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英文原文
The apostle is very careful to hinder the spreading of an error into which some among them had fallen concerning the coming of Christ, as being very near, 2Th 2:1-3. Then he proceeds to confute the error he cautioned them against, by telling them of two great events that were antecedent to the coming of Christ—a general apostasy, and the revelation of antichrist, concerning whom the apostle tells them many remarkable things, about his name, his character, his rise, his fall, his reign, and the sin and ruin of his subjects, 2Th 2:4-12. He then comforts them against the terror of this apostasy, and exhorts them to stedfastness, 2Th 2:13-15. And concludes with a prayer for them, 2Th 2:16,17.
1-3
Cautions against False Alarm (52 AD)
简体中文
防备虚惊的警戒（公元52年）
¹ 弟兄们，论到我们主耶稣基督降临和我们到他那里聚集，
² 我劝你们：无论有灵、有言语、有冒我名的书信，说主的日子现在到了，不要轻易动心，也不要惊慌。
³ 人不拘用什么法子，你们总不要被他诱惑——
从这些话可以看出，帖撒罗尼迦人中间有些人误解了使徒在前封书信中所写的关于基督再来的话，以为那日子已经临近——基督就要显现并来施行审判了。又或者，他们中间有些人声称自己借着圣灵特别的启示，或借着自己从使徒与他同在时所听见的某些话语，又或借着使徒所写的、或他们冒称使徒写给他们的、或写给别人的某一封信，得知了这件事。于是使徒谨慎地纠正这一误解，阻止这错误的蔓延。请注意，基督徒中间若发生了错误与误解，我们当抓住头一个机会加以纠正，阻止其蔓延；敬虔人尤其要谨慎压制那些因误解他们的话与行为而产生的错误，纵然所说所行原是十分清白或出于善意。我们有一个狡猾的仇敌，它窥探一切机会要行破坏，有时甚至利用圣经的话来推波助澜地传播错误。请观察：
一、这位使徒是何等恳切地要防止误解：「弟兄们，我劝你们」，等等，帖后2:1。他以弟兄的身份请求他们，本可以像父亲嘱咐儿女那样命令他们；他显出极大的慈爱与谦卑，使自己融入他们的情感之中。我们若要保守人脱离错误或挽回已陷入错误的人，以温柔慈爱待之乃是上策：粗暴严厉的对待只会激怒他们的心，使他们对所提供的理由生出偏见。他以极其庄重的方式，甚至以起誓的口吻恳求他们：「论到基督降临」，等等。这话具有起誓的形式；他的意思是，他们若信基督必再来，若渴慕他来，并在他再来的盼望中喜乐，就当谨慎防备他此刻所告诫他们的那错误及其恶果。从使徒所用这种恳求的形式，我们可以观察到：
1. 主耶稣基督必来审判世界，这是最确定不过的事；他必在末日带着上界的全部威荣与权能降临，向众人施行审判。无论我们对降临的时辰有多少不确定，或有多少误解会发生，他降临本身却是确定的。这乃是历代教会中一切基督徒的信心与盼望；不，这也是旧约圣徒的信心与盼望，远自亚当的七世孙以诺，他曾说：「看哪，主降临」，等等，犹14。
2. 基督第二次降临时，一切圣徒都必聚集到他那里；这里提到圣徒在他降临时聚集到他那里，表明使徒所说的是基督来施行审判的降临，而非他来毁灭耶路撒冷的降临。他所说的是真实的降临，而非比喻性的降临：这既是基督在那日所得荣耀的一部分，也是他圣徒福乐的成全。（1）他们都必聚集在一起。那时将有一切圣徒的大聚会，且唯独圣徒；一切旧约圣徒——他们借着律法幽暗的影儿认识基督，并远远望见这日子；以及一切新约圣徒——生命与不死之事已借着福音向他们显明；他们都要聚集。那时，从天的四风而来的一切现在、过去、将来的人，从太初到时间末了，都必聚拢。都要聚集。（2）他们要「聚集到他那里」。他将是他们合一的中心。他们要聚集到他那里，作他的侍从，与他同作陪审，被他献与父，与他永远同在，并完全沉浸在他的同在里，享受永恒的福乐。（3）基督再来以及我们聚集到他那里，这教义对基督徒而言关系重大；否则它就不会是使徒恳求的合宜内容。因此我们不但应当相信这些事，更要高度重视，视之为与我们关系深切、当深受感动的事。
二、使徒所告诫帖撒罗尼迦人的本意，是他们不要被基督降临的时候所迷惑，以致「动心，也不要惊慌」。请注意，心思上的错误大大削弱我们的信心，并使我们陷于苦恼；信心软弱、心绪不宁的人往往容易被迷惑，成为诱惑者的猎物。1. 使徒不要他们被迷惑：「人不拘用什么法子，总不要被他诱惑」，帖后2:3。有许多人埋伏要欺骗，他们欺骗的手法也多；因此我们有理由警醒，严加防备。有的诱惑者假装有新启示，有的曲解圣经，还有的犯下拙劣的伪造；人会使用各种欺骗的花招与诡计；但我们必须谨慎，不容任何人用什么法子诱惑我们。使徒告诫他们不可被迷惑的具体之处，是关于基督再来的临近，仿佛这要在使徒的时代发生；这错误在许多人看来似乎无害，然而既确是错误，便会对许多人造成恶果。因此，2. 他警告他们，不要轻易动心，也不要惊慌。（1）他不要他们的信心被削弱。我们当坚信基督的第二次再来，并在这事上坚定站稳；但帖撒罗尼迦人若以为基督再来就在眼前，后来发现自己或自己所过于看重的别人对时间的判断错了，便可能因此质疑这件事本身的真实或确定；其实他们不应当在这件关乎一切圣徒信心与盼望的大事上心志摇动。错谬的教训如同风，把水翻来覆去，它们容易使人的心志不安，而人心有时如同水一般不稳。于是，（2）他不要他们的安慰被削减，使他们不因虚假的惊吓而忧愁惊恐。很可能基督再来被描述得极其可怕，以致他们中间许多敬虔的基督徒因此不安，虽然这事本身本当是信徒盼望与喜乐的缘由；又或者许多人因想到那日子何等出乎意料，或因自己未曾预备，或因想到自己对基督再来的时辰判断有误而不安：我们总当警醒祷告，但不可因想到基督再来而灰心或不安。
英文原文
Cautions against False Alarm (52 AD)
¹ Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him,
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 is at hand.
