2 Thessalonians 2: Summary and Commentary

Verse 1

2:1-12 False teaching about the day of the Lord had disturbed the Thessalonian church (2:1-2). Paul reminds them (2:5) that two events will precede that day: a great apostasy and the unveiling of the man of lawlessness (2:3-12). Christ will destroy this man when he returns (2:3, 8), and those who have been deceived will also be judged (2:9-12).

2:1 At the coming of our Lord Jesus Christ (1:7-10; 1 Thes 2:19; 3:13; 4:15–5:2; 5:23), all of his people will be gathered to meet him. This will occur at the resurrection and rapture of the church (1 Thes 4:13-18).

Verse 2

2:2 The Thessalonian Christians previously asked Paul when the day of the Lord would come (1 Thes 5:1-11). Now a false teaching that this day had already begun (cp. 2 Tim 2:18) was causing them to waver in faith and become frightened. • a spiritual vision, a revelation, or a letter: The source of the teaching might have been a false prophecy (cp. 1 Jn 4:1-2), an erroneous sermon, or a letter falsely attributed to Paul.

Verse 3

2:3 Two events will precede that day of the Lord (2:2). • Both Jewish and Christian theology predicted a great rebellion against God before the end (Matt 24:11-14; 1 Tim 4:1). • The man of lawlessness is without or against law; his character is defined by sin. • the one who brings destruction (or the one destined for destruction): The emphasis is on the lawless man’s own destruction (2 Thes 2:8) rather than on the destruction he brings.

Verse 4

2:4 exalt himself: Like other Roman cities, Thessalonica constructed temples for the worship of the emperor. This cult was the prototype of the worship described here. • He will even sit in the temple of God: The profaning of the Temple in Jerusalem by Antiochus Epiphanes in 167 BC (see Dan 9:27; 11:31; 12:11) may have prefigured the event predicted here (Matt 24:15; Mark 13:14). Or it may refer to the attempt of the emperor Caligula, called “the new god manifest,” to erect his own image in the Temple in AD 40. Alternatively, the temple may be an imperial temple (of God could be of the god) erected in honor of the lawless man and not necessarily a rebuilt temple in Jerusalem. • claiming that he himself is God (Ezek 28:2-10): The ascription of divine titles to the emperor was common in the first century.

Verse 6

2:6 what is holding him back: This has been variously identified as God, the Holy Spirit, the church, the gospel, Paul, the emperor, the Roman Empire, or the government. Alternatively, the term may refer to something or someone who comes before the man of lawlessness, an agent of the lawlessness active at that time (2:7-8); in Greek literature, this expression could describe demonic possession. This figure would prepare the way for the man of lawlessness when his time comes (2:3, 8).

Verse 7

2:7 The power of the coming man of lawlessness (2:3-6) is already at work secretly, like the antichrists of 1 Jn 2:18. • secretly (Greek mustērion): A descriptor commonly used of rituals in the mystery religions (see 2 Thes 2:6). • at work: This connotes supernatural intervention, whether divine (1 Thes 2:13) or, as here, evil (2 Thes 2:9; Eph 2:2). • The one who is holding it back could refer to one who is in opposition to the man of lawlessness; to one who is possessed; or to Satan, the one who possesses (2 Thes 2:9; see study note on 2:6).

Verse 8

2:8 Paul announces the doom of the man of lawlessness (cp. 2:3). Although this figure claims to be divine, places his cult above all other worship (2:4), and receives power from Satan (2:9), the Lord Jesus will violently and utterly destroy him (Isa 11:4). • splendor: A reference to Christ’s epiphany (1 Tim 6:14; 2 Tim 1:10; 4:1, 8; Titus 2:13), an alternative description of Christ’s coming (2 Thes 2:1; 1 Thes 2:19; 3:13; 4:15; 5:23) or unveiling (2 Thes 1:7). In ancient literature, an epiphany was the appearance of a deity or a demonstration of divine power that evoked worship.

Verse 9

2:9 As Christ will appear in royal and divine power (his parousia; 2:1, 8; 1 Thes 2:19; 3:13; 4:15; 5:23), this figure similarly will come (parousia) with a royal entrance.

Verse 11

2:11 As seen elsewhere in Scripture (Exod 9:12; 2 Chr 18:22), God sometimes hands people over to the power of the sin or deception they have desired in place of the truth (Rom 1:24, 26, 28; 11:8).

Verse 12

2:12 They will be condemned (see 1:6-9) by God’s judicial verdict for not believing the truth (2:10), instead believing the lie of the man of lawlessness (2:9-10).

Verse 14

2:14 He called you to salvation: God calls his chosen ones to himself (1:11; 1 Thes 2:12; 4:7; 5:24) through the preaching of the Good News. • Those who suffer because of their faith will ultimately share in the glory of our Lord Jesus Christ (Rom 5:2; 8:17-18; Col 1:27; 1 Thes 2:12).

Verse 15

2:15 Ever since the founding of the Thessalonian church, Paul had been concerned for the stability of their faith (1 Thes 3:2, 5, 8; 4:1-2) and their adherence to his teaching (2 Thes 3:6; 1 Cor 11:2; 15:3; see Jude 1:3).

Verse 16

2:16 Eternal comfort and . . . hope transcend both death and uncertainty about the immediate future.

Verse 17

2:17 Paul’s prayer echoes the purpose of Timothy’s visit to the church—to strengthen and encourage the Thessalonian believers in their faith (1 Thes 3:2). • To comfort you does not merely mean to console, but to exhort or encourage them because of their fears and doubts (2 Thes 2:1-12; 1 Thes 4:18; 5:11).

Verse 1

From these words it appears that some among the Thessalonians had mistaken the apostle's meaning, in what he had written in his former epistle about the coming of Christ, by thinking that it was near at hand, - that Christ was just ready to appear and come to judgment. Or, it may be, some among them pretended that they had the knowledge of this by particular revelation from the Spirit, or from some words they had heard from the apostle, when he was with them, or some letter he had written or they pretended he had written to them or some other person: and hereupon the apostle is careful to rectify this mistake, and to prevent the spreading of this error. Observe, If errors and mistakes arise among Christians, we should take the first opportunity to rectify them, and hinder the spreading thereof; and good men will be especially careful to suppress errors that may arise from a mistake of their words and actions, though that which was spoken or done was ever so innocent or well. We have a subtle adversary, who watches all opportunities to do mischief, and will sometimes promote errors even by means of the words of scripture. Observe,

I. How very earnest and solicitous this apostle was to prevent mistakes: We beseech you, brethren, etc., Th2 2:1. He entreats them as brethren who might have charged them as a father charges his children: he shows great kindness and condescension, and insinuates himself into their affections. And this is the best way to deal with men when we would preserve or recover them from errors, to deal gently and affectionately with them: rough and rigorous treatment will but exasperate their spirits, and prejudice them against the reasons we may offer. He obtests and even conjures them in the most solemn manner: By the coming of Christ, etc. The words are in the form of an oath; and his meaning is that if they believed Christ would come, and if they desired he would come, and rejoiced in the hope of his coming, they should be careful to avoid the error, and the evil consequences of it, against which he was now cautioning them. From this form of obtestation used by the apostle, we may observe,

1. It is most certain that the Lord Jesus Christ will come to judge the world, that he will come in all the pomp and power of the upper world in the last day, to execute judgment upon all. Whatever uncertainty we are at, or whatever mistakes may arise about the time of his coming, his coming itself is certain. This has been the faith and hope of all Christians in all ages of the church; nay, it was the faith and hope of the Old Testament saints, ever since Enoch the seventh from Adam, who said, Behold, the Lord cometh, etc., Jde 1:14.

