〉 , sure it signifies no more then that he had departed from them, not from the faith of Christ in our modern notion of Apost • sie; and in that place the Kings MS. reads 〈 in non-Latin alphabet 〉 , which is a Verb made from 〈 in non-Latin alphabet 〉 Apastate, and yet there signifies no more then leaving, or forsaking their company, not the faith of Christ at that time. Thus the word is used distinctly in this matter of Moses 's Law, Act. 21. 21. 〈 in non-Latin alphabet 〉 , thou teachest the Jews in Asia &c. 10. forsake the Mosaical Law. And therefore it is possible that the word 〈 in non-Latin alphabet 〉 here may signify either, first, this departing of the Apostle from the Jews, leaving them and departing to the Gentiles, which was indeed a great provocation to the Jews to presecute them most bitterly, and so might be made use of by the Gnostics as the opportunity most fit to exasperate the Jews against them; or else secondly, the departing of the believing Jews from the Mosaical observances, Circumcision, &c. and this also sharpened the persecutors against them. And so Saint Luke uses the word 〈 in non-Latin alphabet 〉 , Act. 19. 9. of Paul, when the Jew were hardened and disobedient, and spake evil of that way before the multitude, 〈 in non-Latin alphabet 〉 , he departed from them, and separated the disciples, that is, he (and the Christian believers) forsook and separated from them, and betook himself to the Gentiles of Asia; and so at other times he did, Act. 13. 46. and finally, Act. 28. 28. And to this the Apostle seems to exhort the Hebrew believers, Heb. 13. 13. Let us therefori come forth to Christ without the camp, make an express separation from the unbelieving Jews, bearing Christ's reproach, that is, although we be perse, uted by them for doing so. But besides these, there is the ordinary vulgar notion of Apostle, which may very probably be meant here, a notable discernible ap • stat • zing of Christians to that ab • minable impiety of the Gnostics, of which Saint Paul 1 Tim. 4. 1. affirms 〈 in non-Latin alphabet 〉 , some shall apost atize from the faith, giving tar to deceitful spirits; and this, saith he there, the spirit saith expressly, that is, Christ hath distinctly foretold, Mat. 24. 10. And then shall many be scandalized, that is, fall off from the faith, and false prophets shall arise and deceive many, v. 11. and the love of many shall grow cold, v. 12. contrary to the enduring to the end. And this there as the immediate forerunner of that great day; for, as it there follows v. 14. Then shall the end come. And against this the Apostle warns them to take heed Heb. 3. 12. lest there be in any of you an evil heart of unbelief in departing from the living God; and they that did so, he saith they do 〈 in non-Latin alphabet 〉 , draw back, or fall off, unto perdition, Heb. 39. 22. And (besides that by these warnings and intimations (see Heb. 12. 15.) it appears that many did, according to Christ's prediction, fall off) it is farther most certainly known that Samaria, wh • ch was the first-fruits, as it were, unto Christ, after his ascension, and embraced the faith universally, Act. 8. 12, 14. did also, by the subtlety of Simon Magui and the Gnostics, fall off from their first faith to that abominable Heresy. And so this may very fitly be here referred to by the Apostle, as that which must necessarily come to pass before the coming of this day.
[ e] lb. Man of sin] 〈 in non-Latin alphabet 〉 , the man of sin, is here the denotation of a very wicked sort of people: and though it be in the Singular number, must not yet, in any reason, be confined to a single person, but to someone or more ring-leaders, and their followers. Thus we know 〈 in non-Latin alphabet 〉 Christ signifies him as he is the head of his Church, and is sometimes used to signify the whole society of Christians (see Note on Cal. 3. d.) And so' 〈 in non-Latin alphabet 〉 Antichrist i • sure no single person, considered alone, but in conjunction with his followers. And in this latitude proper names of persons are prophetically used to signify people, Jezibel for this heresy of Gnostics, the whole set of them, (see Note on Rev. 2. n.) and many the l ke. And accordingly here it cannot be strange that the 〈 in non-Latin alphabet 〉 , the man of sin, should signify more then one single person. viz. Simon and the Gnostics. So likewise for all that follow, 〈 in non-Latin alphabet 〉 the son of perdition (one fit and sure to be destroyed, as 〈 in non-Latin alphabet 〉 the son of death, one that shall surely die▪ 2 Sam. 12. 5.) 〈 in non-Latin alphabet 〉 he that opposeth himself, (a circumlocution of Antichrist) and 〈 in non-Latin alphabet 〉 the wicked one, v. 8. All which are here set to denote that impious sect under him, which is known by the ancients by the title of 〈 in non-Latin alphabet 〉 , the first-born of Satan, that accursed Simon the Magician. That 'twas some Magician is clear by what is said of him v. 9. of the working of Satan evidenced in him, 〈 in non-Latin alphabet 〉 &c. v. 10. in all power, and signs, and lying wonders: and accordingly saith Theophylact, 〈 in non-Latin alphabet 〉 , 'tis a man that hath Satan in him working by him, (which one beside many other circumstances sufficiently prove that it was not Gaius, or any other of the Roman Emperors, as some have conceived.) And that it was particularly Simon Magus appears by Eusebius l. 2. c. 12. who at the beginning of Claudius 's reign mentions his coming to Rome, and there describes him 〈 in non-Latin alphabet 〉 , (words directly parallel to this ninth verse) doing such miracles there by the help of the devils, that he was taken for a god, and accordingly had a statue erected betwixt the two bridges built on Tiber, with this inscription, Simony Deo Sancto; and, saith he, almost all the Samaritans, and some of other nations, confessed him 〈 in non-Latin alphabet 〉 , the first, or principal God, and accordingly worshipped him 〈 in non-Latin alphabet 〉 , with all sorts of sacrifices, and with him also Helena (which went about with him, but had before been a prostitute strumpet in Tyrus ) calling her 〈 in non-Latin alphabet 〉 , that first cogitation that proceeded from him, a kind of Pallas out of Jupiter's head. Of him we may read at large in Irenaeus, and by both see how truly not only that title belongs to him (given to him by Euscbius ) that he was 〈 in non-Latin alphabet 〉 the ring-leader of all the heresy that crept into the Church, and so of the Apostalie here spoken of among the Samaritans, and of all the doctrines and practices of the Gnostics quickly following in the Church, but also how perfectly appliable to him is that which is here added, that he exalted himself above all that is called God, or worship, &c. For before his Baptism it is said of him Act. 8. that he was by all the Samaritans cried up to be 〈 in non-Latin alphabet 〉 (or, as the MSS. read, 〈 in non-Latin alphabet 〉 , the divine power, which is called great, that is, the Divine Majesty, called diversely by several nations, but by all acknowledged as the greatest and supreme Deity) and after the seigned reception of the Faith and Baptism, he did not lessen, but rather increase his pretensions. And accordingly saith Irenaeus l. 1. c. 20. Simon Magus intendit contendere adversùs Apostolos, uti & ipse gloriosus videretur esse. A Claudio Caesare statuâ honoratus esse dicitur propter Magiam. Hic igitur à multis quasi Deus glorificatus est, & docuit semetipsum esse qui apud Judaevs quasi Filius adparuerit, in Samaria autem quasi Pater descenderit, & in reliquis Gentibus quasi Spiritus S. adventaverit. Esse autem se sublimissimam virtutem, hoc est, eum qui sit super omnia Pater, & sustinere vocari se quodeunque eum vocant homines. Simon Magus set himself to contend against the Apostles, that he also might appear glorious. He was for his Magic honored with a statue by Claudius Caesar. He was glorified by many as a God, and taught that himself was he that appeared as the Son among the Jews, that in Samaria he descended as the Father, and in other nations came at the Holy Ghost. That he was the most sublime virtue, that is, he which was the Father over all, and that he was content to be called by the highest titles that any man did call him. And so saith Tertull. de Anima, Simon (speaking of Helena his prima ennoia by which he created the Angls and powers which made the world, and whom he called also the lost sheep, because of her having been in a brothel-house) saith that ad hanc descendit Pater summus, to her descended the supreme Father, (calling himself by that title) and having carried her back to his palace, exinde ad hominum respexit salutem, from thenceforth had all care to the salvation of men. Again that statue of his was made, saith Irenaeus, ad siguram Jovis, after the figure of Jupiter, and Helena's after the figure of Minerva, and these, saith he, were worshipped by men. And at last among the doctrines of his followers, Saturnilus and Menander, he sets down, Judaeorum Deum unum ex Angels esse, c. 22. that the God of the Jews was one of the seven Angels that made the world. Ipsum vero Simonem unum Patrem esse qui fecit Angelos, Archangelos, Virtutes, Potestates, But that Simon himself was the only Father that made the Angels, Archangels, Virtues, and Powers. So clearly making himself superior to the God of the Jews, and indeed creator of him. So saith Justin Martyr Apol. 2. (see Note b. on Jude. ) Now for the 〈 in non-Latin alphabet 〉 , this man's and these Gnostics revealing themselves, that signifies their putting off that disguise of Christianity under which they v • iled themselves a while, and setting up, he and his followers, professedly against Christ and his Apostles. For Simon himself, that at first he was baptized and made a show of being a Christian, hath appeared Act. 8. but this without any sincerity at that time, any 〈 in non-Latin alphabet 〉 , genuine purpose of change, saith Cyril of Jerusalem, Cat. 1. After this he went on in his way of deceiving the people by his forceries, as appears by his desiring to buy the power of working miracles from the Apostles; and being denied that, soon after he set up and opposed himself against Christ, and accordingly is here called 〈 in non-Latin alphabet 〉 , the adversary, or, he that opposeth himself, and by S. John, 〈 in non-Latin alphabet 〉 the Antichrist, which is the same. And about the time of erecting the statue to him at Rome, being by the preaching of the Gospel driven out of that city, it was some space of years before he appeared there again in contestation with S. Peter; which may pass for his revealing of himself, that at the writing of this Epistle was yet future. And accordingly Theophylact, speaking of the mystery of iniquity, 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , the mystery of iniquity was already begun, for Simon and Nicolas leaders of heresies did work the works of Antichrist. As for the Gnostics, the followers of him, and other such leaders, thus it was: The Jews persecuting the Christians, and those persecutions shaking the faith of many, and the Gnostics keeping themselves safe from those persecutions, by forswearing of Christ in time of danger from the Jews (as they sacrificed to Idols, to secure them from the Gentiles) and having other carnal baits, all manner of filthiness to invite carnal and fearful persons to their party, did soon draw all Samaria from Christ, and so, where ever Christianity was planted in other parts, at Rome, in Asia, &c. corrupted the believers everywhere, so that many were polluted, or infected by their poison, Heb. 12. 15. and at length joinned with the Jews in the greatest bitterness of persecuting the Orthodox Christians, first secretly, 〈 in non-Latin alphabet 〉 , as dogs that bite and bark not, saith Ignatius, and then they were the mystery here, but at last openly and avowedly, and that is the meaning of 〈 in non-Latin alphabet 〉 the revealing this mystery. And this avow'd opposing and persecuting the Christians was to be a forerunner of that day of the Lord, and till that was come, the day was not yet instant, though near at hand.
