THE SECOND EPISTLE TO THE THESSALONIANS.
INTRODUCTION.
For a general view of Thessalonica; of the establishment of the church
there; of the character of the church; and of the design for which the
apostle addressed these letters to it, see the Introduction to the
First Epistle.
This epistle appears to have been written soon after the first, and from
the same place--Corinth. See Intro. to the First Epistle, paragraph 3.
The proof of this indeed is not certain, for there are no marks of time
or place in the epistle by which these points can be determined. The
probability rests upon these grounds:
(1.) That the same persons--Paul, Silas, and Timothy--are associated in
both epistles, and are mentioned as being together at the time when they
were written, (1 Thessalonians 1:1; 2 Thessalonians 1:1;) but as there is reason to believe
that they did not continue long together, it is to be presumed that one
epistle was written soon after the other.
(2.) Paul refers to an error which had grown up, apparently in
consequence of a misunderstanding of his first epistle, 1 Thessalonians 2:1,2
an error which he regarded as of great magnitude, and which was
producing very unhappy results, (2 Thessalonians 3:11,12,)and it was natural
that he should hasten to correct that error as soon as possible.
(3.) There is some probability, as Benson has remarked, that the epistle
was written before the troubles came upon him at Corinth, under the
administration of Gallio, (Acts 18:12-16;) and yet that he saw that
the storm was approaching, and hints at in 2 Thessalonians 3:2, "And that we
may be delivered from unreasonable and wicked men." If so, this epistle
was written but a few months at farthest after the first. We may regard
the evidence, therefore as sufficiently clear, that this epistle was
written at Corinth some time during the latter part of A.D. 53, or
the beginning of A. D. 54.
There is little doubt as to the design for which it was written. Either
by a false interpretation of his former epistle, or by an epistle forged
in his name and sent to them, the opinion had become prevalent in the
church at Thessalonica, that the Saviour was about to appear, and
that the end of the world was at hand. See 2 Thessalonians 2:2. Comp. Hug's
Intro. % 94; and Stuart's Notes on the same, pp. 741, seq. To correct
this impression was the leading design of this epistle. Some had become
alarmed, and were suffering from unnecessary apprehension, 2 Thessalonians 2:2,
and some, under the natural belief that labour then was useless, and
that property was of no value, had given up all attention to their
worldly concerns, 2 Thessalonians 3:10,11; and it was of the utmost importance
that the error should be corrected. This was done in this second
epistle; and, in doing it, Paul, as was usual, intermingled several
other points of importance, adapted to the condition of those to
whom he wrote.
This epistle, though short, has great permanent value, and is
indispensable to a proper understanding of the great doctrine of the
Second Advent of the Redeemer. It was written, indeed, to correct an
error in a single church, and at a particular time; but history has
shown that there is a tendency to that same error in all ages, and that
there was need of some permanent inspired statement to check it.
It was inferred from the First Epistle of Paul to the Thessalonians,
that he meant to teach that the day of judgment was not far off. Had not
this second epistle been written to correct that false interpretation,
and to show what was his belief, it would have been charged on him that
he was mistaken; and then the inference would have been naturally made
that all the prophecies respecting that event were false. The distance
between this and absolute infidelity, it is easy to see, is very small.
Paul, by his prompt explanation, arrested that danger, and showed that
he intended to teach no such doctrine as had been drawn from his first
letter to them. This epistle, therefore, is of importance to show
(1.) that the apostle did not believe, or mean to teach, that the end of
the world was near. There are many expressions, indeed, which, like
those in First Thessalonians, would seem to imply that the apostle
held that belief but the explanation of an inspired apostle, of
his own sentiments at the time, settled the matter. No one has now a
right to charge that belief on him, or on others who then used the same
language. No one can pretend that they held the opinion that the end of
the world was near. There is no stronger language on that subject
in any of their writings than occurs in the first epistle to
the Thessalonians; and Paul, in the second epistle, expressly says that
he held no such opinion, and meant to teach no such thing.