³ Let no man deceive you by any means—
From these words it appears that some among the Thessalonians had mistaken the apostle's meaning, in what he had written in his former epistle about the coming of Christ, by thinking that it was near at hand,—that Christ was just ready to appear and come to judgment. Or, it may be, some among them pretended that they had the knowledge of this by particular revelation from the Spirit, or from some words they had heard from the apostle, when he was with them, or some letter he had written or they pretended he had written to them or some other person: and hereupon the apostle is careful to rectify this mistake, and to prevent the spreading of this error. Observe, If errors and mistakes arise among Christians, we should take the first opportunity to rectify them, and hinder the spreading thereof; and good men will be especially careful to suppress errors that may arise from a mistake of their words and actions, though that which was spoken or done was ever so innocent or well. We have a subtle adversary, who watches all opportunities to do mischief, and will sometimes promote errors even by means of the words of scripture. Observe,
I. How very earnest and solicitous this apostle was to prevent mistakes: We beseech you, brethren, etc., 2Th 2:1. He entreats them as brethren who might have charged them as a father charges his children: he shows great kindness and condescension, and insinuates himself into their affections. And this is the best way to deal with men when we would preserve or recover them from errors, to deal gently and affectionately with them: rough and rigorous treatment will but exasperate their spirits, and prejudice them against the reasons we may offer. He obtests and even conjures them in the most solemn manner: By the coming of Christ, etc. The words are in the form of an oath; and his meaning is that if they believed Christ would come, and if they desired he would come, and rejoiced in the hope of his coming, they should be careful to avoid the error, and the evil consequences of it, against which he was now cautioning them. From this form of obtestation used by the apostle, we may observe,
1. It is most certain that the Lord Jesus Christ will come to judge the world, that he will come in all the pomp and power of the upper world in the last day, to execute judgment upon all. Whatever uncertainty we are at, or whatever mistakes may arise about the time of his coming, his coming itself is certain. This has been the faith and hope of all Christians in all ages of the church; nay, it was the faith and hope of the Old-Testament saints, ever since Enoch the seventh from Adam, who said, Behold, the Lord cometh, etc., Jude 1:14.
2. At the second coming of Christ all the saints will be gathered together to him; and this mention of the gathering of the saints together unto Christ at his coming shows that the apostle speaks of Christ's coming to judgment day, and not of his coming to destroy Jerusalem. He speaks of a proper, and not a metaphorical advent: and, as it will be part of Christ's honour in that day, so it will be the completing of the happiness of his saints. (1.) That they all shall be gathered together. There will then be a general meeting of all the saints, and none but saints; all the Old-Testament saints, who got acquaintance with Christ by the dark shadows of the law, and saw this day at a distance; and all the New-Testament saints, to whom life and immortality were brought to light by the gospel; they will all be gathered together. There will then come from the four winds of heaven all that are, or ever were, or ever shall be, from the beginning to the end of time. All shall be gathered together. (2.) That they shall be gathered together to Christ. He will be the great centre of their unity. They shall be gathered together to him, to be attendants on him, to be assessors with him, to be presented by him to the Father, to be with him for ever, and altogether happy in his presence to all eternity. (3.) The doctrine of Christ's coming and our gathering together to him is of a great moment and importance to Christians; otherwise it would not be the proper matter of the apostle's obtestation. We ought therefore not only to believe these things, but highly to account of them also, and look upon them as things we are greatly concerned in and should be much affected with.
II. The thing itself against which the apostle cautions the Thessalonians is that they should not be deceived about the time of Christ's coming, and so be shaken in mind, or be troubled. Note, Errors in the mind tend greatly to weaken our faith, and cause us trouble; and such as are weak in faith and of troubled minds are oftentimes apt to be deceived, and fall a prey to seducers. 1. The apostle would not have them be deceived: Let no man deceive you by any means, 2Th 2:3. There are many who lie in wait to deceive, and they have many ways of deceiving; we have reason therefore to be cautious and stand upon our guard. Some deceivers will pretend new revelations, others misinterpret scripture, and others will be guilty of gross forgeries; divers means and artifices of deceit men will use; but we must be careful that no man deceive us by any means. The particular matter in which the apostle cautions them not to be deceived is about the near approach of Christ's coming, as if it was to have been in the apostle's days; and harmless as this error might seem to many, yet, because it was indeed an error, it would have proved of bad consequences to many persons. Therefore, 2. He gives them warning, and would not have them be soon shaken in mind, nor be troubled. (1.) He would not have their faith weakened. We should firmly believe the second coming of Christ, and be settled and established in the faith of this; but there was danger lest the Thessalonians, if they apprehended the coming of Christ was just at hand, upon finding that they, or others whom they too much regarded, were mistaken as to the time, should thereupon question the truth or certainty of the thing itself; whereas they ought not to waver in their minds as to this great thing, which is the faith and hope of all the saints. False doctrines are like winds, that toss the water to and fro, and they are apt to unsettle the minds of men, who are sometimes as unstable as water. Then, (2.) He would not have their comforts lessened, that they should not be troubled nor affrighted with false alarms. It is probable that the coming of Christ was represented in so much terror as to trouble many serious Christians among them, though in itself it should be matter of the believer's hope and joy; or else many might be troubled with the thought how surprising this day would be, or with the fear of their unpreparedness, or upon the reflection on their mistake about the time of Christ's coming: we should always watch and pray, but must not be discouraged nor uncomfortable at the thought of Christ's coming.