2. At the second coming of Christ all the saints will be gathered together to him; and this mention of the gathering of the saints together unto Christ at his coming shows that the apostle speaks of Christ's coming to judgment day, and not of his coming to destroy Jerusalem. He speaks of a proper, and not a metaphorical advent: and, as it will be part of Christ's honour in that day, so it will be the completing of the happiness of his saints. (1.) That they all shall be gathered together. There will then be a general meeting of all the saints, and none but saints; all the Old Testament saints, who got acquaintance with Christ by the dark shadows of the law, and saw this day at a distance; and all the New Testament saints, to whom life and immortality were brought to light by the gospel; they will all be gathered together. There will then come from the four winds of heaven all that are, or ever were, or ever shall be, from the beginning to the end of time. All shall be gathered together. (2.) That they shall be gathered together to Christ. He will be the great centre of their unity. They shall be gathered together to him, to be attendants on him, to be assessors with him, to be presented by him to the Father, to be with him for ever, and altogether happy in his presence to all eternity. (3.) The doctrine of Christ's coming and our gathering together to him is of a great moment and importance to Christians; otherwise it would not be the proper matter of the apostle's obtestation. We ought therefore not only to believe these things, but highly to account of them also, and look upon them as things we are greatly concerned in and should be much affected with.

II. The thing itself against which the apostle cautions the Thessalonians is that they should not be deceived about the time of Christ's coming, and so be shaken in mind, or be troubled. Note, Errors in the mind tend greatly to weaken our faith, and cause us trouble; and such as are weak in faith and of troubled minds are oftentimes apt to be deceived, and fall a prey to seducers. 1. The apostle would not have them be deceived: Let no man deceive you by any means, Th2 2:3. There are many who lie in wait to deceive, and they have many ways of deceiving; we have reason therefore to be cautious and stand upon our guard. Some deceivers will pretend new revelations, others misinterpret scripture, and others will be guilty of gross forgeries; divers means and artifices of deceit men will use; but we must be careful that no man deceive us by any means. The particular matter in which the apostle cautions them not to be deceived is about the near approach of Christ's coming, as if it was to have been in the apostle's days; and harmless as this error might seem to many, yet, because it was indeed an error, it would have proved of bad consequences to many persons. Therefore, 2. He gives them warning, and would not have them be soon shaken in mind, nor be troubled. (1.) He would not have their faith weakened. We should firmly believe the second coming of Christ, and be settled and established in the faith of this; but there was danger lest the Thessalonians, if they apprehended the coming of Christ was just at hand, upon finding that they, or others whom they too much regarded, were mistaken as to the time, should thereupon question the truth or certainty of the thing itself; whereas they ought not to waver in their minds as to this great thing, which is the faith and hope of all the saints. False doctrines are like winds, that toss the water to and fro, and they are apt to unsettle the minds of men, who are sometimes as unstable as water. Then, (2.) He would not have their comforts lessened, that they should not be troubled nor affrighted with false alarms. It is probable that the coming of Christ was represented in so much terror as to trouble many serious Christians among them, though in itself it should be matter of the believer's hope and joy; or else many might be troubled with the thought how surprising this day would be, or with the fear of their unpreparedness, or upon the reflection on their mistake about the time of Christ's coming: we should always watch and pray, but must not be discouraged nor uncomfortable at the thought of Christ's coming.

Verse 3

In these words the apostle confutes the error against which he had cautioned them, and gives the reasons why they should not expect the coming of Christ as just at hand. There were several events previous to the second coming of Christ; in particular, he tells them there would be,

I. A general apostasy, there would come a falling away first, Th2 2:3. By this apostasy we are not to understand a defection in the state, or from civil government, but in spiritual or religious matters, from sound doctrine, instituted worship and church government, and a holy life. The apostle speaks of some very great apostasy, not only of some converted Jews or Gentiles, but such as should be very general, though gradual, and should give occasion to the revelation of rise of antichrist, that man of sin. This, he says (Th2 2:5), he had told them of when he was with them, with design, no doubt, that they should not take offence nor be stumbled at it. And let us observe that no sooner was Christianity planted and rooted in the world than there began to be a defection in the Christian church. It was so in the Old Testament church; presently after any considerable advance made in religion there followed a defection: soon after the promise there was revolting; for example, soon after men began to call upon the name of the Lord all flesh corrupted their way, - soon after the covenant with Noah the Babel-builders bade defiance to heaven, - soon after the covenant with Abraham his seed degenerated in Egypt, - soon after the Israelites were planted in Canaan, when the first generation was worn off, they forsook God and served Baal, - soon after God's covenant with David his seed revolted, and served other gods, - soon after the return out of captivity there was a general decay of piety, as appears by the story of Ezra and Nehemiah; and therefore it was no strange thing that after the planting of Christianity there should come a falling away.

II. A revelation of that man of sin, that is (Th2 2:3), antichrist would take his rise from this general apostasy. The apostle afterwards speaks of the revelation of that wicked one (Th2 2:8), intimating the discovery which should be made of his wickedness, in order to his ruin: here he seems to speak of his rise, which should be occasioned by the general apostasy he had mentioned, and to intimate that all sorts of false doctrines and corruptions should centre in him. Great disputes have been as to who or what is intended by this man of sin and son of perdition: and, if it be not certain that the papal power and tyranny are principally or only intended, yet this is plain, What is here said does very exactly agree thereto. For observe,

1. The names of this person, or rather the state and power here spoken of. He is called the man of sin, to denote his egregious wickedness; not only is he addicted to, and practises, wickedness himself, but he also promotes, countenances, and commands sin and wickedness in others; and he is the son of perdition, because he himself is devoted to certain destruction, and is the instrument of destroying many others both in soul and body. These names may properly be applied, for these reasons, to the papal state; and thereto agree also,

2. The characters here given, Th2 2:4. (1.) That he opposes and exalts himself above all that is called God, or is worshipped; and thus have the bishops of Rome not only opposed God's authority, and that of the civil magistrates, who are called gods, but have exalted themselves above God and earthly governors, in demanding greater regard to their commands than to the commands of God or the magistrate. (2.) As God, he sits in the temple of God, showing himself that he is God. As God was in the temple of old, and worshipped there, and is in and with his church now, so the antichrist here mentioned is some usurper of God's authority in the Christian church, who claims divine honours; and to whom can this better apply than to the bishops of Rome, to whom the most blasphemous titles have been given, as Dominus Deus noster papa - Our Lord God the pope; Deus alter in terr - Another God on earth; Idem est dominium Dei et papae - The dominion of God and the pope is the same?

