“But we, brethren, being taken from you, etc.]”
Here more properly should begin the third chapter, in which the apostle having before observed the manner of his entrance among these people, the nature of his ministry, the reception the word of God met with among them, and the powerful effect it had upon them, insomuch that they patiently and cheerfully bore persecution for the sake of it; he excuses his not having been with them again as yet, which he knew was proper and necessary, as he was their apostle and spiritual father; and expresses an affectionate concern at his parting with them in the manner he did, which was not his own choice and voluntary act, but was obliged to it, being hurried away at once, at an unawares in the night, by reason of the uproar made in the city by the baser sort of people, instigated by the unbelieving Jews; so that he and his fellow ministers had not the opportunity of taking their leave of them, as they would have done: hence he says,
“we being taken from you;”
They were, as it were, passive in it; they were forced away on a sudden, they did not go of themselves; the word used is very uncommon and emphatical, and may be literally rendered, “we being orphanized from you”; which represents this parting to be like the separation made by death, between parents and children; when either parents are deprived of their children, or children of their parents, and are left orphans or fatherless; and just in such a destitute and desolate condition were the apostle and his companions in, in their account; nor need it to be wondered at, when they are before compared to a nursing mother and a tender father, as they were to these their spiritual children: and he further observes, that this removal from them, was
“for a short time,”
Or “for the time of an hour”; which may either denote the suddenness of it, being as it were at an hour’s warning, having no more notice of it than for the space of an hour; or it may express the great affection he and his fellow ministers had for them, insomuch that they could not bear an absence from them, though but for an hour; or it may be said by way of comfort, that this parting was but for a short time, and that in a little while they might hope to see them again; and if not in this life, yet in the future state, when they should meet and never part more, and which would be but in a short time at longest: moreover, this separation was only
In person, in face, in sight, in body, it was but a corporeal one: not in heart; the apostle’s heart was with them, as much as if present; they were always in his mind, and remembered by him, at the throne; he had as it were the images of them continually before him, as parents have of their children when at a distance from them; his heart was after them, and his affections moved strongly towards them: and the effect this distance had on him, and those that were with him, was this, that they
“endeavoured the more abundantly,”
“to see your face with great desire;”
It made them but the more desirous of seeing them face to face again, and put them upon attempting with more abundant earnestness and diligence to come and see them.
John Gill (1697-1771) was a Strict and Particular Baptist preacher and theologian. He was appointed the Pastor of Goat Yard Chapel, Horsleydown, Southwark, serving this position for fifty-one years. He was the first Baptist to write an exhaustive systematic theology, setting forth High-Calvinistic views and a clear Baptist polity which became the backbone for the churches subscribing to them. John Hazelton wrote of him:
”[Augustus] Toplady held in high regard Dr. John Gill (1697-1771), and applied to him and to his controversial writings what was said of the first Duke of Marlborough—that he never besieged a town that he did not take, nor fought a battle that he did not win. Gill's book on the Canticles is a beautiful and experimental exposition of Solomon's Song; his "Cause of God and Truth" is most admirable and suggestive; and his "Body of Divinity" one of the best of its kind. His commentary upon the Old and New Testament is a wonderful monument of sanctified learning, though it has been so used as to rob many a ministry of living power. It is the fashion now to sneer at Gill, and this unworthy attitude is adopted mostly by those who have forsaken the truths he so powerfully defended, and who are destitute of a tithe of the massive scholarship of one of the noblest ministers of the Particular and Strict Baptist denomination. The late Dr. Doudney rendered inestimable service by his republication, in 1852, of Gill's Commentary, printed at Bonmahon, Waterford, Ireland, by Irish boys. Gill was born at Kettering, and passed away at his residence at Camberwell, his last words being: "O, my Father! my Father!" For fifty-one years, to the time of his death, he was pastor of the Baptist Church, Fair Street, Horselydown, and was buried in Bunhill Fields. His Hebrew learning was equal to that of any scholar of his day, and his Rabbinical knowledge has never been equalled outside Judaism. His "Dissertation Concerning the Eternal Sonship of Christ" is most valuable, and this foundation truth is shown by him to have been a part of the faith of all Trinitarians for about 1,700 years from the birth of our Lord. In His Divine nature our blessed Lord was the co-equal and co-eternal Son of God, and as such He became the Word of God. The Scriptures nowhere intimate that Christ is the Son of God by office, or that His Sonship is founded on His human nature. This is not a strife about words, but is for our life, our peace, our hope. Dr. Gill's pastoral labours were much blest; to the utmost fidelity he united real tenderness, and at the Lord's Supper he was always at his best.
"He set before their eyes their dying Lord—
How soft, how sweet, how solemn every word!
How were their hearts affected, and his own!
And how his sparkling eyes with glory shone!"