3-12
Apostasy Foretold (52 AD)
简体中文
预言背道（公元52年）
³ ——因为那日子以前，必有离道反教的事，并有那大罪人，就是沉沦之子显露出来。
⁴ 他是抵挡主，高抬自己，超过一切称为神的和一切受人敬拜的，甚至坐在神的殿里，自称是神。
⁵ 我还在你们那里的时候，曾把这些事告诉你们，你们不记得吗？
⁶ 现在你们也知道，那拦阻他的是什么，是叫他到了的时候才可以显露。
⁷ 因为那不法的隐意已经发动，只是现在有一个拦阻的，等到那拦阻的被除去。
⁸ 那时这不法的人必显露出来。主耶稣要用口中的气灭绝他，用降临的荣光废掉他。
⁹ 这不法的人来，是照撒但的运动，行各样的异能、神迹，和一切虚假的奇事，
¹⁰ 并且在那沉沦的人身上行各样出于不义的诡诈；因他们不领受爱真理的心，使他们得救。
¹¹ 故此，神就给他们一个生发错误的心，叫他们信从虚谎，
¹² 使一切不信真理、倒喜爱不义的人都被定罪。
在这些话里，使徒驳斥他所告诫他们要防备的错误，并说明他们为何不应以为基督再来就在眼前的理由。基督第二次再来之前有几件先行的事；他特别告诉他们必有：
一、普遍的背道，「必有离道反教的事先发生」，帖后2:3。这背道我们不能理解为在国家上、或在民政上的背弃，而是在属灵或宗教的事上的背道——背离纯正的教义、所设立的敬拜与教会治理，以及圣洁的生活。使徒所说的是某种极重大的背道，不仅是少数犹太人或外邦人归信者的背道，而是非常普遍、虽是渐进的背道，并要为「敌基督」——那「大罪人」——的显露与兴起提供机会。他说（帖后2:5），自己在他们那里时曾告诉他们这事，无疑是要叫他们不致因此跌倒。我们也当留意，基督教一经栽种并扎根于世，基督教会中便开始出现背道。旧约教会也是如此；宗教上每逢有重大进展，随之便有背道：应许之后不久，凡有血气的都败坏了自己的道——与挪亚立约之后不久，建巴别的人便向天庭挑战——与亚伯拉罕立约之后不久，他的后裔在埃及就退化——以色列人栽种在迦南之后，第一代人过去，他们就离弃神去事奉巴力——神与大卫立约之后不久，他的后裔就背道事奉别神——被掳归回之后不久，虔诚便普遍衰微，正如以斯拉与尼希米的记载所显明的；所以基督教栽种之后出现背道，并不奇怪。
二、那大罪人的显露，即（帖后2:3）敌基督要从这普遍的背道中兴起来。使徒后来论到那恶者的显露（帖后2:8），暗示他的邪恶将被揭露，以致他归于灭亡：此处他似乎论到他的兴起，这兴起由他已提到的普遍背道所引发，并暗示各样异端与腐败都要集中在他身上。关于这大罪人、这沉沦之子到底指谁、指什么，曾有极大的争论；即便不能确定罗马教廷的权势与暴虐是主要或唯独所指，但有一点是清楚的：这里所说的与罗马教廷极为吻合。因为请观察：
1. 这位人物——或更恰当地说这里所论及的国家与权势——的名称。他被称为大罪人，表明他穷凶极恶；他不但自己沉迷于恶、行出恶来，还在别人中间推崇、纵容、命令罪恶与不义；他又是沉沦之子，因为他自己注定沉沦，又是毁灭许多人在身体与灵魂上的工具。因这些缘故，这些名称可恰当地加诸罗马教廷之上；与此相符的还有：
2. 此处所给的特征，帖后2:4。（1）他「抵挡主，高抬自己，超过一切称为神的和受人敬拜的」；罗马的主教们不仅抵挡神的权柄，也抵挡被称为神的民政长官的权柄，更是高抬自己超过神和地上的执政者，要求人对他们的命令的尊重，过于对神或对官长的命令的尊重。（2）「他甚至坐在神的殿里，自称是神。」正如古时神在圣殿中、在那里受人敬拜，如今神也在他的教会中、与教会同在，所以此处所提的敌基督，是在基督教会中篡夺神权柄的人，要求受神圣的尊崇；这能更贴切地应用于谁身上，岂不是罗马的主教们吗？最亵渎的头衔已加在他们身上，如「我们的主神教皇」；「地上另一位神」；「神与教皇的治权原是一样」？
3. 他的兴起被提及，帖后2:6,7。关于这一点我们当观察两件事：（1）有一件事拦阻或抑制，或「拦阻，直到它被除去」。这被认为是罗马帝国的权势，使徒当时认为不宜更明说；显然这权势尚在时，便阻挡了罗马主教们达到不久之后他们所达到的那种暴虐的高度。（2）这不法的隐意当渐渐达到顶点；事实上罗马教廷在教义与敬拜上普遍的腐败是逐渐引入的，罗马主教的僭越也是渐进的，并非一蹴而就；因此这不法的隐意便更轻易、几乎是难以察觉地得势。使徒称它为「不法的隐意」是恰当的，因为恶谋与恶行隐藏在虚假的外表与借口之下，至少隐藏在大众的视线与观察之外。借着假装的虔诚，迷信与偶像崇拜得以推进；借着假装为神和他的荣耀发热心，顽固与逼迫得以推行。他告诉我们，这不法的隐意那时已经开始，或说「已经发动」。当使徒还在时，「仇敌就来，将稗子撒在麦子里」；那时已有「尼哥拉一党人的行为」——那些假装为基督发热心、实则抵挡他的人。教会牧者与教会治理者（如丢特腓等人）的骄傲、野心与属世利益，便是不法隐意的早期发动，这隐意后来渐渐达到罗马教廷中所显明的那骇人地步。