[ f] V. 4. Worshipped ] 〈 in non-Latin alphabet 〉 in this place being joined with 〈 in non-Latin alphabet 〉 called God, not to distinguish it from the former, but with an 〈 in non-Latin alphabet 〉 , or, to explicate the former, or to extend it farther then the former might be thought to extend, must signify not the worship itself, but that which is worshipped, whatsoever that is. The nations and people of the world, all of them, acknowledged and worshipped somewhat which they called God, or Numen, but all false and Idol-nothings, save only the one Creator of heaven and earth; yet on these they bestowed those magnificent titles of God, and Great power of God, and other the like: and to comprehend all those titles by which all those false God's were known, this word 〈 in non-Latin alphabet 〉 , worship, or deity, or (by repeating the word 〈 in non-Latin alphabet 〉 ) all that is called worship or deity, is here used. And so the word is used by the Author of the Book of Wisdom, c. 14. 20. and rightly rendered, a God. So Act. 17. 23. 〈 in non-Latin alphabet 〉 , beholding your worships, that is, their 〈 in non-Latin alphabet 〉 their idols, (so saith Theophylact, 〈 in non-Latin alphabet 〉 , worships, that is, Idols ) and daemons, of which their city had and worshipped so many. For so v. 16. it is said of him that he did 〈 in non-Latin alphabet 〉 behold that their city was 〈 in non-Latin alphabet 〉 full of Idols, or false gods, and v. 22. that he did 〈 in non-Latin alphabet 〉 behold again that they were 〈 in non-Latin alphabet 〉 worshippers of more Idols or Daemons then any other city. So in Photios Ep. 162. 〈 in non-Latin alphabet 〉 , &c. not the worships, but the gods that are worshipped by the Grecians: and again, 〈 in non-Latin alphabet 〉 he reproached his own God. And so 'tis truly here said of Simon Magus, that he did set himself up above all that is anywhere worshipped, true or false God, making himself the supreme Father of all, who had created the God of the Jews, as appeared Note e.
[ g] Ib. Sitteth in the Temple of God ] What 〈 in non-Latin alphabet 〉 , to sit on the Temple of God as God, signifies, cannot now be difficult after the consideration of the former passages Note e. and f. For being owned by all Samaria as the supreme God, and worshipped, as was said, 〈 in non-Latin alphabet 〉 , by incense and sacrifices, &c. it cannot be doubted but these were performed to him in those places which had been set apart to the worship of the true God; and so that is to sit or place himself in the Temple of God, 〈 in non-Latin alphabet 〉 , vaunting, or declaring, himself that he is God, assuming those honors to himself. Thus saith Justin Martyr, Apol. 2. of some, that is, of him and Helena his strumpet, that they did 〈 in non-Latin alphabet 〉 , affirm themselves to be gods. And so Irenaeus, Docuit semetipsum, &c. He taught that he was God. See Note e. To this purpose it is that Justin Martyr affirms that Claudius erected him a statue at Rome on Tiber, betwixt the two Bridges, inscribed Simony Deo Sancto, to Simon the holy God: Every such statue or image being, according to the Theology of the Heathens, a kind of 〈 in non-Latin alphabet 〉 or temple or chapel, where the God to whom the statue was consecrated was said to dwell. And although Petrus Ciaconius in Opusc. suspects this to be a mistake of Justin, because about that place in Rome An. Dom. MDLXXIV. a basis of a marble statue was dig'd up with this inscription Simony Sanco Deo Fidio sacrum, &c. yet the authority of Justin, writing this so soon after to the Emperors of Rome, who could and would have discerned his falsity, if it had been such, will be abundantly sufficient to oppose to this conjecture, especially when Irenaeus insisting on it soon after him, and Tertullian better acquainted with that city and story then to be thus imposed upon, have added their confirmations of it, and many writers of the Church of Rome after them continued the tradition unquestioned, till this conjecture set up against it.
[ h] V. 6. Withholdeth ] 〈 in non-Latin alphabet 〉 here signifies to hinder, to restrain him that is there spoken of, that is, the 〈 in non-Latin alphabet 〉 , the impious proud adversary, Simon Magus and his Gnostics v. 11. from putting off their disguise, and revealing themselves in their colors, that is, cruel professed enemies to Christ and Christians: and by the addition here of 〈 in non-Latin alphabet 〉 in his own season, some conjecture may be made what the 〈 in non-Latin alphabet 〉 that which hinders signifies. For it being thereby manifest that there was a season most proper for them thus to reveal themselves, the 〈 in non-Latin alphabet 〉 must be the absence or not approach of that season. Now what the Gnostics season of showing or revealing themselves was, appears by what hath formerly been said, viz. the Christians separating from the Jews. Till they did this, the Gnostics wanted a pretence to exasperate the Jews, but then having that advantage they shown themselves in their colors; and so this is their season of revealing themselves. And the point of time when this season came was, when the Apostles departed professedly from the Jews (see Paraphrase on Rom. 7. 1.) and not only gave over tempering and complying with them, but preaching to them also, as contumacious and hopeless, with a Behold we turn to the Gentiles. For this made the Jews to become implacable to the Christians, to persecute them bitterly (see Eph. 3. 1, 13.) not only as contemners of Moses 's Law, which interdicted that free commerce with the Gentiles, but as those that hated them, and thought them unworthy of the Gospel of Christ, Act. 13. 46. And from thence sprang the Apostasy of many weak Christians to this party, through this necessity of adhering to one side or other, either of persecuting with the Jews, or being persecuted with the Christians, the Apostle, Heb. 13. 13. calling the Christians to come from among them, to go out unto Christ without the Campe, bearing his reproach, that is, to leave off the Jewish ceremonies, which now became obstructions and hindrances to the progress of the Christian faith, and to do it though it brought all persecutions upon them. And accordingly all were now forced to make their choice and avow it, and so they did (to avoid the persecution from the Jews:) many professed themselves Jews, though they were not so by birth (nor circumcised many of them Gal. 6. 12. 13.) and then, having departed from the faith, soon proceeded to the greatest hatreds of them which did not, expressed the fiercest zeal against the Christians of any, according to Christ's saying, that the Jewish Pharisaical Proselytes became doubly more the children of the devil then themselves (see Note on Mat. 23. e.) This then being the season of the Gnostics breaking out against the Christians, the absence of that season must consequently be the Apostles & Orthodox Christians keeping fair with the Jews, and being not yet departed to the Gentiles, their obsrving some ceremonies in compliance with, and in hope of gaining the Jews. This we know they did for some time, upon a double consideration: first, On hope of doing good upon the Jews by that means, (so Paul circumcised Timothy, Act. 16. 3. and so he purified himself Act. 21. 26.) and secondly, to avoid the persecutions of the Jews, which it seems S. Peter did, Gal. 2. 12. fearing those of the circumcision. And as yet the Apostles, it seems, had not given over these compliances when S. Paul wrote this. And this, as long as it lasted, kept it from being a fit season for the Gnostics to show themselves, and so in all probability is the 〈 in non-Latin alphabet 〉 here, that which hindered, and the 〈 in non-Latin alphabet 〉 , ordinarily rendered, he that hinders v. 7. (which is in all reason the same, the Gender making no difference in this matter, and if it did, yet the 〈 in non-Latin alphabet 〉 being appliable to the Law, 〈 in non-Latin alphabet 〉 , and not any necessary denotation of a person, and withal the Neuter as fit to interpret the Masculine, as the Masculine to interpret the Neuter) 'It is true indeed, divers of the Ancients expecting still some farther Antichrist continually, did phanfie the Roman Empire to be the 〈 in non-Latin alphabet 〉 or that that hindered: But that was caused by looking for that as future which was some time past, and now out of their minds, and by the Apostles not mentioning what it was; which omission of his was occasioned by his having told them of it formerly, and supposing that they knew it sufficiently ( 〈 in non-Latin alphabet 〉 , and now ye know, &c.) so that there was no need of repeating it, and it seems they had been, at his being among them, so fully instructed in it, that he tells them 1 Thes. 5. 1. that he need not write to them of this subject.
