That ye be not soon shaken in mind
A firm anchorage
There lies a maritime figure in the word “shaken.
” Wordsworth well paraphrases it. “In order that you may not soon be shaken off from the anchorage of your firmly settled mind, and be drifted about by winds of false doctrine, as a ship in your harbor is shaken off from its moorings by the surge of the sea.” They are warned against being driven out of their ordinary state of mental composure--shaken out of their sanctified common sense. “Thrown off their balance,” is what we might say; “or be troubled:” the clause has a slightly climactic force--thrown into a state of unreasoning, and frenzied confusion (Matthew 24:6). (J. Hutchison, D. D.)
Errors concerning the Second Advent
I. From the error disproved, observe that the time of Christ’s coming must be patiently expected. Not rashly defined or determined. But is this such an error (James 5:8; 1Pe 4:7; 1 Corinthians 10:11; Romans 13:12)? Why then should the apostle speak so vehemently against the nearness of Christ? I shall show--
1. That the apostle had reason to say that the day of the Lord was at hand.
(1) With respect to faith: for faith gives a kind of presence to things which are afar off (Hebrews 11:1). Therein it agrees with the light of prophecy (Revelation 20:12). The Second Coming is as certain to faith as if He were already come (Philippians 4:5).
(2) With respect to love. Love will not account it long to endure the hardships of this present world until Christ comes to set all things to rights (Genesis 29:20). Faith sees the certainty of it, and love makes us hold out till the time come about.
(3) As comparing time with eternity (Psalms 90:4; 2 Peter 3:8). The longest time to eternity is but as a drop in the ocean. All the tediousness of the present life is but like one rainy day to an everlasting sunshine (2 Corinthians 4:17).
(4) Paul speaks to particular men, whose abode in the world is not very long. Eternity and judgment are at hand, though Christ tarry long till the Church be completed (2 Peter 3:9). Now what is long, and afar off to the whole Church, considered in several successions of ages is short to particular persons. Christ is ready to judge at all times, though the world is not ready to be judged. The Coming of Christ is uncertain, that men in all ages might be quickened to watchfulness, and make preparation (Luke 12:40; Matthew 24:42).
2. The seducers had little reason to pervert the apostle’s speech, and the apostle had good reason to confute their supposition that Christ would come in that age.
(1) To inquire after the time is curiosity (Acts 1:7). It is a great evil to pry into our Master’s secrets, when we have so many revealed truths to busy our minds about. It is ill manners to open a secret letter. The practice of known duties would prevent this curiosity which tends not to edification.
(2) Much more was it a sin to fix the time (Matthew 24:36).
(3) The fixing of the time did harm--
(a) It drew away their minds from necessary duties.
(b) It pleased Satan who is the author of error.
(c) It had a tendency to shake faith in other things when their credulity was disproved by the event.
(d) It showed a diseased mind, that they were sick of questions when they had so much wholesome food to feed upon (1 Timothy 6:4).
(e) It engendered strife.
II. The effect this error was likely to produce. Trouble and unsettledness, in which is a two-fold metaphor, the one taken from a tempest, the other from the sudden alarm of a land fight.
1. Errors breed trouble in the mind: they do not only disturb the Church’s peace (Galatians 5:12), but personal tranquility (Galatians 1:7). How?--
(1) They are on unsound foundation, and can never yield solid peace. We only find soul rest in true religion; others are left to uncertainties (Jeremiah 6:16).
(2) Because false peace ends in trouble. Every erroneous way is comfortless eventually. False doctrine breeds anxiety, and cannot quiet conscience; but truth breeds delight (Proverbs 24:13-14; Matthew 11:28-30).
2. Christians should be so established as not to be easily shaken.
(1) Let us see how this is pressed.
(a) From the encouragement of the great hope (1 Corinthians 15:58; Acts 20:24).
(b) From its absolute necessity (Colossians 1:28).
(2) Let us inquire what is necessary to this establishment.
(a) A clear conviction of the truth, not some fluctuating opinion about it (James 1:8; 1Th 5:21; 2 Peter 3:16-17; Ephesians 4:14).
(b) A resolution to adhere to the truth. The heart must be established by grace as well as the mind soundly convinced (Heb 13:9; 1 Corinthians 7:37; Acts 21:13). This resolution of the heart is by faith and love (Heb 3:12; 2 Thessalonians 2:10; Ephesians 1:7).
(3) The opposite to this is inconstancy (Galatians 1:6; Matthew 11:7; Proverbs 14:15), of which the causes are--
(a) Want of solid roofing in the truth (Matthew 13:5; Matthew 13:20).
(b) Want of mortification (2 Timothy 4:10).
(c) A readiness of mind which disposes men to conform to their Company, as the looking glass represents every face that looks into it (Jeremiah 38:5).
(d) Want of a thorough inclination to God, so that they are right only for a while or in some things (1 Kings 2:28; Hosea 7:8).
(e) Want of holiness and living up to the truths we know (1 Timothy 3:9).
(f) Libertinism. Men think they may run from one sect to another as the wind of interest blows. They would die rather than change their religion, but think nothing of the differences among Christians when their turn is to be served. (T. Manton, D. D.)
Calmness in view of the Second Advent
Two anecdotes of two very different men well illustrate that practical combination of energetic discharge of duty with Advent expectation which these Epistles have secured to the Church. When Francis of Sales was once, after intense labour, unbending himself at a game of chess, some morbid precisian who was near, asked him what he would do if he knew that the Lord’s coming was even at hand, “Finish the game,” said the bishop, boldly; “for His glory I began it.” General Lee wrote a striking story to his son, “Last century, in New England, a day of sudden and unaccountable gloom, known yet by tradition as ‘the dark day,’ occurred while the senate of the State was sitting. The universal impression was that doomsday had indeed come. Suddenly a well-known member stood up, ‘President,’ said he, ‘I propose that lights be brought in, and that we pass to the order of the day. If the Judge comes He had best find us at our duty.’” (Bp. Alexander.)