(2.) This epistle is a standing rebuke of the kind of interpretation
which attempts to determine the time when the Saviour will come, and of
all those theories which represent "the day of Christ as at hand."
The declarations in the Scriptures are positive and abundant
that the time of his appearing is not made known to mortals,
See Barnes "Acts 1:7"; and it is not possible now to make out a
stronger argument to prove that that time is near, than could have
been made out from the first epistle to the Thessalonians; and yet Paul
deemed it necessary to write them a second letter, expressly to show
them that the interpretation which they put on his language was
unauthorized. The truth is, that it was not the design of God
to make known to men the exact time when the Lord Jesus will return to
judgment; and all attempts, since the time of Paul, to settle that have
failed, and all will doubtless continue to fail, as they always have
done.
ANALYSIS OF CHAPTER I.
THIS chapter comprises the following points:--
(1.) The salutation, 2 Thessalonians 1:1,2.
(2.) An expression of thanks for the progress which the Thessalonians
had made in piety, and especially for the manner in which they had been
enabled to bear their trials, 2 Thessalonians 1:3,4.
(3.) An assurance that the manner in which they had been enabled to bear
their trials was an evidence that they were true Christians,
2 Thessalonians 1:5.
(4.) A declaration that those who had persecuted them, and all others
who were wicked, would be punished when the Lord Jesus should come; and
that when this should occur, the righteous would appear in glory and
honour, 2 Thessalonians 1:6-10.
(5.) The expression of an earnest desire that they might be prepared for
the solemn scenes of that day, 2 Thessalonians 1:11,12.
Verse 1. Paul, and Silvanus, and Timotheus.
See Barnes "1 Thessalonians 1:1".
{a} "the church" 1 Thessalonians 1:1
i. 1.
Verse 2. No Barnes text on this verse.
{b} "Grace unto you" 1 Corinthians 1:3
Verse 3. We are bound to thank God always for you.
See Barnes "1 Thessalonians 1:2".
As it is meet. As it is fit or proper.
Became that your faith groweth exceedingly. It would seem probable
from this, that Paul had heard from them since his first epistle was
written. He had doubtless received intelligence of the error which
prevailed among them respecting his views of the coming of the Lord
Jesus, and of the progress which the truth was making, at the same time.
And the charity of every one of you all toward each other. Your
mutual love.
Verse 4. So that we ourselves glory in you in the churches of God.
That is, we mention your example to other churches, and glory in it, as
an evidence of what the gospel is fitted to do.
See Barnes "1 Thessalonians 2:19", See Barnes "1 Thessalonians 2:20". Comp.
See Barnes "2 Corinthians 9:2".
For your patience. Your patient endurance of trials.
And faith. Fidelity, or constancy. You have shown unwavering
confidence in God in your afflictions.
In all your persecutions and tribulation, that ye endure.
See Barnes "1 Thessalonians 2:14"; See Barnes "1 Thessalonians 4:13". It would seem from
this that the persecutions and trials to which the apostle referred
in his first epistle were still continued.
{a} "glory" 2 Corinthians 9:2; 1 Thessalonians 2:19,20
{b} "endure" James 5:11
Verse 5. Which is a manifest token of the righteous judgment of God.
The word "which" is supplied by our translators, and there may
be some doubt to what the apostle has reference as being "a manifest
token of the righteous judgment of God." The general sense seems to be,
that the fact that they were thus persecuted was an evidence that there
would be a future judgment, when the righteous who were persecuted would
be rewarded, and the wicked who persecuted them would be punished. The
manner in which they bore their trials was an indication, also, of what
the result would be in regard to them. Their patience and faith under
persecutions were constantly showing that they would "be counted worthy
of the kingdom of God," for which they were called to suffer. It is
evident that a relative must be supplied here, as our translators
have done; but there has been a difference of view as to what it refers:
Some suppose that it is to "patience;" others to persecutions
and tribulations; and others to the whole sentence preceding.