4. 敌基督之国的倾覆或沉沦被宣告，帖后2:8。这敌基督之国的元首被称为「那不法的人」，即那将人的权柄设立起来，与主耶稣基督的神圣主权与权能相争相悖的无法之人；但他如此显出自己是大罪人，照样这向世人被揭露的事也必是他沉沦的确实预兆与手段。使徒向帖撒罗尼迦人保证，主必用口中的气灭绝他、用降临的荣光废掉他；灭绝在他最终沉沦之前，那是借着「他口中的气」，即他命令的道；神纯正的道，伴随着神的灵，要揭露这不法的隐意，使敌基督的权势消耗衰微；并在适当的时候被彻底、最终地毁灭，而这要借着基督降临的荣光。请注意，基督来毁灭恶人，必带着特别的荣耀与极度的光明灿烂。
5. 使徒进一步描述这大罪人的统治与治理。在此我们当观察：（1）他来、或统治、或行事的方式：总体而言，是照着撒但——那众灵魂的大仇敌、神与人的大对头——的榜样。他是错谬与谎言的大庇护者，是耶稣里的真理与耶稣一切忠心跟随者所起的誓言之仇敌。具体地说，是带着撒但的权能与诡诈。为支撑这国，有神圣的权能被假装，但那不过是照撒但的运动。异能、奇事、异象、神迹被假装；罗马教廷起初借此设立，并始终借此维持，但他们以虚假的奇事支持虚假的教义；并以说谎的奇事，或仅仅是貌似神迹的事来为他们的目的效力，这些事要么在事实上虚假，要么以欺诈手段操纵，为要蒙骗百姓：而支持敌基督之国的鬼魔诡诈是众所周知的。使徒称之为「一切出于不义的诡诈」，帖后2:10。别人或称之为虔诚的欺诈，但使徒称之为不义邪恶的欺诈；诚然，一切欺诈（既与真理相悖）都是不敬虔的。这大罪人所用的狡猾诡计何其多，他所用以诱骗不慎与不坚固之灵魂接受异端、顺服他僭越之统治的种种貌似合理的借口又何其多。（2）那些作他顺命臣民、或最有可能成为这样的人，被描述出来，帖后2:10。他们是那些「不领受爱真理的心，使他们得救」的人。他们或许听见过真理，却不爱它；他们不能忍受纯正的教义，因此轻易吸收异端；他们对真理有些概念性的认识，却放纵某些强烈的偏见，于是成了诱惑者的猎物。他们若爱真理，便必在其中恒忍，并被真理保守；但他们既从未爱过自己所轻易丢弃的，我们也不足为怪。论到这些人，圣经说他们沉沦、失丧；他们处于失丧的景况，并有永远失丧的危险。因为：
6. 我们在此有敌基督之国臣民的「罪与沉沦」被宣告，帖后2:11,12。（1）他们的罪是这样的：「他们不信真理，倒喜爱不义」：他们不爱真理，所以不信真理；正因他们不信真理，所以他们喜爱不义，或说在恶行上有分，并以虚假的观念为乐。请注意，错谬的心思与败坏的生活常常并行，彼此推波助澜。（2）他们的沉沦是这样表达的：「神就给他们一个生发错误的心，叫他们信从虚谎。」如此他便因他们的不信、因他们对真理的厌恶和对罪恶的喜爱而刑罚他们；这并不是说神是罪的源头，而是他公义地有时从这类罪人身上收回自己的恩典；把他们交给撒但，或任凭他们被撒但的工具迷惑；把他们交给心里的私欲，任凭他们自己，于是罪便随之而来，而且是最厉害的恶，最终要结束于永远的定罪。神在今世施加属灵的审判，在来世施加永远的刑罚，对待那些对福音真理没有爱心、不肯相信、也不照之而行、反倒在心思上放纵异端、在生活与言谈上放纵恶行的人，是公义的。
英文原文
Apostasy Foretold (52 AD)
³ —For that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;
⁴ Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.
⁵ Remember ye not, that, when I was yet with you, I told you these things?
⁶ And now ye know what withholdeth that he might be revealed in his time.
⁷ For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way.
⁸ And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming:
⁹ Even him, whose coming is after the working of Satan with all power and signs and lying wonders,
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.
¹¹ And for this cause God shall send them strong delusion, that they should believe a lie:
¹² That they all might be damned who believed not the truth, but had pleasure in unrighteousness.