[ i] V. 7. Mystery of iniquity ] It must here be explained 1. what 〈 in non-Latin alphabet 〉 iniquity, and 2. what 〈 in non-Latin alphabet 〉 mystery, and 3. what 〈 in non-Latin alphabet 〉 acted here signify. For 〈 in non-Latin alphabet 〉 , that may signify no more then some great enormous sin or conjuncture of sins; and so will very fitly be applied to this sect of the Gnostics, who were the vilest sort of people in the world, in respect of their abominable Lusts, Perjuries, joining with Idols, &c. But the notion which seems to be most proper to this place is somewhat superadded to all this, viz. their malicious bitter persecuting of the Orthodox Christians. This is the notion of 〈 in non-Latin alphabet 〉 iniquity, Mat. 24. 12. upon the increasing of which many should be offended, v. 10. and their love of Christ, zeal to Christianity, should grow cold. And then it will be easy to conjecture what is the mystery of iniquity, viz. this villainy in both parts of it, the vile sins of these men, and their bitter hatred to Christians, both somewhat disguised and kept secret, not professed and avowed, (because it was not yet seasonable) but yet acted underhand more warily. And that is the meaning of 〈 in non-Latin alphabet 〉 agitur; for the word is generally used in a Passive sense (see Note, on Gal. 5. b.) and so signifies this, which is spoken of, to be already acted, 〈 in non-Latin alphabet 〉 , hath received its beginning, saith Theophylact. And so in other the Epistles it is affirmed, that there were among them emulaetions, contentions, strifes, seditions, confusion, and every evil work, all this together with the unclean abominable sins, 〈 in non-Latin alphabet 〉 , already, acted among them, but as yet more secretly and closely, only waiting their opportunity to break out, and show themselves at a time of the best advantage, when that compliance of the Christians with the Jews, the observation of the Mosaical rites (one of which was, that they that were Jews should not converse with those of another nation, Joh. 4. 9.) should be laid down, removed out of the way, the Apostles everywhere leaving the Jews, and departing to the Gentiles, laying down the use of the Mosaical rites, and calling their disciples to come out from the Jews, as they do Act. 19. 9. Heb. 13. 10, 13. Gal. 2, and 3, and 4, and 5.
[ k] V. 8. That wicked ] That 〈 in non-Latin alphabet 〉 the wicked here is the same with 〈 in non-Latin alphabet 〉 the opposer v. 4. there is no question; and that this was Simon and his followers hath been shown (Note e.) and clearly appears by the character v. 9. that his coming is 〈 in non-Latin alphabet 〉 , according to the working of Satan in all power, and signs, and lying wonders, that is, that they used sorcery, and did many strange things (such prodigies as the Devil could help him to act) by that means, and as it follows v. 10. succeeded very prosperously among many hypocritical, unsincere, carnal Christians, who were (by their indulgence of lusts, and promise of immunity from persecutions, and by the strangeness of their forceries, Simon undertaking to fly in the air, &c.) corrupted and seduced by them. And this is farther described in the destruction, that upon this revelation of themselves should soon involve him and his. The relations of which are punctual among the ancients. Of Simon saith Arnobins adv. Gen. l. 2. Viderat currum Simonis Magi, & quadrigas igneas Petri ore difflatas, & hominato Christo evanuisse. Viderant ponder praecipitatum suo, cruribus jacuisse praefractis: post deinde per latum Brundam, cruciatibus & pudore defessum, ex altissimi culminis se rursum praecipitasse fastigio. The chariot and fiery horses of Simon, with which this magician undertook to fly in the air, were blown away by Peters mouth, & vanished at the name of Christ, and so he fell down, and brake his legs, and after some time was brought to Brunda, and through the torments and the shame became weary of his life, and cast himself headlong from the top of an high place, and so perished. Many other testimonies of this are elsewhere mentioned, (see Note a, on 2 Tim. 3.) And for the Gnostics, his followers, 'tis Eusebius 's affirmation of them l. 3. c. 〈 in non-Latin alphabet 〉 , In a moment they were utterly destroyed, the 〈 in non-Latin alphabet 〉 swift destruction, foretold 1 Thess. 5. 2. And two means are here mentioned by which this should be done, first, by the breath of Christ's mouth, secondly, by the brightness of his coming: the former noting the power of the Gospel in the mouth of the Apostles Peter and Paul, who contended with him personally at Rome, and brought ruin and shame upon him; and the 2 d noting the vengeance that befell the Jews by the Roman armies, at which time the Gnostics, that sided with them, were destroyed also (see Note on 2 Pet. 2. 9. and Jude a.) And this seems to be so called 1 Tim. 6. 14. where he is charged to continue constant to Christ whatever combats he met with', 〈 in non-Latin alphabet 〉 until the appearance of our Lord Jesus Christ, which was surely somewhat then approaching, that was likely to fall out in Timothy 's life time, and which as he adds ver. 15. God, as the blessed and only potentate, expressing his mercy and power together to all that adhere unto him, and as King of Kings, and Lord of Lord's, subduing & bringing down the stoutest persecutors, should show forth, 〈 in non-Latin alphabet 〉 in those proper seasons, which he had appointed for it.
Annotations on Chap. II.
[ a] V. 1. By ] The Preposition 〈 in non-Latin alphabet 〉 is oft taken in the notion of 〈 in non-Latin alphabet 〉 , of, or about, or concerning, or for, as that denotes the matter of the ensuing discourse, as when we say in English, Now, for such a matter, or point, or question, which is the form of entering upon any discourse. And thus it seems to be understood here, making the coming of Christ, &c. the things which he proceeds to discourse of, which having been touched upon in the former Epistle c. 5. 1. (and, it seems, that which was said in that Epistle, misunderstood by them in some circumstances) he proceeds, as in a known matter, to speak of it, and so 〈 in non-Latin alphabet 〉 will be best rendered, concerning.
[ b] Ib. Coming of our Lord] 〈 in non-Latin alphabet 〉 , the coming of the Lord, hath been at large explained, Note on Mat. 24. b. to signify the coming of Christ as a Judge to destroy the Jews, (as Psal. 96. 13. For he cometh, for he cometh to judge the earth, and as Psal. 97. 5. the hills melted like wax at the presence of the Lord, the very 〈 in non-Latin alphabet 〉 here,) and by that means to rescue those that were persecuted by them: and this is by Saint James c. 5. 7, 8. called by this title, 〈 in non-Latin alphabet 〉 , the coming of the Lord, and that then 〈 in non-Latin alphabet 〉 , approaching, and farther expressed v. 9. by the Judge standing before the doors; and so there is little reason to doubt but that it so signifies here. 'It is true indeed that 1 Thes. 4. 15. 〈 in non-Latin alphabet 〉 , the coming of the Lord, is used for the final day of doom; but the phrase here appears not to refer to that place: for after the description of that to the end of that fourth Chapter, the Apostle c. 5. begins 〈 in non-Latin alphabet 〉 but concerning the times and seasons, as of somewhat which was then approaching, and presumed to be sufficiently known among them, and on that subject he tells them, that they know that the day of the Lord cometh as a thief in the night. Now to this coming of the day of the Lord it is that the Apostle here refers, in this second Epistle (that which he had said of it in the first Epistle, and particularly the 〈 in non-Latin alphabet 〉 sudden destruction v. 3. being misinterpreted by some of them, and changed into 〈 in non-Latin alphabet 〉 the day of Christ is instantly approaching ) as may appear by the end of the second verse, where the very phrase is used, the day of the Lord, which therefore is to be taken for the interpretation of 〈 in non-Latin alphabet 〉 , the coming of Christ v. 1. the one as well as the other ordinarily denoting this judgment of Christ's upon the Jews (see Note on Rom. 13. d.) And then the 〈 in non-Latin alphabet 〉 ▪ our assembling to him, must be proportionably explained to signify that greater liberty of the Christians to assemble to the service of Christ, the freedom of Ecclesiastical assemblies, which was a consequent of that great judgment on the persecutors in the times of Vespasian and Titus. See Note on Rev. 1. b. and c. 5. 10. and c. 7. 15. Thus is the phrase used 2 Mac. 2. 7. where God's gathering his people again together, an effect of his receiving them into mercy; is his giving them the liberty of the Temple and his service there. And so 〈 in non-Latin alphabet 〉 , the assembling of themselves, Heb. 10. 25. is their meeting together in the public service of Christ. And this, as it was an happy consequent of this deliverance, so was it to be used as a solemn means of expressing their gratitude to Christ, who had thus delivered them, and so was peculiarly a gathering together 〈 in non-Latin alphabet 〉 to him.