3. His rise is mentioned, Th2 2:6, Th2 2:7. Concerning this we are to observe two things: - (1.) There was something that hindered or withheld, or let, until it was taken away. This is supposed to be the power of the Roman empire, which the apostle did not think fit to mention more plainly at that time; and it is notorious that, while this power continued, it prevented the advances of the bishops of Rome to that height of tyranny to which soon afterwards they arrived. (2.) This mystery of iniquity was gradually to arrive at its height; and so it was in effect that the universal corruption of doctrine and worship in the Romish church came in by degrees, and the usurpation of the bishops of Rome was gradual, not all at once; and thus the mystery of iniquity did the more easily, and almost insensibly, prevail. The apostle justly calls it a mystery of iniquity, because wicked designs and actions were concealed under false shows and pretences, at least they were concealed from the common view and observation. By pretended devotion, superstition and idolatry were advanced; and, by a pretended zeal for God and his glory, bigotry and persecution were promoted. And he tells us that this mystery of iniquity did even then begin, or did already work. While the apostles were yet living, the enemy came, and sowed tares; there were then the deeds of the Nicolaitans, persons who pretended zeal for Christ, but really opposed him. Pride, ambition, and worldly interest of church-pastors and church-rulers, as in Diotrephes and others, were the early working of the mystery of iniquity, which, by degrees, came to that prodigious height which has been visible in the church of Rome.

4. The fall or ruin of the antichristian state is declared, Th2 2:8. The head of this antichristian kingdom is called that wicked one, or that lawless person who sets up a human power in competition with, and contradiction to, the divine dominion and power of the Lord Jesus Christ; but, as he would thus manifest himself to be the man of sin, so the revelation or discovery of this to the world would be the sure presage and the means of his ruin. The apostle assures the Thessalonians that the Lord would consume and destroy him; the consuming of him precedes his final destruction, and that is by the Spirit of his mouth, by his word of command; the pure word of God, accompanied with the Spirit of God, will discover this mystery of iniquity, and make the power of antichrist to consume and waste away; and in due time it will be totally and finally destroyed, and this will be by the brightness of Christ's coming. Note, The coming of Christ to destroy the wicked will be with peculiar glory and eminent lustre and brightness.

5. The apostle further describes the reign and rule of this man of sin. Here we are to observe, (1.) The manner of his coming, or ruling, and working: in general, that it is after the example of Satan, the grand enemy of souls, the great adversary of God and man. He is the great patron of error and lies, the sworn enemy of the truth as it is in Jesus and all the faithful followers of Jesus. More particularly, it is with Satanical power and deceit. A divine power is pretended for the support of this kingdom, but it is only after the working of Satan. Signs and wonders, visions and miracles, are pretended; by these the papal kingdom was first set up, and has all along been kept up, but they have false signs to support false doctrines; and lying wonders, or only pretended miracles that have served their cause, things false in fact, or fraudulently managed, to impose upon the people: and the diabolical deceits with which the antichristian state has been supported are notorious. The apostle calls it all deceivableness of unrighteousness, Th2 2:10. Others may call them pious frauds, but the apostle called them unrighteous and wicked frauds; and, indeed, all fraud (which is contrary to truth) is an impious thing. Many are the subtle artifices the man of sin has used, and various are the plausible pretences by which he had beguiled unwary and unstable souls to embrace false doctrines, and submit to his usurped dominion. (2.) The persons are described who are his willing subjects, or most likely to become such, Th2 2:10. They are such as love not the truth that they may be saved. They heard the truth (it may be), but they did not love it; they could not bear sound doctrine, and therefore easily imbibed false doctrines; they had some notional knowledge of what was true, but they indulged some powerful prejudices, and so became a prey to seducers. Had they loved the truth, they would have persevered in it, and been preserved by it; but no wonder if they easily parted with what they never had any love to. And of these persons it is said that they perish or are lost; they are in a lost condition, and in danger to be lost for ever. For,

6. We have the sin and ruin of the subjects of antichrist's kingdom declared, Th2 2:11, Th2 2:12. (1.) Their sin is this: They believed not the truth, but had pleasure in unrighteousness: they did not love the truth, and therefore they did not believe it; and, because they did not believe the truth, therefore they had pleasure in unrighteousness, or in wicked actions, and were pleased with false notions. Note, An erroneous mind and vicious life often go together and help forward one another. (2.) Their ruin is thus expressed: God shall send them strong delusions, to believe a lie. Thus he will punish men for their unbelief, and for their dislike of the truth and love to sin and wickedness; not that God is the author of sin, but in righteousness he sometimes withdraws his grace from such sinners as are here mentioned; he gives them over to Satan, or leaves them to be deluded by his instruments; he gives them up to their own hearts' lusts, and leaves them to themselves, and then sin will follow of course, yea, the worst of wickedness, that shall end at last in eternal damnation. God is just when he inflicts spiritual judgments here, and eternal punishments hereafter, upon those who have no love to the truths of the gospel, who will not believe them, nor live suitably to them, but indulge false doctrines in their minds, and wicked practices in their lives and conversations.

Verse 13

Here observe, I. The consolation the Thessalonians might take against the terrors of this apostasy, Th2 2:13, Th2 2:14. For they were chosen to salvation, and called to the obtaining of glory. Note, When we hear of the apostasy of many, it is matter of great comfort and joy that there is a remnant according to the election of grace which does and shall persevere; and especially we should rejoice if we have reason to hope that we are of that number. The apostle reckoned himself bound in duty to be thankful to God on this account: We are bound to give thanks to God always for you. He had often given thanks on their behalf, and he is still abounding in thanksgiving for them; and there was good reason, because they were beloved by the Lord, as appeared in this matter - their security from apostatizing. This preservation of the saints is owing,

1. To the stability of the election of grace, Th2 2:13. Therefore were they beloved of the Lord, because God had chosen them from the beginning. He had loved them with an everlasting love. Concerning this election of God we may observe, (1.) The eternal date of it - it is from the beginning; not the beginning of the gospel, but the beginning of the world, before the foundation of the world, Eph 1:4. Then, (2.) The end to which they were chosen - salvation, complete and eternal salvation from sin and misery, and the full fruition of all good. (3.) The means in order to obtaining this end - sanctification of the spirit and belief of the truth. The decree of election therefore connects the end and the means, and these must not be separated. We are not the elected of God because we were holy, but that we might be holy. Being chosen of God, we must not live as we list; but, if we are chosen to salvation as the end, we must be prepared for it by sanctification as the necessary means to obtain that end, which sanctification is by the operation of the Holy Spirit as the author and by faith on our part. There must be the belief of the truth, without which there can be by true sanctification, nor perseverance in grace, nor obtaining of salvation. Faith and holiness must be joined together, as well as holiness and happiness; therefore our Saviour prayed for Peter that his faith might not fail (Luk 22:32), and for his disciples (Joh 17:17), Sanctify them by thy truth; thy word is truth.

