Text -- 2 Thessalonians 2:1-17 (NET)

The Day of the Lord

2:1 Now regarding the arrival of our Lord Jesus Christ and our being gathered to be with him, we ask you, brothers and sisters, 2:2 not to be easily shaken from your composure or disturbed by any kind of spirit or message or letter allegedly from us, to the effect that the day of the Lord is already here. 2:3 Let no one deceive you in any way. For that day will not arrive until the rebellion comes and the man of lawlessness is revealed, the son of destruction. 2:4 He opposes and exalts himself above every so-called god or object of worship, and as a result he takes his seat in God’s temple, displaying himself as God. 2:5 Surely you recall that I used to tell you these things while I was still with you. 2:6 And so you know what holds him back, so that he will be revealed in his own time. 2:7 For the hidden power of lawlessness is already at work. However, the one who holds him back will do so until he is taken out of the way, 2:8 and then the lawless one will be revealed, whom the Lord will destroy by the breath of his mouth and wipe out by the manifestation of his arrival. 2:9 The arrival of the lawless one will be by Satan’s working with all kinds of miracles and signs and false wonders, 2:10 and with every kind of evil deception directed against those who are perishing, because they found no place in their hearts for the truth so as to be saved. 2:11 Consequently God sends on them a deluding influence so that they will believe what is false. 2:12 And so all of them who have not believed the truth but have delighted in evil will be condemned.

Call to Stand Firm

2:13 But we ought to thank God always for you, brothers and sisters loved by the Lord, because God chose you from the beginning for salvation through sanctification by the Spirit and faith in the truth. 2:14 He called you to this salvation through our gospel, so that you may possess the glory of our Lord Jesus Christ. 2:15 Therefore, brothers and sisters, stand firm and hold on to the traditions that we taught you, whether by speech or by letter. 2:16 Now may our Lord Jesus Christ himself and God our Father, who loved us and by grace gave us eternal comfort and good hope, 2:17 encourage your hearts and strengthen you in every good thing you do or say.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 2Th 2:1

Touching the coming of our Lord Jesus Christ ( huper tēs parousias tou Kuriou ‛hēmōn' Iēsou Christou ).

For erōtōmen , to beseech, see note on 1Th 4:1; 1Th 5:12. Huper originally meant over, in behalf of, instead of, but here it is used like peri , around, concerning as in 2Th 1:4; 1Th 3:2; 1Th 5:10, common in the papyri (Robertson, Grammar , p. 632). For the distinction between Parousia , Epiphaneia (Epiphany), and Apokalupsis (Revelation) as applied to the Second Coming of Christ see Milligan on Thessalonian Epistles , pp. 145-151, in the light of the papyri. Parousia lays emphasis on the presence of the Lord with his people, epiphaneia on his manifestation of the power and love of God, apokalupsis on the revelation of God’ s purpose and plan in the Second Coming of the Lord Jesus.

Robertson: 2Th 2:1

And our gathering together unto him ( kai hēmōn episunagōgēs ep' auton ).

A late word found only in 2 Maccabees. 2:7; 2Th 2:1; Heb 10:25 till Deissmann ( Light from the Ancient East , p. 103) found it on a stele in the island of Syme, off Caria, meaning "collection."Paul is referring to the rapture, mentioned in 1Th 4:15-17, and the being forever with the Lord thereafter. Cf. also Mat 24:31; Mar 13:27.

Robertson: 2Th 2:2

To the end that ( eis to ).

One of Paul’ s favourite idioms for purpose, eis to and the infinitive.

Robertson: 2Th 2:2

Ye be not quickly shaken ( mē tacheōs saleuthēnai humas ).

First aorist passive infinitive of saleuō , old verb to agitate, to cause to totter like a reed (Mat 11:7), the earth (Heb 12:26). Usual negative mē and accusative of general reference humas with the infinitive.

Robertson: 2Th 2:2

From your mind ( apo tou noos ).

Ablative case of nous, mind, reason, sober sense, "from your witte"(Wycliffe), to "keep their heads."

Robertson: 2Th 2:2

Nor yet be troubled ( mēde throeisthai ).

Old verb throeō , to cry aloud (from throos , clamour, tumult), to be in a state of nervous excitement (present passive infinitive, as if it were going on), "a continued state of agitation following the definite shock received (saleuthēnai )"(Milligan).

Robertson: 2Th 2:2

Either by spirit ( mēte dia pneumatos ).

By ecstatic utterance (1Th 5:10). The nervous fear that the coming was to be at once prohibited by mēde Paul divides into three sources by mēte , mēte , mēte . No individual claim to divine revelation (the gift of prophecy) can justify the statement.

Robertson: 2Th 2:2

Or by word ( mēte dia logou ).

Oral statement of a conversation with Paul (Lightfoot) to this effect as from us. An easy way to set aside Paul’ s first Epistle by report of a private remark from Paul.

Robertson: 2Th 2:2

Or by epistle as from us ( mēte di' epistolēs hōs di' hēmōn ).

In 1 Thessalonians 4:13-5:3 Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once, as that the day of the Lord is now present (hōs hoti enestēken hē hēmera tou kuriou ). Perfect active indicative of enistēmi , old verb, to place in, but intransitive in this tense to stand in or at or near. So "is imminent"(Lightfoot). The verb is common in the papyri. In 1Co 3:22; Rom 8:38 we have a contrast between ta enestōta , the things present, and ta mellonta , the things future (to come). The use of hōs hoti may be disparaging here, though that is not true in 2Co 5:19. In the Koiné[28928]š it comes in the vernacular to mean simply "that"(Moulton, Proleg ., p. 212), but that hardly seems the case in the N.T. (Robertson, Grammar , p. 1033). Here it means "to wit that,"though "as that"or "as if"does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. "It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes 1:3-2:17, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes 3:1-18"(Frame). It is enough to give one pause to note Paul’ s indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a "pious fraud"was so common and easily condoned as some today argue, it is difficult to explain Paul’ s evident anger. Moreover, Paul’ s words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation.

Robertson: 2Th 2:3

Let no man beguile you in any wise ( mē tis humas exapatēsēi kata mēdena tropon ).

First aorist active subjunctive of exapataō (old verb to deceive, strengthened form of simple verb apataō ) with double negative (mē tis , mēdena ) in accord with regular Greek idiom as in 1Co 16:11 rather than the aorist imperative which does occur sometimes in the third person as in Mar 13:15 (mē katabatō ). Paul broadens the warning to go beyond conversation and letter. He includes "tricks"of any kind. It is amazing how gullible some of the saints are when a new deceiver pulls off some stunts in religion.

Robertson: 2Th 2:3

For it will not be ( hoti ).

There is an ellipse here of ouk estai (or genēsetai ) to be supplied after hoti . Westcott and Hort make an anacoluthon at the end of 2Th 2:4. The meaning is clear. Hoti is causal, because, but the verb is understood. The second coming not only is not "imminent,"but will not take place before certain important things take place, a definite rebuff to the false enthusiasts of 2Th 2:2.

Robertson: 2Th 2:3

Except the falling away come first ( ean mē elthēi hē apostasia prōton ).

Negative condition of the third class, undetermined with prospect of determination and the aorist subjunctive. Apostasia is the late form of apostasis and is our word apostasy. Plutarch uses it of political revolt and it occurs in 1 Maccabees 2:15 about Antiochus Epiphanes who was enforcing the apostasy from Judaism to Hellenism. In Jos 22:22 it occurs for rebellion against the Lord. It seems clear that the word here means a religious revolt and the use of the definite article (hē ) seems to mean that Paul had spoken to the Thessalonians about it. The only other New Testament use of the word is in Act 21:21 where it means apostasy from Moses. It is not clear whether Paul means revolt of the Jews from God, of Gentiles from God, of Christians from God, or of the apostasy that includes all classes within and without the body of Christians. But it is to be first (prōton ) before Christ comes again. Note this adverb when only two events are compared (cf. Act 1:1).

Robertson: 2Th 2:3

And the man of sin be revealed, the son of perdition ( kai apokaluphthēi ho anthrōpos tēs anomias , ho huios tēs apōleias ).

First aorist passive subjunctive after ean mē and same condition as with elthēi . The use of this verb apokaluptō , like apokalupsin of the second coming in 2Th 1:7, seems to note the superhuman character (Milligan) of the event and the same verb is repeated in 2Th 2:6, 2Th 2:8. The implication is that the man of sin is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2Co 11:13.), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in 2Th 2:8) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (2Th 2:4). He seems to be the Antichrist of 1Jo 2:18. The terrible phrase, the son of perdition, is applied to Judas in Joh 17:12 (like Judas doomed to perdition), but here to the lawless one (ho anomos , 2Th 2:8), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time.

Robertson: 2Th 2:4

He that opposeth and exalteth himself ( ho antikeimenos kai huperairomenos ).

Like John’ s Antichrist this one opposes (anti̇ ) Christ and exalts himself (direct middle of huperairō , old verb to lift oneself up above others, only here and 2Co 12:7 in N.T.), but not Satan, but an agent of Satan. This participial clause is in apposition with the two preceding phrases, the man of sin, the son of perdition. Note 1Co 8:5 about one called God and Act 17:23 for sebasma (from sebazomai ), object of worship, late word, in N.T. only in these two passages.

Robertson: 2Th 2:4

So that he sitteth in the temple of God ( hōste auton eis ton naon tou theou kathisai ).

Another example of the infinitive with hōste for result. Caius Caligula had made a desperate attempt to have his statue set up for worship in the Temple in Jerusalem. This incident may lie behind Paul’ s language here.

Robertson: 2Th 2:4

Setting himself forth as God ( apodeiknunta heauton hoti estin theos ).

Present active participle (mi form) of apodeiknumi , agreeing in case with auton , showing himself that he is God. Caligula claimed to be God. Moffatt doubts if Paul is identifying this deception with the imperial cultus at this stage. Lightfoot thinks that the deification of the Roman emperor supplied Paul’ s language here. Wetstein notes a coin of Julius with theos on one side and Thessalonikeōn on the other. In 1Jo 2:18 we are told of "many antichrists"some of whom had already come. Hence it is not clear that Paul has in mind only one individual or even individuals at all rather than evil principles, for in 2Th 2:6 he speaks of to katechon (that which restraineth) while in 2Th 2:7 it is ho katechōn (the one that restraineth). Frame argues for a combination of Belial and Antichrist as the explanation of Paul’ s language. But the whole subject is left by Paul in such a vague form that we can hardly hope to clear it up. It is possible that his own preaching while with them gave his readers a clue that we do not possess.

Robertson: 2Th 2:5

When I was yet with you ( eti ōn pros humas ).

The present participle takes the time of the verb elegon (imperfect active), I used to tell you these things. So Paul recalls their memory of his words and leaves us without the clue to his idea. We know that one of the charges against him was that Jesus was another king, a rival to Caesar (Act 17:7). That leads one to wonder how far Paul went when there in contrasting the kingdom of the world of which Rome was ruler and the kingdom of God of which Christ is king. Frame notes Paul’ s abrupt question here "with an unfinished sentence behind him"(2Th 2:3.), even "with a trace of impatience."

Robertson: 2Th 2:6

That which restraineth ( to katechon ).

Robertson: 2Th 2:6

And now you know ( kai nun oidate )

, says Paul in this cryptic apocalyptic passage. Unfortunately we do not know what Paul means by that which restrains (holds back, katechon ), neuter here and masculine in 2Th 2:7 ho katechōn . "This impersonal principle or power is capable also of manifesting itself under a personal form"(Milligan). "He is Satan’ s messiah, an infernal caricature of the true Messiah"(Moffatt). Warfield ( Expositor , III, iv, pp. 30ff.) suggested that the man of lawlessness is the imperial line with its rage for deification and that the Jewish state was the restraining power. But God overrules all human history and his ultimate purpose is wrought out.

Robertson: 2Th 2:6

To the end that ( eis to ).

Another example of eis to and the infinitive for purpose.

Robertson: 2Th 2:6

In his own season ( en tōi autou kairōi ).

Note autou (his), not heautou (his own), revealed in his time , in the time set him by God.

Robertson: 2Th 2:7

For the mystery of lawlessness doth already work ( to gar mustērion ēdē energeitai tēs anomias ).

See note on 1Th 2:13 for energeitai . The genitive tēs anomias (lawlessness) describes to mustērion (note emphatic position of both). This mystery (mustērion secret, from mustēs , an initiate, mueō , to wink or blink) means here the secret purpose of lawlessness already at work, the only instance of this usage in the N.T. where it is used of the kingdom of God (Mat 13:11), of God (1Co 2:1) and God’ s will (Eph 1:9), of Christ (Eph 3:4), of the gospel (Eph 6:9), of faith (1Ti 3:9), of godliness (1Ti 3:16), of the seven stars (Rev 1:20), of the woman (Rev 17:7). But this secret will be "revealed"and then we shall understand clearly what Paul’ s meaning is here.

Robertson: 2Th 2:7

Until he be taken out of the way ( heōs ek mesou genētai ).

Usual construction with heōs for the future (aorist middle subjunctive, genētai ). Note absence of an as often in N.T. and the Koiné‚ . Paul uses heōs only here and 1Co 4:5. When the obstacle is removed then the mystery of lawlessness will be revealed in plain outline.

Robertson: 2Th 2:8

And then ( kai tote ).

Emphatic note of time, then when the restraining one (ho katechōn ) is taken out of the way, then the lawless one (ho anomos ), the man of sin, the man of perdition, will be revealed.

Robertson: 2Th 2:8

Whom the Lord [Jesus] shall slay ( hon ho kurios ̣Iēsouš anelei ).

Whether Jesus is genuine or not, he is meant by Lord. Anelei is a late future from anaireō , in place of anairēsei . Paul uses Isa 11:4 (combining by the word of his mouth with in breath through lips ) to picture the triumph of Christ over this adversary. It is a powerful picture how the mere breath of the Lord will destroy this arch-enemy (Milligan).

Robertson: 2Th 2:8

And bring to naught by the manifestation of his coming ( kai katargēsei tēi epiphaneiāi tēs parousias autou ).

This verb katargeō (kata , argos ) to render useless, rare in ancient Greek, appears 25 times in Paul and has a variety of renderings. In the papyri it has a weakened sense of hinder. It will be a grand fiasco, this advent of the man of sin. Paul here uses both epiphaneia (epiphany , elsewhere in N.T. in the Pastorals, familiar to the Greek mind for a visit of a god) and parousia (more familiar to the Jewish mind, but common in the papyri) of the second coming of Christ. "The apparition of Jesus heralds his doom"(Moffatt). The mere appearance of Christ destroys the adversary (Vincent).