[Paraphrase] 6. 〈 in non-Latin alphabet 〉
[ c] V. 2. Is at hand ] The word 〈 in non-Latin alphabet 〉 here notes the immediate approach of this day, or the instant coming of it. So 〈 in non-Latin alphabet 〉 , the things just at hand, Rom. 8. 38. and 1 Cor. 3. 22. are set opposite to 〈 in non-Latin alphabet 〉 , the things to come, which were future, but after some time, not so immediately to come to pass. And this being the direct and exact notion of the word, is a key to the whole matter. For that this day was 〈 in non-Latin alphabet 〉 , drawing near, had been oft affirmed by the Apostle, and as Lactantius saith (see Note on title of the Epistle to the Rom. a) commonly foretold by Peter and him in all their preachings, and 1 Thes. 5. 1. he had farther given them warning, that it would come as a thief in the night, that is, on a sudden, unobservably, or unexpectedly. This it seems was mistaken by them, and the suddainnesse and unobservablenesse of it when it should come, interpreted by some to denote the immediate, instant approach of it, at that time wherein he spake. This error of theirs they founded on three things: first, on the Revelations which some had received in this matter, and which were understood to this sense; which it the meaning of 〈 in non-Latin alphabet 〉 , by spirit, the spirit of prophecy, either truley such, or pretended to be such; secondly, on the discourses and affirmations of S. Paul. when he was among them, which is the meaning of 〈 in non-Latin alphabet 〉 by word of mouth; thirdly, on the words of his former Epistle, where he had said c. 5. 2. that it cometh as a thief in the night, and that when they said, Peace and safety, 〈 in non-Latin alphabet 〉 , then a speedy destruction invadeth them; which last they interpreted, as if he had said, 〈 in non-Latin alphabet 〉 , that it were now instant, or present at hand, and so founded their doctrine upon Saint Paul: which is the meaning of 〈 in non-Latin alphabet 〉 , as if we had thus taught, either by word of mouth, or hy that Epistle, or by both, that this day of the Lord was now instantly a coming: where, as the mistake was no more then by interpreting 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 the approach when they said, Peace, that is, when they least looked for it, by the being now immediately at hand, so it was an error of ill consequence, and directly contrary to what the Ap • stle had taught them, when he was with them, v. 5. and therefore their embracing it was justly branded by him with the title of 〈 in non-Latin alphabet 〉 being suddenly shaken from the sense, understanding, or notion of that coming, which he had imparted to them. And besides it was a mistake that he foresaw would shreudly disturb them, when looking for it according to that belief, they should find themselves defeated, and so • te tempted to call the Apostle truth in question from whom they took themselves to have it. And as this would be apt to give them doubts of the truth of the whole Gospel, which they had believed on the same authority, so would the sharpness of the present persecutions be in danger to shake them quite out of their constancy, when they found themselves thus deluded in their expectation of relief; and this is the meaning of 〈 in non-Latin alphabet 〉 , being troubled. And accordingly we find in S. Peter 2. Epist c. 3. v. 4. that many thinking Christ's promise broken concerning this his coming went over to the Gnostics, joined with them in infidelity and carnality, walking after their own lusts, and saying, Where is the promise of his coming?
[ d] V. 3. falling away • That 〈 in non-Latin alphabet 〉 in its natural signification imports no more then ab • ecssion or departure, is clear by the Verb 〈 in non-Latin alphabet 〉 , from which it immediately comes. So Act. 15. 38. when 'tis said of John 〈 in non-Latin alphabet 〉 , sure it signifies no more then that he had departed from them, not from the faith of Christ in our modern notion of Apost • sie; and in that place the Kings MS. reads 〈 in non-Latin alphabet 〉 , which is a Verb made from 〈 in non-Latin alphabet 〉 Apastate, and yet there signifies no more then leaving, or forsaking their company, not the faith of Christ at that time. Thus the word is used distinctly in this matter of Moses 's Law, Act. 21. 21. 〈 in non-Latin alphabet 〉 , thou teachest the Jews in Asia &c. 10. forsake the Mosaical Law. And therefore it is possible that the word 〈 in non-Latin alphabet 〉 here may signify either, first, this departing of the Apostle from the Jews, leaving them and departing to the Gentiles, which was indeed a great provocation to the Jews to presecute them most bitterly, and so might be made use of by the Gnostics as the opportunity most fit to exasperate the Jews against them; or else secondly, the departing of the believing Jews from the Mosaical observances, Circumcision, &c. and this also sharpened the persecutors against them. And so Saint Luke uses the word 〈 in non-Latin alphabet 〉 , Act. 19. 9. of Paul, when the Jew were hardened and disobedient, and spake evil of that way before the multitude, 〈 in non-Latin alphabet 〉 , he departed from them, and separated the disciples, that is, he (and the Christian believers) forsook and separated from them, and betook himself to the Gentiles of Asia; and so at other times he did, Act. 13. 46. and finally, Act. 28. 28. And to this the Apostle seems to exhort the Hebrew believers, Heb. 13. 13. Let us therefori come forth to Christ without the camp, make an express separation from the unbelieving Jews, bearing Christ's reproach, that is, although we be perse, uted by them for doing so. But besides these, there is the ordinary vulgar notion of Apostle, which may very probably be meant here, a notable discernible ap • stat • zing of Christians to that ab • minable impiety of the Gnostics, of which Saint Paul 1 Tim. 4. 1. affirms 〈 in non-Latin alphabet 〉 , some shall apost atize from the faith, giving tar to deceitful spirits; and this, saith he there, the spirit saith expressly, that is, Christ hath distinctly foretold, Mat. 24. 10. And then shall many be scandalized, that is, fall off from the faith, and false prophets shall arise and deceive many, v. 11. and the love of many shall grow cold, v. 12. contrary to the enduring to the end. And this there as the immediate forerunner of that great day; for, as it there follows v. 14. Then shall the end come. And against this the Apostle warns them to take heed Heb. 3. 12. lest there be in any of you an evil heart of unbelief in departing from the living God; and they that did so, he saith they do 〈 in non-Latin alphabet 〉 , draw back, or fall off, unto perdition, Heb. 39. 22. And (besides that by these warnings and intimations (see Heb. 12. 15.) it appears that many did, according to Christ's prediction, fall off) it is farther most certainly known that Samaria, wh • ch was the first-fruits, as it were, unto Christ, after his ascension, and embraced the faith universally, Act. 8. 12, 14. did also, by the subtlety of Simon Magui and the Gnostics, fall off from their first faith to that abominable Heresy. And so this may very fitly be here referred to by the Apostle, as that which must necessarily come to pass before the coming of this day.