2. To the efficacy of the gospel call, Th2 2:14. As they were chosen to salvation, so they were called thereunto by the gospel. Whom he did predestinate those he also called, Rom 8:30. The outward call of God is by the gospel; and this is rendered effectual by the inward operation of the Spirit. Note, Wherever the gospel comes it calls and invites men to the obtaining of glory; it is a call to honour and happiness, even the glory of our Lord Jesus Christ, the glory he has purchased, and the glory he is possessed of, to be communicated unto those who believe in him and obey his gospel; such shall be with Christ, to behold his glory, and they shall be glorified with Christ and partake of his glory. Hereupon there follows,

II. An exhortation to stedfastness and perseverance: Therefore, brethren, stand fast, Th2 2:15. Observe, He does not say, "You are chosen to salvation, and therefore you may be careless and secure;" but therefore stand fast. God's grace in our election and vocation is so far from superseding our diligent care and endeavour that it should quicken and engage us to the greatest resolution and diligence. So the apostle John having told those to whom he wrote that they had received the anointing which should abide in them, and that they should abide in him (in Christ), subjoins this exhortation, Now abide in him, Jo1 2:27, Jo1 2:28. The Thessalonians are exhorted to stedfastness in their Christian profession, to hold fast the traditions which they had been taught, or the doctrine of the gospel, which had been delivered by the apostle, by word or epistle. As yet the canon of scripture was not complete, and therefore some things were delivered by the apostles in their preaching, under the guidance of the infallible Spirit, which Christians were bound to observe as coming from God; other things were afterwards by them committed to writing, as the apostle had written a former epistle to these Thessalonians; and these epistles were written as the writers were moved by the Holy Ghost. Note, There is no argument hence for regarding oral traditions in our days, now that the canon of scripture is complete, as of equal authority with the sacred writings. Such doctrines and duties as were taught by the inspired apostles we must stedfastly adhere to; but we have no certain evidence of any thing delivered by them more than what we find contained in the holy scriptures.

Verse 16

In these words we have the apostle's earnest prayer for them, in which observe,

I. To whom he prays: Our Lord Jesus Christ himself, and God, even our Father. We may and should direct our prayers, not only to God the Father, through the mediation of our Lord Jesus Christ, but also to our Lord Jesus Christ himself; and should pray in his name unto God, not only as his Father but as our Father in and through him.

II. From what he takes encouragement in his prayer - from the consideration of what God had already done for him and them: Who hath loved us, and given us everlasting consolation and good hope through grace, Th2 2:16. Here observe, 1. The love of God is the spring and fountain of all the good we have or hope for; our election, vocation, justification, and salvation, are all owing to the love of God in Christ Jesus. 2. From this fountain in particular all our consolation flows. And the consolation of the saints is an everlasting consolation. The comforts of the saints are not dying things; they shall not die with them. The spiritual consolations God gives none shall deprive them of; and God will not take them away: because he love them with an everlasting love, therefore they shall have everlasting consolation. 3. Their consolation is founded on the hope of eternal life. They rejoice in hope of the glory of God, and are not only patient, but joyful, in tribulations; and there is good reason for these strong consolations, because the saints have good hope: their hope is grounded on the love of God, the promise of God, and the experience they have had of the power, the goodness, and the faithfulness of God, and it is good hope through grace; the free grace and mercy of God are what they hope for, and what their hopes are founded on, and not on any worth or merit of their own.

III. What it is that he asks of God for them - that he would comfort their hearts, and establish them in every good word and work, Th2 2:17. God had given them consolations, and he prayed that they might have more abundant consolation. There was good hope, through grace, that they would be preserved, and he prayed that they might be established: it is observable how comfort and establishment are here joined together. Note therefore, 1. Comfort is a means of establishment; for the more pleasure we take in the word, and work, and ways of God, the more likely we shall be to persevere therein. And, 2. Our establishment in the ways of God is a likely means in order to comfort; whereas, if we are wavering in faith, and of a doubtful mind, or if we are halting and faltering in our duty, no wonder if we are strangers to the pleasures and joys of religion. What is it that lies at the bottom of all our uneasiness, but our unsteadiness in religion? We must be established in every good word and work, in the word of truth and the work of righteousness: Christ must be honoured by our good works and good words; and those who are sincere will endeavour to do both, and in so doing they may hope for comfort and establishment, till at length their holiness and happiness be completed.

Verse 2

soon—on trifling grounds, without due consideration.

shaken—literally, "tossed" as ships tossed by an agitated sea. Compare for the same image, Eph 4:14.

in mind—rather as the Greek, "from your mind," that is, from your mental steadfastness on the subject.

troubled—This verb applies to emotional agitation; as "shaken" to intellectual.

by spirit—by a person professing to have the spirit of prophecy (Co1 12:8-10; Jo1 4:1-3). The Thessalonians had been warned (Th1 5:20-21) to "prove" such professed prophesyings, and to "hold fast (only) that which is good."

by word—of mouth (compare Th2 2:5, Th2 2:15); some word or saying alleged to be that of Paul, orally communicated. If oral tradition was liable to such perversion in the apostolic age (compare a similar instance, Joh 21:23), how much more in our age!

by letter as from us—purporting to be from us, whereas it is a forgery. Hence he gives a test by which to know his genuine letters (Th2 3:17).

day of Christ—The oldest manuscripts read, "day of the Lord."

is at hand—rather, "is immediately imminent," literally, "is present"; "is instantly coming." Christ and His apostles always taught that the day of the Lord's coming is at hand; and it is not likely that Paul would imply anything contrary here; what he denies is, that it is so immediately imminent, instant, or present, as to justify the neglect of everyday worldly duties. CHRYSOSTOM, and after him ALFORD, translates, "is (already) present" (compare Ti2 2:18), a kindred error. But in Ti2 3:1, the same Greek verb is translated "come." WAHL supports this view. The Greek is usually used of actual presence; but is quite susceptible of the translation, "is all but present."

Verse 3

by any means—Greek, "in any manner." Christ, in Mat 24:4, gives the same warning in connection with the same event. He had indicated three ways (Th2 2:2) in which they might be deceived (compare other ways, Th2 2:9, and Mat 24:5, Mat 24:24).

a falling away—rather as the Greek, "the falling away," or "apostasy," namely, the one of which "I told you" before (Th2 2:5), "when I was yet with you," and of which the Lord gave some intimation (Mat 24:10-12; Joh 5:43).

that man of sin be revealed—The Greek order is, "And there have been revealed the man of sin." As Christ was first in mystery, and afterwards revealed (Ti1 3:16), so Antichrist (the term used Jo1 2:18; Jo1 4:3) is first in mystery, and afterwards shall be developed and revealed (Th2 2:7-9). As righteousness found its embodiment in Christ, "the Lord our righteousness," so "sin" shall have its embodiment in "the man of sin." The hindering power meanwhile restrains its manifestation; when that shall be removed, then this manifestation shall take place. The articles, "the apostasy," and "the man of sin," may also refer to their being well known as foretold in Dan 7:8, Dan 7:25, "the little horn speaking great words against the Most High, and thinking to change times and laws"; and Dan 11:36, the wilful king who "shall exalt and magnify himself above every god, and shall speak marvellous things against the God of gods; neither shall he regard any god."