In these words the apostle confutes the error against which he had cautioned them, and gives the reasons why they should not expect the coming of Christ as just at hand. There were several events previous to the second coming of Christ; in particular, he tells them there would be,
I. A general apostasy, there would come a falling away first, 2Th 2:3. By this apostasy we are not to understand a defection in the state, or from civil government, but in spiritual or religious matters, from sound doctrine, instituted worship and church government, and a holy life. The apostle speaks of some very great apostasy, not only of some converted Jews or Gentiles, but such as should be very general, though gradual, and should give occasion to the revelation of rise of antichrist, that man of sin. This, he says (2Th 2:5), he had told them of when he was with them, with design, no doubt, that they should not take offence nor be stumbled at it. And let us observe that no sooner was Christianity planted and rooted in the world than there began to be a defection in the Christian church. It was so in the Old-Testament church; presently after any considerable advance made in religion there followed a defection: soon after the promise there was revolting; for example, soon after men began to call upon the name of the Lord all flesh corrupted their way,—soon after the covenant with Noah the Babel-builders bade defiance to heaven,—soon after the covenant with Abraham his seed degenerated in Egypt,—soon after the Israelites were planted in Canaan, when the first generation was worn off, they forsook God and served Baal,—soon after God's covenant with David his seed revolted, and served other gods,—soon after the return out of captivity there was a general decay of piety, as appears by the story of Ezra and Nehemiah; and therefore it was no strange thing that after the planting of Christianity there should come a falling away.
II. A revelation of that man of sin, that is (2Th 2:3), antichrist would take his rise from this general apostasy. The apostle afterwards speaks of the revelation of that wicked one (2Th 2:8), intimating the discovery which should be made of his wickedness, in order to his ruin: here he seems to speak of his rise, which should be occasioned by the general apostasy he had mentioned, and to intimate that all sorts of false doctrines and corruptions should centre in him. Great disputes have been as to who or what is intended by this man of sin and son of perdition: and, if it be not certain that the papal power and tyranny are principally or only intended, yet this is plain, What is here said does very exactly agree thereto. For observe,
1. The names of this person, or rather the state and power here spoken of. He is called the man of sin, to denote his egregious wickedness; not only is he addicted to, and practises, wickedness himself, but he also promotes, countenances, and commands sin and wickedness in others; and he is the son of perdition, because he himself is devoted to certain destruction, and is the instrument of destroying many others both in soul and body. These names may properly be applied, for these reasons, to the papal state; and thereto agree also,
2. The characters here given, 2Th 2:4. (1.) That he opposes and exalts himself above all that is called God, or is worshipped; and thus have the bishops of Rome not only opposed God's authority, and that of the civil magistrates, who are called gods, but have exalted themselves above God and earthly governors, in demanding greater regard to their commands than to the commands of God or the magistrate. (2.) As God, he sits in the temple of God, showing himself that he is God. As God was in the temple of old, and worshipped there, and is in and with his church now, so the antichrist here mentioned is some usurper of God's authority in the Christian church, who claims divine honours; and to whom can this better apply than to the bishops of Rome, to whom the most blasphemous titles have been given, as Dominus Deus noster papa—Our Lord God the pope; Deus alter in terrâ—Another God on earth; Idem est dominium Dei et papæ—The dominion of God and the pope is the same?
3. His rise is mentioned, 2Th 2:6,7. Concerning this we are to observe two things:—(1.) There was something that hindered or withheld, or let, until it was taken away. This is supposed to be the power of the Roman empire, which the apostle did not think fit to mention more plainly at that time; and it is notorious that, while this power continued, it prevented the advances of the bishops of Rome to that height of tyranny to which soon afterwards they arrived. (2.) This mystery of iniquity was gradually to arrive at its height; and so it was in effect that the universal corruption of doctrine and worship in the Romish church came in by degrees, and the usurpation of the bishops of Rome was gradual, not all at once; and thus the mystery of iniquity did the more easily, and almost insensibly, prevail. The apostle justly calls it a mystery of iniquity, because wicked designs and actions were concealed under false shows and pretences, at least they were concealed from the common view and observation. By pretended devotion, superstition and idolatry were advanced; and, by a pretended zeal for God and his glory, bigotry and persecution were promoted. And he tells us that this mystery of iniquity did even then begin, or did already work. While the apostles were yet living, the enemy came, and sowed tares; there were then the deeds of the Nicolaitans, persons who pretended zeal for Christ, but really opposed him. Pride, ambition, and worldly interest of church-pastors and church-rulers, as in Diotrephes and others, were the early working of the mystery of iniquity, which, by degrees, came to that prodigious height which has been visible in the church of Rome.
4. The fall or ruin of the antichristian state is declared, 2Th 2:8. The head of this antichristian kingdom is called that wicked one, or that lawless person who sets up a human power in competition with, and contradiction to, the divine dominion and power of the Lord Jesus Christ; but, as he would thus manifest himself to be the man of sin, so the revelation or discovery of this to the world would be the sure presage and the means of his ruin. The apostle assures the Thessalonians that the Lord would consume and destroy him; the consuming of him precedes his final destruction, and that is by the Spirit of his mouth, by his word of command; the pure word of God, accompanied with the Spirit of God, will discover this mystery of iniquity, and make the power of antichrist to consume and waste away; and in due time it will be totally and finally destroyed, and this will be by the brightness of Christ's coming. Note, The coming of Christ to destroy the wicked will be with peculiar glory and eminent lustre and brightness.