[ e] lb. Man of sin] 〈 in non-Latin alphabet 〉 , the man of sin, is here the denotation of a very wicked sort of people: and though it be in the Singular number, must not yet, in any reason, be confined to a single person, but to someone or more ring-leaders, and their followers. Thus we know 〈 in non-Latin alphabet 〉 Christ signifies him as he is the head of his Church, and is sometimes used to signify the whole society of Christians (see Note on Cal. 3. d.) And so' 〈 in non-Latin alphabet 〉 Antichrist i • sure no single person, considered alone, but in conjunction with his followers. And in this latitude proper names of persons are prophetically used to signify people, Jezibel for this heresy of Gnostics, the whole set of them, (see Note on Rev. 2. n.) and many the l ke. And accordingly here it cannot be strange that the 〈 in non-Latin alphabet 〉 , the man of sin, should signify more then one single person. viz. Simon and the Gnostics. So likewise for all that follow, 〈 in non-Latin alphabet 〉 the son of perdition (one fit and sure to be destroyed, as 〈 in non-Latin alphabet 〉 the son of death, one that shall surely die▪ 2 Sam. 12. 5.) 〈 in non-Latin alphabet 〉 he that opposeth himself, (a circumlocution of Antichrist) and 〈 in non-Latin alphabet 〉 the wicked one, v. 8. All which are here set to denote that impious sect under him, which is known by the ancients by the title of 〈 in non-Latin alphabet 〉 , the first-born of Satan, that accursed Simon the Magician. That 'twas some Magician is clear by what is said of him v. 9. of the working of Satan evidenced in him, 〈 in non-Latin alphabet 〉 &c. v. 10. in all power, and signs, and lying wonders: and accordingly saith Theophylact, 〈 in non-Latin alphabet 〉 , 'tis a man that hath Satan in him working by him, (which one beside many other circumstances sufficiently prove that it was not Gaius, or any other of the Roman Emperors, as some have conceived.) And that it was particularly Simon Magus appears by Eusebius l. 2. c. 12. who at the beginning of Claudius 's reign mentions his coming to Rome, and there describes him 〈 in non-Latin alphabet 〉 , (words directly parallel to this ninth verse) doing such miracles there by the help of the devils, that he was taken for a god, and accordingly had a statue erected betwixt the two bridges built on Tiber, with this inscription, Simony Deo Sancto; and, saith he, almost all the Samaritans, and some of other nations, confessed him 〈 in non-Latin alphabet 〉 , the first, or principal God, and accordingly worshipped him 〈 in non-Latin alphabet 〉 , with all sorts of sacrifices, and with him also Helena (which went about with him, but had before been a prostitute strumpet in Tyrus ) calling her 〈 in non-Latin alphabet 〉 , that first cogitation that proceeded from him, a kind of Pallas out of Jupiter's head. Of him we may read at large in Irenaeus, and by both see how truly not only that title belongs to him (given to him by Euscbius ) that he was 〈 in non-Latin alphabet 〉 the ring-leader of all the heresy that crept into the Church, and so of the Apostalie here spoken of among the Samaritans, and of all the doctrines and practices of the Gnostics quickly following in the Church, but also how perfectly appliable to him is that which is here added, that he exalted himself above all that is called God, or worship, &c. For before his Baptism it is said of him Act. 8. that he was by all the Samaritans cried up to be 〈 in non-Latin alphabet 〉 (or, as the MSS. read, 〈 in non-Latin alphabet 〉 , the divine power, which is called great, that is, the Divine Majesty, called diversely by several nations, but by all acknowledged as the greatest and supreme Deity) and after the seigned reception of the Faith and Baptism, he did not lessen, but rather increase his pretensions. And accordingly saith Irenaeus l. 1. c. 20. Simon Magus intendit contendere adversùs Apostolos, uti & ipse gloriosus videretur esse. A Claudio Caesare statuâ honoratus esse dicitur propter Magiam. Hic igitur à multis quasi Deus glorificatus est, & docuit semetipsum esse qui apud Judaevs quasi Filius adparuerit, in Samaria autem quasi Pater descenderit, & in reliquis Gentibus quasi Spiritus S. adventaverit. Esse autem se sublimissimam virtutem, hoc est, eum qui sit super omnia Pater, & sustinere vocari se quodeunque eum vocant homines. Simon Magus set himself to contend against the Apostles, that he also might appear glorious. He was for his Magic honored with a statue by Claudius Caesar. He was glorified by many as a God, and taught that himself was he that appeared as the Son among the Jews, that in Samaria he descended as the Father, and in other nations came at the Holy Ghost. That he was the most sublime virtue, that is, he which was the Father over all, and that he was content to be called by the highest titles that any man did call him. And so saith Tertull. de Anima, Simon (speaking of Helena his prima ennoia by which he created the Angls and powers which made the world, and whom he called also the lost sheep, because of her having been in a brothel-house) saith that ad hanc descendit Pater summus, to her descended the supreme Father, (calling himself by that title) and having carried her back to his palace, exinde ad hominum respexit salutem, from thenceforth had all care to the salvation of men. Again that statue of his was made, saith Irenaeus, ad siguram Jovis, after the figure of Jupiter, and Helena's after the figure of Minerva, and these, saith he, were worshipped by men. And at last among the doctrines of his followers, Saturnilus and Menander, he sets down, Judaeorum Deum unum ex Angels esse, c. 22. that the God of the Jews was one of the seven Angels that made the world. Ipsum vero Simonem unum Patrem esse qui fecit Angelos, Archangelos, Virtutes, Potestates, But that Simon himself was the only Father that made the Angels, Archangels, Virtues, and Powers. So clearly making himself superior to the God of the Jews, and indeed creator of him. So saith Justin Martyr Apol. 2. (see Note b. on Jude. ) Now for the 〈 in non-Latin alphabet 〉 , this man's and these Gnostics revealing themselves, that signifies their putting off that disguise of Christianity under which they v • iled themselves a while, and setting up, he and his followers, professedly against Christ and his Apostles. For Simon himself, that at first he was baptized and made a show of being a Christian, hath appeared Act. 8. but this without any sincerity at that time, any 〈 in non-Latin alphabet 〉 , genuine purpose of change, saith Cyril of Jerusalem, Cat. 1. After this he went on in his way of deceiving the people by his forceries, as appears by his desiring to buy the power of working miracles from the Apostles; and being denied that, soon after he set up and opposed himself against Christ, and accordingly is here called 〈 in non-Latin alphabet 〉 , the adversary, or, he that opposeth himself, and by S. John, 〈 in non-Latin alphabet 〉 the Antichrist, which is the same. And about the time of erecting the statue to him at Rome, being by the preaching of the Gospel driven out of that city, it was some space of years before he appeared there again in contestation with S. Peter; which may pass for his revealing of himself, that at the writing of this Epistle was yet future. And accordingly Theophylact, speaking of the mystery of iniquity, 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , the mystery of iniquity was already begun, for Simon and Nicolas leaders of heresies did work the works of Antichrist. As for the Gnostics, the followers of him, and other such leaders, thus it was: The Jews persecuting the Christians, and those persecutions shaking the faith of many, and the Gnostics keeping themselves safe from those persecutions, by forswearing of Christ in time of danger from the Jews (as they sacrificed to Idols, to secure them from the Gentiles) and having other carnal baits, all manner of filthiness to invite carnal and fearful persons to their party, did soon draw all Samaria from Christ, and so, where ever Christianity was planted in other parts, at Rome, in Asia, &c. corrupted the believers everywhere, so that many were polluted, or infected by their poison, Heb. 12. 15. and at length joinned with the Jews in the greatest bitterness of persecuting the Orthodox Christians, first secretly, 〈 in non-Latin alphabet 〉 , as dogs that bite and bark not, saith Ignatius, and then they were the mystery here, but at last openly and avowedly, and that is the meaning of 〈 in non-Latin alphabet 〉 the revealing this mystery. And this avow'd opposing and persecuting the Christians was to be a forerunner of that day of the Lord, and till that was come, the day was not yet instant, though near at hand.
[ f] V. 4. Worshipped ] 〈 in non-Latin alphabet 〉 in this place being joined with 〈 in non-Latin alphabet 〉 called God, not to distinguish it from the former, but with an 〈 in non-Latin alphabet 〉 , or, to explicate the former, or to extend it farther then the former might be thought to extend, must signify not the worship itself, but that which is worshipped, whatsoever that is. The nations and people of the world, all of them, acknowledged and worshipped somewhat which they called God, or Numen, but all false and Idol-nothings, save only the one Creator of heaven and earth; yet on these they bestowed those magnificent titles of God, and Great power of God, and other the like: and to comprehend all those titles by which all those false God's were known, this word 〈 in non-Latin alphabet 〉 , worship, or deity, or (by repeating the word 〈 in non-Latin alphabet 〉 ) all that is called worship or deity, is here used. And so the word is used by the Author of the Book of Wisdom, c. 14. 20. and rightly rendered, a God. So Act. 17. 23. 〈 in non-Latin alphabet 〉 , beholding your worships, that is, their 〈 in non-Latin alphabet 〉 their idols, (so saith Theophylact, 〈 in non-Latin alphabet 〉 , worships, that is, Idols ) and daemons, of which their city had and worshipped so many. For so v. 16. it is said of him that he did 〈 in non-Latin alphabet 〉 behold that their city was 〈 in non-Latin alphabet 〉 full of Idols, or false gods, and v. 22. that he did 〈 in non-Latin alphabet 〉 behold again that they were 〈 in non-Latin alphabet 〉 worshippers of more Idols or Daemons then any other city. So in Photios Ep. 162. 〈 in non-Latin alphabet 〉 , &c. not the worships, but the gods that are worshipped by the Grecians: and again, 〈 in non-Latin alphabet 〉 he reproached his own God. And so 'tis truly here said of Simon Magus, that he did set himself up above all that is anywhere worshipped, true or false God, making himself the supreme Father of all, who had created the God of the Jews, as appeared Note e.
[ g] Ib. Sitteth in the Temple of God ] What 〈 in non-Latin alphabet 〉 , to sit on the Temple of God as God, signifies, cannot now be difficult after the consideration of the former passages Note e. and f. For being owned by all Samaria as the supreme God, and worshipped, as was said, 〈 in non-Latin alphabet 〉 , by incense and sacrifices, &c. it cannot be doubted but these were performed to him in those places which had been set apart to the worship of the true God; and so that is to sit or place himself in the Temple of God, 〈 in non-Latin alphabet 〉 , vaunting, or declaring, himself that he is God, assuming those honors to himself. Thus saith Justin Martyr, Apol. 2. of some, that is, of him and Helena his strumpet, that they did 〈 in non-Latin alphabet 〉 , affirm themselves to be gods. And so Irenaeus, Docuit semetipsum, &c. He taught that he was God. See Note e. To this purpose it is that Justin Martyr affirms that Claudius erected him a statue at Rome on Tiber, betwixt the two Bridges, inscribed Simony Deo Sancto, to Simon the holy God: Every such statue or image being, according to the Theology of the Heathens, a kind of 〈 in non-Latin alphabet 〉 or temple or chapel, where the God to whom the statue was consecrated was said to dwell. And although Petrus Ciaconius in Opusc. suspects this to be a mistake of Justin, because about that place in Rome An. Dom. MDLXXIV. a basis of a marble statue was dig'd up with this inscription Simony Sanco Deo Fidio sacrum, &c. yet the authority of Justin, writing this so soon after to the Emperors of Rome, who could and would have discerned his falsity, if it had been such, will be abundantly sufficient to oppose to this conjecture, especially when Irenaeus insisting on it soon after him, and Tertullian better acquainted with that city and story then to be thus imposed upon, have added their confirmations of it, and many writers of the Church of Rome after them continued the tradition unquestioned, till this conjecture set up against it.