Robertson: 2Th 2:9

Whose coming is ( hou estin hē parousia ).

Refers to hon in 2Th 2:8. The Antichrist has his parousia also. Deissmann ( Light from the Ancient East , pp. 374, 378) notes an inscription at Epidaurus in which "Asclepius manifested his Parousia ."Antiochus Epiphanes is called the manifest god (3 Maccabees 5:35). So the two Epiphanies coincide.

Robertson: 2Th 2:9

Lying wonders ( terasin pseudous ).

"In wonders of a lie."Note here the three words for the miracles of Christ (Heb 2:4), power (dunamis ), signs (sēmeia ), wonders (terata ), but all according to the working of Satan (kata energeian tou Satana , the energy of Satan) just as Jesus had foretold (Mat 24:24), wonders that would almost lead astray the very elect.

Robertson: 2Th 2:10

With all deceit of unrighteousness ( en pasēi apatēi adikias ).

This pastmaster of trickery will have at his command all the energy and skill of Satan to mislead and deceive. How many illustrations lie along the pathway of Christian history.

Robertson: 2Th 2:10

For them that are perishing ( tois apollumenois ).

Dative case of personal interest. Note this very phrase in 2Co 2:15; 2Co 4:3. Present middle participle of appollumi , to destroy, the dreadful process goes on.

Robertson: 2Th 2:10

Because ( anth' hon ).

In return for which things (anti and the genitive of the relative pronoun). Same idiom in Luk 1:20; Luk 12:3; Luk 19:44; Act 12:23 and very common in the lxx.

Robertson: 2Th 2:10

The love of the truth ( tēn agapēn tēs alētheias ).

That is the gospel in contrast with lying and deceit.

Robertson: 2Th 2:10

That they might be saved ( eis to sōthēnai autous ).

First aorist passive infinitive of sōzō with eis to , again, epexegetic purpose of the truth if they had heeded it.

Robertson: 2Th 2:11

And for this reason God sendeth them ( kai dia touto pempei autois ho theos ).

Futuristic (prophetic) present of the time when the lawless one is revealed. Here is the definite judicial act of God (Milligan) who gives the wicked over to the evil which they have deliberately chosen (Rom 1:24, Rom 1:26, Rom 1:28).

Robertson: 2Th 2:11

A working of error ( energeian planēs ).

Terrible result of wilful rejection of the truth of God.

Robertson: 2Th 2:11

That they should believe a lie ( eis to pisteusai autous tōi pseudei ).

Note eis to again and tōi pseudei (the lie, the falsehood already described), a contemplated result. Note Rom 1:25 "who changed the truth of God into the lie."

Robertson: 2Th 2:12

That they all might be judged ( hina krithōsin pantes ).

First aorist passive subjunctive of krinō , to sift, to judge, with hina . Ultimate purpose, almost result, of the preceding obstinate resistance to the truth and "the judicial infatuation which overtakes them"(Lightfoot), now final punishment. Condemnation is involved in the fatal choice made. These victims of the man of sin did not believe the truth and found pleasure in unrighteousness.

Robertson: 2Th 2:13

See note on 2Th 1:3 for same beginning. @@Beloved of the Lord ( ēgapēmenoi hupo kuriou ).

Perfect passive participle of agapaō with hupo and the ablative as in 1Th 1:4, only here kuriou instead of theou , the Lord Jesus rather than God the Father.

Robertson: 2Th 2:13

Because that God chose you ( hoti heilato humas ho theos ).

First aorist middle indicative of haireō , to take, old verb, but uncompounded only in N.T. here, Phi 1:22; Heb 11:25, and here only in sense of choose , that being usually exaireomai or proorizō .

Robertson: 2Th 2:13

From the beginning ( ap' archēs ).

Probably the correct text (Aleph D L) and not aparchēn (first fruits, B G P), though here alone in Paul’ s writings and a hard reading, the eternal choice or purpose of God (1Co 2:7; Eph 1:4; 2Ti 1:9), while aparchēn is a favourite idea with Paul (1Co 15:20, 1Co 15:23; 1Co 16:15; Rom 8:23; Rom 11:16; Rom 16:5).

Robertson: 2Th 2:13

Unto salvation ( eis sōtērian ).

The ultimate goal, final salvation.

Robertson: 2Th 2:13

In sanctification of the Spirit ( en hagiasmōi pneumatos ).

Subjective genitive pneumatos , sanctification wrought by the Holy Spirit.

Robertson: 2Th 2:13

And belief of the truth ( kai pistei alētheias ).

Objective genitive alētheias , belief in the truth.

Robertson: 2Th 2:14

Whereunto ( eis ho ).

The goal, that is the final salvation (sōtēria ). Through our gospel (dia tou euaggeliou hēmōn ). God called the Thessalonians through Paul’ s preaching as he calls men now through the heralds of the Cross as God chose (cf. 1Th 2:12; 1Th 5:24).

Robertson: 2Th 2:14

To the obtaining ( eis peripoiēsin ).

Probably correct translation rather than possession. See note on 1Th 5:9, there of salvation , here of glory (the shekinah , glory of Jesus).

Robertson: 2Th 2:15

So then ( ara oun ).

Accordingly then. The illative ara is supported (Ellicott) by the collective oun as in 1Th 5:6; Gal 6:10, etc. Here is the practical conclusion from God’ s elective purpose in such a world crisis.

Robertson: 2Th 2:15

Stand fast ( stēkete ).

Present imperative active of the late present stēko from hestēka (perfect active of histēmi ). See note on 1Th 3:8.

Robertson: 2Th 2:15

Hold the traditions ( krateite tas paradoseis ).

Present imperative of krateō , old verb, to have masterful grip on a thing, either with genitive (Mar 1:31) or usually the accusative as here. Paradosis (tradition) is an old word for what is handed over to one. Dibelius thinks that Paul reveals his Jewish training in the use of this word (Gal 1:14), but the word is a perfectly legitimate one for teaching whether oral, by word (dia logou ), or written, by epistle of ours (di' epistolēs hēmōn ). Paul draws here no distinction between oral tradition and written tradition as was done later. The worth of the tradition lies not in the form but in the source and the quality of the content. Paul in 1Co 11:23 says: "I received from the Lord what I also handed over (paredōka ) unto you."He praises them because ye "hold fast the traditions even as I delivered them unto you."The tradition may be merely that of men and so worthless and harmful in place of the word of God (Mar 7:8; Col 2:6-8). It all depends. It is easy to scoff at truth as mere tradition. But human progress in all fields is made by use of the old, found to be true, in connection with the new if found to be true. In Thessalonica the saints were already the victims of theological charlatans with their half-baked theories about the second coming of Christ and about social duties and relations.

Robertson: 2Th 2:15

Which ye were taught ( has edidachthēte ).

First aorist passive indicative of didaskō , to teach, retaining the accusative of the thing in the passive as is common with this verb like doceo in Latin and teach in English.

Robertson: 2Th 2:16

And God our Father ( kai ̣hǒ theos ho patēr hēmōn ).

It is uncertain whether the first article ho is genuine as it is absent in B D. Usually Paul has the Father before Christ except here, 2Co 13:13; Gal 1:1.

Robertson: 2Th 2:16

Which loved us ( ho agapēsas hēmas ).

This singular articular participle refers to ho patēr , "though it is difficult to see how St. Paul could otherwise have expressed his thought, if he had intended to refer to the Son, as well as to the Father. There is probably no instance in St. Paul of a plural adjective or verb, when the two Persons of the Godhead are mentioned"(Lightfoot).

Robertson: 2Th 2:16

Eternal comfort ( paraklēsin aiōnian ).

Distinct feminine form of aiōnios here instead of masculine as in Mat 25:46.

Robertson: 2Th 2:17

Comfort and stablish ( parakalesai kai stērixai ).

First aorist active optative of wish for the future of two common verbs parakaleō (see 1Th 3:7; 1Th 4:18; 1Th 5:14) and sterizō (see 1Th 3:2, 1Th 3:13). God is the God of comfort (2Co 1:3-7) and strength (Rom 1:11; Rom 16:25).

Vincent: 2Th 2:1

By the coming ( ὑπὲρ )

More correctly touching . Comp. Rom 9:27; 2Co 1:8. Ὑπὲρ never in N.T. in a formula of swearing.

Vincent: 2Th 2:1

Gathering together ( ἐπισυναγωγῆς )

Only here and Heb 10:25. The verb ἐπισυνάγειν is used, as the noun here, of the Lord's gathering together his elect at his coming. See Mat 24:31; Mar 13:27; comp. 2 Macc. 2:7.

Vincent: 2Th 2:2

Shaken ( σαλευθῆναι )

From σάλος the tossing or swell of the sea. See Luk 21:25. Comp. Mat 11:7; Mat 24:29; Act 4:31; Heb 12:26.

Vincent: 2Th 2:2

In mind ( ἀπὸ τοῦ νοὸς )

More correctly, from your mind . Νοῦς signifies the judgment , sober sense . Comp. 1Co 14:15, and see on Rom 7:23. They are to " keep their heads" under the temptation to fanatical extravagances concerning the Lord's appearing.

Vincent: 2Th 2:2

Be troubled ( θρεῖσθαι )

From θροός clamor, tumult. The meaning is be unsettled or thrown into confusion .

Vincent: 2Th 2:2

By spirit ( διὰ πνεύματος )

By prophetic utterances of individuals in Christian assemblies, claiming the authority of divine revelations.

Vincent: 2Th 2:2

By word ( διὰ λόγου )

Oral expressions falsely imputed to Paul.

Vincent: 2Th 2:2

By letter as from us ( δἰ ἐπιστολῆς ὡς δἰ ἡμῶν )

Const. as from us with word and letter . The reference is to a letter or letters forged in Paul's name; not to the first Thessalonian Epistle, as misunderstood by the readers.

Vincent: 2Th 2:2

As that ( ὡς ὅτι )

Indicating the contents of such communications.

Vincent: 2Th 2:2

Is at hand ( ἐνέστηκεν )

Better than Rev. is now present . Lightfoot, happily, is imminent .

Vincent: 2Th 2:3

Deceive ( ἐξαπατήσῃ )

Better beguile ; since the word means not only making a false impression , but actually leading astray . Except there come a falling away. Before except insert in translation the day shall not come . Such ellipses are common in Paul.

Vincent: 2Th 2:3

Falling away ( ἀποστασία )

Only here and Act 21:21. Comp. lxx, Jos 22:22; 2Ch 29:19.

Vincent: 2Th 2:3

The man of sin - the son of perdition ( ὁ ἄνθρωπος τῆς ἀνομίας, ὁ υἱὸς τῆς ἀπωλείας )

See on children of light , 1Th 5:5. The phrase man of sin ( lawlessness ) does not occur elsewhere, either in N.T. or lxx. Son of perdition is found Joh 17:12, o lxx: τέκνα ἄπωλείας children of perdition (A.V. transgression ), Isa 57:4. The man of sin has been thought to refer to Caligula, Titus, Simon Magus, Nero, the Pope of Rome, Luther, Mahomet, etc.

Vincent: 2Th 2:4

That is called God ( λεγόμενον θεὸν )

Above the true God and the false gods. The opposer claims divine honors for himself.

Vincent: 2Th 2:4

That is worshipped ( σέβασμα )

An object of adoration, including things as well as persons. Only here and Act 17:23 on which see note under devotions .

Vincent: 2Th 2:4

Temple of God

According to some, a figure of the Christian Church. Others, the temple of Jerusalem.

Vincent: 2Th 2:4

Shewing ( ἀποδεικνύντα )

Publicly asserting divine dignity. Rev. setting himself forth as God .

Vincent: 2Th 2:6

What withholdeth ( τὸ κατέχον )

Better restraineth . The verb means to hold fast , as Luk 8:15 : to hold back , as Luk 4:42. See on Rom 1:18. He refers to some power which hinders the revelation of the man of sin or Antichrist.

Vincent: 2Th 2:6

In his time ( ἐν τῷ αὐτοῦ καιρῷ )

Better, in his own season , Not before his appointed season.

Vincent: 2Th 2:7

Mystery of iniquity ( μυστήριον τῆς ἀνομίας )

Better, of lawlessness . The phrase is unique in N.T. and o lxx. Mystery is found in various combinations, as mystery of the kingdom of heaven , Mat 13:11 : of God, 1Co 2:1 : of his will , Eph 1:9 : of Christ, Eph 3:4 : of the gospel, Eph 6:19 : of faith, 1Ti 3:9 : of godliness, 1Ti 3:16 : of the seven stars Rev 1:20 : of the woman , Rev 17:7. A mystery does not lie in the obscurity of a thing, but in its secrecy. It is not in the thing, but envelops it. Applied to a truth, it signifies a truth once hidden but now revealed or to be revealed; a truth which without special revelation would be unknown. It is almost universally found in connection with words signifying publication or revelation. See on Mat 13:11. The mystery of lawlessness is the mass of lawlessness yet hidden, but which is to reveal itself in the person and power of Antichrist. The position of the word is emphatic, emphasizing the concealed character of the evil power.

Vincent: 2Th 2:7

Only ( μόνον )

The sentence is elliptical: " only we must wait," or " only it must work in secret, until he that letteth," etc. For a similar instance see Gal 2:10. The collocation of A.V. is wrong.

Vincent: 2Th 2:7

Letteth ( κατέχων )

The same word as restraineth , 2Th 2:6. Let is old English for hinder , prevent . Often in Chaucer.

" May I him lette of that?" (prevent him from it).

Troil . and Cress . ii . 732 .

" And bothe in love y-like sore they brente (burned)

That noon or alle hir (their) frendes might hit lette."

Legend of Good Women , 731 .

So Shakespeare:

" What lets but one may enter?"

Two Gentlemen of Verona , iii . 1 .

" I'll make a ghost of him that lets me."

Hamlet i . 4 .

" The flesh resisteth the work of the Holy Ghost in our hearts, and lets it." - Latimer, Serm .

Vincent: 2Th 2:8

Consume ( ἀνελεῖ )

Better, slay , as Mat 2:16; Luk 22:2; Act 5:33.

Vincent: 2Th 2:8

Spirit ( πνεύματι )

Better, breath . Πνεῦμα , almost always translated spirit, is from πνεῖν to breathe or blow . Frequent in class. in this sense. Comp. Joh 3:8; Heb 1:7. lxx, Psa 147:7; Ep. of Jer. 61. Philo says " the spirit of God signifies, in one sense, the air, the third element; and it is used in this sense in the beginning of Genesis... for air, being light, is born up, and uses water as its basis. In the other sense it is the pure wisdom in which every wise man participates" ( De Gigantibus , 5). See on Rom 8:4.