5. The apostle further describes the reign and rule of this man of sin. Here we are to observe, (1.) The manner of his coming, or ruling, and working: in general, that it is after the example of Satan, the grand enemy of souls, the great adversary of God and man. He is the great patron of error and lies, the sworn enemy of the truth as it is in Jesus and all the faithful followers of Jesus. More particularly, it is with Satanical power and deceit. A divine power is pretended for the support of this kingdom, but it is only after the working of Satan. Signs and wonders, visions and miracles, are pretended; by these the papal kingdom was first set up, and has all along been kept up, but they have false signs to support false doctrines; and lying wonders, or only pretended miracles that have served their cause, things false in fact, or fraudulently managed, to impose upon the people: and the diabolical deceits with which the antichristian state has been supported are notorious. The apostle calls it all deceivableness of unrighteousness, 2Th 2:10. Others may call them pious frauds, but the apostle called them unrighteous and wicked frauds; and, indeed, all fraud (which is contrary to truth) is an impious thing. Many are the subtle artifices the man of sin has used, and various are the plausible pretences by which he had beguiled unwary and unstable souls to embrace false doctrines, and submit to his usurped dominion. (2.) The persons are described who are his willing subjects, or most likely to become such, 2Th 2:10. They are such as love not the truth that they may be saved. They heard the truth (it may be), but they did not love it; they could not bear sound doctrine, and therefore easily imbibed false doctrines; they had some notional knowledge of what was true, but they indulged some powerful prejudices, and so became a prey to seducers. Had they loved the truth, they would have persevered in it, and been preserved by it; but no wonder if they easily parted with what they never had any love to. And of these persons it is said that they perish or are lost; they are in a lost condition, and in danger to be lost for ever. For,
6. We have the sin and ruin of the subjects of antichrist's kingdom declared, 2Th 2:11,12. (1.) Their sin is this: They believed not the truth, but had pleasure in unrighteousness: they did not love the truth, and therefore they did not believe it; and, because they did not believe the truth, therefore they had pleasure in unrighteousness, or in wicked actions, and were pleased with false notions. Note, An erroneous mind and vicious life often go together and help forward one another. (2.) Their ruin is thus expressed: God shall send them strong delusions, to believe a lie. Thus he will punish men for their unbelief, and for their dislike of the truth and love to sin and wickedness; not that God is the author of sin, but in righteousness he sometimes withdraws his grace from such sinners as are here mentioned; he gives them over to Satan, or leaves them to be deluded by his instruments; he gives them up to their own hearts' lusts, and leaves them to themselves, and then sin will follow of course, yea, the worst of wickedness, that shall end at last in eternal damnation. God is just when he inflicts spiritual judgments here, and eternal punishments hereafter, upon those who have no love to the truths of the gospel, who will not believe them, nor live suitably to them, but indulge false doctrines in their minds, and wicked practices in their lives and conversations.
13-15
Apostasy Foretold (52 AD)
简体中文
预言背道（公元52年）
¹³ 主所爱的弟兄们哪，我们本该常为你们感谢神；因为他从起初拣选了你们，叫你们因信真道，又被圣灵感动，成为圣洁，能以得救。
¹⁴ 神借我们所传的福音召你们到这地步，好得着我们主耶稣基督的荣光。
¹⁵ 所以，弟兄们，你们要站立得稳，凡所领受的教训，不拘是我们口传的，是信上写的，都要坚守。
此处请观察：一、帖撒罗尼迦人在面对这背道的可怕时可得的安慰，帖后2:13,14。因为他们蒙拣选得救，又蒙召来得荣耀。请注意，当我们听见许多人背道时，按着拣选之恩仍有残余的人确实存在、也必坚忍到底，这是大得安慰与喜乐的事；尤其我们若已有理由盼望自己也在其中，更当喜乐。使徒认为自己有责任为此感谢神：「主所爱的弟兄们哪，我们本该常为你们感谢神。」他常代他们献上感谢，如今仍为他们感谢丰盛；并且有充分理由，因为他们既蒙保守而不致背道，便是主所爱的。圣徒的蒙保守当归因于：
1. 拣选之恩的稳固，帖后2:13。所以他们为主所爱，因为神从起初就拣选了他们。他以永远的爱爱他们。关于神的这拣选，我们可以观察：（1）其永恒的日期——「从起初」；不是福音的起初，而是世界的起初，在创立世界以前，弗1:4。接着，（2）他们被拣选所为之目的——救恩，就是从罪恶与悲惨中完全而永远的拯救，并一切美事的完全享受。（3）达成这目的所凭的手段——「被圣灵感动，成为圣洁，又信真道」。拣选的旨意因此把目的与手段连在一起，二者不可分割。我们成为蒙拣选的人，不是因为我们是圣洁的，而是要我们成为圣洁的。既蒙神拣选，便不可随己意而活；若以得救为目的，就必须以成圣作为达到这目的的必要手段来预备自己；这成圣是借着圣灵作为其创始者，并在我们这一边借着信心。必须信真道，没有真道便没有真正的成圣，没有在恩典中的坚忍，也没有救恩的获得。信心与圣洁必须相连，正如圣洁与福乐必须相连；因此我们的救主为彼得求，叫他不至于失了信心（路22:32），又为他的门徒求（约17:17）：「求你用真理使他们成圣；你的道就是真理。」
2. 福音呼召的功效，帖后2:14。他们既蒙拣选得救，也借着福音蒙召得着。「预先所定下的人，又召他们来」，罗8:30。神借福音发出外在的呼召；这呼召借圣灵内在的运行而生效。请注意，福音无论传到哪里，都呼召、邀请人来得荣耀；这是对尊贵与福乐的呼召，即「我们主耶稣基督的荣光」，就是他所买赎的荣光，也是他所有的荣光，要赐给一切信他、顺服他福音的人；这样的人必与基督同在，得见他的荣耀，并与基督同得荣耀，有分于他的荣耀。如此便有：
二、对坚定与坚忍的劝勉：「所以，弟兄们，你们要站立得稳」，帖后2:15。请注意，他不是说：「你们既蒙拣选得救，便可以疏忽苟安」；而是说「所以要站立得稳」。神在我们拣选与蒙召中的恩典，绝非取代我们的殷勤与努力，反而应当激发、并吸引我们尽最大的决心与殷勤。照样，使徒约翰既告诉收信人他们已受了那常存在他们里面的恩膏，并当常在他（基督）里面，便附上这劝勉：「如今要常在他里面」，约一2:27,28。帖撒罗尼迦人被劝勉在基督徒的认信上坚定，「坚守所领受的教训」，也就是使徒所交付的福音教义——无论是口传的、是书信写的。当时圣经正典尚未完成，因此有些事是使徒在讲道中、在不能错误的圣灵引导下所交付的，基督徒有责任当作从神而来的加以遵守；另有些事后来由他们笔之于书，正如使徒曾给这些帖撒罗尼迦人写过前封书信；这些书信都是在作者被圣灵感动之下写的。请注意，如今圣经正典既已完成，便不能据此认为我们今日的口传遗传与圣书具有同等权威。受默示的使徒所教导的教义与责任，我们必须坚定持守；但除圣经所载之外，我们并无确据说他们另有所传。
英文原文
Apostasy Foretold (52 AD)
¹³ But we are bound to give thanks alway 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:
¹⁴ Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.