[ h] V. 6. Withholdeth ] 〈 in non-Latin alphabet 〉 here signifies to hinder, to restrain him that is there spoken of, that is, the 〈 in non-Latin alphabet 〉 , the impious proud adversary, Simon Magus and his Gnostics v. 11. from putting off their disguise, and revealing themselves in their colors, that is, cruel professed enemies to Christ and Christians: and by the addition here of 〈 in non-Latin alphabet 〉 in his own season, some conjecture may be made what the 〈 in non-Latin alphabet 〉 that which hinders signifies. For it being thereby manifest that there was a season most proper for them thus to reveal themselves, the 〈 in non-Latin alphabet 〉 must be the absence or not approach of that season. Now what the Gnostics season of showing or revealing themselves was, appears by what hath formerly been said, viz. the Christians separating from the Jews. Till they did this, the Gnostics wanted a pretence to exasperate the Jews, but then having that advantage they shown themselves in their colors; and so this is their season of revealing themselves. And the point of time when this season came was, when the Apostles departed professedly from the Jews (see Paraphrase on Rom. 7. 1.) and not only gave over tempering and complying with them, but preaching to them also, as contumacious and hopeless, with a Behold we turn to the Gentiles. For this made the Jews to become implacable to the Christians, to persecute them bitterly (see Eph. 3. 1, 13.) not only as contemners of Moses 's Law, which interdicted that free commerce with the Gentiles, but as those that hated them, and thought them unworthy of the Gospel of Christ, Act. 13. 46. And from thence sprang the Apostasy of many weak Christians to this party, through this necessity of adhering to one side or other, either of persecuting with the Jews, or being persecuted with the Christians, the Apostle, Heb. 13. 13. calling the Christians to come from among them, to go out unto Christ without the Campe, bearing his reproach, that is, to leave off the Jewish ceremonies, which now became obstructions and hindrances to the progress of the Christian faith, and to do it though it brought all persecutions upon them. And accordingly all were now forced to make their choice and avow it, and so they did (to avoid the persecution from the Jews:) many professed themselves Jews, though they were not so by birth (nor circumcised many of them Gal. 6. 12. 13.) and then, having departed from the faith, soon proceeded to the greatest hatreds of them which did not, expressed the fiercest zeal against the Christians of any, according to Christ's saying, that the Jewish Pharisaical Proselytes became doubly more the children of the devil then themselves (see Note on Mat. 23. e.) This then being the season of the Gnostics breaking out against the Christians, the absence of that season must consequently be the Apostles & Orthodox Christians keeping fair with the Jews, and being not yet departed to the Gentiles, their obsrving some ceremonies in compliance with, and in hope of gaining the Jews. This we know they did for some time, upon a double consideration: first, On hope of doing good upon the Jews by that means, (so Paul circumcised Timothy, Act. 16. 3. and so he purified himself Act. 21. 26.) and secondly, to avoid the persecutions of the Jews, which it seems S. Peter did, Gal. 2. 12. fearing those of the circumcision. And as yet the Apostles, it seems, had not given over these compliances when S. Paul wrote this. And this, as long as it lasted, kept it from being a fit season for the Gnostics to show themselves, and so in all probability is the 〈 in non-Latin alphabet 〉 here, that which hindered, and the 〈 in non-Latin alphabet 〉 , ordinarily rendered, he that hinders v. 7. (which is in all reason the same, the Gender making no difference in this matter, and if it did, yet the 〈 in non-Latin alphabet 〉 being appliable to the Law, 〈 in non-Latin alphabet 〉 , and not any necessary denotation of a person, and withal the Neuter as fit to interpret the Masculine, as the Masculine to interpret the Neuter) 'It is true indeed, divers of the Ancients expecting still some farther Antichrist continually, did phanfie the Roman Empire to be the 〈 in non-Latin alphabet 〉 or that that hindered: But that was caused by looking for that as future which was some time past, and now out of their minds, and by the Apostles not mentioning what it was; which omission of his was occasioned by his having told them of it formerly, and supposing that they knew it sufficiently ( 〈 in non-Latin alphabet 〉 , and now ye know, &c.) so that there was no need of repeating it, and it seems they had been, at his being among them, so fully instructed in it, that he tells them 1 Thes. 5. 1. that he need not write to them of this subject.
[ i] V. 7. Mystery of iniquity ] It must here be explained 1. what 〈 in non-Latin alphabet 〉 iniquity, and 2. what 〈 in non-Latin alphabet 〉 mystery, and 3. what 〈 in non-Latin alphabet 〉 acted here signify. For 〈 in non-Latin alphabet 〉 , that may signify no more then some great enormous sin or conjuncture of sins; and so will very fitly be applied to this sect of the Gnostics, who were the vilest sort of people in the world, in respect of their abominable Lusts, Perjuries, joining with Idols, &c. But the notion which seems to be most proper to this place is somewhat superadded to all this, viz. their malicious bitter persecuting of the Orthodox Christians. This is the notion of 〈 in non-Latin alphabet 〉 iniquity, Mat. 24. 12. upon the increasing of which many should be offended, v. 10. and their love of Christ, zeal to Christianity, should grow cold. And then it will be easy to conjecture what is the mystery of iniquity, viz. this villainy in both parts of it, the vile sins of these men, and their bitter hatred to Christians, both somewhat disguised and kept secret, not professed and avowed, (because it was not yet seasonable) but yet acted underhand more warily. And that is the meaning of 〈 in non-Latin alphabet 〉 agitur; for the word is generally used in a Passive sense (see Note, on Gal. 5. b.) and so signifies this, which is spoken of, to be already acted, 〈 in non-Latin alphabet 〉 , hath received its beginning, saith Theophylact. And so in other the Epistles it is affirmed, that there were among them emulaetions, contentions, strifes, seditions, confusion, and every evil work, all this together with the unclean abominable sins, 〈 in non-Latin alphabet 〉 , already, acted among them, but as yet more secretly and closely, only waiting their opportunity to break out, and show themselves at a time of the best advantage, when that compliance of the Christians with the Jews, the observation of the Mosaical rites (one of which was, that they that were Jews should not converse with those of another nation, Joh. 4. 9.) should be laid down, removed out of the way, the Apostles everywhere leaving the Jews, and departing to the Gentiles, laying down the use of the Mosaical rites, and calling their disciples to come out from the Jews, as they do Act. 19. 9. Heb. 13. 10, 13. Gal. 2, and 3, and 4, and 5.
[ k] V. 8. That wicked ] That 〈 in non-Latin alphabet 〉 the wicked here is the same with 〈 in non-Latin alphabet 〉 the opposer v. 4. there is no question; and that this was Simon and his followers hath been shown (Note e.) and clearly appears by the character v. 9. that his coming is 〈 in non-Latin alphabet 〉 , according to the working of Satan in all power, and signs, and lying wonders, that is, that they used sorcery, and did many strange things (such prodigies as the Devil could help him to act) by that means, and as it follows v. 10. succeeded very prosperously among many hypocritical, unsincere, carnal Christians, who were (by their indulgence of lusts, and promise of immunity from persecutions, and by the strangeness of their forceries, Simon undertaking to fly in the air, &c.) corrupted and seduced by them. And this is farther described in the destruction, that upon this revelation of themselves should soon involve him and his. The relations of which are punctual among the ancients. Of Simon saith Arnobins adv. Gen. l. 2. Viderat currum Simonis Magi, & quadrigas igneas Petri ore difflatas, & hominato Christo evanuisse. Viderant ponder praecipitatum suo, cruribus jacuisse praefractis: post deinde per latum Brundam, cruciatibus & pudore defessum, ex altissimi culminis se rursum praecipitasse fastigio. The chariot and fiery horses of Simon, with which this magician undertook to fly in the air, were blown away by Peters mouth, & vanished at the name of Christ, and so he fell down, and brake his legs, and after some time was brought to Brunda, and through the torments and the shame became weary of his life, and cast himself headlong from the top of an high place, and so perished. Many other testimonies of this are elsewhere mentioned, (see Note a, on 2 Tim. 3.) And for the Gnostics, his followers, 'tis Eusebius 's affirmation of them l. 3. c. 〈 in non-Latin alphabet 〉 , In a moment they were utterly destroyed, the 〈 in non-Latin alphabet 〉 swift destruction, foretold 1 Thess. 5. 2. And two means are here mentioned by which this should be done, first, by the breath of Christ's mouth, secondly, by the brightness of his coming: the former noting the power of the Gospel in the mouth of the Apostles Peter and Paul, who contended with him personally at Rome, and brought ruin and shame upon him; and the 2 d noting the vengeance that befell the Jews by the Roman armies, at which time the Gnostics, that sided with them, were destroyed also (see Note on 2 Pet. 2. 9. and Jude a.) And this seems to be so called 1 Tim. 6. 14. where he is charged to continue constant to Christ whatever combats he met with', 〈 in non-Latin alphabet 〉 until the appearance of our Lord Jesus Christ, which was surely somewhat then approaching, that was likely to fall out in Timothy 's life time, and which as he adds ver. 15. God, as the blessed and only potentate, expressing his mercy and power together to all that adhere unto him, and as King of Kings, and Lord of Lord's, subduing & bringing down the stoutest persecutors, should show forth, 〈 in non-Latin alphabet 〉 in those proper seasons, which he had appointed for it.
