II.] HIS WRITING TO THESSALONICA. absence. But these considerations cannot all apply with the same force to the second Epistle, written when he knew he was not going back to Thessalonica. That seemed to afford an opportunity to say something both as to the doctrine and discipline of Christ among them. But what is the fact? in the δελφίας, I Thess. 57 It might have seemed of the first importance to the Omissions new believers to define their own principles of order as letters: (chiefly a community; but yet we find that the Apostle says the second). no more than that as 'touching the brotherliness' they sixwere already sufficiently taught by God:' alluding both to his own teaching orally among them, and to iv. 9. the presence of the Spirit. As to the Apostolate he had exercised among them, or the forms and rules of Baptism, he says not a word: his allusion, if it be one, to the Eucharist is such as only calls to remembrance known duty, but adds nothing m. New 1 Thess. converts would also naturally have valued from the 2 Thess. Apostle some account of the relation of the Gospel iii. 6. to previous dispensations, or some testimony to the Incarnation, the Nativity, and events in the wondrous earthly life of Christ : but again there is nothing said v. 18. by him now, beyond a commendation of those who 1 Thess. ii. essentially followed the Churches of Judæa.' 13, 14. Purity the The topic which fills his mind is not the historical Moral or prophetical outline of the Faith. His Gospel here chief subbegins, if it may be so expressed, at the Resurrec- ject-matter. tion more than the birth of our Lord; that which Apostles witnessed rather than the shepherds; and is instantly filled with the thought of His promised m See Appendix, Epistles to Thessalonians. I Thess. i. 10. 3. I Thess. iv. 5. The Apostle's appeal to Christ Himself. in behalf of Purity. I, 2. 19, 20. 1 Thess. V. I, &c. second coming, and the abiding of His Spirit until An assertion that they who were worshippers of the true God must be 'holy,' and that that was His express 'will concerning them,' is made in this Epistle too with all the solemnity of a direct 1 Thess. iv. appeal to Christ Himself; 'I beseech you by the Lord Jesus.' A moral boldness like that of John Baptist, a courage in looking forward to the day 1 Thess. ii. of judgment which reminds us of S. Peter at the Pentecost, together with some echoes of the prophetic words of Christ Himself, as to His Advent,such, no doubt, are features of the first Christian This is his Epistle which strike every reader. But the simple teaching. Apostolic basis is, that the Gospel of God is inseparable from Moral Purity. The Doctrine of this Gospel here briefly affirms, that there is 'one living and true God,' Whom we must 'purely' serve in His Son Jesus Christ, through the Spirit Whom He has sent; and that there is an organization as of 'a brotherhood, which God taught by His Spirit,' implying duties of the subordination of Christians to those who were over them.' But the main work of basis of 11.] SECOND EPISTLE— 59 this Gospel is a 'patient and holy waiting' for the TOU end, the Judgment in Righteousness. Χριστοῦ. letter; and its pecu liarities. Now the Second letter closely corresponds with the The second first in all these respects; but it has a more definite outline of the Christian struggle with departing heathenism. Both Epistles resemble S. Paul's address to the Athenians, rather than that to the synagogue in Pisidia, in making no allusion to the law or the prophets;-(unless there may be, in one place, a memoriter glance of an indirect kind at the prophet Comp. Daniel, who however lived among Gentiles). 2 Thess. ii. 4, and this Epistle. In this Second Epistle, then, S. Paul calls to mind that when he was among the Thessalonians he had taught them much, which he does not here repeat, as to the prospects of the Gospel, and the pagan overthrow. The uncertainty of the time of the Reserve in advent, the previous removal of the Jewish polity and priesthood, and the changes to be expected in the Roman Empire, had all been spoken of, as was natural, in connexion with prophecies of our Lord Himself. He now repeats this, though in necessarily guarded terms", as if he meant to be unintelligible to those who had not been orally instructed by him. This inspired prudence is apparently intended to restrain undue excitements, and teach the Thessalonians that the course of the Gospel would be prepared by Providence. At a distance from the venerated centre of Jewish Special teaching worship in Jerusalem, the Thessalonians were natu- in it, rally less impressed than Jews would have been with n See Appendix, 2 Thess. chap. ii. Χριστοῦ. 2 Thess. iii. 5. as to the fall of Jerusalem. 5. its august destiny, and they expected its overthrow with impatience. The circumstances of the world and the Church seemed urgent, and the new believers To could not understand delay. The measured grandeur of so Divine a judgment as the fall of the ancient people of God scarcely affected them with sufficient awe. And it is the Apostle's aim at this moment so to write as to hold their minds, as it were, in a state of thoughtful transition. His unwillingness to deal with matters definitely as yet, or treat anything as permanent, is very significant. 'The Spirit suffered him not' seems the inevitable explanation of his here 'holding back,' as we know he did in so many other respects. His position towards them is this: You have the Christian facts: you know what I taught when among you: the presence of the Spirit is with you, 2 Thess. ii. and your natural conscience is aroused to virtue. You must wait.' It is impossible to follow his continuous sense throughout, without feeling this. Not a definition, therefore, does he give, as to doctrine, or ritual, or even morals. The Roman heathenism around them is waiting for its doom. The nature The tyranny has culminated, and all abominations of the crisis; and its de- have exceeded even the experience which the Apostle mand of patience. had had in Asia. He sees around him in Corinth (where he was writing) the worst forms of the evil; though in the Galatian and Phrygian provinces too, which he knew so well, nothing could be much more revolting than the immoral prostration to the imperial • See Appendix, 2 Thess. ii. Καίσαρος. 61 idolatry. To do contrary to the decrees of Cæsar' Soyμárov in religion was so unpopular, that the imputation Acts xvii. 7. raised a fanatical cry against Christians. By those 'decrees' the Emperor's statue might be anywhere set up for worship, and thus would be brought to a climax the heathen resistance to monotheism. There was even a rivalry among the cities in zeal for this degradation, which was not unaccompanied by the obscenest rites. It was not ten years since Caligula had aspired to place his own image in 2 Thess. ii. the temple of God at Jerusalem-a kind of defilement which was again anticipated P. 4. The mystery of evil :' (Tò Nor was it an imaginary fear; and believers in Christ therefore are taught that they must not fail before the assault of the enemy. The Divine mystery was energizing in the midst of evil, held in worketh check by Providence in many ways, both political and moral. But a great probation was going on, and nothing might be unduly hurried. The fall of Judaismand the utter confusion of heathenism must be moral events; and the triumph of the Gospel must so follow at the Coming of the Deliverer. Ts avo ἐνεργεῖται μίας). triumph For that triumph was to be the supremacy of goodness, the reversal of the immoralities of ages. And therefore with the utmost energy the Apostle The moral reiterates the demand of righteousness and purity expected. among the Thessalonians as followers of Christ. It is this which is his one subject. He requires, in a tone far exceeding all that he had thus far used, implicit P Lect. VI. p. 187. 4 See Appendix, in loco, as to the mystery;' and God's Providence at work concerning the dvouía. Note D. |