The latter is probably the true construction; and the sense is, that the
endurance of affliction, in a proper manner, by the righteous, is a
proof that there will be a righteous judgment of God in the last day.
(1.) It is evidence that there will be a future judgment--since the
righteous here suffer so much, and the wicked triumph.
(2.) These things are now permitted in order that the character may be
developed, and that the reason of the sentence in the last day may be
seen.
(3.) The manner in which these afflictions are borne is an
evidence--an indication (\~endeigma\~) of what the results of the
judgment will be. The word rendered "manifest token," (\~endeigma\~,)
occurs nowhere else in the New Testament. It means an indication, token,
proof, anything that shows, or points out, how a thing is, or is to
be, (from \~endeiknumi\~, to show, to point out.) The meaning here is,
therefore, that the course of events referred to--the persecutions which
they endured, and the manner in which they were borne--furnished a proof
that there would be a righteous judgment, and also afforded an
indication of what the result of that judgment would be. We may, in
general, learn what will be the issues of the judgment in the case of an
individual from the manner in which he bears trials.
Of the righteous judgment of God. That there will be a just judgment
hereafter. The crimes of the wicked who go unpunished on the earth, and
the sufferings of the good who are unavenged, are a demonstration that
there will be a judgment, when all these inequalities will be adjusted.
That ye may be counted worthy. As the result of your affliction,
that you may be fitted for the kingdom of God. This does not mean
that Christians will merit heaven by their sufferings, but that they may
show that they have such a character that there is a fitness or
propriety that they should be admitted there. They may evince, by
their patience and resignation, by their deadness to the world, and
their holy lives, that they are not disqualified to enter into that
kingdom where the redeemed are to dwell. No true Christian will ever
feel that he is worthy on his own account, or that he has any claim to
eternal life; yet he may have evidence that he has the characteristics
to which God has promised salvation, and is fitted to dwell in heaven.
of the kingdom of God. In heaven. See Barnes "Matthew 3:2".
For which ye also suffer. The sufferings which you now endure are
because you are professed heirs of the kingdom; that is, you are
persecuted because you are Christians. See 1 Thessalonians 2:14.
{c} "manifest token" Philippians 1:28
{d} "suffer" 1 Thessalonians 2:14; Hebrews 10:32,33
Verse 6. Seeing it is a righteous thing with God to recompense
tribulation to them that trouble you. The sense is, "There will be a
future judgment, because it is proper that God should punish those who
now persecute you. It is not right that they should go unpunished, and
triumph for ever. It is not an arbitrary thing, a thing which is
indifferent; a thing which may or may not be done; it is a just and
proper thing that the wicked should be punished." The doctrine is,
that the future punishment of the wicked is just and proper; and
that, being just and proper, it will be inflicted. Many suppose that
there would be no justice in the eternal punishment of the wicked; that
the threatening of that punishment is wholly arbitrary; that it might
easily be dispensed with; and that, because it is unjust, it will
not be inflicted, and need not be dreaded. But that it is just and
proper, a very slight degree of reflection must show. For
(1.) it is inconceivable that God should threaten such punishment unless
it were just How can it be reconciled with his perfections that he can
hold up before mankind the assurance that any of them will be punished
for ever, unless it be right that it should be so? Can we believe that
he deliberately threatens what is wrong, or that in the face of the
universe, he publicly declares his intention to do what is wrong?
(2.) Men themselves believe that it is just that the wicked should be
punished. They are constantly making laws, and affixing penalties to
them, and executing them, under the belief that it is right. Can they
regard it as wrong in God to do the same thing? Can that be wrong in him
which is right in themselves?
(3.) If it be right to punish wickedness here, it is not wrong to punish
it in the future world. There is nothing in the two places which can
change the nature of what is done. If it be right for God to visit the
sinner here with the tokens of his displeasure, there is nothing which
can make it wrong to visit him in like manner in the future world. Why
should that be wrong in another world which is right and proper in this?