the son of perdition—a title applied besides to Judas (the traitor, Joh 17:12), and to none else. Antichrist (the second "beast" coming up out of the earth); therefore he shall at first be "like a lamb, while he speaks as a dragon" (Rev 13:11); "coming in peaceably and by flatteries," "working deceitfully," but "his heart shall be against the holy covenant" (Dan 11:21, Dan 11:23, Dan 11:28, Dan 11:30). Seeds of "the falling away" soon appear (Ti1 4:1-3), but the full development and concentration of these anti-Christian elements in one person are still to appear. Contrast the King of Zion's coming as JESUS: (1) righteous or just; (2) having salvation; (3) lowly; whereas Antichrist is: (1) "the man of (the embodiment of) sin; (2) the son of perdition; (3) exalting himself above all that is worshipped. He is the son of perdition, as consigning many to it, and finally doomed to it himself (Rev 17:8, Rev 17:11). "He whose essence and inheritance is perdition" [ALFORD]. As "the kingdom of heaven" is first brought before us in the abstract, then in the concrete, the King, the Lord Jesus; so here, first we have (Th2 2:7) "the mystery of iniquity," then "the iniquitous one" (Th2 2:8). Doubtless "the apostasy" of Romanism (the abstract) is one of the greatest instances of the working of the mystery of iniquity, and its blasphemous claims for the Pope (the concrete) are forerunners of the final concentration of blasphemy in the man of sin, who shall not merely, as the Pope, usurp God's honor as vicegerent of God, but oppose God openly at last.

Verse 4

th2 2:4Dan 11:36-37 is here referred to. The words used there as to Antiochus Epiphanes, Paul implies, shall even be more applicable to the man of sin, who is the New Testament actual Antichrist, as Antiochus was the Old Testament typical Antichrist. The previous world kingdoms had each one extraordinary person as its representative head and embodiment (thus Babylon had Nebuchadnezzar, Dan 2:38, end; Medo-Persia had Cyrus; Greece had Alexander, and Antiochus Epiphanes, the forerunner of Antichrist); so the fourth and last world kingdom, under which we now live, shall have one final head, the concentrated embodiment of all the sin and lawless iniquity which have been in pagan and papal Rome. Rome's final phase will probably be an unholy alliance between idolatrous superstition and godless infidelity.

Who opposeth and exalteth himself—There is but one Greek article to both participles, implying that the reason why he opposeth himself is in order that he may exalt himself above, &c. ALFORD takes the former clause absolutely, "He that withstands (CHRIST)," that is, Antichrist (Jo1 2:18). As at the conclusion of the Old Testament period, Israel apostate allied itself with the heathen world power against Jesus and His apostles (Luk 23:12; and at Thessalonica, Act 17:5-9), and was in righteous retribution punished by the instrumentality of the world power itself (Jerusalem being destroyed by Rome), Dan 9:26-27; so the degenerate Church (become an "harlot"), allying itself with the godless world power (the "beast" of Revelation) against vital religion (that is, the harlot sitting on the beast), shall be judged by that world power which shall be finally embodied in Antichrist (Zac 13:8-9; Zac 14:2; Rev 17:16-17). In this early Epistle, the apostate Jewish Church as the harlot, and pagan Rome as the beast, form the historical background on which Paul draws his prophetic sketch of the apostasy. In the Pastoral Epistles, which were later, this prophecy appears in connection with Gnosticism, which had at that time infected the Church. The harlot (the apostate Church) is first to be judged by the beast (the world power) and its kings (Rev 17:16); and afterwards the beasts and their allies (with the personal Antichrist at their head, who seems to rise after the judgment on the harlot, or apostate Church) shall be judged by the coming of Jesus Himself (Rev 19:20). Anti-Christian tendencies produce different Antichrists: these separate Antichrists shall hereafter find their consummation in an individual exceeding them all in the intensity of his evil character [AUBERLEN]. But judgment soon overtakes him. He is necessarily a child of death, immediately after his ascent as the beast out of the bottomless pit going into perdition (Rev 17:8, Rev 17:11). Idolatry of self, spiritual pride, and rebellion against God, are his characteristics; as Christ-worship, humility, and dependence on God, characterize Christianity. He not merely assumes Christ's character (as the "false Christs," Mat 24:24), but "opposes" Christ. The Greek implies one situated on an opposite side (compare Jo1 2:22; Jo2 1:7). One who, on the destruction of every religion, shall seek to establish his own throne, and for God's great truth, "God is man," to substitute his own lie, "Man is God" [TRENCH].

above all that is called God— (Co1 8:5). The Pope (for instance, Clement VI) has even commanded the angels to admit into Paradise, without the alleged pains of purgatory, certain souls. But still this is only a foreshadowing of the Antichrist, who will not, as the Pope, act in God's name, but against God.

or that is worshipped—Rome here again gives a presage of Antichrist. The Greek is Sebasma; and Sebastus is the Greek for Augustus, who was worshipped as the secular ruler and divine vicegerent. The papacy has risen on the overthrow of CÃ&brvbrsar's power. Antichrist shall exalt himself above every object of worship, whether on earth as the CÃ&brvbrsar, or in heaven as God. The various prefigurations of Antichrist, Mohammed, Rome, Napoleon, and modern infidel secularism, contain only some, not all, his characteristics. It is the union of all in some one person that shall form the full Antichrist, as the union in one Person, Jesus, of all the types and prophecies constituted the full Christ [OLSHAUSEN].

in the temple of God . . . that he is God—"He will reign a time, times, and half a time" (Dan 7:25), that is, three and a half years, and will sit in the temple at Jerusalem: then the Lord shall come from heaven and cast him into the take of fire and shall bring to the saints the times of their reigning, the seventh day of hallowed rest, and give to Abraham the promised inheritance" [IRENÆUS, Against Heresies, 30.4].