Vincent: 2Th 2:8

Shall destroy ( καταργήσει )

See on cumbereth , Luk 13:7 and see on make without effect , Rom 3:3.

Vincent: 2Th 2:8

With the brightness ( τῇ ἐπιφανείᾳ )

See on 1Ti 6:14. Rev., correctly, manifestation . See lxx, Est 5:1; Amo 5:22; 2 Macc. 2:21; 3 Macc. 2:9. In class. (but late) of deities appearing to a worshipper (Plut. Themistocles , 30): of the sudden appearance of an enemy (Polyb. i. 54, 2): of a manifestation of Providence (Diod. Sic. i. 15): of the heathen gods assuming shape and appearing in order to work mischief (Just. Mart. Apol . i. 5). In N.T. of the parousia. See 1Ti 6:14; 2Ti 1:10; 2Ti 4:1, 2Ti 4:8; Tit 2:13. In 2Ti 1:10, of Christ's historical manifestation. So ἐπιφαίνω , Tit 2:11; Tit 3:4. Only here in Paul.

Vincent: 2Th 2:8

Coming ( παρουσίας )

Or presence , which is the original meaning. In N.T. with a few exceptions, of the second coming of Christ. The combination manifestation of his presence (only here) appears to emphasize the resistless power of the Son of man, not (as Lightfoot) his splendor and glory. The mere appearing of his presence suffices to destroy his adversary.

Vincent: 2Th 2:9

After the working of Satan

The sense is that the coming of Antichrist proclaims itself to be according to the working of Satan by means of power, signs, etc. Ενέργεια Po . power in exercise , used only of superhuman power. See Col 1:29; Col 2:12.

Vincent: 2Th 2:9

Signs and lying wonders ( σημείοις καὶ τέρασιν ψεύδους )

Lit. signs and wonders of a lie . Of a lie characterizes the three words, power, signs, wonders. All bear the stamp of fraud. For signs and wonders see on Mat 24:24, and see on mighty works , Mat 11:20.

Vincent: 2Th 2:10

Deceivableness of unrighteousness ( ἀπάτῃ ἀδικίας )

Better deceit of unrighteousness; which is characteristic of unrighteousness and is employed by it.

Vincent: 2Th 2:11

Strong delusion ( ἐνέργειαν πλάνης )

Rev., literally and correctly, a working of error . See on working 2Th 2:9. The phrase is unique in N.T. It means an active power of misleading . For πλάνη error which shows itself in action , see on 1Th 2:3.

Vincent: 2Th 2:11

A lie ( τῷ ψεύδει )

Properly, the lie. The article gives the generic sense, falsehood in all its forms. Comp. Joh 8:44; Rom 1:25; Eph 4:25. Comp. the contrast of truth and unrighteousness in 2Th 2:12. All wrongdoing has an element of falsity.

Vincent: 2Th 2:12

Might be damned ( κριθῶσιν )

More correctly, judged . See on damnation , 1Ti 5:12.

Vincent: 2Th 2:13

Hath chosen ( εἵλατο )

The only case in N.T. in which this word is used of God's election. lxx, Deu 26:18, of God's choosing Israel to be his peculiar people. Comp. Phi 1:22; Heb 11:25.

Vincent: 2Th 2:13

From the beginning ( ἀπ ' ἀρχῆς )

Not elsewhere in Paul. His usual expressions are πρὸ τῶν αἰώνων before the ages (1Co 2:7): πρὸ καταβολῆς κόσμου before the foundation of the world (Eph 1:4): ἀπὸ τῶν αἰώνων from the ages (Eph 3:9). Before eternal times (πρὸ χρόνων αἰωνίων ) is found 2Ti 1:9; Tit 1:2.

Vincent: 2Th 2:14

Our gospel

See on 1Th 1:5.

Vincent: 2Th 2:15

Traditions ( παραδόσεις )

See on 1Co 11:2. Not emphasizing a distinction between written and oral tradition. Tradition, in the scriptural sense, may be either written or oral. It implies on the part of a teacher that he is not expressing his own ideas, but is delivering or handing over (παραδίδωμι ) a message received from some one else. See 1Co 11:23. The prominent idea of παράδοσις is therefore that of an authority external to the teacher. Comp. by word nor by letter , 2Th 2:2.

Vincent: 2Th 2:16

Through grace ( ἐν χάριτι )

Better, in grace , as the element of God's gift. Const. with hath given , not with hath loved and hath given .

Wesley: 2Th 2:1

In the clouds.

Wesley: 2Th 2:2

In judgment.

Wesley: 2Th 2:2

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.

Wesley: 2Th 2:3

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 of whom 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.

Wesley: 2Th 2:3

Mentioned Rev 11:1.

Wesley: 2Th 2:3

Claiming the prerogatives which belong to God alone.

Wesley: 2Th 2:6

By what I told you when I was with you.

Wesley: 2Th 2:6

The power of the Roman emperors. When this is taken away, the wicked one will be revealed.

Wesley: 2Th 2:6

His appointed season, and not before.

Wesley: 2Th 2:7

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.

Wesley: 2Th 2:7

In the church.

Wesley: 2Th 2:7

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.

Wesley: 2Th 2:8

When every prince and power that restrains is taken away.

Wesley: 2Th 2:8

Emphatically so called, be revealed.

Wesley: 2Th 2:8

His immediate power.

Wesley: 2Th 2:8

With the very first appearance of his glory.

Wesley: 2Th 2:10

Therefore God suffered them to fall into that "strong delusion."

Wesley: 2Th 2:11

That is, judicially permit to come upon them, strong delusion.

Wesley: 2Th 2:12

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.

Wesley: 2Th 2:13

Of your hearing the gospel.

Wesley: 2Th 2:13

Taken you out of the world, and placed you in the way to glory.

Wesley: 2Th 2:14

Faith and holiness.

Wesley: 2Th 2:14

That which we preached, accompanied with the power of his Spirit.

Wesley: 2Th 2:15

Without adding to, or diminishing from, the traditions which ye have been taught - The truths which I have delivered to you.

Wesley: 2Th 2:15

He preached before he wrote. And he had written concerning this in his former epistle.

JFB: 2Th 2:1

Rather, "But"; marking the transition from his prayers for them to entreaties to them.

JFB: 2Th 2:1

Or "entreat you." He uses affectionate entreaty, rather than stern reproof, to win them over to the right view.

JFB: 2Th 2:1

Rather, "with respect to"; as the Greek for "of" (2Co 1:8).

JFB: 2Th 2:1

The consummating or final gathering together of the saints to Him at His coming, as announced, Mat 24:31; 1Th 4:17. The Greek noun is nowhere else found except in Heb 10:25, said of the assembling together of believers for congregational worship. Our instinctive fears of the judgment are dispelled by the thought of being gathered together UNTO HIM ("even as the hen gathereth her chickens under her wings"), which ensures our safety.

JFB: 2Th 2:2

On trifling grounds, without due consideration.

JFB: 2Th 2:2

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

JFB: 2Th 2:2

Rather as the Greek, "from your mind," that is, from your mental steadfastness on the subject.

JFB: 2Th 2:2

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

JFB: 2Th 2:2

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

JFB: 2Th 2:2

Of mouth (compare 2Th 2:5, 2Th 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!

JFB: 2Th 2:2

Purporting to be from us, whereas it is a forgery. Hence he gives a test by which to know his genuine letters (2Th 3:17).

JFB: 2Th 2:2

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

JFB: 2Th 2:2

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 2Ti 2:18), a kindred error. But in 2Ti 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."

JFB: 2Th 2:3

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

JFB: 2Th 2:3

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

JFB: 2Th 2:3

The Greek order is, "And there have been revealed the man of sin." As Christ was first in mystery, and afterwards revealed (1Ti 3:16), so Antichrist (the term used 1Jo 2:18; 1Jo 4:3) is first in mystery, and afterwards shall be developed and revealed (2Th 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."

JFB: 2Th 2:3

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 (1Ti 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 (2Th 2:7) "the mystery of iniquity," then "the iniquitous one" (2Th 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.

JFB: 2Th 2:4

Dan 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.

JFB: 2Th 2:4

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 (1Jo 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 (Zec 13:8-9; Zec 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 1Jo 2:22; 2Jo 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].

JFB: 2Th 2:4

(1Co 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.

JFB: 2Th 2:4

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 Cæsar's power. Antichrist shall exalt himself above every object of worship, whether on earth as the Cæsar, 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].

JFB: 2Th 2:4

"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].

JFB: 2Th 2:4

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 (1Co 3:16-17; 1Co 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; Zec 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.

JFB: 2Th 2:5

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.

JFB: 2Th 2:5

More than once, literally, "I was telling," or "used to tell."

JFB: 2Th 2:6

By my having told you. The power must have been one "known" to the Thessalonians.

JFB: 2Th 2:6

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.

JFB: 2Th 2:6

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 2Th 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.

JFB: 2Th 2:7

The counterwork to "the mystery of godliness" (1Ti 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 Zec 5:9, Zec 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; Zec 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, Zec 13:9, and Gentiles, Mat 28:20), when Christ shall suddenly come (Dan 11:32-45; Luk 18:7-8).

JFB: 2Th 2:7

(2Jo 1:9-10; Col 2:18-23; 1Ti 4:1); compare "even now already" (1Jo 2:18; 1Jo 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].

JFB: 2Th 2:7

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 2Th 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.

JFB: 2Th 2:8

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

JFB: 2Th 2:8

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.

JFB: 2Th 2:8

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, 2Ti 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.

JFB: 2Th 2:8

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 1Ti 6:14; 2Ti 1:10; 2Ti 4:1, 2Ti 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.

JFB: 2Th 2:9

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

JFB: 2Th 2:9

In its essential character.

JFB: 2Th 2:9

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."

JFB: 2Th 2:9

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 (2Ti 3:1-8), so Antichrist will try to imitate Christ's works as a "sign," or proof of divinity.

JFB: 2Th 2:10

Rather as Greek, "deceit of (to promote) unrighteousness" (2Th 2:12).

JFB: 2Th 2:10

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

JFB: 2Th 2:10

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" (2Th 2:12; Rom 1:18); they are lost because they loved not, but rejected, the truth which would have saved them.

JFB: 2Th 2:10

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

JFB: 2Th 2:10

Not merely love of truth, but love of THE truth (and of, Jesus who is the Truth, in opposition to Satan's "lie," 2Th 2:9, 2Th 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.

JFB: 2Th 2:11

Because "they received not the love of the truth." The best safeguard against error is "the love of the truth."

JFB: 2Th 2:11

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 (1Ki 22:22-23; Eze 14:9; Job 12:16; Mat 24:5, Mat 24:11; 1Ti 4:1).

JFB: 2Th 2:11

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

JFB: 2Th 2:11

Rather, "the lie" which Antichrist tells them, appealing to his miracles as proofs of it . . . (2Th 2:9).

JFB: 2Th 2:12

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.

JFB: 2Th 2:13

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

JFB: 2Th 2:13

In duty (2Th 1:3).

JFB: 2Th 2:13

Not to ourselves, your ministers, nor to you, our converts.

JFB: 2Th 2:13

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

JFB: 2Th 2:13

"before the foundation of the world" (Eph 1:4; compare 1Co 2:7; 2Ti 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; 1Co 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.

JFB: 2Th 2:13

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).

JFB: 2Th 2:13

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

JFB: 2Th 2:13

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.

JFB: 2Th 2:13

Contrasted with "believed not the truth" (2Th 2:12).

JFB: 2Th 2:14

The oldest manuscripts read, "us."

JFB: 2Th 2:14

"through" the Gospel which we preach.

JFB: 2Th 2:14

In 2Th 2:13 it was "salvation," that is, deliverance from all evil, of body and soul (1Th 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; 2Ti 2:10).

JFB: 2Th 2:15

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].

JFB: 2Th 2:15

So as not to be "shaken or troubled" (2Th 2:2).

JFB: 2Th 2:15

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 (2Th 2:2), to the effect that "the day of the Lord was instantly imminent."

JFB: 2Th 2:15

Truths delivered and transmitted orally, or in writing (2Th 3:6; 1Co 11:2; Greek, "traditions"). The Greek verb from which the noun comes, is used by Paul in 1Co 11:23; 1Co 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" (2Ti 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.

JFB: 2Th 2:15

As distinguished from a "letter AS from us," 2Th 2:2, namely, that purports to be from us, but is not. He refers to his first Epistle to the Thessalonians.

JFB: 2Th 2:16-17

By His own might, as contrasted with our feebleness; ensuring the efficacy of our prayer. Here our Lord Jesus stands first; in 1Th 3:11, "God our Father."

JFB: 2Th 2:16-17

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).

JFB: 2Th 2:16-17

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

JFB: 2Th 2:16-17

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

JFB: 2Th 2:17

Unsettled as you have been through those who announced the immediate coming of the Lord.

JFB: 2Th 2:17

The oldest manuscripts invert the order, "work and word." Establishment in these were what the young converts at Thessalonica needed, not fanatical teaching (compare 1Co 15:58).

Clarke: 2Th 2:1

We beseech you - by the coming of our Lord - It is evident that the Thessalonians, incited by deceived or false teachers, had taken a wrong meaning out of the words of the first epistle, 1Th 4:15, etc., concerning the day of judgment; and were led then to conclude that that day was at hand; and this had produced great confusion in the Church: to correct this mistake, the apostle sent them this second letter, in which he shows that this day must be necessarily distant, because a great work is to be done previously to its appearing

Of the day of general judgment he had spoken before, and said that it should come as a thief in the night, i.e. when not expected; but he did not attempt to fix the time, nor did he insinuate that it was either near at hand, or far off. Now, however, he shows that it must necessarily be far off, because of the great transactions which must take place before it can come.