(4.) It will be a righteous thing for God to punish the wicked in a
future state, for they are not always punished here as they deserve. No
one can seriously maintain that there is an equal distribution of
rewards and punishments on the earth. Many a man goes to the grave
having received no adequate punishment for his crimes. Many a
murderer, pirate, robber, traitor, and plunderer of nations under the
name of a conqueror thus dies. No one can doubt that it would be a
"just" thing to punish them here if they could be arrested. Why
should it be any the less "just" to punish them when they enter
another world? In like manner, many a man lives a life of profligacy; or
is an open scoffer; or aims to cast off the government of God; or is a
seducer of innocence; and yet lives ill the midst of wealth, and goes
down in calmness and. peace to the grave. Psalms 73:3-5;
Job 21:23-33. Why is it not "just" that such an one should be
punished in the future world? Comp. Psalms 73:16-20. But, if it be
right that God should punish the wicked in the future world, it will be
done. For
(1.) there is nothing to hinder him from doing it. He has all power, and
has all necessary means of inflicting punishment, entirely at his
disposal.
(2.) It would not be right not to do it. It is not right for a
magistrate to treat the righteous and the wicked alike, or to show that
he has as much regard to the one as to the other.
(3.) It cannot be believed that God has uttered a threatening which he
never meant to execute, or to appear before the universe as having
held up before men the terror of the most awful punishment which
could be inflicted, but which he never intended to carry into
effect. Who could have confidence in such a Being? Who could know what
to believe when he makes the most solemn declaration?
(4.) The Judge of all the earth will "do right;" and if it be right to
declare that "the wicked shall be turned into hell," it will not be
wrong to inflict the sentence. And if, on the whole, it be right
that the sinner should be punished, it will be done.
Them that trouble you. Those who persecute you. See 1 Thessalonians 2:14.
{e} "Seeing it is" Revelation 6:10
Verse 7. And to you who are troubled. That is, "It will be a
righteous thing for God to give to you who are persecuted rest in the
last day." As it will be right and proper to punish the wicked, so it
will be right to reward the good. It will not, however, be in precisely
the same sense. The wicked will deserve all that they will suffer;
but it cannot be said that the righteous will deserve the reward
which they will receive. It will be right and proper, because
(1.) there is a fitness that they who are the friends of God should be
treated as such, or it is proper that he should show himself to be their
Friend; and
(2.) because in this life this is not always clearly done.
They are often less prospered, and less happy in their outward
circumstances, than the wicked. There is, therefore, a propriety that
in the future state God should manifest himself as their Friend, and
show to assembled worlds that he is not indifferent to character, or
that wickedness does not deserve his smiles, and piety incur his
frown. At the same time, however, it will be owing wholly to his
grace that any are ever admitted to heaven.
Rest. The future happiness of believers is often represented under
the image of rest. It is rest like that of the weary labourer after
his day of toil; rest, like that of the soldier after the hardships of a
long and perilous march; rest, like the calm repose of one who has been
racked with pain. See Barnes "Hebrews 4:9". The word rest here
(\~anesiv\~) means a letting loose, a remission, a relaxation; and hence
composure, quiet. 2 Corinthians 2:13; 7:5.
With us. That is, with Paul, Silas, and Timothy, 2 Thessalonians 1:1. It
would increase the comfort of the Thessalonians, derived from the
anticipation of the future world, to reflect that they would meet their
religious teachers and friends there. It always augments the anticipated
joy of heaven to reflect that we are to share its blessedness with them.
There is no envy among those who anticipate heaven; there will be none
there. They who desire heaven at all, desire that it may be shared in
the highest degree by all who are dear to them.
When the Lord Jesus shall be revealed from heaven. Shall appear;
shall come from heaven. See Barnes "1 Thessalonians 4:16".
With his mighty angels. Marg., angels of his power. So the
Greek. The sense is, that angels of exalted rank and glory will
accompany him. See Barnes "1 Thessalonians 4:16 Mt 24:31 25:31".