CHAP. III.
1. FInally, brethren, pray for us, that the word of the Lord may have free course, and be glorified even as it is with you;]
[Paraphrase] 1. And as I pray for yourcomfort and constancy, ch. 2. 17. so it becomes you to be constant in prayer for me and the rest of the Apostles and ministers of the Gospel, that our preaching may be successful and prosperous, meeting with no such obstacles as may hinder the progress of it, but may be everywhere received, and obeyed, and honored by the good lives of the believers, as it hath among you;
2. And that we may be delivered from [note a] unreasonable and wicked men; for all men have not faith.]
[Paraphrase] 2. And that we may be rescued out of the hands of these villanous heretics the Gnostics, that deal in all unnatural impieties, and are ready to oppose us wheresoever we come, & keep many from receiving the faith, and corrupt other hypocritical professors, and such there are in the world; all are not sincere.
3. But the Lord is faithful, who shall stablish you, and keep you from evil.]
[Paraphrase] 3. But for you, I trust in that God who hath promised to secure and defend you from being overcome with such temptations of these cunning diabolical heretics.
4. And we have confidence in the Lord touching you, that ye both do and will do the things which we command you.]
[Paraphrase] 4. And through the grace of God watching over you, I am confident that ye will still continue to obey our advises to you, as hitherto ye have done.
5. And the Lord direct your hearts into the love of God, and into the patient waiting for Christ.]
[Paraphrase] 5. To which confidence I shall join my prayer to that God, that he will direct you so to love him, as to endure any persecutions rather then deny the faith, to confess Christ, whatsoever it cost you.
6. Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.]
[Paraphrase] 6. Now I charge you by virtue of that Apostolical power given me by Christ, that if you observe any man to cast off obedience to those rules which we gave at our being with you, that is, to forsake his work, the businesses of his calling (see 1 Thess. 5. note d.) then (after a first admonishing of him 1 Thess. 5. 14. and a second here v. 12.) you proceed to the Censures of the Church against him, by that means to keep others from being corrupted by him, or doing as he doth, see v. 14.
7. For yourselves know how ye ought to follow us; for we behaved not our selves disorderly among you.]
[Paraphrase] 7. For you cannot but remember, how beside my admonitions to this purpose, I set you by my own example a pattern in this, by my not spending my time idly among you.
8. Neither did we eat any man's bread for naught, but wrought with labor and travel night and day, that we might not be chargeable to any of you.]
[Paraphrase] 8. Being very careful to put no man to any charges, nor to eat what we did not pay for, but earning our living by hard labor in our occupations.
9. Not because we have not power, but to make ourselves an ensample unto you to follow us.]
[Paraphrase] 9. Not because we might not lawfully receive from you if we would, 1 Cor. 9. 4. but on purpose to give you a pattern, that you labor as we have done.
10. For even when we were with you this we commanded you, that [note b] if any would not work, neither should he eat.]
[Paraphrase] 10. For when we were among you preaching Christ, it was our command to all, what the Jews have thought fit to require of all men proverbially, that they must labor themselves, and not expect to be maintained by others labors, being idle themselves.
11. For we hear that there are some which walk among you disorderly, working not at all, but are busy-bodies.]
[Paraphrase] 11. Some such idle persons we hear there are among you, that are disobedient to our orders, and give over their work, and spend their time impertinently in things that they should not meddle with.
12. Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread.]
[Paraphrase] 12. And to these we again give warning now, (as before we did 1 Thess. 5. 14.) that they live and labor quietly, and so earn their living, (and if upon this second admonition they reform not, let them be censured v. 6.)
13. But ye, brethren, be not weary in well-doing.]
[Paraphrase] 13. And as for you, brethren, be careful to do as much good as you can, and be not idle.
14. And if any man obey not our word by this Epistle, note that man, and have no company with him, that he may be ashamed:]
[Paraphrase] 14. And as before ver. 6. so now I say again, if upon this second admonition given by this Epistle v. 12. any man still continue refractary in this matter, let him be censured and this second admonition given by this Epistle v. 12. any man still continue refractary in this matter, let him be censured and branded by you, and dealt with as an excommunicate person, that so by shaming ye may possibly reform him. See note on 1. Cor. 5. g.
15. Yet count him not as an enemy, but admonish him as a brother.]
[Paraphrase] 15. Yet meanwhile apply unto him your friendly Christian admonitions, that those, together with that shame, may work effectually upon him, which is your duty to endeavor on every sinner, and not to deal with him as men deal with their enemies, for how ill soever he is, you are to do him all good imaginable; and therefore I prescribe you that of withdrawing familiar commerce from him, as a method of all others most probable to do him good, and then that may be a season of advantage for your exhortations to work upon him.
16. Now the Lord of peace himself give you peace always, by all means. The Lord be with you all.
17. The salutation of Paul with mine own hand, which is the token in every Epistle; so I write.]
[Paraphrase] 17. This conclusion wherein I salute you, I write with mine own hand, and so it is my custom to do in all my Epistles.
18. The grace of our Lord Jesus Christ be with you all. Amen.
Annotations on Chap. III.
[ a] V. 2. Unreasonable ] That 〈 in non-Latin alphabet 〉 absurd men, with the addition of 〈 in non-Latin alphabet 〉 wicked or villanous, signify the Gnostics here (described ch. 2.) will appear first, by a place in Polycarpus's Epistle to the Philippians, p 18. where citing the place 1 Cor. 3. 9. against 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , those that were guilty of effeminacy and unnatural lusts, he adds, 〈 in non-Latin alphabet 〉 , neither they that do absurd things, noting the 〈 in non-Latin alphabet 〉 to be an expression of those filthy sins against nature. Secondly; by the prayer which here follows v. 5. that God would direct their hearts to the love of God, & patience of Christ, that is, that constancy of love to God, which consists in confessing him in time of persecutions, the want of which is often noted in the Gnostics, and those that were corrupted by their infusions. See Note on 1 Joh. 2. 2. And accordingly in that Epistle of Polycarpus p. 20. describing Simon Magus the father of the Gnostics, he makes up his character of these 4. things, first, denying Christ to be come in the flesh, secondly, not confessing the testimony of the cross, thirdly, converting the oracles of God to their own lusts, fourthly, denying the resurrection and judgment to come. To which he sets opposite the Christians patient suffering for Christ, pag. 21. and loving him that died for them.
[ b] V. 10. If any would not work— ] This was a proverbial speech among the Jews, in Beresith Rabba, 〈 in non-Latin alphabet 〉 , and in Obel Moed, 〈 in non-Latin alphabet 〉 , Whosoever doth not labor, doth not eat. Of this see (beside Drusius dec. 2. adag. 3.) Buxtorfe, Lex. Talmud. in the word 〈 in non-Latin alphabet 〉 . Of the like proverbs used by Christ, see Note on Mat. 10. h.
Annotations on Chap. III.
[ a] V. 2. Unreasonable ] That 〈 in non-Latin alphabet 〉 absurd men, with the addition of 〈 in non-Latin alphabet 〉 wicked or villanous, signify the Gnostics here (described ch. 2.) will appear first, by a place in Polycarpus's Epistle to the Philippians, p 18. where citing the place 1 Cor. 3. 9. against 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , those that were guilty of effeminacy and unnatural lusts, he adds, 〈 in non-Latin alphabet 〉 , neither they that do absurd things, noting the 〈 in non-Latin alphabet 〉 to be an expression of those filthy sins against nature. Secondly; by the prayer which here follows v. 5. that God would direct their hearts to the love of God, & patience of Christ, that is, that constancy of love to God, which consists in confessing him in time of persecutions, the want of which is often noted in the Gnostics, and those that were corrupted by their infusions. See Note on 1 Joh. 2. 2. And accordingly in that Epistle of Polycarpus p. 20. describing Simon Magus the father of the Gnostics, he makes up his character of these 4. things, first, denying Christ to be come in the flesh, secondly, not confessing the testimony of the cross, thirdly, converting the oracles of God to their own lusts, fourthly, denying the resurrection and judgment to come. To which he sets opposite the Christians patient suffering for Christ, pag. 21. and loving him that died for them.
[ b] V. 10. If any would not work— ] This was a proverbial speech among the Jews, in Beresith Rabba, 〈 in non-Latin alphabet 〉 , and in Obel Moed, 〈 in non-Latin alphabet 〉 , Whosoever doth not labor, doth not eat. Of this see (beside Drusius dec. 2. adag. 3.) Buxtorfe, Lex. Talmud. in the word 〈 in non-Latin alphabet 〉 . Of the like proverbs used by Christ, see Note on Mat. 10. h.
THE FIRST EPISTLE OF PAUL THE APOSTLE [note a] TO TIMOTHY.
