2 Thessalonians: Chapter 2, Verse 10
“And with all deceivableness of unrighteousness, &c.”
Not that he deceives, or goes about to deceive, or thinks to deceive by open unrighteousness; but by unrighteousness, under a pretence of righteousness and holiness; as with the doctrines of justification and salvation by a man’s own righteousness, with the doctrines of merit and of works of supererogation, which are taking to men, and by which they are deceived, and are no other than unrighteousness with God, and betray ignorance of his righteousness, and a non-submission to it; as also with practices which carry a show of holiness, religion, and devotion, when they are no other than acts of impiety, superstition, and will worship; as their litanies and prayers, their worship of images, angels, and saints departed, their frequent fasts and festivals, their pilgrimages, penance, and various acts of mortification and the like: but then these deceptions only have place
“in them that perish;”
Whom the god of this world has blinded, from whom the Gospel is hid, and to whom it is foolishness: all men indeed are in a lost perishing condition, through original and actual sin; but all shall not perish, there are some that God will not have perish, whom Christ is given for that they should not perish, and whom he has redeemed by his blood, and to whom he gives eternal life; but there are others that are vessels of wrath afore ordained to condemnation, reprobate men left to themselves, and given up to their hearts’ lusts; and these, and only these, are finally and totally deceived, by the signs and lying wonders, and false appearances of antichrist; (see Matthew 24:24)
“because they received not the love of the truth, that they might be saved;”
By the “truth” is meant either Christ the truth of types, the sum of promises, in whom the treasures of wisdom and knowledge are, and by whom grace and truth came; or the Gospel, often called truth, and the word of truth, it coming from the God of truth, has for its subject Christ the truth, is dictated and directed into by the spirit of truth, and contains nothing but truth: and by “the love” of it is meant, either the loveliness of it, for truth is an amiable, lovely thing, in its nature and use; or an affection for it, which there is, where true faith in it is, for faith works by love: there may be a flashy affection for the truths of the Gospel, where there is no true faith in Christ, or the root of the matter is not, as in the stony ground hearers; and there may be an historical faith in the doctrines of the Gospel, where the power of them is denied, and there is no true hearty love for them; and in these persons there is neither faith nor love; the truths of the Gospel are neither believed by them, nor are they affected with them, that so, they might be saved; for where there is true faith in the Gospel of Christ, and in Christ the substance of it, there is salvation; the reason therefore of these men’s perishing is not the decree of God, nor even want of the means of grace, the revelation of the Gospel, but their rejection and contempt of it.
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!"