{f} "rest with us" Revelation 14:13
{g} "his mighty angels" 1 Thessalonians 4:16; Jude 1:14
Verse 8. In flaming fire. This is a circumstance which is not
noticed in the account of his appearing in the parallel place in
1 Thessalonians 4:16. The object of the apostle here seems to be to represent
him as coming amidst vivid flashes of lightning. He is commonly
described as coming in clouds, and to that common description
there is here added the image of incessant lightnings, as if the
whole heavens were illuminated with a continued blaze.
Taking vengeance, Marg., yielding. Gr., giving. The word
vengeance is used in the sense of punishment, for there cannot be in
God what literally corresponds with the passion of revenge. Comp.
See Barnes "Romans 12:19".
On them that know not God. On all who are strangers to him; that is,
who are living in heathenish darkness, or who, having heard of him, have
no practical acquaintance with him.
And that obey not the gospel of our Lord Jesus Christ. Who
do not embrace it, and practise its precepts in their lives. Comp.
See Barnes "Romans 2:9".
{a} "flaming fire" Hebrews 10:27; 2 Peter 3:7
{1} "taking" "yielding"
{b} "vengeance" Deuteronomy 32:41,43
{c} "know not" Psalms 79:6
{d} "that obey not" Romans 2:8
Verse 9. Who shall be punished with everlasting destruction.
See Barnes "Matthew 25:41,46". The word which is here rendered
destruction (\~oleyron\~,) is different from that which occurs in
Matthew 25:46, and which is there rendered punishment \~kolasiv\~. The
word \~oleyron\~ --occurs only here and in 1 Corinthians 5:5; 1 Thessalonians 5:8; 1 Timothy 6:9;
in each of which places it is rendered destruction. It does
not denote annihilation, but is used in the same sense in which we
use the word when we say that a thing is destroyed. Thus health is
destroyed when it fails; property is destroyed when it is burned, or
sunk in the ocean; a limb is-destroyed that is lost in battle; life is
destroyed when one dies. In the case before us, the destruction,
whatever it be, is
(1.) to be continued for ever; and
(2.) is to be of the nature of punishment. The meaning then must be,
that the soul is destroyed as to the great purposes of its being with
enjoyment, dignity, honour, holiness, happiness. It will not be
annihilated, but will live and linger on in destruction. It seems
difficult to conceive how any one can profess to hold that this passage
is a part of the word of God, and yet deny the doctrine of future
eternal punishment. It would not be possible to state that doctrine in
clearer language than this. It never is stated in clearer language in
any creed or confession of faith; and if it be not true that the wicked
will be punished for ever, it must be admitted that it would not have
been possible to reveal the doctrine in human language.
From the presence of the Lord. That is, a part of their punishment
will consist in being banished from the immediate presence of the Lord.
There is a sense in which God is everywhere present, and in that sense
he will be in the world where the wicked will dwell, to punish
them. But the phrase is also used to denote his more immediate
presence; the place where are the symbols of his majesty and
glory; the home of the holy and the blessed. It is in that sense
that the word is used here; and the idea is, that it will be one of
the circumstances contributing to the deeper woe of the place of
punishment, that those who dwell there will be banished from
that holy abode, and will never be permitted to enter there.
And from the glory of his power. The meaning seems to be, that they
will not be able to endure the manifestation of his power and
majesty when he shall appear, but will be driven away by it into
outer darkness. See 2 Thessalonians 2:8. The Saviour, in describing his
Second Advent, uses this language: "They shall see the Son of man coming
in the clouds of heaven, with power and great glory," Matthew 24:30.