Clarke: 2Th 2:2

Be not soon shaken in mind - Απο του νοος· From the mind; i.e. that they should retain the persuasion they had of the truths which he had before delivered to them; that they should still hold the same opinions, and hold fast the doctrines which they had been taught

Clarke: 2Th 2:2

Neither by spirit - Any pretended revelation

Clarke: 2Th 2:2

Nor by word - Any thing which any person may profess to have heard the apostle speak

Clarke: 2Th 2:2

Nor by letter - Either the former one which he had sent, some passages of which have been misconceived and misconstrued; or by any other letter, as from us - pretending to have been written by us, the apostles, containing predictions of this kind. There is a diversity of opinion among critics concerning this last clause, some supposing that it refers simply to the first epistle; others supposing that a forged epistle is intended. I have joined the two senses. The word σαλευθηναι, to be shaken, signifies to be agitated as a ship at sea in a storm, and strongly marks the confusion and distress which the Thessalonians had felt in their false apprehension of this coming of Christ

Clarke: 2Th 2:2

As that the day of Christ is at hand - In the preface to this epistle I have given a general view of the meaning of the phrase the coming of Christ. Now the question is: Whether does the apostle mean, the coming of Christ to execute judgment upon the Jews, and destroy their polity, or his coming at the end of time, to judge the world? There are certainly many expressions in the following verses that may be applied indifferently to either, and some seem to apply to the one, and not to the other; and yet the whole can scarcely be so interpreted as to suit any one of these comings exclusively. This is precisely the case with the predictions of our Lord relative to these great events; one is used to point out and illustrate the other. On this ground I am led to think that the apostle, in the following confessedly obscure words, has both these in view, speaking of none of them exclusively; for it is the custom of the inspired penmen, or rather of that Spirit by which they spoke, to point out as many certain events by one prediction as it was possible to do, and to choose the figures, metaphors, and similes accordingly; and thus, from the beginning, God has pointed out the things that were not by the things that then existed, making the one the types or significations of the other. As the apostle spoke by the same Spirit, he most probably followed the same plan; and thus the following prophecy is to be interpreted and understood.

Clarke: 2Th 2:3

Except there come a falling away first - We have the original word αποστασια in our word apostasy; and by this term we understand a dereliction of the essential principles of religious truth - either a total abandonment of Christianity itself, or such a corruption of its doctrines as renders the whole system completely inefficient to salvation. But what this apostasy means is a question which has not yet, and perhaps never will be, answered to general satisfaction. At present I shall content myself with making a few literal remarks on this obscure prophecy, and afterwards give the opinions of learned men on its principal parts

Clarke: 2Th 2:3

That man of sin - Ὁ ανθρωπος της ἁμαρτιας· The same as the Hebrew expresses by איש און ish aven , and איש בליעל ish beliyaal ; the perverse, obstinate, and iniquitous man. It is worthy of remark that, among the rabbins, Samael, or the devil, is called איש בליעל ואיש און ish beliyaal veish aven , the man of Belial, and the man of iniquity; and that these titles are given to Adam after his fall

Clarke: 2Th 2:3

The son of perdition - Ὁ υἱος της απωλειας· The son of destruction; the same epithet that is given to Judas Iscariot, Joh 17:12 (note). The son of perdition, and the man of sin, or, as some excellent MSS. and versions, with several of the fathers, read, ανθρωπος της ανομιας, the lawless man, see 2Th 2:8, must mean the same person or thing. It is also remarkable that the wicked Jews are styled by Isaiah, Isa 1:4, בנים משחיתים benim mashchithim , "children of perdition;"persons who destroy themselves and destroy others.

Clarke: 2Th 2:4

Who opposeth and exalteth - He stands against and exalts himself above all Divine authority, and above every object of adoration, and every institution relative to Divine worship, σεβασμα, himself being the source, whence must originate all the doctrines of religion, and all its rites and ceremonies; so that sitting in the temple of God - having the highest place and authority in the Christian Church, he acts as God - taking upon himself God’ s titles and attributes, and arrogating to himself the authority that belongs to the Most High

The words ως Θεον, as God, are wanting in ABD, many others, Erpen’ s Arabic, the Coptic, Sahidic, Ethiopic, Armenian, the Vulgate, some copies of the Itala, and the chief of the Greek fathers. Griesbach has left them out of the text, and Professor White says, Certissime delenda ; "They should most certainly be erased."There is indeed no evidence of their being authentic, and the text reads much better with out them: So that he sitteth in the temple of God, etc.

Clarke: 2Th 2:5

I told you these things - In several parts of this description of the man of sin, the apostle alludes to a conversation which had taken place between him and the members of this Church when he was at Thessalonica; and this one circumstance will account for much of the obscurity that is in these verses. Besides, the apostle appears to speak with great caution, and does not at all wish to publish what he had communicated to them; the hints which he drops were sufficient to call the whole to their remembrance.

Clarke: 2Th 2:6

And now ye know what withholdeth - I told you this among other things; I informed you what it was that prevented this man of sin, this son of perdition, from revealing himself fully.

Clarke: 2Th 2:7

For the mystery of iniquity doth already work - There is a system of corrupt doctrine, which will lead to the general apostasy, already in existence, but it is a mystery; it is as yet hidden; it dare not show itself, because of that which hindereth or withholdeth. But when that which now restraineth shall be taken out of the way, then shall that wicked one be revealed-it will then be manifest who he is, and what he is. See the observations at the end of this chapter (note).

Clarke: 2Th 2:8

Whom the Lord shall consume - He shall blast him so, that he shall wither and die away; and this shall be done by the spirit of his mouth - the words of eternal life, the true doctrine of the Gospel of Jesus; this shall be the instrument used to destroy this man of sin: therefore it is evident his death will not be a sudden but a gradual one; because it is by the preaching of the truth that he is to be exposed, overthrown, and finally destroyed

Clarke: 2Th 2:8

The brightness of his coming - This may refer to that full manifestation of the truth which had been obscured and kept under by the exaltation of this man of sin.

Clarke: 2Th 2:9

Whose coming is after the working of Satan - The operation of God’ s Spirit sends his messengers; the operation of Satan’ s spirit sends his emissaries. The one comes κατ ’ ενεργειαν του Θεου, after or according to the energy or inward powerful working of God; the other comes κατ ’ ενεργειαν του Σατανα, according to the energy or inward working of Satan

Clarke: 2Th 2:9

With all power - Πασῃ δυναμει· All kinds of miracles, like the Egyptian magicians; and signs and lying wonders: the word lying may be applied to the whole of these; they were lying miracles, lying signs, and lying wonders; only appearances of what was real, and done to give credit to his presumption and imposture. Whereas God sent his messengers with real miracles, real signs, and real wonders; such Satan cannot produce.

Clarke: 2Th 2:10

And with all deceivableness of unrighteousness - With every art that cunning can invent and unrighteousness suggest, in order to delude and deceive

Clarke: 2Th 2:10

In them that perish - Εν τοις απολλυμενοις· Among them that are destroyed; and they are destroyed and perish because they would not receive the love of the truth, that they might be saved. So they perish because they obstinately refuse to be saved, and receive a lie in preference to the truth. This has been true of all the Jews from the days of the apostle until now.

Clarke: 2Th 2:11

God shall send them strong delusion - For this very cause, that they would not receive the love of the truth, but had pleasure in unrighteousness, therefore God permits strong delusion to occupy their minds; so that they believe a lie rather than the truth, prefer false apostles and their erroneous doctrines to the pure truths of the Gospel, brought to them by the well-accredited messengers of God; being ever ready to receive any false Messiah, while they systematically and virulently reject the true one.

Clarke: 2Th 2:12

That they all might be damned - Ἱνα κριθωσι· So that they may all be condemned who believed not the truth when it was proclaimed to them; but took pleasure in unrighteousness, preferring that to the way of holiness. Their condemnation was the effect of their refusal to believe the truth; and they refused to believe it because they loved their sins. For a farther and more pointed illustration of the preceding verses, see the conclusion of this chapter (note).

Clarke: 2Th 2:13-14

God hath from the beginning chosen you to salvation, etc. - In your calling, God has shown the purpose that he had formed from the beginning, to call the Gentiles to the same privileges with the Jews, not through circumcision, and the observance of the Mosaic law, but by faith in Christ Jesus; but this simple way of salvation referred to the same end - holiness, without which no man, whether Jew or Gentile, can see the Lord

Let us observe the order of Divine grace in this business

1.    They were to hear the truth - the doctrines of the Gospel

2.    They were to believe this truth when they heard it preached

3.    They were to receive the Spirit of God in believing the truth

4.    That Spirit was to sanctify their souls-produce an inward holiness, which was to lead to all outward conformity to God

5.    All this constituted their salvation - their being fitted for the inheritance among the saints in light

6.    They were to obtain the glory of our Lord Jesus Christ - that state of felicity for which they were fitted, by being saved here from their sins, and by being sanctified by the Spirit of God.

Clarke: 2Th 2:15

Therefore, brethren, stand fast - Their obtaining eternal glory depended on their faithfulness to the grace of God; for this calling did not necessarily and irresistibly lead to faith; nor their faith to the sanctification of the spirit; nor their sanctification of the spirit to the glory of our Lord Jesus. Had they not attended to the calling, they could not have believed; had they not believed, they could not have been sanctified; had they not been sanctified they could not have been glorified. All these things depended on each other; they were stages of the great journey; and at any of these stages they might have halted, and never finished their Christian race

Clarke: 2Th 2:15

Hold the traditions which ye have been taught - The word παραδοσις, which we render tradition, signifies any thing delivered in the way of teaching; and here most obviously means the doctrines delivered by the apostle to the Thessalonians; whether in his preaching, private conversation, or by these epistles; and particularly the first epistle, as the apostle here states. Whatever these traditions were, as to their matter, they were a revelation from God; for they came by men who spake and acted under the inspiration of the Holy Spirit; and on this ground the passage here can never with any propriety be brought to support the unapostolical and anti-apostolical traditions of the Romish Church; those being matters which are, confessedly, not taken from either Testament, nor were spoken either by a prophet or an apostle.

Clarke: 2Th 2:16

Now our Lord Jesus - As all your grace came from God through Christ, so the power that is necessary to strengthen and confirm you unto the end must come in the same way

Clarke: 2Th 2:16

Everlasting consolation - Παρακλησιν αιωνιαν· The glad tidings of the Gospel, and the comfort which ye have received through believing; a gift which God had in his original purpose, in reference to the Gentiles; a purpose which has respected all times and places, and which shall continue to the conclusion of time; for the Gospel is everlasting, and shall not be superseded by any other dispensation. It is the last and best which God has provided for man; and it is good tidings, everlasting consolation - a complete system of complete peace and happiness. The words may also refer to the happiness which the believing Thessalonians then possessed

Clarke: 2Th 2:16

And good hope through grace - The hope of the Gospel was the resurrection of the body, and the final glorification of it and the soul throughout eternity. This was the good hope which the Thessalonians had; not a hope that they should be pardoned or sanctified, etc. Pardon and holiness they enjoyed, therefore they were no objects of hope; but the resurrection of the body and eternal glory were necessarily future; these they had in expectation; these they hoped for; and, through the grace which they had already received they had a good hope - a well-grounded expectation, of this glorious state.

Clarke: 2Th 2:17

Comfort your hearts - Keep your souls ever under the influence of his Holy Spirit: and stablish you - confirm and strengthen you in your belief of every good word or doctrine, which we have delivered unto you; and in the practice of every good work, recommended and enjoined by the doctrines of the Gospel. It is not enough that we believe the truth; we must love the truth

Antinomianism says: "Believe the doctrines, and ye are safe."The testimony borne by the Gospel is: Believe, love, obey: none of these can subsist without the other. The faith of a devil may exist without loving obedience; but the faith of a true believer worketh by love; and this faith and love have not respect to some one commandment, but to all; for God writes his whole law on the heart of every genuine Christian, and gives him that love which is the fulfilling of the law

The reader will have observed that, in going through this chapter, while examining the import of every leading word, I have avoided fixing any specific meaning to terms: the apostasy or falling away; the man of sin; son of perdition; him who letteth or withholdeth, etc. The reason is, I have found it extremely difficult to fix any sense to my own satisfaction; and it was natural for me to think that, if I could not satisfy myself, it was not likely I could satisfy my readers. But, as something should be said relative to the persons and things intended by the apostle, I choose to give rather what others have said, than attempt any new mode of interpretation. The great variety of explanations given by wise and learned men only prove the difficulty of the place

1.    The general run of Protestant writers understand the whole as referring to the popes and Church of Rome, or the whole system of the papacy

2.    Others think that the defection of the Jewish nation, from their allegiance to the Roman emperor, is what is to be understood by the apostasy or falling off; and that all the other terms refer to the destruction of Jerusalem

3.    The fathers understood the Antichrist to be intended, but of this person they seem to have formed no specific idea

4.    Dr. Hammond refers the apostasy to the defection of the primitive Christians to the Gnostic heresy; and supposes that, by the man of sin and son of perdition, Simon Magus is meant

5.    Grotius applies the whole to Caius Caesar

6.    Wetstein applies the apostasy to the rebellion and slaughter of the three princes that were proclaimed by the Roman armies, previously to the reign of Vespasian; and supposes Titus and the Flavian family to be intended by the man of sin and son of perdition

7.    Schoettgen contends strongly that the whole refers to the case of the Jews, incited to rebellion by the scribes and Pharisees, and to the utter and final destruction of the rabbinic and Pharisaic system; and thinks he finds something in their spirit and conduct, and in what has happened to them, to illustrate every word in this prophecy. Dr. Whitby is nearly of the same sentiments

8.    Calmet follows, in the main, the interpretation given by the ancient fathers; and wonders at the want of candour in the Protestant writers, who have gleaned up every abusive tale against the bishops and Church of Rome; and asks them, would they be willing that the Catholics should credit all the aspersions cast on Protestantism by its enemies

9.    Bishop Newton has examined the whole prophecy with his usual skill and judgment. The sum of what he says, as abridged by Dr. Dodd, I think it right to subjoin. The principal part of modern commentators follow his steps. He applies the whole to the Romish Church: the apostasy, its defection from the pure doctrines of Christianity; and the man of sin, etc. the general succession of the popes of Rome. But we must hear him for himself, as he takes up the subject in the order of the verses

