This is a point for consideration in our own time. There is a great deal of falsehood in circulation—partly superstitious, partly quasi-scientific—which is not judged with the decision and severity that would be becoming in wise and good men. Some of it is more or less latent, working as a mystery of iniquity; influencing men's souls and consciences rather than their thoughts; disinclining them to prayer, suggesting difficulties about believing in God, giving the material nature the primacy over the spiritual, ignoring immortality and the judgment to come. The man knows very little, who does not know that there is a plausible case to be stated for atheism, for materialism, for fatalism, for the rejection of all belief in the life beyond the grave, and its connection with our present life; but however powerful and plausible the argument may be, he has been very careless of his spiritual nature, who does not see that it is a deceit of unrighteousness. I do not say that only a bad man could accept it; but certainly all that is bad in any man, and nothing that is good, will incline him to accept it. Everything in our nature that is unspiritual, slothful, earthly, at variance with God; everything that wishes to be let alone, to forget what is high, to make the actual and not the ideal its portion; everything that recalls responsibilities of which such a system would discharge us for ever, is on the side of its doctrines. But is not that itself a conclusive argument against the system? Are not all these most suspicious allies? Are they not, beyond dispute, our very worst enemies? and can it be possible that a way of thinking is true, which gives them undisputed authority over us? Do not believe it. Do not let any plausibility of argument impose upon you; but when the moral issue of a theory is plainly immoral, when by its working it is betrayed to be the leaven of the Sadducees, reject it as a diabolical deceit. Trust your conscience, that is, your whole nature, with its instinct for what is good, rather than any dialectic; it contains far more of what you are; and it is the whole man, and not the most unstable and self-confident of his faculties, that must judge. If there is nothing against a spiritual truth but the difficulty of conceiving how it can be, do not let that mental incapacity weigh against the evidence of its fruits.
The Apostle points to this line of thought, and to this safeguard of the good, when he says that those who come under the power of this vast working of falsehood are those who are perishing, because they received not the love of the truth that they might be saved. But for this clause we might have said, Why expose men, defenceless, to such a terrific trial as is here depicted? Why expect weak, bewildered, unstable creatures to keep their feet, when falsehood comes in like a flood? But such queries would show that we mistook the facts. None are carried away by the prevailing falsehood but those who received not the love of the truth that they might be saved. It is a question, we see, not of the intelligence simply, but of the whole man. He does not say, They received not the truth; that might have been due to some cause over which they had no control. They might never have had so much as a good look at the truth; they might have got an incurable twist in their education, a flaw in their minds like a flaw in a mirror, that prevented them from ever seeing what the truth was like. These would be cases to stand apart. But he says, "They received not the love of the truth." That truth which is presented for our acceptance in the gospel is not merely a thing to scrutinise, to weigh, to judge by the rules of the bench or the jury box: it is a truth which appeals to the heart; from cultured and uncultured, from the clear-headed and the puzzle-headed; from the philosopher and the message boy, it demands the answer of love. It is this which is the true test of character—the answer which is given, not by the brain, disciplined or undisciplined, but by the whole man, to the revelation of the truth in Jesus Christ. Intelligence, by itself, may be a very little matter; all that some men have is but a tool in the hands of their passions; but the love of the truth, or its opposite, shows truly what we are. Those who love it are safe. They cannot love falsehood at the same time; all the lies of the devil and his agents are powerless to do them any harm. Satan, we see here, has no advantage over us that we do not first give him. The absence of liking for the truth, want of sympathy with Christ, a disposition to find less exacting ways than His, a resolution to find them or to make them, ending in a positive antipathy to Christ and to all the truth which He teaches and embodies,—these give the enemy his opportunity and his advantage over us. Put it to yourself in this light if you wish to discern your true attitude to the gospel. You may have difficulties and perplexities about it on one side or another; it runs out into mystery on every hand; but these will not expose you to the danger of being deceived, as long as you receive the love of it in your heart. It is a thing to command love; the truth as truth is in Jesus. All that is good in us is enlisted in its favour; not to love it is to be a bad man. A recent Unitarian lecturer has said that to love Jesus is not a religious duty; but that is certainly not a New Testament doctrine. It is not only a religious duty, but the sum of all such duties; to do it, or not to do it, is the decisive test of character, and the arbiter of fate. Does not He Himself say—He who is the Truth—"He that loveth father or mother more than Me is not worthy of Me"? Does not His Apostle say, "If any man love not the Lord Jesus Christ, let him be anathema?" Depend upon it, love to Him is all our goodness, and all our defence against the powers of evil. To grow cold and indifferent is to give the enemy of our souls an opening against us.