There will be a great exhibition of both. The power will be seen in the
convulsions of nature, which will precede or attend him; in the
resurrection of the dead; and in the bringing of all to judgment. And
the glory will be seen in his own person; the dignity and number of
his attendants; and the honour that shall then be conferred on him as
the final Judge of all mankind. By the manifestation of that power and
glory the wicked will be driven away into eternal ruin. They will not be
able to stand before it, and though, in common with the righteous, they
may see the majesty of the Redeemer in the last day, yet they will
be driven away to witness it no more.
{e} "destruction from" Philippians 3:19; 2 Peter 3:7
{f} "glory" Isaiah 2:19
Verse 10. When he shall come to be glorified in his saints. That is,
the redeemed in that day will be the means of promoting his glory, or
the universe will see his glory manifested in their redemption.
His chief glory, as seen in that day, will be connected with the fact
that he has redeemed his people; and he will come in order that
all the appropriate honour of such a work may then be manifested, he
will be "glorified" then by the numbers that shall have been redeemed;
by their patience in the trials through which they have passed; by the
triumphs which religion shall have made on the earth; by their praises
and songs; and by their ascent with him to the realms of blessedness.
And to be admired in all them that believe.This may either mean that
he will be admired among or by them that believe; or that the ground of
the admiration which he will receive in that day will be what will be
seen in them; that is, their graces, their numbers, their joys, their
triumphs will be the occasion of producing admiration of him for he
will be regarded as the source of it all. Tindal renders it, "and to be
made marvellous in all them that believe." The latter interpretation
seems to me to be the correct one. The general idea is, that Christ
in that day will be manifested in a glorious manner, and that the
source of his highest triumphs will be what is seen in the saints.
His main honour, when he returns to the world, will not be the
outward splendours which will attend his coming, nor the angels
that will accompany him, nor the manifestation of his power over
the elements, but the church which he has redeemed. It will then
be seen that he is worthy of universal admiration, for having
redeemed that church, lie shall then be admired or glorified in
his people,
(1.) for having conceived the plan of redeeming them;
(2.) for being willing to become incarnate, and to die to save them;
(3.) for the defence of his church in all its persecutions and trials;
(4.) for raising his people from the dead;
(5.) for the virtues and graces which they will exhibit in that day.
This appropriate honour of Christ in the church has never yet been fully
seen. His people on earth have, in general, most imperfectly reflected
his image. They have in general been comparatively few in number,
and scattered upon the earth. They have been poor and despised.
Often they have been persecuted, and regarded as the "filth of the
world and the off-scouring of all things." The honours of this
world, have been withheld from them. The great have regarded it
as no honour to be identified with the church, and the proud have
been ashamed to be enrolled among the followers of the Lamb.
In the last day all this will be changed, and the assembled church
will show to admiring worlds how great and glorious is its
Redeemer, and how glorious was the work of redemption.
Because our testimony among you was believed. The meaning of this
seems to be, that they would be among the number of those who
would in that day honour the Saviour, because they had embraced
what the apostle had preached to them respecting these future
scenes. Thus interpreted, this clause should be regarded as connected
with 1 Thessalonians 1:7, "And to you it is a righteous thing that he
should give rest with us, because our testimony among you was
believed." That is, you have shown that you are true Christians,
and it is proper that you should partake of the triumphs and hopes
of that day.
{g} "glorified" Matthew 25:31
{h} "admired" Psalms 68:35
Verse 11. Wherefore also we pray always for you.
See Barnes "1 Thessalonians 1:2".
That our God would count you worthy of this calling. Marg., "or,
vouchsafe." The meaning is, "that he would regard you as worthy
of this calling." See Barnes "2 Thessalonians 1:5".
Of this calling. See Barnes "Ephesians 4:1". The "calling" here, is
that which had brought them into the kingdom, and led them to become
Christians.
And fulfil all the good pleasure of his goodness. That is, make the
work of salvation complete and effectual. Oldshausen has well expressed
the sense: "May God fill you with all that good which is pleasing
to him." The thoughts in the passage are,
(1.) that the purpose towards them on the part of God was one of
"goodness" or benevolence;
(2.) that there was a state of mind which would be regarded by him as
pleasing, or as his "good pleasure ;" and
(3.) that Paul wished that this might be accomplished in them.
desired that there might be in them everything which would be
pleasing to God, and which his benevolence was fitted to secure.