showing himself—with blasphemous and arrogant DISPLAY (compare a type, Act 12:21-23). The earliest Fathers unanimously looked for a personal Antichrist. Two objections exist to Romanism being regarded the Antichrist, though probably Romanism will leave its culmination in him: (1) So far is Romanism from opposing all that is called God, that adoration of gods and lords many (the Virgin Mary and saints) is a leading feature in it; (2) the papacy has existed for more than twelve centuries, and yet Christ is not come, whereas the prophecy regards the final Antichrist as short-lived, and soon going to perdition through the coming of Christ (Rev 17:8, Rev 17:11). Gregory the Great declared against the patriarch of Constantinople, that whosoever should assume the title of "universal bishop" would be "the forerunner of Antichrist." The papacy fulfilled this his undesigned prophecy. The Pope has been called by his followers, "Our Lord God the Pope"; and at his inauguration in St. Peter's, seated in his chair upon the high altar, which is treated as his footstool, he has vividly foreshadowed him who "exalteth himself above all that is called God." An objection fatal to interpreting the temple of God here as the Church (Co1 3:16-17; Co1 6:19) is, the apostle would never designate the apostate anti-Christian Church "the temple of God." It is likely that, as Messiah was revealed among the Jews at Jerusalem, so Antimessiah shall appear among them when restored to their own land, and after they have rebuilt their temple at Jerusalem. Thus Dan 11:41, Dan 11:45 (see on Dan 11:41; Dan 11:45), corresponds, "He shall enter the glorious land (Judea), and he shall plant the tabernacles of his palaces between the seas in the glorious holy mountain"; and then (Dan 12:1) "Michael, the great prince, shall stand up" to deliver God's people. Compare Note, see on Dan 9:26-27. Also the king of Assyria, type of Antichrist (Isa 14:12-14). "Lucifer" (a title of Messiah, assumed by Antichrist, Rev 22:16); "I will exalt my throne above the stars of God." "I will sit upon the mount of the congregation (that is, God's place of meeting His people of old, the temple), in the sides of the north (Psa 48:2); I will be like the Most High." Rev 11:1-2, "The temple of God . . . the holy city" (namely, Jerusalem, Mat 4:5), compare Psa 68:18, Psa 68:29, referring to a period since Christ's ascension, therefore not yet fulfilled (Isa 2:1-3; Eze. 40:1-44:31; Zac 14:16-20; Mal 3:1). "In the temple of God," implies that it an internal, not an external, enemy which shall assail the Church. Antichrist shall, the first three and a half years of the prophetical week, keep the covenant, then break it and usurp divine honors in the midst of the week. Some think Antichrist will be a Jew. At all events he will, "by flatteries," bring many, not only of the Gentiles, but also of "the tribes" of Israel (so the Greek for "kindreds," Rev 11:8-9), to own him as their long-looked-for Messiah, in the same "city where our Lord was crucified." "Sitteth" here implies his occupying the place of power and majesty in opposition to Him who "sitteth on the right hand of the Majesty on high" (Heb 1:3), and who shall come to "sit" there where the usurper had sat (Mat 26:64). See on Dan 9:27; Rev 11:2-3, Rev 11:9, Rev 11:11. Compare Eze 38:2-3, Eze 38:6, Eze 38:9-10, Eze 38:13-14, Eze 38:16, as to Tyre, the type of Antichrist, characterized by similar blasphemous arrogance.

Verse 5

Remember, &c.—confuting those who represent Paul as having labored under error as to Christ's immediate coming when writing his first Epistle, and as now correcting that error.

I told you—more than once, literally, "I was telling," or "used to tell."

Verse 6

now ye know—by my having told you. The power must have been one "known" to the Thessalonians.

what withholdeth—that which holds him back; "keeps him in check": the power that has restrained the man of sin from his full and final development, is the moral and conservative influence of political states [OLSHAUSEN]: the fabric of human polity as a coercive power; as "he who now letteth" refers to those who rule that polity by which the great upbursting of godlessness is kept down [ALFORD]. The "what withholdeth" refers to the general hindrance; "he who now letteth," to the person in whom that hindrance is summed up. Romanism, as a forerunner of Antichrist, was thus kept in check by the Romanemperor (the then representative of the coercive power) until Constantine, having removed the seat of empire to Constantinople, the Roman bishop by degrees first raised himself to precedency, then to primacy, and then to sole empire above the secular power. The historical fact from which Paul starts in his prediction was probably the emperor Claudius' expulsion of the Jews, the representative of the anti-Christian adversary in Paul's day, from Rome, thus "withholding" them in some degree in their attacks on Christianity; this suggested the principle holding good to the end of time, and about to find its final fulfilment in the removal of the withholding person or authority, whereupon Antichrist in his worst shape shall start up.

that he might be—Greek, "in order that": ye know that which keeps him back, in God's purposes, from being sooner manifested, "in order that he may be revealed in his own time" (that is, the time appointed by God to him as his proper time for being manifested), not sooner (compare Dan 11:35). The removal of the withholding power will be when the civil polity, derived from the Roman empire, which is to be, in its last form, divided into ten kingdoms (Rev 17:3, Rev 17:11-13), shall, with its leading representative head for the time being ("he who now letteth," Greek, "withholdeth," as in Th2 2:6), yield to the prevalent godless "lawlessness" with "the lawless one" as its embodiment. The elect Church and the Spirit cannot well be, as DE BURGH suggests, the withholding power meant; for both shall never be wholly "taken out of the way" (Mat 28:20). However, the testimony of the elect Church, and the Spirit in her, are the great hindrance to the rise of the apostasy; and it is possible that, though the Lord shall have a faithful few even then, yet the full energy of the Spirit in the visible Church, counteracting the energy or "working" of "the mystery of lawlessness" by the testimony of the elect, shall have been so far "taken out of the way," or set aside, as to admit the manifestation of "the lawless one"; and so DE BURGH'S'S view may be right (Luk 18:8; Rev 11:3-12). This was a power of which the Thessalonians might easily "know" through Paul's instruction.

Verse 7

the mystery of iniquity—the counterwork to "the mystery of godliness" (Ti1 3:16). Anti-Christianity latently working, as distinguished from its final open manifestation. "Mystery" in Scripture means, not what remains always a secret, but that which is for a while hidden, but in due time manifested (compare Eph 3:4-5). Satan will resort to a mode of opposition more conformed to the then imminent "appearing" and "presence" of the Saviour, and will anticipate Him with a last effort to maintain the dominion of the world [DE BURGH], just as at His first advent he rushed into open opposition, by taking possession of the bodies of men. "Iniquity," Greek, "lawlessness"; defiant rejection of God's law (compare Note, see on Zac 5:9, Zac 5:10). "Wickedness" (translated by the Septuagint by the same Greek, meaning "lawlessness," which Paul employs here), embodied there as a woman, answers to "the mystery of iniquity," here embodied finally in "the man of sin": as the former was ultimately banished for ever from the Holy Land to her own congenial soil, Babylon, so iniquity and the man of sin shall fall before Michael and the Lord Himself, who shall appear as the Deliverer of His people (Dan 12:1-3; Zac 14:3-9). Compare Mat 12:43. The Jewish nation dispossessed of the evil spirit, the demon of idolatry being cast out through the Babylonian captivity, receives ultimately a worse form of the evil spirit, Christ-opposing self-righteousness. Also, the Christian Church in course of time taken possession of by the demon of Romish idolatry, then dispossessed of it by the Reformation, then its house "garnished" by hypocrisy, secularity, and rationalism, but "swept empty" of living faith, then finally apostatizing and repossessed by "the man of sin," and outwardly destroyed for a brief time (though even then Christ shall have witnesses for Him among both the Jews, Zac 13:9, and Gentiles, Mat 28:20), when Christ shall suddenly come (Dan 11:32-45; Luk 18:7-8).

already— (Jo2 1:9-10; Col 2:18-23; Ti1 4:1); compare "even now already" (Jo1 2:18; Jo1 4:3) as distinguished from "in his own time" of being revealed hereafter. Antiquity, it appears from hence, is not a justification for unscriptural usages or dogmas, since these were "already," even in Paul's time, beginning to spring up: the written word is the only sure test. "Judaism infecting Christianity is the fuel; the mystery of iniquity is the spark." "It is one and the same impurity diffusing itself over many ages" [BENGEL].

only he who now letteth will let—The italicized words are not in the Greek. Therefore, translate rather, "only (that is, the continuance of the MYSTERY of iniquity-working will be only) until he who now withholdeth (the same Greek as in Th2 2:6) be taken out of the way." "Only (waiting, Heb 10:13) until he," &c. Then it will work no longer in mystery, but in open manifestation.