Clarke: 2Th 2:17

    2Th 2:3, 2Th 2:4. For that day shall not come, except, etc. - " The day of Christ shall not come except there come the apostasy first."The apostasy here described is plainly not of a civil but of a religious nature; not a revolt from the government, but a defection from the true religion and worship. In the original, it is the apostasy, with an article to give it an emphasis; the article being added signifies, "that famous and before-mentioned prophecy."So likewise is the man of sin with the like article, and the like emphasis. If, then, the notion of the man of sin be derived from any ancient prophet, it must be derived from Dan 7:25; Dan 11:36. Any man may be satisfied that St. Paul alluded to Daniel’ s description, because he has not only borrowed the same ideas, but has even adopted some of the phrases and expressions. The man of sin may signify either a single man, or a succession of men; a succession of men being meant in Daniel, it is probable that the same was intended here also. It is the more probable, because a single man appears hardly sufficient for the work here assigned; and it is agreeable to the phraseology of Scripture, and especially to that of the prophets, to speak of a body or number of men, under the character of one: thus, a king, Dan 7:8; Revelation 17:1-18, is used for a succession of kings. The man of sin being to be expressed from Dan 7:24, according to the Greek translation, He shall exceed in evil all that went before him; and he may fulfill the character either by promoting wickedness in general, or by advancing idolatry in particular, as the word sin signifies frequently in Scripture. The son of perdition is also the denomination of the traitor Judas, Joh 17:12, which implies that the man of sin should be, like Judas, a false apostle; like him, betray Christ; and, like him, be devoted to destruction. Who opposeth, etc., is manifestly copied from Daniel, He shall exalt himself, etc. The features exactly resemble each other: He opposeth and exalteth himself above all; or, according to the Greek, above every one that is called God, or that is worshipped. The Greek word for worshipped is σεβασμα, alluding to the Greek title of the Roman emperors, σεβαστος, which signifies august or venerable. He shall oppose; for the prophets speak of things future as present; he shall oppose and exalt himself, not only above inferior magistrates, (who are sometimes called gods in holy writ), but even above the greatest emperors; and shall arrogate to himself Divine honors. So that he, as God, sitteth in the temple, etc. By the temple of God the apostle could not well mean the temple of Jerusalem; because that, he knew, would be destroyed within a few years. After the death of Christ the temple of Jerusalem is never called by the apostles the temple of God; and if at any time they make mention of the house or temple of God, they mean the Church in general, or every particular believer. Who ever will consult 1Co 3:16, 1Co 3:17; 2Co 6:16; 1Ti 3:15; Rev 3:12; will want no examples to prove that, under the Gospel dispensation, the temple of God is the Church of Christ; and the man of sin sitting implies this ruling and presiding there; and sitting there as God implies his claiming Divine authority in things spiritual as well as temporal; and showing himself that he is God, implies his doing it with ostentation

Clarke: 2Th 2:17

    2Th 2:5, 2Th 2:6, 2Th 2:7. Remember ye not, etc. - The apostle thought it part of his duty, as he made it a part of his preaching and doctrine, to forewarn his new converts of the grand apostasy that would infect the Church, even while he was at Thessalonica. From these verses it appears that the man of sin was not then revealed; his time was not yet come, or the season of his manifestation. The mystery of iniquity was indeed already working; the seeds of corruption were sown, but they were not grown up to maturity; the man of sin was yet hardly conceived in the womb; it must be some time before he could be brought forth; there was some obstacle that hindered his appearing. What this was we cannot determine with absolute certainty at so great a distance of time; but if we may rely upon the concurrent testimony of the fathers, it was the Roman empire. Most probably it was somewhat relating to the higher powers, because the apostle observes such caution; he mentioned it in discourse, but would not commit it to writing

Clarke: 2Th 2:17

    2Th 2:8. Then shall that Wicked be revealed - When the obstacle, mentioned in the preceding verse, should be removed, then shall that wicked, etc. Nothing can be plainer than that the lawless, ( ὁ ανομος ), as the Greek signifies, the wicked one, here mentioned, and the man of sin, must be one and the same person. The apostle was speaking before of what hindered that he should be revealed, and would continue to hinder it till it was taken away; and then the wicked one, etc. Not that he should be consumed immediately after he was revealed. But the apostle, to comfort the Thessalonians, no sooner mentions his revelation than he foretells also his destruction, even before he describes his other qualifications. His other qualifications should have been described first, in order of time; but the apostle hastens to what was first and warmest in his thoughts and wishes: Whom the Lord shall consume, etc. If these two clauses refer to two distinct and different events, the meaning manifestly is, that the Lord Jesus shall gradually consume him with the free preaching and publication of his word; and shall utterly destroy him at his second coming, in the glory of his Father, with all the holy angels. If these two clauses relate to one and the same event, it is a pleonasm very usual in the sacred, as well as other oriental writings; and the purport plainly is, that the Lord Jesus shall destroy him with the greatest facility, when he shall be revealed from heaven, as the apostle has expressed it in the preceding chapter

Clarke: 2Th 2:17

    2Th 2:9-12. Whose coming is after, etc. - The apostle was eager to foretell the destruction of the man of sin; and for this purpose having broken in upon his subject, he now returns to it again, and describes the other qualifications by which this wicked one should advance and establish himself in the world. He should rise to credit and authority by the most diabolical methods; should pretend to supernatural powers; and boast of revelations, visions, and miracles, false in themselves, and applied to promote false doctrines

Clarke: 2Th 2:17

    2Th 2:9. He should likewise practice all other wicked acts of deceit; should be guilty of the most impious frauds and impositions upon mankind; but should prevail only among those who are destitute of a sincere affection for the truth; whereby they might attain eternal salvation

    2Th 2:10. And indeed it is a just and righteous judgment of God, to give them over to vanities and lies in this world, and to condemnation in the next, who have no regard to truth and virtue, but delight in falsehood and wickedness; 2Th 2:11, 2Th 2:12

Upon this survey there appears little room to doubt of the genuine sense and meaning of the passage. The Thessalonians, as we have seen from some expressions in the former epistle, were alarmed as if the end of the world was at hand. The apostle, to correct their mistake and dissipate their fears, assures them that a great apostasy, or defection of the Christians from the true faith and worship, must happen before the coming of Christ. This apostasy all the concurrent marks and characters will justify us in charging upon the Church of Rome. The true Christian worship is the worship of the one only God, through the one only Mediator, the man Christ Jesus; and from this worship the Church of Rome has most notoriously departed, by substituting other mediators, and invocating and adoring saints and angels, nothing is apostasy, if idolatry be not. And are not the members of the Church of Rome guilty of idolatry in the worship of images, in the adoration of the host, in the invocation of angels and saints, and in the oblation of prayers and praises to the Virgin Mary, as much or more than to God blessed for ever? This is the grand corruption of the Christian Church: this is the apostasy as it is emphatically called, and deserves to be called; which was not only predicted by St. Paul, but by the Prophet Daniel likewise. If the apostasy be rightly charged upon the Church of Rome, it follows of consequence that the man of sin is the pope; not meaning any pope in particular, but the pope in general, as the chief head and supporter of this apostasy. He is properly the man of sin, not only on account of the scandalous lives of many popes, but by reason of their most scandalous doctrines and principles; dispensing with the most necessary duties; and granting, or rather selling, pardons and indulgences to the most abominable crimes. Or, if by sin be meant idolatry in particular, as in the Old Testament, it is evident how he has perverted the worship of God to superstition and idolatry of the grossest kind. He also, like the false apostle, Judas, is the son of perdition; whether actively, as being the cause of destruction to others; or passively, as being devoted to destruction himself. He opposeth - he is the great adversary of God and man; persecuting and destroying, by croisades, inquisitions, and massacres, those Christians who prefer the word of God to the authority of men. The heathen emperor of Rome may have slain his thousands of innocent Christians; but the Christian bishop of Rome has slain his ten thousands. He exalteth himself above all that is called God, or is worshipped - not only above inferior magistrates, but likewise above bishops and primates; not only above bishops and primates, but likewise above kings and emperors; deposing some, obliging them to kiss his toe, to hold his stirrup, treading even upon the neck of a king, and kicking off the imperial crown with his foot; nay, not only kings and emperors, but likewise above Christ and God himself; making even the word of God of none effect by his traditions - forbidding what God has commanded; as marriage, the use of the Scriptures, etc.; and also commanding or allowing what God has forbidden, as idolatry, persecution, etc. So that he, as God, sitteth in the temple of God, etc.; he is therefore in profession a Christian, and a Christian bishop. His sitting in the temple of God implies plainly his having a seat or cathedra in the Christian Church; and he sitteth there as God, especially at his inauguration, when he sits upon the high altar in St. Peter’ s church, and makes the table of the Lord his footstool, and in that position receives adoration. At all times he exercises Divine authority in the Church, showing himself that he is God - affecting Divine titles, and asserting that his decrees are of the same or greater authority than the word of God. So that the pope is evidently, according to the titles given him in the public decretals, The God upon earth; at least there is no one, like him, who exalteth himself above every god; no one, like him, who sitteth as God in the temple of God, showing himself that he is God. The foundations of popery were laid in the apostle’ s days, but of which the superstructure was raised by degrees; and several ages passed before the building was completed, and the man of sin revealed in full perfection. The tradition that generally prevailed was that that which hindered was the Roman empire: this tradition might have been derived even from the apostle himself; and therefore the primitive Christians, in the public offices of the Church, prayed for its peace and welfare, as knowing that, when the Roman empire should be dissolved and broken in pieces, the empire of the man of sin would be raised upon its ruins. In the same proportion as the power of the empire decreased, the authority of the Church increased, and the latter at the expense and ruin of the former; till at length the pope grew up above all, and the wicked, or lawless one, was fully manifested and revealed. His coming is after the energy of Satan, etc; and does it require any particular proof that the pretensions of the pope, and the corruption of the Church of Rome, are all supported and authorized by feigned visions and miracles, by pious frauds and impositions of every kind? But how much soever the man of sin may be exalted, and how long soever he may reign, yet at last the Lord shall consume him, etc. This is partly taken from Isa 11:4, And with the breath of his lips shall he slay the wicked one; where the Jews put an emphasis upon the words the wicked one; as appears from the Chaldee, which renders it, "He shall destroy the wicked Roman."If the two clauses, as said in the note on 2Th 2:8 (note), relate to two different events, the meaning is, "that the Lord Jesus shall gradually consume him with the free preaching of the Gospel; and shall utterly destroy him at his second coming in the glory of the Father."The former began to take effect at the Reformation; and the latter will be accomplished in God’ s appointed time. The man of sin is now upon the decline, and he will be totally abolished when Christ shall come in judgment. Justin Martyr, Tertullian, Origen, Lactantius, Cyril of Jerusalem, Ambrose, Hilary, Jerome, Augustine, and Chrysostom, give much the same interpretation that has here been given of the whole passage. And it must be owned that this is the genuine meaning of the apostle; that this only is consistent with the context; that every other interpretation is forced and unnatural; that this is liable to no material objection; that it coincides perfectly with Daniel; that it is agreeable to the tradition of the primitive Church; and that it has been exactly fulfilled in all its particulars; which cannot be said of any other interpretation whatever. Such a prophecy as this is an illustrious proof of Divine revelation, and an excellent antidote to the poison of popery

See the Dissertations on the Prophecies; and Dodd, as above

10.    Dr. Macknight proceeds, in general, on the plan of Bishop Newton; but, as he thinks that the apostle had the prophecy of Daniel, in Dan. 7, and 8, particularly in view, he collates his words with those of the prophet in the following way: -

    2Th 2:3. That man of sin be revealed, the son of perdition - Ὁ ανθρωπος της ἁμαρτιας, ὁ υἱος της απωλειας· "The article,"says he, "joined to these appellations, is emphatical, as in the former clause, importing that the ancient prophets had spoken of these persons, though under different names; particularly the Prophet Daniel, whose description of the little horn and blasphemous king agrees so exactly in meaning with Paul’ s descriptions of the man of sin, and son of perdition, and lawless one, that there can be little doubt of their being the same persons; but this will best appear by a comparison of the passages: -

2Th 2:3. And that man of sin be revealed, the son of perdition.	Dan 7:21. And the same horn made war with the saints, and prevailed against them Dan 7:25. And he shall speak great words against the Most High; and shall wear out the saints of the Most High.
2Th 2:4. Who opposeth and exalteth himself above all that is called God, or that is worshipped so that he, as God, sitteth in the temple of God, showing himself that he is God.	Dan 11:36. And the king shall do according to his will; and he; shall exalt himself above every god, and shall speak marvellous things against the God of gods Dan 8:25. He shall also stand up against the Prince of princes.
2Th 2:7. Only he who now letteth will let, until he be taken out of the way.	Dan 7:8. I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots.
2Th 2:8. And there shall that wicked one be revealed.	Dan 7:25. And he shall think to change times and laws, and they shall be given into his hand. See Dan 8:24.
1Ti 4:1. Giving heed to seducing spirits, and doctrines of devils.	Dan 11:38. In his estate he shall honor the god of forces (Mahuzzim, gods who are protectors, that is, tutelary angels and saints.)
1Ti 4:3. Forbidding to marry.	Dan 11:37. Neither shall he regard the God of his fathers, nor the desire of women.
2Th 2:8. Whom the Lord shall consume with the Spirit mouth, and shall destroy with the brightness of his coming.	Dan 7:11. I beheld then, because of his of the voice of the great words which the horn spake; I beheld, even till the beast was slain, and his body destroyed, and given to the burning flame Dan 7:26. And they shall take away his dominion, to consume and destroy it unto the end Dan 8:25. He shall be broken without hand.

    After entering into great detail in his notes, he sums up in the following manner: - "Now as, in the prophecies of Daniel, empires governed by a succession of kings are denoted by a single emblem; such as, by a part of an image, a single beast, a horn, etc., of a beast; so in Paul’ s prophecy, the man of sin, and son of perdition, and the lawless one, may denote an impious tyranny, exercised by a succession of men who cause great misery and ruin to others; and who, at length, shall be destroyed themselves. It is true, the papists contend that one person only is meant by these appellations, because they are in the singular number, and have the Greek article prefixed to them. But in Scripture we find other words in the singular number, with the article, used to denote a multitude of persons; for example, Rom 1:17; ὁ δικαιος, the just one, by faith, shall live; that is, all just persons whatever: Tit 1:7; ὁ επισκοπος, the bishop must be blameless; that is, all bishops must be so: 2Jo 1:7; ὁ πλανος, the deceiver, signifies many deceivers, as is plain from the preceding clause, where many deceivers are said to have gone out. In like manner the false teachers, who deceived Christ’ s servants to commit fornication and idolatry, are called that woman Jezebel, Rev 2:20, and the whore of Babylon, Rev 17:5; and in this prophecy, Rev 17:7, the Roman emperors, and magistrates under them, are called ὁ κατεχων, he who restraineth. Farther, a succession of persons, arising one after another, is denoted by appellations in the singular number with the article; for example: the succession of the Jewish high priests is thus denoted in the laws concerning them, Lev 21:10, Lev 21:15; Num 35:25-28. As also the succession of the Jewish kings, Deu 17:14; 1Sa 8:11. From these examples, therefore, it is plain that the names, man of sin, son of perdition, lawless one, although in the singular number, and with the article prefixed, may, according to the Scripture idiom, denote a multitude, and even a succession of persons arising one after another

    "The facts and circumstances mentioned in these prophecies are, for the most part, so peculiarly marked, that they will not easily apply, except to the persons and events intended by the Spirit of God. And therefore, in every case where different interpretations have been given of any prophecy, the proper method of ascertaining its meaning is to compare the various events to which it is thought to relate with the words of the prophecy, and to adopt that as the event intended which most exactly agrees in all its parts to the prophetic description