¹⁵ Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.
Here observe, I. The consolation the Thessalonians might take against the terrors of this apostasy, 2Th 2:13,14. For they were chosen to salvation, and called to the obtaining of glory. Note, When we hear of the apostasy of many, it is matter of great comfort and joy that there is a remnant according to the election of grace which does and shall persevere; and especially we should rejoice if we have reason to hope that we are of that number. The apostle reckoned himself bound in duty to be thankful to God on this account: We are bound to give thanks to God always for you. He had often given thanks on their behalf, and he is still abounding in thanksgiving for them; and there was good reason, because they were beloved by the Lord, as appeared in this matter—their security from apostatizing. This preservation of the saints is owing,
1. To the stability of the election of grace, 2Th 2:13. Therefore were they beloved of the Lord, because God had chosen them from the beginning. He had loved them with an everlasting love. Concerning this election of God we may observe, (1.) The eternal date of it—it is from the beginning; not the beginning of the gospel, but the beginning of the world, before the foundation of the world, Eph 1:4. Then, (2.) The end to which they were chosen—salvation, complete and eternal salvation from sin and misery, and the full fruition of all good. (3.) The means in order to obtaining this end—sanctification of the spirit and belief of the truth. The decree of election therefore connects the end and the means, and these must not be separated. We are not the elected of God because we were holy, but that we might be holy. Being chosen of God, we must not live as we list; but, if we are chosen to salvation as the end, we must be prepared for it by sanctification as the necessary means to obtain that end, which sanctification is by the operation of the Holy Spirit as the author and by faith on our part. There must be the belief of the truth, without which there can be by true sanctification, nor perseverance in grace, nor obtaining of salvation. Faith and holiness must be joined together, as well as holiness and happiness; therefore our Saviour prayed for Peter that his faith might not fail (Lu 22:32), and for his disciples (Joh 17:17), Sanctify them by thy truth; thy word is truth.
2. To the efficacy of the gospel call, 2Th 2:14. As they were chosen to salvation, so they were called thereunto by the gospel. Whom he did predestinate those he also called, Ro 8:30. The outward call of God is by the gospel; and this is rendered effectual by the inward operation of the Spirit. Note, Wherever the gospel comes it calls and invites men to the obtaining of glory; it is a call to honour and happiness, even the glory of our Lord Jesus Christ, the glory he has purchased, and the glory he is possessed of, to be communicated unto those who believe in him and obey his gospel; such shall be with Christ, to behold his glory, and they shall be glorified with Christ and partake of his glory. Hereupon there follows,
II. An exhortation to stedfastness and perseverance: Therefore, brethren, stand fast, 2Th 2:15. Observe, He does not say, "You are chosen to salvation, and therefore you may be careless and secure;" but therefore stand fast. God's grace in our election and vocation is so far from superseding our diligent care and endeavour that it should quicken and engage us to the greatest resolution and diligence. So the apostle John having told those to whom he wrote that they had received the anointing which should abide in them, and that they should abide in him (in Christ), subjoins this exhortation, Now abide in him, 1Jo 2:27,28. The Thessalonians are exhorted to stedfastness in their Christian profession, to hold fast the traditions which they had been taught, or the doctrine of the gospel, which had been delivered by the apostle, by word or epistle. As yet the canon of scripture was not complete, and therefore some things were delivered by the apostles in their preaching, under the guidance of the infallible Spirit, which Christians were bound to observe as coming from God; other things were afterwards by them committed to writing, as the apostle had written a former epistle to these Thessalonians; and these epistles were written as the writers were moved by the Holy Ghost. Note, There is no argument hence for regarding oral traditions in our days, now that the canon of scripture is complete, as of equal authority with the sacred writings. Such doctrines and duties as were taught by the inspired apostles we must stedfastly adhere to; but we have no certain evidence of any thing delivered by them more than what we find contained in the holy scriptures.