Neither by Spirit, nor by word, nor by letter, as that the day of Christ is at hand--
Dangers of deception
These are the three ways in which the Thessalonians were in danger of being deceived and so troubled. A fanatical spirit had insinuated itself, and, as in all such cases, fraud was sure to follow closely on its footsteps.
I. Spirit. Voices had been heard in their assemblies which professed to come from those who had the gift of prophecy. These had to be tried, for they might be full of error (1 Thessalonians 5:21).
II. Word. Not simply any rumour that might be gaining currency, or any reckoning as to the time which men might make; nor some unwritten saying of our Lord, or oral message from the apostle; but simply ordinary teaching in the Church. It would thus seem that unscrupulous or fanatical men, getting a footing in the Church, were busy in misleading and so troubling believers.
III. Letter. “As from us,” is not to be connected with all three terms, for the spirit, as of the absent Paul, could not have been feigned. The manifestation must have been present in his own person. And so, if it cannot be attached to the first, it should not be to the second. Confining it to letter it refers not to some misconstruction of Paul’s former Epistle, but to actual fictitious letters. Such are hinted at in 2 Thessalonians 3:17. False or fanatical brethren had made such letters current in the Thessalonian community. Nor is this so very extraordinary. Literary forgeries, meant as pious frauds, were not uncommon, and the offence, daring as it was, is somewhat softened to our view when we reflect that Paul’s letters, while they had the authority, were not yet invested with all the sanctity with which we now regard them. It is quite conceivable, then, that there were some who thought they were serving a good purpose, one that Paul had himself at heart, in circulating, perhaps anonymously, as a representation of Pauline teaching, letters which, as they thought, cleared up the obscurities of his instruction. (J. Hutchison.)
Dissuasives against error
I. Ways and means God has appointed to settle choice and opinion in religion.
I. The light of nature antecedently to external revelation will sufficiently convince us of the being of God and our dependence upon Him (Romans 1:19-20). For I must know there is a God, or else I cannot believe in a revelation from Him. Nature will tell us that there is a First Cause of all things, of infinite power, wisdom, and goodness, that it is reasonable that He should be served by His creatures; that He will reward or punish men as they disobey or serve Him: but how He is to be served, and how after disobedience return is possible is revealed in the Word of God.
2. The written Word shows us the true way of worshipping and pleasing God, and being accepted with Him: therefore it is a sufficient direction to us. There is enough to satisfy conscience, though not to please wanton curiosity (2 Timothy 3:15; Psalms 119:105). There we have many things evident by the light of nature made more clear, and that revealed which no natural light has shown.
3. The natural truths of the Word of God are evident by their own light. The supernatural truths, though above natural light are not against it, and fairly accord with principles which are naturally known, and are confirmed--
(1) By antecedent testimony (John 5:39; 2 Peter 1:19).
(2) By evidence in their own frame and texture (2 Corinthians 4:2-4).
(3) Subsequent evidence, that of the apostles (Acts 5:32).
4. The Word being thus stated and put into a sure record is intelligible on all necessary matters (Psalms 25:8). To think otherwise were blasphemy or folly.
5. Besides, the illumination of the Spirit accompanies the Word and makes it effectual (2 Corinthians 4:6; Ephesians 1:17-18; 1 Corinthians 2:14).
6. There are promises of direction to humble and sincere minds (Psalms 25:9; Proverbs 2:4-5; John 7:17; James 1:5).
II. The Christian who is thus established is fortified against--
1. Pretended revelations, “Spirit”; because:--
(1) Having his mind thus settled, he may boldly defy all revelations pretended to the contrary (Galatians 1:8). Any doctrine if different from, or besides the written Word, a Christian may reject.
(2) A Christian is on better terms, having the written Word, than if God dealt with him by way of revelations (2 Peter 1:19).
(3) It is not rational to expect new revelation, now the canon of faith is closed up (Hebrews 2:1-2; Matthew 28:20; Joh 17:29).
(4) If any such be pretended, it must be tried by the Word (Isaiah 8:20; 1 John 4:1).
(5) They that despise ordinary means, and pretend to vision or inspiration are usually such as are given over to error as a punishment (Micah 2:11).
2. Unwritten tradition “Word.” This should not shake the mind of a settled Christian, for it has no evidence of its certainty, and would lay us open to the deceits of men, blinded by their own interests and passions; and if such tradition be produced as has unquestionable authority it must be tried by the Scripture.
3. Epistle as from us--
(1) Supposititious writings which the Church in all ages has exploded, having received only those which are theirs whose names they bare.
(2) False expositions. These are confuted by inspection of the context, scope of the writer, comparing of obscure places with plain and clear. (T. Manton, D. D.)
Spirits to be tried
Genuine enthusiasm is the zeal of love for Christ and for human souls, guided by the Word of God. It is a very different thing from that blind zeal which is the fire and fervour of an overheated imagination, which exalts itself above the written Word, and is more properly named fanaticism, which is not a virtue but a vice. Wesley besought his followers to shun this rock in sober faith, saying, “Give no place to a heated imagination. Do not hastily ascribe things to God. Do not easily suppose dreams, voices, impressions, visions, or revelations to be from God. They may be from Him. They may be from nature. They may be from the devil Therefore, ‘Believe not every spirit, but try the spirits, whether they be of God.’ Try all things by the written Word, and let all things bow down before it.”