    "According to this rule, though many different interpretations have been given of the prophecy under consideration, that, in my opinion, will appear the best founded which makes it a prediction of the corruptions of Christianity, which began to be introduced into the Church in the apostle’ s days, and wrought secretly all the time the heathen magistrates persecuted the Christians, but which showed themselves more openly after the empire received the faith of Christ, a.d. 312, and, by a gradual progress, ended in the monstrous errors and usurpations of the bishops of Rome, when the restraining power of the emperors was taken out of the way by the incursions of the barbarous nations, and the breaking of the empire into the ten kingdoms prefigured by the ten horns of Daniel’ s fourth beast. Now, to be convinced of this, we need only compare the rise and progress of the papal tyranny with the descriptions of the man of sin, and of the mystery of iniquity, given in the writings of Daniel and Paul

    "And first, we have shown in note 1, on 2Th 2:7, that the mystery of iniquity, or the corrupt doctrines which ended in the errors and usurpations of the see of Rome, was working secretly in the apostle’ s days, as he affirms, 2Th 2:7; and that the power of the Roman emperors, and of the magistrates under them, was that which then, and during the succeeding ages, restrained the mystery of iniquity in its working, and the man of sin from revealing himself. For, while the power of the state continued in the hands of the heathen rulers, and while they employed that power in persecuting the Christians, the corrupt doctrines and practices introduced by the false teachers did not spread so fast as otherwise they would have done. At least they were not produced to public view as the decisions of Heaven, to which all men were bound to pay implicit obedience. But, after the heathen magistrates were taken out of the way by the conversion of Constantine, and after he and his successors called the Christian bishops to meet in general councils, and enforced their assumption of Divine authority by the civil power; then did they in these councils arrogate to themselves the right of establishing what articles of faith and discipline they thought proper, and of anathematizing all who rejected their decrees; a claim which, in after times, the bishops of Rome transferred from general councils to themselves. It was in this period that the worship of saints and angels was introduced; celibacy was praised as the highest piety; meats of certain kinds were prohibited; and a variety of superstitious mortifications of the body were enjoined by the decrees of councils, in opposition to the express laws of God. In this period, likewise, idolatry and superstition were recommended to the people by false miracles, and every deceit which wickedness could suggest; such as the miraculous cures pretended to be performed by the bones and other relics of the martyrs, in order to induce the ignorant vulgar to worship them as mediators; the feigned visions of angels, who they said had appeared to this or that hermit, to recommend celibacy, fastings, mortifications of the body, and living in solitude; the apparitions of souls from purgatory, who begged that certain superstitions might be practised, for delivering them from that confinement: by all which, those assemblies of ecclesiastics, who by their decrees enjoined these practices, showed themselves to be the man of sin, and lawless one, in his first form, whose coming was to be with all power, and signs, and miracles of falsehood; and who opposed every one that is called god, or that is worshipped. For these general councils, by introducing the worship of saints and angels, robbed God of the worship due to him; and, by substituting saints and angels as mediators, in the place of Christ, they degraded him from his office as mediator, or rendered it altogether useless. However, though they thus opposed God and Christ by their unrighteous decrees, they did not yet exalt themselves above every one who is called God, or an object of worship; neither did they sit yet in the temple of God, as God, and openly show themselves to be God. These blasphemous extravagances were to be acted in after times by a number of particular persons in succession, I mean by the bishops of Rome, after the power of the Christian Roman emperors and of the magistrates under them, was taken out of the way. For the bishops of that see, having very early obtained from the Christian emperors decrees in their own favor, soon raised themselves above all other bishops; and, by a variety of artifices, made the authority and influence of the whole body of the clergy center in themselves; and claimed that infallible authority which was formerly exercised by general councils, of making articles of faith; and of establishing rules of discipline for the whole Christian community; and of determining, in the last resort, all differences among the clergy; and of anathematizing every one who did not submit to their unrighteous decisions. In this manner did the bishops of Rome establish in their own persons a spiritual dominion over the whole Christian world. But not content with this height of power, by dexterously employing the credit and influence which the ecclesiastics, now devoted to their will, had over the laity in all the countries where they lived, they interfered in many civil matters also; till at length they reared that intolerable fabric of spiritual and civil tyranny conjoined, whereby the understandings, the persons, and the properties, not of the laity only, but also of the clergy themselves, have for along time been most grievously enthralled, in all the countries where Christianity was professed

    "This height, however, of spiritual and civil tyranny united, the bishops of Rome did not attain till, as the apostle foretold, that which restrained was taken out of the way; or, till an end was put to the authority of the Roman emperors in the west, by the inroads of the barbarous nations; and, more especially, till the western empire was broken into the ten kingdoms, prefigured in Daniel’ s vision by the ten horns of the fourth beast; for then it was that the bishops of Rome made themselves the sovereigns of Rome and of its territory, and so became the little horn which Daniel beheld coming up among the ten horns, and which had the eyes of a man, and a mouth speaking great things; to show that its dominion was founded on the deepest policy, and that its strength consisted in the bulls, excommunications, and anathemas, which, with intolerable audacity, it uttered against all who opposed its usurpations. And in process of time, the bishops of Rome having got possession of three of the kingdoms into which the western empire was broken, signified by three of the horns of Daniel’ s fourth beast being plucked up by the roots before the little horn, they call themselves the vicars of Christ, on pretense that Christ had transferred his whole authority to them. They also thought to change times and laws, as Daniel foretold; for, as the vicars of Christ, they assumed the power of saving and damning men at their own pleasure; and altered the terms of salvation, making it depend, not on faith and holiness, but on the superstitious practices which they had established; and sold the pardon of sins past, and even the liberty of sinning for the future, for money. Moreover, they openly made war with the saints who resisted their corrupt doctrines and practices, and prevailed against them, and wore out the saints of the Most High; for, by the cruel and bloody persecutions which they obliged the princes who acknowledged their authority to carry on against those who adhered to the pure doctrines and worship of Christ, they destroyed incredible numbers of them. Nay, by the terror of their excommunications and interdicts, they forced even the most powerful sovereigns to bend to their yoke: thus with their mouth did they speak very great things. At length they assumed the right of conferring kingdoms and of deposing princes, and actually deposed some, with the help of the potentates of their communion, who put their mandates in execution. Lastly, to render this exercise of their tyranny the more effectual, they arrogated the power of loosing subjects from their oaths of allegiance; whereby they made void the most sacred of all moral obligations, the obligation of allegiance. But this impious scheme of false doctrine, and the spiritual tyranny built upon it, agreeably to the predictions of the Prophet Daniel and of the Apostle Paul, began at the Reformation to be consumed by the breath of the Lord’ s mouth; that is, by the Scriptures put into the hands of the laity, and by the preaching of true doctrine out of the Scriptures

    "Upon the whole, I think every impartial person who attentively considers the foregoing sketch must be sensible that, in the bishops of Rome, all the characters and actions ascribed by Daniel to the little horn, and by Paul to the man of sin and the lawless one, are clearly united. For, according to the strong workings of Satan, with all power, and signs, and miracles of falsehood, they have opposed Christ, and exalted themselves above all that is called god, or an object of worship; and have long sat in the temple of God, as God, showing themselves that they are God: that is, they exercise the power and prerogatives of God. And seeing, in the acquisition and exercise of their spiritual tyranny, they have trampled upon all laws, human and Divine; and have encouraged their votaries in the most enormous acts of wickedness; the Spirit of God has, with the greatest propriety, given them the appellations of the man of sin, the son of perdition, and the lawless one. Farther, as it is said the man of sin was to be revealed in his season, there can be little doubt that the dark ages, in which all learning was overturned by the irruption of the northern barbarians, were the season allotted to the man of sin for revealing himself. Accordingly, we know that in these ages the corruptions of Christianity and the usurpations of the clergy were carried to the greatest height. In short, the annals of the world cannot produce persons and events to which the things written in this passage can be applied with so much fitness as to the bishops of Rome. Why then should we be in any doubt concerning the interpretation and application of this famous prophecy

    "At the conclusion of our explication of the prophecy concerning the man of sin, it may be proper to observe, that the events foretold in it being such as never took place in the world before, and, in all probability, never will take place in it again; the foreknowledge of them was certainly a matter out of the reach of human conjecture or foresight. It is evident, therefore, that this prophecy, which from the beginning has stood on record, taken in conjunction with the accomplishment of it verified by the concurrent testimony of history, affords an illustrious proof of the Divine original of that revelation of which it makes a part, and of the inspiration of the person from whose mouth it proceeded."See Dr. Macknight’ s Commentary and Notes, vol. iii., p. 100, etc

With all this evidence before him, the intelligent reader will now be enabled to judge for himself, and to adopt for his own that opinion which appears to be the best supported by circumstances and facts. The labors of the above learned men have certainly narrowed the principal subjects of inquiry; and we may now safely state that, in this very obscure prophecy, the Spirit of God had in view either the Jewish or an apostate Christian Church, possessing great spiritual and secular influence and jurisdiction. That the words appear to apply best to the conduct of many of the popes, and the corruptions of the Romish Church, needs no proof; but to which of these Churches, or to what other Church or system, we should apply them, some men, as eminent for their piety as for their learning, hesitate to declare: yet I must acknowledge, that the most pointed part of the evidence here adduced tends to fix the whole on the Romish Church, and on none other

Whatever may be intended here by the words mystery of iniquity, we may safely assert that it is a mystery of iniquity to deny the use of the sacred Scriptures to the common people; and that the Church that does so is afraid to come to the light. Nothing can be more preposterous and monstrous than to call people to embrace the doctrines of Christianity, and refuse them the opportunity of consulting the book in which they are contained. Persons who are denied the use of the sacred writings may be manufactured into different forms and modes; and be mechanically led to believe certain dogmas, and perform certain religious acts; but without the use of the Scriptures, they never can be intelligent Christians; they do not search the Scriptures, and therefore they cannot know Him of whom these Scriptures testify. The mystery of iniquity contained in this prohibition works now, and has worked long; but did it work in the apostles’ times? Did it work in the Church at Thessalonica? Is it possible that the present crop should have been produced from so remote a seed? What does that most solemn adjuration of the apostle, 1Th 5:27, mean? I charge you by the Lord, that this epistle be Read unto All the holy brethren. Why was such a charge necessary? Why should it be given in so awful a manner? Does it not absolutely imply that there would be attempts made to keep all the holy brethren from seeing this epistle? And can we conceive that less was referred to in the delivery of this very awful adjuration? This mystery of iniquity did work then in the Christian Church; even then attempts were made to hide the Scriptures from the common people. And does not this one consideration serve more to identify the prophecy than any thing else? Let him that readeth understand. See the notes on 1Th 5:27, and at the end of that chapter (note).

Calvin: 2Th 2:1

1.Now I beseech you, by the coming. It may indeed be read, as I have noted on the margin, concerning the coming, but it suits better to view it as an earnest entreaty, taken from the subject in hand, just as in 1Co 15:31, when discoursing as to the hope of a resurrection, he makes use of an oath by that glory which is to be hoped for by believers. And this has much more efficacy when he adjures believers by the coming of Christ, not to imagine rashly that his day is at hand, for he at the same time admonishes us not to think of it but with reverence and sobriety. For it is customary to adjure by those things which are regarded by us with reverence. The meaning therefore is, “As you set a high value on the coming of Christ, when he will gather us to himself, and will truly perfect that unity of the body which we cherish as yet only in part through means of faith, so I earnestly beseech you by his coming not to be too credulous, should any one affirm, on whatever pretext, that his day is at hand.”

As he had in his former Epistle adverted to some extent to the resurrection, it is possible that some fickle and fanatical persons took occasion from this to mark out a near and fixed day. For it is not likely that this error had taken its rise earlier among the Thessalonians. For Timothy, on returning thence, had informed Paul as to their entire condition, and as a prudent and experienced man had omitted nothing that was of importance. Now if Paul had received notice of it, he could not have been silent as to a matter of so great consequence. Thus I am of opinion, that when Paul’s Epistle had been read, which contained a lively view of the resurrection, some that were disposed to indulge curiosity philosophized unseasonably as to the time of it. This, however, was an utterly ruinous fancy, ⁶³⁶ as were also other things of the same nature, which were afterwards disseminated, not without artifice on the part of Satan. For when any day is said to be near, if it does not quickly arrive, mankind being naturally impatient of longer delay, their spirits begin to languish, and that languishing is followed up shortly afterwards by despair.

This, therefore, was Satan’s subtlety: as he could not openly overturn the hope of a resurrection with the view of secretly undermining it, as if by pits underground, ⁶³⁷ he promised that the day of it would be near, and would soon arrive. Afterwards, too, he did not cease to contrive various things, with the view of effacing, by little and little, the belief of a resurrection from the minds of men, as he could not openly eradicate it. It is, indeed, a plausible thing to say that the day of our redemption is definitely fixed, and on this account it meets with applause on the part of the multitude, as we see that the dreams of Lactantius and the Chiliasts of old gave much delight, and yet they had no other tendency than that of overthrowing the hope of a resurrection. This was not the design of Lactantius, but Satan, in accordance with his subtlety, perverted his curiosity, and that of those like him, so as to leave nothing in religion definite or fixed, and even at the present day he does not cease to employ the same means. We now see how necessary Paul’s admonition was, as but for this all religion would have been overturned among the Thessalonians under a specious pretext.

Calvin: 2Th 2:2

2.That ye be not soon shaken in judgment. He employs the term judgment to denote that settled faith which rests on sound doctrine. Now, by means of that fancy which he rejects, they would have been carried away as it were into ecstasy. He notices, also, three kinds of imposture, as to which they must be on their guard — spirit, word, and spurious epistle. By the term spirit he means pretended prophecies, and it appears that this mode of speaking was common among the pious, so that they applied the term spirit to prophesyings, with the view of putting honor upon them. For, in order that prophecies may have due authority, we must look to the Spirit of God rather than to men. But as the devil is wont to transform himself into an angel of light, (2Co 11:14,) impostors stole this title, in order that they might impose upon the simple. But although Paul could have stripped them of this mask, he, nevertheless, preferred to speak in this manner, by way of concession, as though he had said, “However they may pretend to have the spirit of revelation, believe them not.” John, in like manner, says:

“Try the spirits, whether they are of God.” (1Jo 4:1.)

Speech, in my opinion, includes every kind of doctrine, while false teachers insist in the way of reasons or conjectures, or other pretexts. What he adds as to epistle, is an evidence that this impudence is ancient — that of feigning the names of others. ⁶³⁸ So much the more wonderful is the mercy of God towards us, in that while Paul’s name was on false grounds made use of in spurious writings, his writings have, nevertheless, been preserved entire even to our times. This, unquestionably, could not have taken place accidentally, or as the effect of mere human industry, if God himself had not by his power restrained Satan and all his ministers.