16-17
Apostolic Prayer (52 AD)
简体中文
使徒的祷告（公元52年）
¹⁶ 但愿我们主耶稣基督和那爱我们、开恩将永远的安慰并美好的盼望赐给我们的父神，
¹⁷ 安慰你们的心，并且在一切善行善言上坚固你们。
在这些话里，我们有使徒为他们献上的恳切祷告，其中请观察：
一、他所祷告的对象：「我们主耶稣基督和……父神」。我们不但可以、也应当借着我们主耶稣基督的中保向父神祷告，也当向「我们主耶稣基督自己」祷告；并当奉他的名向神祷告，不仅以他为父，更以他为在他里面、借着他作我们父的神。
二、他借以在祷告中得着鼓励的根据——就是从思想神已经为他、为他们所成就的事而得：「他爱我们，开恩将永远的安慰并美好的盼望赐给我们」，帖后2:16。在此请观察：1. 神的爱是我们一切已有或所盼望的福乐的源泉与源头；我们的蒙拣选、蒙召、称义、得救，都当归因于神在基督耶稣里的爱。2. 特别地，我们一切的安慰都从这源泉流出。圣徒的安慰是「永远的安慰」。圣徒的安慰不是会死的事；它们不与他们同死。神所赐的属灵安慰，无人能夺去；神自己也不收回：因为他以永远的爱爱他们，所以他们必得着永远的安慰。3. 他们的安慰建立在永生的盼望上。他们既在荣耀的盼望中喜乐，便在患难中不仅忍耐，更是喜乐；这满有荣光的大安慰是有充分理由的，因为圣徒有美好的盼望：他们的盼望建立在神的爱、神的应许，以及他们对神的能力、美善与信实的经历上，这是「开恩赐下的美好盼望」；他们所盼望的、他们盼望所依据的，正是神白白的恩典与怜悯，而不是他们自己的任何功劳或功德。
三、他向神为他们求的是什么——「安慰你们的心，并且在一切善行善言上坚固你们」，帖后2:17。神既已赐给他们安慰，他便求他们能得更丰盛的安慰。既已有充分的理由、凭恩典盼望他们必蒙保守，他便求他们能得坚固：我们在此可见安慰与坚固是如何相连。因此请注意：1. 安慰是使人坚固的手段；因为我们在神的道、神的工、神的路上越得喜乐，便越能坚忍其中。2. 我们在神的路上得坚固，反过来又是得安慰的可行途径；反之，我们若在信心上摇动、心存疑惑，或在当尽的本分上迟疑却步，便无怪乎我们与宗教的喜乐与快乐无分。我们一切不安的根底，岂不就是我们在信仰上不坚定么？我们必须在一切善行善言上得坚固——在真理之道与公义之工上得坚固：基督当因我们的善工与善言得荣耀；凡真诚的人都当竭力二者兼行，并因如此行便可盼望得着安慰与坚固，直到末了他们的圣洁与福乐得着完全。
英文原文
Apostolic Prayer (52 AD)
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,
¹⁷ Comfort your hearts, and stablish you in every good word and work.
In these words we have the apostle's earnest prayer for them, in which observe,
I. To whom he prays: Our Lord Jesus Christ himself, and God, even our Father. We may and should direct our prayers, not only to God the Father, through the mediation of our Lord Jesus Christ, but also to our Lord Jesus Christ himself; and should pray in his name unto God, not only as his Father but as our Father in and through him.
II. From what he takes encouragement in his prayer—from the consideration of what God had already done for him and them: Who hath loved us, and given us everlasting consolation and good hope through grace, 2Th 2:16. Here observe, 1. The love of God is the spring and fountain of all the good we have or hope for; our election, vocation, justification, and salvation, are all owing to the love of God in Christ Jesus. 2. From this fountain in particular all our consolation flows. And the consolation of the saints is an everlasting consolation. The comforts of the saints are not dying things; they shall not die with them. The spiritual consolations God gives none shall deprive them of; and God will not take them away: because he love them with an everlasting love, therefore they shall have everlasting consolation. 3. Their consolation is founded on the hope of eternal life. They rejoice in hope of the glory of God, and are not only patient, but joyful, in tribulations; and there is good reason for these strong consolations, because the saints have good hope: their hope is grounded on the love of God, the promise of God, and the experience they have had of the power, the goodness, and the faithfulness of God, and it is good hope through grace; the free grace and mercy of God are what they hope for, and what their hopes are founded on, and not on any worth or merit of their own.
III. What it is that he asks of God for them—that he would comfort their hearts, and establish them in every good word and work, 2Th 2:17. God had given them consolations, and he prayed that they might have more abundant consolation. There was good hope, through grace, that they would be preserved, and he prayed that they might be established: it is observable how comfort and establishment are here joined together. Note therefore, 1. Comfort is a means of establishment; for the more pleasure we take in the word, and work, and ways of God, the more likely we shall be to persevere therein. And, 2. Our establishment in the ways of God is a likely means in order to comfort; whereas, if we are wavering in faith, and of a doubtful mind, or if we are halting and faltering in our duty, no wonder if we are strangers to the pleasures and joys of religion. What is it that lies at the bottom of all our uneasiness, but our unsteadiness in religion? We must be established in every good word and work, in the word of truth and the work of righteousness: Christ must be honoured by our good works and good words; and those who are sincere will endeavour to do both, and in so doing they may hope for comfort and establishment, till at length their holiness and happiness be completed.
使徒十分谨慎地要阻止一项错误的蔓延——他们中间有些人已陷入其中，误以为基督再来已经非常临近，帖后2:1-3。接着他着手驳斥自己所告诫他们要防备的这项错误，告诉他们基督再来之前必须先有的两件大事——普遍的背道，以及敌基督的显露；关于后者，使徒告诉他们许多值得注意的事，论到他的名称、他的特征、他的兴起、他的倾覆、他的掌权，以及他臣属的罪行与沉沦，帖后2:4-12。随后他针对这背道的可怕安慰他们，并劝勉他们坚定不移，帖后2:13-15。最后以一篇为他们献上的祷告作结，帖后2:16,17。