The last two verses in this passage are very striking. We have seen already two agents in the destruction of men's souls. They perish by their own agency, in that they do not welcome and love the truth; and they perish by the malevolence of the devil, who avails himself of this dislike to the truth to befool them by falsehood, and lead them ever further and further astray. But here we have a third agent, most surprising of all, God Himself. "For this cause God sendeth them a working of error, that they should believe a lie: that they all might be judged who believed not the truth, but had pleasure in unrighteousness." Is God, then, the author of falsehood? Do the delusions that possess the minds of men, and lead them to eternal ruin, owe their strength to Him? Can He intend anybody to believe a lie, and especially a lie with such terrific consequences as are here in view? The opening words—"for this cause"—supply the answer to these questions. For this cause, i.e., because they have not loved the truth, but in their liking for evil have turned their backs upon it, for this cause God's judgment comes upon them, binding them to their guilt. Nothing is more certain, however we may choose to express it, than the word of the wise man: "His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sin." He chooses his own way, and he gets his fill of it. He loves the deceit of unrighteousness, the falsehood which delivers him from God and from His law; and by God's righteous judgment, acting through the constitution of our nature, he comes continually more and more under its power. He believes the lie, just as a good man believes the truth; he becomes every day more hopelessly beclouded in error; and the end is that he is judged. The judgment is based, not on his intellectual, but on his moral state. It is true he has been deluded, but his delusion is due to this, that he had pleasure in unrighteousness. It was this evil in him which gave weight to the sophistries of Satan.
Again and again in Scripture this is represented as the punishment of the wicked, that God gives them their own way, and infatuates them in it. The error works with ever greater power in their souls, till they cannot imagine that it is an error; none can deliver himself, or say, Is there not a lie in my right hand? "My people would not hearken to My voice, and Israel would none of Me. So I gave them up unto their own hearts' lust: and they walked in their own counsels." "When they knew God, they glorified Him not as God, neither were thankful; ... wherefore God gave them up to uncleanness." "They changed the truth of God into a lie; ... for this cause God gave them up unto vile affections." "They did not like to retain God in their knowledge.... God gave them over to a reprobate mind." "They received not the love of the truth: and for this cause God sendeth unto them a working of error." Sin bears its punishment in itself; when it has had its perfect work, we see that it has been executing a judgment of God more awful than anything we could conceive. If you would have Him on your side, your ally and not your adversary, receive the love of the truth.
This is the final lesson of the passage. We do not know all the forces that are at work in the world in the interest of error; but we know there are many. We know that the mystery of iniquity is already in operation. We know that falsehood, in this spiritual sense, has much in man which is its natural ally; and that we need to be steadily on our guard against the wiles of the devil. We know that passion is sophistical, and reason often weak, and that we see our true selves in the action of heart and conscience. Be faithful, therefore, to God at the core of your nature. Love the truth that you may be saved. This alone is salvation. This alone is a safeguard against all the delusions of Satan; it was one who knew God, who lived in God, who did always the works of God, who loved God as the only begotten Son the Father, who could say, "The prince of this world cometh, and hath nothing in Me."
V.
THE THEOLOGY OF PAUL.
"But we are bound to give thanks to God alway for you, brethren beloved of the Lord, for that God chose you from the beginning unto salvation in sanctification of the Spirit and belief of the truth: whereunto He called you through our gospel, to the obtaining of the glory of our Lord Jesus Christ. So then, brethren, stand fast, and hold the traditions which ye were taught, whether by word, or by epistle of ours.
"Now our Lord Jesus Christ Himself, and God our Father which loved us and gave us eternal comfort and good hope through grace, comfort your hearts and stablish them in every good work and word."—2 Thess. ii. 13-17 (R.V.).
THE first part of this chapter is mysterious, awful, and oppressive. It deals with the principle of evil in the world, its secret working, its amazing power, its final embodiment in the man of sin, and its decisive overthrow at the Second Advent. The characteristic action of this evil principle is deceit. It deludes men, and they become its victims. True, it can only delude those who lay themselves open to its approach by an aversion to the truth, and by delight in unrighteousness; but when we look round us, and see the multitude of its victims, we might easily be tempted to despair of our race. The Apostle does not do so. He turns away from that gloomy prospect, and fixes his eyes upon another, serene, bright, and joyful. There is a son of perdition, a person doomed to destruction, who will carry many to ruin in his train; but there is a work of God going on in the world as well as a work of evil; and it also has its triumphs. Let the mystery of iniquity work as it will, "we are bound to give thanks alway to God for you, brethren beloved of the Lord, for that God chose you from the beginning unto salvation."