[ a] THat Timothy first converted by Paul, (and therefore here called his own son in the faith, ver. 1, 2.) and that some time before his coming to Paul at Lystra, Act. 16. (as appears by the testimonial which he then had of the brethren v. 2.) and then after employed by him for the planting of the Gospel, Act. 16. 3, &c. was at length placed Bishop of Ephesus, the prime Metropolis of Asia, appears sufficiently in the records and writings of the ancient Church. So the anonymous Author of his life in Photios Num. 254. 〈 in non-Latin alphabet 〉 , The Apostle (so were others called beside the primary) Timothy is ordained and installed Bishop of the Metropolis of the Ephesians by S. Paul. So the Fathers of the Council of Chalcedon Act. 11. who from Timothy to their time reckon 27 Bishops of Ephesus. So Eusebius l. 3. c. 4. 〈 in non-Latin alphabet 〉 , Timothy is storied to have been the first Bishop of the province of Ephesus. And the same might be testified by innumerable more. S. Chrysostom may be taken for all, Hom. 15. in 1 Tim. 5. 19. 〈 in non-Latin alphabet 〉 , It is manifest that Timothy was entrusted with a Church or rather with a whole nation, that of Asia. Now for the time when he was placed in this Bishopric, as that will be useful to direct us when this Epistle was written, so will that itself be concluded from this first Epistle ch. 1. 3. where S. Paul's exhorting him to abide at Ephesus, that he might admonish some not to teach other doctrine, &c. is an intimation of his leaving him Bishop resident there, and that, saith he, he did 〈 in non-Latin alphabet 〉 , going or when he went into Macedonia, that is, in that part of S. Paul's travail set down Act. 20. There v. 1. S. Paul went out from Ephesus, 〈 in non-Latin alphabet 〉 , to go into Macedonia, at which time in all probability, (and by Analogy with the words 1 Tim. 1. 3.) he left Timothy Bishop there. 'It is true that when S. Paul is in Macedonia Timothy is with him there, 2 Cor. 1. 1. and after he had wintered in Epirus, Tit. 3. 12. and spent three months in Greece, Act. 20. 2, 3. and returned back into Macedonia, then Timothy is with him, Act. 20. 4. and goes straight to Troas v. 5. All which might well be after the leaving him at Ephesus, either on occasion of the business of that Church, about which he might go to consult S. Paul being so near, or in obedience to some summons of S. Paul (such as after, we see he had to a longer journey, even to come to Rome to him, 2 Tim. 4. 9.) After this coming to Troas, Act. 20. 6. (although I suppose he was with him among the rest of the Bishops of Asia at Miletus v. 17. yet) there is no farther mention of Timothy in the book of the Acts. Supposing then that this of Act. 20. 1. was the point of time to which S. Paul refers, when he speaks of his being left to reside at Ephesus, and supposing again that he could not write to him at any part of the time when he was with him, and yet the whole contexture of the Epistle rendering it probable, that it was written (by way of directions) soon after his leaving him there, and that whilst it was yet uncertain to S. Paul whether he should come to Ephesus again, c. 3. 14, 15. (which also may be the reason that there are no salutations in the close, because of his coming newly from thence, and his thoughts to be there again speedily) it will be from these premises reasonable to conclude that either it was written on the way as he went from Ephesus toward Macedonia Act. 20. 1. at Troas perhaps where he stayed a while see Note a. on Title of 2 Cor. ) or at his very first coming to Macedonia, or in Epirus or in Greece: but the former of them, as nearest to his coming from Ephesus, is the most probable. That it was before his coming to Miletus, Act. 20. 17. may thus appear: 1 Tim. 3. 14. He tells Timothy that he hopes shortly to come to him, (to Ephesus that chief Metropolis of Asia ) but at his being at Miletus he tells them that he knows, that they shall see his face no more, Act. 20. 25, 38. and therefore that his being at Miletus must needs be after the writing this Epistle: his meeting them at Miletus, being to supply the place of his coming to Ephesus, which had formerly been designed by him, but now put off through hast to get to Jerusalem by Pentecost, Act. 20. 16. As for the subscription of the Epistle, that it was from Laodicea in Phrygia Pacatiana, 'tis Cujacius 's observation that that could not be ancient, there being no distinction between Pacatiana and Salutaris till the time of Constantine; and it is farther evident by Col. 2. 1. that Paul had not at the writing of that Epistle, to the Colossians been at all at Laodicea, and yet that that was long after the writing of this Epistle, that being set by Chronologers An. Chr. 59. Soon after this, as S. Paul tells the Ephesians and Asiaticks, Act. 20. 29. that after his departure grievons wolves should enter in among them, so he here saith, he left Timothy at Ephesus to fortify the Church against them; and who those wolves are appears by their Fables and Genealogies here ch. 1. 4. which are the known character of the Gnostics then, and the Valentinians afterward; and so is the swerving from charity, good conscience, and faith unfeigned, &c. ver. 5, 6. Besides this suppressing of heretics, another special use there was of leaving Timothy at Ephesus, that, as Metropolitan of Asia, he might ordain Bishops and Deacons in all the other cities where they were wanting, as is said of Titus in Crete. And accordingly this Epistle brings him particular directions to that purpose, ch. 3. Which is a proof that this Epistle was written to him soon after his fixing there, to furnish him for the discharge of this office. Mean while this is evident, that the Gnostics were now scattered in Asia, and so charactered by him ch. 4. and ch. 6. and there distinctly specified (more than in any other place of the New Testament) under the title of 〈 in non-Latin alphabet 〉 c. 6. 20. science falsely so named, that is, the men that assumed falsely to themselves the name of Gnostics or knowing men. And against some doctrines and practices of theirs he here arms him.
CHAP. I.
1. P AUL an Apostle of Jesus Christ by the commandment of God our Savior and Lord Jesus Christ, which is our hope,]
[Paraphrase] 1. I' Paul that (Act. 13. 7.) was sent out and constitured an Apostle of Jesus Christ, according to the designation of him, who being God incarnate is both our Savior and Lord, to rescue us from the power of sin, and to rule and reign in our hearts, even he on whom all our trust and expectation and hope of good is founded and built;
2. Unto Timothy, my own son in the faith, Grace, mercy and peace from God our father, and Jesus Christ our Lord.]
[Paraphrase] 2. To my dearly beloved Timothy whom I first converted, and so begat to Christianity, I send my heartiest wish of all good from God our careful and loving father, and Christ Jesus to whom he hath committed all power in his Church unto the worlds end.
3. As I besought thee to abide still at Ephesus when I went into Macedonia, that thou mightest charge some that they teach no other doctrine,]
[Paraphrase] 3. This Epistle I now send thee for thy directions, in pursuance of that Commission which I gave thee when I constituted and appointed thee to reside as Bishop at Ephesus, at the time when I went thence to go to Macedonia Act. 20. 1. that presiding and governing the Church there, thou mightest suppress the seeds of the Gnostic heresy sowed there, and keep men within the form of sound doctrine, that which in all Churches was delivered by us,
4. Neither give heed to fables and endless [note a] genealogies, which minister questions, rather than edifying which is in faith; so do. ]
[Paraphrase] 4. And warn thy flock not to heed those fabulous pedegrees of the gods, which under the name of Aeones the Gnostics (see note on Col. 2. a.) talk so much of, and so bring in many perplexed disputes, rather than instruct men in the way of salvation under the Gospel, or of Christian doctrine in matters belonging to God.
4. Now the end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith unfeigned:]
[Paraphrase] 5. The substance and perfection, or else the design and aim of Christian duty being charity, whose genealogy is this, faith unfeigned begets a good conscience, that is, abstaining from all sin, that purity of heart, that love of all men:
6. From which some having swerved have turned aside unto vain jangling,]
[Paraphrase] 6. Which some aiming not at, have gone out of the way to a divinity made up of empty words, for so was the Gnostics, see v. 4.
7. Desiring to be teachers of the Law, understanding neither what they say, nor whereof they affirm.]
[Paraphrase] 7. Joyning Judaism to Christianty, & undertaking to expound the Law, and to find those mysteries in it which are the foundations of their impure doctrines, but observe no part of the Law, nor at all apply it to the ruling of their lives.
8. But we know that the Law is good, if a man use it lawfully;]
[Paraphrase] 8. Which is consequently a grievous abuse of the Law, whose whole goodness consists in this, that a man order his actions so by it, as to abstain from the sins that it forbids, and do the good which it requires;
9. Knowing this, that the Law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,]
[Paraphrase] 9. It being certain that as good men will perform their duty without any law, so the Law of Moses, as all other laws, was given to the sons of those excellent Patriarchs, because it was foreseen they would not always continue so good, and so was on this very design to keep in order such men as these, to restrain such impure Gnostics as these from the sins they are guilty of, (and not to stand them in any stead, except they live according to it.) Accordingly you know that Moses's Law is very severe against the rebellious and contumacious, against blasphemers and seditious, such as Corah Num. 16. 8. called Sinners there, (and to such are the Gnostics compared Jude 11.) to the impure, and such as contemn all that is holy, such as Esau, to whom the Gnostics are compared Heb. 12. 16. against parricides and murderers,
10. For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing which is contrary to sound doctrine,]
[Paraphrase] 10. Against fornicators, and those of the foulest sort of those, Lev. 18. 22. against those that steal and sell servants, Exod. 21. 16. Deut. 24. 7. against false and perjurious persons, and generally all those sins and sinners that now the Gospel of Christ makes to be such, and these heretics are noted for,
11. According to the [note b] glorious Gospel of the blessed God, which was committed to my trust.]
[Paraphrase] 11. According to the Gospel of Christ or of God, when he dwelt among us, appeared here on the earth, for the preaching of which I have been constituted an Apostle.