Verse 8

Translate, "the lawless one"; the embodiment of all the godless "lawlessness" which has been working in "mystery" for ages (Th2 2:7) : "the man of sin" (Th2 2:3).

whom the Lord—Some of the oldest manuscripts read, "the Lord Jesus." How awful that He whose very name means God-Saviour, should appear as the Destroyer; but the salvation of the Church requires the destruction of her foe. As the reign of Israel in Canaan was ushered in by judgments on the nations for apostasy (for the Canaanites were originally worshippers of the true God: thus Melchisedek, king of Salem, was the "priest of the most high God," Gen 14:18 : Ammon and Moab came from righteous Lot), so the Son of David's reign in Zion and over the whole earth, is to be ushered in by judgments on the apostate Christian world.

consume . . . and . . . destroy—So Dan 7:26, "consume and destroy"; Dan 11:45. He shall "consume" him by His mere breath (Isa 11:4; Isa 30:33) : the sentence of judgment being the sharp sword that goeth out of His mouth (Rev 19:15, Rev 19:21). Antichrist's manifestation and destruction are declared in the same breath; at his greatest height he is nearest his fall, like Herod his type (Isa 1:24-27; Act 12:20-23). As the advancing fire, while still at a distance consumes little insects [CHRYSOSTOM] by its mere heat, so Christ's mere approach is enough to consume Antichrist. The mere "appearance of the coming" of the Lord of glory is sufficient to show to Antichrist his perfect nothingness. He is seized and "cast alive into the take of fire" (Rev 19:20). So the world kingdoms, and the kingdom of the beast, give place to that of the Son of man and His saints. The Greek for "destroy" means "abolish" (the same Greek is so translated, Ti2 1:10); that is, cause every vestige of him to disappear. Compare as to Gog attacking Israel and destroyed by Jehovah (Eze. 38:1-39:29), so as not to leave a vestige of him.

with the brightness of his coming—Greek, "the manifestation, (or appearance) of His presence": the first outburst of His advent—the first gleam of His presence—is enough to abolish utterly all traces of Antichrist, as darkness disappears before the dawning day. Next, his adherents are "slain with the sword out of His mouth" (Rev 19:21). BENGEL'S distinction between "the appearance of His coming" and the "coming" itself is not justified by Ti1 6:14; Ti2 1:10; Ti2 4:1, Ti2 4:8; Tit 2:13, where the same Greek for "appearing" (English Version, here "the brightness") plainly refers to the coming itself. The expression, "manifestation (appearing) of His presence," is used in awful contrast to the revelation of the wicked one in the beginning of the verse.

Verse 9

whose coming—The same Greek as was used for the Lord's coming (Th2 2:8) or personal "presence."

is—in its essential character.

after—according to the working ("energy") of Satan, as opposed to the energy or working of the Holy Spirit in the Church (see on Eph 1:19). As Christ is related to God, so is Antichrist to Satan, his visible embodiment and manifestation: Satan works through him. Rev 13:2, "The dragon gave him (the beast) his power . . . seat . . . great authority."

lying wonders—literally, "wonders" or "prodigies of falsehood." His "power, signs, and wonders," all have falsehood for their base, essence, and aim (Joh 8:44), [ALFORD]. In Mat 24:24 Jesus implies that the miracles shall be real, though demoniac, such mysterious effects of the powers of darkness as we read of in the case of the Egyptian sorcerers, not such as Jesus performed in their character, power, or aim; for they are against the revealed Word, and therefore not to be accepted as evidences of truth; nay, on the authority of that sure Word of prophecy (here, and Mat 24:24), to be known and rejected as wrought in support of falsehood (Deu 13:1-3, Deu 13:5; Gal 1:8-9; Rev 13:11-15; Rev 19:20). The same three Greek words occur for miracles of Jesus (Act 2:22; Heb 2:4); showing that as the Egyptian magicians imitated Moses (Ti2 3:1-8), so Antichrist will try to imitate Christ's works as a "sign," or proof of divinity.

Verse 10

deceivableness—rather as Greek, "deceit of (to promote) unrighteousness" (Th2 2:12).

in—The oldest manuscripts and versions omit "in." Translate, "unto them that are perishing" (Co2 2:15-16; Co2 4:3): the victims of him whose very name describes his perishing nature, "the son of perdition"; in contrast to you whom (Th2 2:13) "God hath from the beginning chosen to salvation through sanctification of the Spirit and belief of the truth."

because—literally, "in requital for"; in just retribution for their having no love for the truth which was within their reach (on account of its putting a check on their bad passions), and for their having "pleasure in unrighteousness" (Th2 2:12; Rom 1:18); they are lost because they loved not, but rejected, the truth which would have saved them.

received not—Greek, "welcomed not"; admitted it not cordially.

love of the truth—not merely love of truth, but love of THE truth (and of, Jesus who is the Truth, in opposition to Satan's "lie," Th2 2:9, Th2 2:11; Joh 8:42-44), can save (Eph 4:21). We are required not merely to assent to, but to love the truth (Psa 119:97). The Jews rejected Him who came in His divine Father's name; they will receive Antichrist coming in his own name (Joh 5:43). Their pleasant sin shall prove their terrible scourge.

Verse 11

for this cause—because "they received not the love of the truth." The best safeguard against error is "the love of the truth."

shall send—Greek, "sends," or "is sending"; the "delusion" is already beginning. God judicially sends hardness of heart on those who have rejected the truth, and gives them up in righteous judgment to Satan's delusions (Isa 6:9-10; Rom 1:24-26, Rom 1:28). They first cast off the love of the truth, then God gives them up to Satan's delusions, then they settle down into "believing the lie": an awful climax (Kg1 22:22-23; Eze 14:9; Job 12:16; Mat 24:5, Mat 24:11; Ti1 4:1).

strong delusion—Greek, "the powerful working of error," answering to the energizing "working of Satan" (Th2 2:9); the same expression as is applied to the Holy Ghost's operation in believers: "powerful" or "effectual (energizing) working" (Eph 1:19).

believe a lie—rather, "the lie" which Antichrist tells them, appealing to his miracles as proofs of it . . . (Th2 2:9).

