The question about authority, asked of Jesus by the Pharisees, as can be seen, returns to them like a boomerang: He, in turn, asks them a counterquestion...
The question about authority, asked of Jesus by the Pharisees, as can be seen, returns to them like a boomerang: He, in turn, asks them a counterquestion, one that they not only find difficult, but are simply afraid to answer openly. Where does this fear come from? Of course, there are "uncomfortable" questions that people do not want to answer, questions usually met, in one form or another, with the traditional "no comment." But when the Pharisees asked their question, should they not have expected a counterquestion?
Could they have foreseen that to an "uncomfortable" question they would receive an "uncomfortable" answer? Yes. Yet perhaps they still did not expect that this Preacher would play by rules other than the ones they had established. Behind the question about authority stood something quite understandable and definite, something in roughly the same sense as when the representatives of the Sanhedrin had earlier asked John the Baptist: who are you? A prophet? The Messiah? What should we report about you? And if you are neither one nor the other, on what basis do you do what you do? Jesus is asked about authority in evidently the same sense, with the expectation that He will declare Himself a prophet, the Messiah, or at least someone who has the right to do what He did in the Temple when He drove out the merchants.
He is not going to fit Himself into their framework. He asks a question about the substance of the matter: by what authority did John do what he did? He understands perfectly well, of course, that John, like every true prophet, received authority from His heavenly Father, and if the Pharisees recognized John as a man of God, they would have to look differently at His ministry as well. Of course, the issue here is not proving something to someone or justifying Himself in anyone's eyes.
The point is that, for the Pharisees themselves, such a view, a view "outside the rules," was essentially the only possible chance to see Christ Himself and His Kingdom in the true light. But they had to begin by rejecting all human fears, anxieties, and prejudices. In essence, by asking the Pharisees the question about John, Jesus invites them to do exactly this. But they refuse: they are afraid. And by this refusal they too make their choice. Far from the best choice, but a fully conscious one.
2
2:1 Our gathering together to him - In the clouds.
2:2 Be not shaken in mind - In judgment. Or terrified - As those easily are who are immoderately fond of knowing future things. Neither by any pretended revelation from the Spirit, nor by pretence of any word spoken by me.
2:3 Unless the falling away - From the pure faith of the gospel, come first. This began even in the apostolic age.But the man of sin, the son of perdition - Eminently so called, is not come yet. However, in many respects, the Pope has an indisputable claim to those titles. He is, in an emphatical sense, the man of sin, as he increases all manner of sin above measure. And he is, too, properly styled, the son of perdition, as he has caused the death of numberless multitudes, both of his opposers and followers, destroyed innumerable souls, and will himself perish everlastingly. He it is that opposeth himself to the emperor, once his rightful sovereign; and that exalteth himself above all that is called God, or that is worshipped - Commanding angels, and putting kings under his feet, both ofwhom are called gods in scripture; claiming the highest power, the highest honour; suffering himself, not once only, to be styled God or vice - god. Indeed no less is implied in his ordinary title, "Most Holy Lord," or, "Most Holy Father." So that he sitteth - Enthroned. In the temple of God - Mentioned Rev 11:1.Declaring himself that he is God - Claiming the prerogatives which belong to God alone.
2:6 And now ye know - By what I told you when I was with you. That which restraineth - The power of the Roman emperors.When this is taken away, the wicked one will be revealed.In his time - His appointed season, and not before.
2:7 He will surely be revealed; for the mystery - The deep, secret power of iniquity, just opposite to the power of godliness, already worketh. It began with the love of honour, and the desire of power; and is completed in the entire subversion of the gospel of Christ. This mystery of iniquity is not wholly confined to the Romish church, but extends itself to others also. It seems to consist of,
- Human inventions added to the written word.
- Mere outside performances put in the room of faith and love.
- Other mediators besides the man Christ Jesus.
The two last branches, together with idolatry and bloodshed, are the direct consequences of the former; namely, the adding to the word of God. Already worketh - In the church. Only he that restraineth - That is, the potentate who successively has Rome in his power. The emperors, heathen or Christian; the kings, Goths or Lombards; the Carolingian or German emperors.2:8 And then - When every prince and power that restrains is taken away. Will that wicked one - Emphatically so called, be revealed. Whom the Lord will soon consume with the spirit of his mouth - His immediate power. And destroy - With the very first appearance of his glory.
2:10 Because they received not the love of the truth - Therefore God suffered them to fall into that "strongdelusion."
2:11 Therefore God shall send them - That is, judicially permit to come upon them, strong delusion.
2:12 That they all may be condemned - That is, the consequence of which will be, that they all will be condemned who believed not the truth, but had pleasure in unrighteousness - That is, who believed not the truth, because they loved sin.