And the work of faith. The work which faith is adapted to produce on
the soul. See 1 John 5:4,5.
With power. Effectually, completely. The apostle prays that so much
power may be exerted as will be sufficient to secure the object. The
work of religion on the soul is always represented in the Bible as one
of power.
{1} "count" "vouchsafe"
{a} "worthy" Colossians 1:12; Revelation 3:4
Verse 12. That the name of our Lord Jesus Christ. That is, that the
Lord Jesus himself may be honoured among you: the name often
denoting the person. The idea is, that the apostle wished that the
Lord Jesus might be honoured among them by the fair application
and development of the principles of his religion.
And ye in him. That you may be regarded and treated as his friends
when he shall come to judge the world.
According to the grace of our God and the Lord Jesus Christ. That
is, that you may experience all the honour which his grace is fitted to
impart. In view of the exposition given of this chapter, we may remark:
(1.) That the wicked will certainly be punished when the Lord
Jesus shall come to judgment. Words cannot reveal this truth
more plainly than is done in this chapter, and if it is not to be so,
then language has no meaning.
(2.) The punishment of the wicked will be eternal. It is impossible for
language to teach that doctrine more clearly than in done in this
chapter. If it were admitted to have been the intention of God to teach
the doctrine of eternal punishment, it is impossible to conceive that he
could have chosen more plain and positive language to express the
doctrine than has been done here. Can it be, then, that he means to
trifle with men on so solemn a subject, by using words which have no
meaning?
(3.) It will greatly aggravate the punishment of the wicked that
it will be "a righteous thing" for God thus to punish them. If they
were to suffer as martyrs; if, in their sufferings, they could feel
that they were oppressed and crushed beneath mere power; if they
could feel that they were right, and that God was wrong; if they
could get up a party in the universe against God, sympathizing
with them as if they were wronged, the case would be changed.
A man can endure suffering much more easily when he has a good
conscience, and feels that he is right, than he can when he feels
that what he endures is deserved. But the sinner in hell can never
have this consolation. He will for ever feel that God is right, and
that he is wrong, and that every pang which he endures is deserved.
(4.) If it be a "righteous thing" that the wicked shall be punished,
then they never can be saved by mere justice. No one will go to heaven
because he deserves or merits it. All dependence on
human merit, therefore, is taken away in the matter of salvation;
and if the sinner is ever saved, it will be by grace, and not by
justice.
(5.) If it be a "righteous thing" that the sinner should perish,
he will perish. God will do right to all.
(6.) It is amazing that the mass of men have so little concern
about their future condition. God has plainly revealed that he
will destroy the wicked for ever, and that it will be a righteous
thing for him to do it; and yet the mass of mankind are wholly
unconcerned, and disregard all the solemn declarations of the Bible
on this subject, as if they were idle tales. One would suppose that
the very possibility of eternal suffering would rouse all the
sensibilities of the soul, and lead to the earnest inquiry whether it is
not possible to avoid it. Yet the mass of men feel no concern in
this inquiry. It is impossible to get them ever to think of it. We
cannot get them even to ask the question seriously, whether they
themselves are to be happy or miserable to all eternity? This stupidity
and indifference is the most unaccountable fact on earth, and probably
distinguishes this world from all others.
(7.) It is rational to think of religion; to reflect on eternity; to
be serious; to be anxious about the future state. If there be even
a possibility that we may be miserable for ever, it is proper to be
serious about it. And if there be a solemn declaration of God that
it will be a "righteous thing" for him to punish the wicked, and
that he will "punish them with everlasting destruction," assuredly
the mind should be concerned. Is there anything more worthy the
calm and sober attention of the human soul than such solemn declarations
of the infinite God?
{b} "the name" 1 Peter 1:7
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