Verse 12

they all . . . damned—rather as Greek, "that all," &c. He here states the general proposition which applies specially to Antichrist's adherents. Not all in the Church of Rome, or other anti-Christian systems, shall be damned, but only "all who believed not the truth," when offered to them, "but had pleasure in unrighteousness" (Rom 1:32; Rom 2:8). Love of unrighteousness being the great obstacle to believing the truth.

Verse 13

But—In delightful contrast to the damnation of the lost (Th2 2:12) stands the "salvation" of Paul's converts.

are bound—in duty (Th2 1:3).

thanks . . . to God—not to ourselves, your ministers, nor to you, our converts.

beloved of the Lord—Jesus (Rom 8:37; Gal 2:20; Eph 5:2, Eph 5:25). Elsewhere God the Father is said to love us (Th2 2:16; Joh 3:16; Eph 2:4; Col 3:12). Therefore Jesus and the Father are one.

from the beginning—"before the foundation of the world" (Eph 1:4; compare Co1 2:7; Ti2 1:9); in contrast to those that shall "worship the beast, whose names are not written in the book of life of the Lamb slain from the foundation of the world" (Rev 13:8). Some of the oldest manuscripts read as English Version, but other oldest manuscripts and Vulgate read, "as first-fruits." The Thessalonians were among the first converts in Europe (compare Rom 16:5; Co1 16:15). In a more general sense, it occurs in Jam 1:18; Rev 14:4; so I understand it here including the more restricted sense.

chosen you—The Greek, is not the ordinary word for "elected," implying His eternal selection; but taken for Himself, implying His having adopted them in His eternal purpose. It is found in the Septuagint (Deu 7:7; Deu 10:15).

through—rather as Greek, "in sanctification" as the element in which the choice to salvation had place (compare Pe1 1:2), standing in contrast to the "unrighteousness," the element in which Antichrist's followers are given over by God to damnation (Th2 2:12).

of the Spirit—wrought by the Spirit who sanctifies all the elect people of God, first by eternally consecrating them to perfect holiness in Christ, once for all, next by progressively imparting it.

belief of the truth—contrasted with "believed not the truth" (Th2 2:12).

Verse 14

you—The oldest manuscripts read, "us."

by our gospel—"through" the Gospel which we preach.

to . . . glory—In Th2 2:13 it was "salvation," that is, deliverance from all evil, of body and soul (Th1 5:9); here it is positive good, even "glory," and that "the glory of our Lord Jesus" Himself, which believers are privileged to share with Him (Joh 17:22, Joh 17:24; Rom 8:17, Rom 8:29; Ti2 2:10).

Verse 15

Therefore—God's sovereign choice of believers, so far from being a ground for inaction on their part, is the strongest incentive to action and perseverance in it. Compare the argument, Phi 2:12-13, "Work out your own salvation, FOR it is God which worketh in you," &c. We cannot fully explain this in theory; but to the sincere and humble, the practical acting on the principle is plain. "Privilege first, duty afterwards" [EDMUNDS].

stand fast—so as not to be "shaken or troubled" (Th2 2:2).

hold—so as not to let go. Adding nothing, subtracting nothing [BENGEL]. The Thessalonians had not held fast his oral instructions but had suffered themselves to be imposed upon by pretended spirit-revelations, and words and letters pretending to be from Paul (Th2 2:2), to the effect that "the day of the Lord was instantly imminent."

traditions—truths delivered and transmitted orally, or in writing (Th2 3:6; Co1 11:2; Greek, "traditions"). The Greek verb from which the noun comes, is used by Paul in Co1 11:23; Co1 15:3. From the three passages in which "tradition" is used in a good sense, Rome has argued for her accumulation of uninspired traditions, virtually overriding God's Word, while put forward as of co-ordinate authority with it. She forgets the ten passages (Mat 15:2-3, Mat 15:6; Mar 7:3, Mar 7:5, Mar 7:8-9, Mar 7:13; Gal 1:14; Col 2:8) stigmatizing man's uninspired traditions. Not even the apostles' sayings were all inspired (for example, Peter's dissimulation, Gal 2:11-14), but only when they claimed to be so, as in their words afterwards embodied in their canonical writings. Oral inspiration was necessary in their case, until the canon of the written Word should be complete; they proved their possession of inspiration by miracles wrought in support of the new revelation, which revelation, moreover, accorded with the existing Old Testament revelation; an additional test needed besides miracles (compare Deu 13:1-6; Act 17:11). When the canon was complete, the infallibility of the living men was transferred to the written Word, now the sole unerring guide, interpreted by the Holy Spirit. Little else has come down to us by the most ancient and universal tradition save this, the all-sufficiency of Scripture for salvation. Therefore, by tradition, we are constrained to cast off all tradition not contained in, or not provable by, Scripture. The Fathers are valuable witnesses to historical facts, which give force to the intimations of Scripture: such as the Christian Lord's day, the baptism of infants, and the genuineness of the canon of Scripture. Tradition (in the sense of human testimony) cannot establish a doctrine, but can authenticate a fact, such as the facts just mentioned. Inspired tradition, in Paul's sense, is not a supplementary oral tradition completing our written Word, but it is identical with the written Word now complete; then the latter not being complete, the tradition was necessarily in part oral, in part written, and continued so until, the latter being complete before the death of St. John, the last apostle, the former was no longer needed. Scripture is, according to Paul, the complete and sufficient rule in all that appertains to making "the man of God perfect, throughly furnished unto all good works" (Ti2 3:16-17). It is by leaving Paul's God-inspired tradition for human traditions that Rome has become the forerunner and parent of the Antichrist. It is striking that, from this very chapter denouncing Antichrist, she should draw an argument for her "traditions" by which she fosters anti-Christianity. Because the apostles' oral word was as trustworthy as their written word, it by no means follows that the oral word of those not apostles is as trustworthy as the written word of those who were apostles or inspired evangelists. No tradition of the apostles except their written word can be proved genuine on satisfactory evidence. We are no more bound to accept implicitly the Fathers' interpretations of Scripture, because we accept the Scripture canon on their testimony, than we are bound to accept the Jews' interpretation of the Old Testament, because we accept the Old Testament canon on their testimony.

our epistle—as distinguished from a "letter AS from us," Th2 2:2, namely, that purports to be from us, but is not. He refers to his first Epistle to the Thessalonians.

Verse 16

himself—by His own might, as contrasted with our feebleness; ensuring the efficacy of our prayer. Here our Lord Jesus stands first; in Th1 3:11, "God our Father."

which . . . loved us—in the work of our redemption. Referring both to our Lord Jesus (Rom 8:37; Gal 2:20) and God our Father (Joh 3:16).

everlasting consolation—not transitory, as worldly consolations in trials (Rom 8:38-39). This for all time present, and then "good hope" for the future [ALFORD].

through grace—rather as Greek "IN grace"; to be joined to "hath given." Grace is the element in which the gift was made.

Verse 17

Comfort your hearts—unsettled as you have been through those who announced the immediate coming of the Lord.

good word and work—The oldest manuscripts invert the order, "work and word." Establishment in these were what the young converts at Thessalonica needed, not fanatical teaching (compare Co1 15:58).

Next: 2 Thessalonians Chapter 3