As if the day of Christ were at hand. This may seem to be at variance with many passages of Scripture, in which the Spirit declares that that day is at hand. But the solution is easy, for it is at hand with regard to God, with whom one day is as a thousand years. (2Pe 3:8.) In the mean time, the Lord would have us be constantly waiting for him in such a way as not to limit him to a certain time.

Watch, says he, for ye know neither the day nor the hour.
(Mat 24:36.)

On the other hand, those false prophets whom Paul exposes, while they ought to have kept men’s minds in suspense, bid them feel assured of his speedy advent, that they might not be wearied out with the irksomeness of delay.

Calvin: 2Th 2:3

3.Let no man deceive you. That they may not groundlessly promise themselves the arrival in so short a time of the joyful day of redemption, he presents to them a melancholy prediction as to the future scattering of the Church. This discourse entirely corresponds with that which Christ held in the presence of his disciples, when they had asked him respecting the end of the world. For he exhorts them to prepare themselves for enduring hard conflicts, ⁶³⁹ (Mat 24:6,) and after he has discoursed of the most grievous and previously unheard of calamities, by which the earth was to be reduced almost to a desert, he adds, that the end is not yet, but that these things are the beginnings of sorrows. In the same way, Paul declares that believers must exercise warfare for a long period, before gaining a triumph.

We have here, however, a remarkable passage, and one that is in the highest degree worthy of observation. This was a grievous and dangerous temptation, which might shake even the most confirmed, and make them lose their footing — to see the Church, which had by means of such labors been raised up gradually and with difficulty to some considerable standing, fall down suddenly, as if torn down by a tempest. Paul, accordingly, fortifies beforehand the minds, not merely of the Thessalonians, but of all the pious, that when the Church should come to be in a scattered condition, they might not be alarmed, as though it were a thing that was new and unlooked for.

As, however, interpreters have twisted this passage in various ways, we must first of all endeavor to ascertain Paul’s true meaning. He says that the day of Christ will not come, until the world has fallen into apostasy, and the reign of Antichrist has obtained a footing in the Church; for as to the exposition that some have given of this passage, as referring to the downfall of the Roman empire, it is too silly to require a lengthened refutation. I am also surprised, that so many writers, in other respects learned and acute, have fallen into a blunder in a matter that is so easy, were it not that when one has committed a mistake, others follow in troops without consideration. Paul, therefore, employs the term apostasy to mean — a treacherous departure from God, and that not on the part of one or a few individuals, but such as would spread itself far and wide among a large multitude of persons. For when apostasy is made mention of without anything being added, it cannot be restricted to a few. Now, none can be termed apostates, but such as have previously made a profession of Christ and the gospel. Paul, therefore, predicts a certain general revolt of the visible Church. “The Church must be reduced to an unsightly and dreadful state of ruin, before its full restoration be effected.”

From this we may readily gather, how useful this prediction of Paul is, for it might have seemed as though that could not be a building of God, that was suddenly overthrown, and lay so long in ruins, had not Paul long before intimated that it would be so. Nay more, many in the present day, when they consider with themselves the long-continued dispersion of the Church, begin to waver, as if this had not been regulated by the purpose of God. The Romanists, also, with the view of justifying the tyranny of their idol, make use of this pretext — that it was not possible that Christ would forsake his spouse. The weak, however, have something here on which to rest, when they learn that the unseemly state of matters which they behold in the Church was long since foretold; while, on the other hand, the impudence of the Romanists is openly exposed, inasmuch as Paul declares that a revolt will come, when the world has been brought under Christ’s authority. Now, we shall see presently, why it is that the Lord has permitted the Church, or at least what appeared to be such, to fall off in so shameful a manner.

Has been revealed. It was no better than an old wife’s fable that was contrived respecting Nero, that he was carried up from the world, destined to return again to harass the Church ⁶⁴⁰ by his tyranny; and yet the minds of the ancients were so bewitched, that they imagined that Nero would be Antichrist. ⁶⁴¹ Paul, however, does not speak of one individual, but of a kingdom, that was to be taken possession of by Satan, that he might set up a seat of abomination in the midst of God’s temple — which we see accomplished in Popery. The revolt, it is true, has spread more widely, for Mahomet, as he was an apostate, turned away the Turks, his followers, from Christ. All heretics have broken the unity of the Church by their sects, and thus there have been a corresponding number of revolts from Christ.

Paul, however, when he has given warning that there would be such a scattering, that the greater part would revolt from Christ, adds something more serious — that there would be such a confusion, that the vicar of Satan would hold supreme power in the Church, and would preside there in the place of God. Now he describes that reign of abomination under the name of a single person, because it is only one reign, though one succeeds another. My readers now understand, that all the sects by which the Church has been lessened from the beginning, have been so many streams of revolt which began to draw away the water from the right course, but that the sect of Mahomet was like a violent bursting forth of water, that took away about the half of the Church by its violence. It remained, also, that Antichrist should infect the remaining part with his poison. Thus, we see with our own eyes, that this memorable prediction of Paul has been confirmed by the event.

In the exposition which I bring forward, there is nothing forced. Believers in that age dreamed that they would be transported to heaven, after having endured troubles during a short period. Paul, however, on the other hand, foretells that, after they have had foreign enemies for some time molesting them, they will have more evils to endure from enemies at home, inasmuch as many of those that have made a profession of attachment to Christ would be hurried away into base treachery, and inasmuch as the temple of God itself would be polluted by sacrilegious tyranny, so that Christ’s greatest enemy would exercise dominion there. The term revelation is taken here to denote manifest possession of tyranny, as if Paul had said that the day of Christ would not come until this tyrant had openly manifested himself, and had, as it were, designedly overturned the whole order of the Church.

Calvin: 2Th 2:4

4.An adversary, and that exalteth himself. The two epithets — man of sin, and son of perdition — intimate, in the first place, how dreadful the confusion would be, that the unseemliness of it might not discourage weak minds; and farther, they tend to stir up the pious to a feeling of detestation, lest they should degenerate along with others. Paul, however, now draws, as if in a picture, a striking likeness of Antichrist; for it may be easily gathered from these words what is the nature of his kingdom, and in what things it consists. For, when he calls him an adversary, when he says that he will claim for himself those things which belong to God, so that he is worshipped in the temple as God, he places his kingdom in direct opposition to the kingdom of Christ. Hence, as the kingdom of Christ is spiritual, so this tyranny must be upon souls, that it may rival the kingdom of Christ. We shall also find him afterwards assigning to him the power of deceiving, by means of wicked doctrines and pretended miracles. If, accordingly, you would know Antichrist, you must view him as diametrically opposed to Christ. ⁶⁴²

Where I have rendered — everything that is called God, the reading more generally received among the Greeks is, every one that is called. It may, however, be conjectured, both from the old translation ⁶⁴³ and from some Greek commentaries, that Paul’s words have been corrupted. The mistake, too, of a single letter was readily fallen into, especially when the shape of the letter was much similar; for, where there was written πᾶν τὸ, ( everything,) some transcriber, or too daring reader, turned it into πάντα, ( every one.) This difference, however, is not of so much importance as to the sense, for Paul undoubtedly means that Antichrist would take to himself those things that belonged to God alone, so that he would exalt himself above every divine claim, that all religion and all worship of God might lie under his feet. This expression then, everything that is reckoned to be God, is equivalent to everything that is reckoned as Divinity, and σέβασμα, that is, in which the veneration due to God consists.

Here, however, the subject treated of is not the name of God himself, but his majesty and worship, and, in general, everything that he claims for himself. “True religion is that by which the true God alone is worshipped; that, the son of perdition will transfer to himself.” Now, every one that has learned from Scripture what are the things that more especially belong to God, and will, on the other hand, observe what the Pope claims for himself — though he were but a boy of ten years of age — will have no great difficulty in recognizing Antichrist. Scripture declares that God is the alone Lawgiver (Jas 4:12) who is able to save and to destroy; the alone King, whose office it is to govern souls by his word. It represents him as the author of all sacred rites; ⁶⁴⁴ it teaches that righteousness and salvation are to be sought from Christ alone; and it assigns, at the same time, the manner and means. There is not one of these things that the Pope does not affirm to be under his authority. He boasts that it is his to bind consciences with such laws as seem good to him, and subject them to everlasting punishment. As to sacraments, he either institutes new ones, according to his own inclination, ⁶⁴⁵ or he corrupts and deforms those which had been instituted by Christ — nay, sets them aside altogether, that he may substitute in their place the sacrileges ⁶⁴⁶ which he has invented. He contrives means of attaining salvation that are altogether at variance with the doctrine of the Gospel; and, in fine, he does not hesitate to change the whole of religion at his own pleasure. What is it, I pray you, for one to lift up himself above everything that is reckoned God, if the Pope does not do so? When he thus robs God of his honor, he leaves him nothing remaining but an empty title of Deity, ⁶⁴⁷ while he transfers to himself the whole of his power. And this is what Paul adds shortly afterwards, that the son of perdition would shew himself as God. For, as has been said, he does not insist upon the simple term God, but intimates, that the pride ⁶⁴⁸ of Antichrist would be such, that, raising himself above the number and rank of servants, and mounting the judgment-seat of God, ⁶⁴⁹ would reign, not with a human, but with a divine authority. For we know that whatever is raised up into the place of God is an idol, though it should not bear the name of God.

In the temple of God. By this one term there is a sufficient refutation of the error, nay more, the stupidity of those who reckon the Pope to be Vicar of Christ, on the ground that he has his seat in the Church, in whatever manner he may conduct himself; for Paul places Antichrist nowhere else than in the very sanctuary of God. For this is not a foreign, but a domestic enemy, who opposes Christ under the very name of Christ. But it is asked, how the Church is represented as the den of so many superstitions, while it was destined to be the pillar of the truth? (1Ti 3:15.) I answer, that it is thus represented, not on the ground of its retaining all the qualities of the Church, but because it has something of it remaining. I accordingly acknowledge, that that is the temple of God in which the Pope bears rule, but at the same time profaned by innumerable sacrileges.

Calvin: 2Th 2:5

5.Do ye not remember? This added no small weight to the doctrine, that they had previously heard it from the mouth of Paul, that they might not think that it had been contrived by him at the instant. And as he had given them early warning as to the reign of Antichrist, and the devastation that was coming upon the Church, when no question had as yet been raised as to such things, he saw beyond all doubt that the doctrine was specially useful to be known. And, unquestionably, it is really so. Those whom he addressed were destined to see many things that would trouble them; and when posterity would see a large proportion of those who had made profession of the faith of Christ revolt from piety, maddened, as it were, by a gad-fly, or rather by a fury, ⁶⁵⁰ what could they do but waver? This, however, was as a brazen ⁶⁵¹ wall ⁶⁵² — that matters were so appointed by God, because the ingratitude of men ⁶⁵³ was worthy of such vengeance. Here we may see how forgetful men are in matters affecting their everlasting salvation. We must also observe Paul’s mildness; for while he might have been vehemently incensed, ⁶⁵⁴ he does but mildly reprove them; for it is a fatherly way of reproving them to say to them, that they had allowed forgetfulness of a matter so important and so useful to steal in upon their minds.

Calvin: 2Th 2:6

6.. And now what withholdeth Τὸ κατέχον means here properly an impediment or occasion of delay. Chrysostom, who thinks that this can only be understood as referring to the Spirit, or to the Roman Empire, prefers to lean to the latter opinion. He assigns a plausible reason — because Paul would not have spoken of the Spirit in enigmatical terms, ⁶⁵⁵ but in speaking of the Roman Empire wished to avoid exciting unpleasant feeling. He states also the reason why the state of the Roman Empire retards the revelation of Antichrist — that, as the monarchy of Babylon was overthrown by the Persians and Medes, and the Macedonians, having conquered the Persians, again took possession of the monarchy, and the Macedonians were at last subdued by the Romans, so Antichrist seized hold for himself of the vacant supremacy of the Roman Empire. There is not one of these things that was not afterwards confirmed by actual occurrence. Chrysostom, therefore, speaks truly in so far as concerns history. I am of opinion, however, that Paul’s intention was different from this — that the doctrine of the gospel would require to be spread hither and thither, until nearly the whole world were convicted of obstinacy and deliberate malice. For there can be no doubt that the Thessalonians had heard from Paul’s mouth as to this impediment, of whatever sort it was, for he recalls to their remembrance what he had previously taught in their presence.

Let my readers now consider which of the two is the more probable — either that Paul declared that the light of the gospel must be diffused through all parts of the earth before God would thus give loose reins to Satan, or that the power of the Roman Empire stood in the way of the rise of Antichrist, inasmuch as he could only break through into a vacant possession. I seem at least to hear Paul discoursing as to the universal call of the Gentiles — that the grace of God must be offered to all — that Christ must enlighten the whole world by his gospel, in order that the impiety of men might be the more fully attested and demonstrated. This, therefore, was the delay, until the career of the gospel should be completed, because a gracious invitation to salvation was first in order. ⁶⁵⁶ Hence he adds, in his time, because vengeance was ripe after grace had been rejected. ⁶⁵⁷

Calvin: 2Th 2:7

7.. The mystery of iniquity. This is opposed to revelation; for as Satan had not yet gathered so much strength, as that Antichrist could openly oppress the Church, he says that he is carrying on secretly and clandestinely ⁶⁵⁸ what he would do openly in his own time. He was therefore at that time secretly laying the foundations on which he would afterwards rear the edifice, as actually took place. And this tends to confirm more fully what I have already stated, that it is not one individual that is represented under the term Antichrist, but one kingdom, which extends itself through many ages. In the same sense, John says that Antichrist will come, but that there were already many in his time. (1Jo 2:18.) For he admonishes those who were then living to be on their guard against that deadly pestilence, which was at that time shooting up in various forms. For sects were rising up which were the seeds, as it were, of that unhappy weed which has well-nigh choked and destroyed God’s entire tillage. ⁶⁵⁹ But although Paul conveys the idea of a secret manner of working, yet he has made use of the term mystery rather than any other, alluding to the mystery of salvation, of which he speaks elsewhere, (Col 1:26,) for he carefully insists on the struggle of repugnancy between the Son of God and this son of perdition

Only now withholding. While he makes both statements in reference to one person — that he will hold supremacy for a time, and that he will shortly be taken out of the way, I have no doubt that he refers to Antichrist; and the participle withholding must be explained in the future tense. ⁶⁶⁰ For he has, in my opinion, added this for the consolation of believers — that the reign of Antichrist will be temporary, the limits of it having been assigned to it by God; for believers might object — “Of what avail is it that the gospel is preached, if Satan is now hatching a tyranny that he is to exercise for ever?” He accordingly exhorts to patience, because God afflicts his Church only for a time, that he may one day afford it deliverance; and, on the other hand, the perpetuity of Christ’s reign must be considered, in order that believers may repose in it.

Calvin: 2Th 2:8

8.And then will be revealed — that is, when that impediment (τὸ κατέχον) shall be removed; for he does not point out the time of revelation as being when he, who now holds the supremacy, will be taken out of the way, but he has an eye to what he had said before. For he had said that there was some hindrance in the way of Antichrist’s entering upon an open possession of the kingdom. He afterwards added, that he was already hatching a secret work of impiety. In the third place, he has interspersed consolation, on the ground that this tyranny would come to an end. ⁶⁶¹ He now again repeats, that he ⁶⁶² who was as yet hidden, would be revealed in his time; and the repetition is with this view — that believers, being furnished with spiritual armor, may, nevertheless, fight vigorously under Christ, ⁶⁶³ and not allow themselves to be overwhelmed, although the deluge of impiety should thus overspread. ⁶⁶⁴

Whom the Lord. He had foretold the destruction of Antichrist’s reign; he now points out the manner of his destruction — that he will be reduced to nothing by the word of the Lord. It is uncertain, however, whether he speaks of the last appearance of Christ, when he will be manifested from heaven as the Judge. The words, indeed, seem to have this meaning, but Paul does not mean that Christ would accomplish this ⁶⁶⁵ in one moment. Hence we must understand it in this sense — that Antichrist would be wholly and in every respect destroyed, ⁶⁶⁶ when that final day of the restoration of all things shall arrive. Paul, however, intimates that Christ will in the mean time, by the rays which he will emit previously to his advent, put to flight the darkness in which Antichrist will reign, just as the sun, before he is seen by us, chases away the darkness of the night by the pouring forth of his rays. ⁶⁶⁷

This victory of the word, therefore, will shew itself in this world, for the spirit of his mouth simply means the word, as it also does in Isa 11:4, to which passage Paul seems to allude. For the Prophet there takes in the same sense the scepter of his mouth, and the breath of his lips, and he also furnishes Christ with these very arms, that he may rout his enemies. This is a signal commendation of true and sound doctrine — that it is represented as sufficient for putting an end to all impiety, and as destined to be invariably victorious, in opposition to all the machinations of Satan; as also when, a little afterwards, the proclamation of it is spoken of as Christ’s coming to us.

When Paul adds, the brightness of his coming, he intimates that the light of Christ’s presence will be such as will swallow up the darkness of Antichrist. In the mean time, he indirectly intimates, that Antichrist will be permitted to reign for a time, when Christ has, in a manner, withdrawn, as usually happens, whenever on his presenting himself we turn our back upon him. And, undoubtedly, that is a sad departure ⁶⁶⁸ of Christ, when he has taken away his light from men, which has been improperly and unworthily received, ⁶⁶⁹ in accordance with what follows. In the mean time Paul teaches, that by his presence alone all the elect of God will be abundantly safe, in opposition to all the subtleties of Satan.

Calvin: 2Th 2:9

9.Whose coming He confirms what he has said by an argument from contraries. For as Antichrist cannot stand otherwise than through the impostures of Satan, he must necessarily vanish as soon as Christ shines forth. In fine, as it is only in darkness that he reigns, the dawn of the day puts to flight and extinguishes the thick darkness of his reign. We are now in possession of Paul’s design, for he meant to say, that Christ would have no difficulty in destroying the tyranny of Antichrist, which was supported by no resources but those of Satan. In the mean time, however, he points out the marks by which that wicked one may be distinguished. For after having spoken of the working or efficacy of Satan, he marks it out particularly when he says, in signs and lying wonders, and in all deceivableness. And assuredly, in order that this may be opposed to the kingdom of Christ, it must consist partly in false doctrine and errors, and partly in pretended miracles. For the kingdom of Christ consists of the doctrine of truth, and the power of the Spirit. Satan, accordingly, with the view of opposing Christ in the person of his Vicar, puts on Christ’s mask, ⁶⁷⁰ while he, nevertheless, at the same time chooses armor, with which he may directly oppose Christ. Christ, by the doctrine of his gospel, enlightens our minds in eternal life; Antichrist, trained up under Satan’s tuition, by wicked doctrine, involves the wicked in ruin; ⁶⁷¹ Christ puts forth the power of his Spirit for salvation, and seals his gospel by miracles; the adversary, ⁶⁷² by the efficacy of Satan, alienates us from the Holy Spirit, and by his enchantments confirms miserable men ⁶⁷³ in error.

He gives the name of miracles of falsehood, not merely to such as are falsely and deceptively contrived by cunning men with a view to impose upon the simple — a kind of deception with which all Papacy abounds, for they are a part of his power which he has previously touched upon; but takes falsehood as consisting in this, that Satan draws to a contrary end works which otherwise are truly works of God, and abuses miracles so as to obscure God’s glory. ⁶⁷⁴ In the mean time, however, there can be no doubt, that he deceives by means of enchantments—an example of which we have in Pharaoh’s magicians. (Exo 7:11.)

Calvin: 2Th 2:10

10.In those that perish. He limits the power of Satan, as not being able to injure the elect of God, just as Christ, also, exempts them from this danger. (Mat 24:24.) From this it appears, that Antichrist has not so great power otherwise than by his permission. Now, this consolation was necessary. For all the pious, but for this, would of necessity be overpowered with fear, if they saw a yawning gulf pervading the whole path, along which they must pass. Hence Paul, however he may wish them to be in a state of anxiety, that they may be on their guard, lest by excessive carelessness they should fall back, nay, even throw themselves into ruin, does, nevertheless, bid them cherish good hope, inasmuch as Satan’s power is bridled, that he may not be able to involve any but the wicked in ruin.

Because they received not the love. Lest the wicked should complain that they perish innocently, ⁶⁷⁵ and that they have been appointed to death rather from cruelty on the part of God, than from any fault on their part, Paul shews on what good grounds it is that so severe vengeance from God is to come upon them — because they have not received in the temper of mind with which they ought the truth which was presented to them, nay more, of their own accord refused salvation. And from this appears more clearly what I have already stated — that the gospel required to be preached to the world before God would give Satan so much permission, for he would never have allowed his temple to be so basely profaned, ⁶⁷⁶ had he not been provoked by extreme ingratitude on the part of men. In short, Paul declares that Antichrist will be the minister of God’s righteous vengeance against those who, being called to salvation, have rejected the gospel, and have preferred to apply their mind to impiety and errors. Hence there is no reason why Papists should now object, that it is at variance with the clemency of Christ to cast off his Church in this manner. For though the domination of Antichrist has been cruel, none have perished but those who were deserving of it, nay more, did of their own accord choose death. (Pro 8:36.) And unquestionably, while the voice of the Son of God has sounded forth everywhere, it finds the ears of men deaf, nay obstinate, ⁶⁷⁷ and while a profession of Christianity is common, there are, nevertheless, few that have truly and heartily given themselves to Christ. Hence it is not to be wondered, if similar vengeance quickly follows such a criminal ⁶⁷⁸ contempt.

It is asked whether the punishment of blindness does not fall on any but those who have on set purpose rebelled against the gospel. I answer, that this special judgment by which God has avenged open contumacy, ⁶⁷⁹ does not stand in the way of his striking down with stupidity, ⁶⁸⁰ as often as seems good to him, those that have never heard a single word respecting Christ, for Paul does not discourse in a general way as to the reasons why God has from the beginning permitted Satan to go at large with his falsehoods, but as to what a horrible vengeance impends over gross despisers of new and previously unwonted grace. ⁶⁸¹

He uses the expression — receiving the love of the truth, to mean — applying the mind to the love of it. Hence we learn that faith is always conjoined with a sweet and voluntary reverence for God, because we do not properly believe the word of God, unless it is lovely and pleasant to us.

Calvin: 2Th 2:11

11.The working of delusion. He means that errors will not merely have a place, but the wicked will be blinded, so that they will rush forward to ruin without consideration. For as God enlightens us inwardly by his Spirit, that his doctrine may be efficacious in us, and opens our eyes and hearts, that it may make its way thither, so by a righteous judgment he delivers over to a reprobate mind (Rom 1:28) those whom he has appointed to destruction, that with closed eyes and a senseless mind, they may, as if bewitched, deliver themselves over to Satan and his ministers to be deceived. And assuredly we have a notable specimen of this in the Papacy. No words can express how monstrous a sink of errors ⁶⁸² there is there, how gross and shameful an absurdity of superstitions there is, and what delusions at variance with common sense. None that have even a moderate taste of sound doctrine, can think of such monstrous things without the greatest horror. How, then, could the whole world be lost in astonishment at them, were it not that men have been struck with blindness by the Lord, and converted, as it were, into stumps?

Calvin: 2Th 2:12

12.That all may be condemned. That is, that they may receive the punishment due to their impiety. Thus, those that perish have no just ground to expostulate with God, inasmuch as they have obtained what they sought. For we must keep in view what is stated in Deu 13:3, that the hearts of men are subjected to trial, when false doctrines come abroad, inasmuch as they have no power except among those who do not love God with a sincere heart. Let those, then, who take pleasure in unrighteousness, reap the fruit of it. When he says all, he means that contempt of God finds no excuse in the great crowd and multitude of those who refuse to obey the gospel, for God is the Judge of the whole world, so that he will inflict punishment upon a hundred thousand, no less than upon one individual.

The participle εὐδοκήσαντες ( taking pleasure) means (so to speak) a voluntary inclination to evil, for in this way every excuse is cut off from the ungrateful, when they take so much pleasure in unrighteousness, as to prefer it to the righteousness of God. For by what violence will they say that they have been impelled to alienate themselves by a mad revolt ⁶⁸³ from God, towards whom they were led by the guidance of nature? It is at least manifest that they willingly and knowingly lent an ear to falsehoods.

Calvin: 2Th 2:13

13.But we are bound to give thanks. He now separates more openly the Thessalonians from the reprobate, that their faith may not waver from fear of the revolt that was to take place. At the same time, he had it in view to consult, not their welfare only, but also that of posterity. ⁶⁸⁴ And he does not merely confirm them that they may not fall over the same precipice with the world, but by this comparison he extols the more the grace of God towards them, in that, while they see almost the whole world hurried forward to death at the same time, as if by a violent tempest, they are, by the hand of God, maintained in a quiet and secure condition of life. ⁶⁸⁵ Thus we must contemplate the Judgments of God upon the reprobate in such a way that they may be, as it were, mirrors to us for considering his mercy towards us. For we must draw this conclusion, that it is owing solely to the singular grace of God that we do not miserably perish with them.

He calls them beloved of the Lord, for this reason, that they may the better consider that the sole reason why they are exempted from the almost universal overthrow of the world, was because God exercised towards them unmerited love. Thus Moses admonished the Jews —

“God did not elevate you so magnificently because ye were more powerful than others, or were numerous, but because he loved your fathers.” (Deu 7:7.)

For, when we hear the term love, that statement of John must immediately occur to our mind — Not that we first loved him. (1Jo 4:19.) In short, Paul here does two things; for he confirms faith, lest the pious should give way from being overcome with fear, and he exhorts them to gratitude, that they may value so much the higher the mercy of God towards them.

Hath chosen you. He states the reason why all are not involved and swallowed up in the same ruin — because Satan has no power over any that God has chosen, so as to prevent them from being saved, though heaven and earth were to be confounded. This passage is read in various ways.

The old interpreter has rendered it first-fruits, ⁶⁸⁶ as being in the Greek ἀπαρχήν; but as almost all the Greek manuscripts have απ᾿ ἀρχὢς, I have in preference followed this reading. Should any one prefer first-fruits, the meaning will be, that believers have been, as it were, set aside for a sacred offering, by a metaphor taken from the ancient custom of the law. Let us, however, hold by what is more generally received, that he says that the Thessalonians were chosen from the beginning

Some understand the meaning to be, that they had been called among the first; but this is foreign to Paul’s meaning, and does not accord with the connection of the passage. For he does not merely exempt from fear a few individuals, who had been led to Christ immediately on the commencement of the gospel, but this consolation belongs to all the elect of God, without exception. When, therefore, he says from the beginning, he means that there is no danger lest their salvation, which is founded on God’s eternal election, should be overthrown, whatever tumultuous changes may occur. “However Satan may mix and confound all things in the world, your salvation, notwithstanding, has been placed on a footing of safety, prior to the creation of the world.” Here, therefore, is the true port of safety, that God, who elected us of old, ⁶⁸⁷ will deliver us from all the evils that threaten us. For we are elected to salvation; we shall, therefore, be safe from destruction. But as it is not for us to penetrate into God’s secret counsel, to seek there assurance of our salvation, he specifies signs or tokens of election, which should suffice us for the assurance of it.

In sanctification of the spirit, says he, and belief of the truth. This may be explained in two ways, with sanctification, or by sanctification. It is not of much importance which of the two you select, as it is certain ⁶⁸⁸ that Paul meant simply to introduce, in connection with election, those nearer tokens which manifest to us what is in its own nature incomprehensible, and are conjoined with it by an indissoluble tie. Hence, in order that we may know that we are elected by God, there is no occasion to inquire as to what he decreed before the creation of the world, but we find in ourselves a satisfactory proof if he has sanctified us by his Spirit, — if he has enlightened us in the faith of his gospel. For the gospel is an evidence to us of our adoption, and the Spirit seals it, and those that are led by the Spirit are the sons of God, (Rom 8:14,) and he who by faith possesses Christ has everlasting life. (1Jo 5:12.) These things must be carefully observed, lest, overlooking the revelation of God’s will, with which he bids us rest satisfied, we should plunge into a profound labyrinth from a desire to take it from his secret counsel, from the investigation of which he draws us aside. Hence it becomes us to rest satisfied with the faith of the gospel, and that grace of the Spirit by which we have been regenerated. And by this means is refuted the wickedness ⁶⁸⁹ of those who make the election of God a pretext for every kind of iniquity, while Paul connects it with faith and regeneration in such a manner, that he would not have it judged of by us on any other grounds.

Calvin: 2Th 2:14

14.To which he called us. He repeats the same thing, though in somewhat different terms. For the sons of God are not called otherwise than to the belief of the truth. Paul, however, meant to shew here how competent a witness he is for confirming that thing of which he was a minister. He accordingly puts himself forward as a surety, that the Thessalonians may not doubt that the gospel, in which they had been instructed by him, is the safety-bringing voice of God, by which they are aroused from death, and are delivered from the tyranny of Satan. He calls it his gospel, not as though it had originated with him, ⁶⁹⁰ but inasmuch as the preaching of it had been committed to him.

What he adds, to the acquisition or possession of the glory of Christ, may be taken either in an active or in a passive signification — either as meaning, that they are called in order that they may one day possess a glory in common with Christ, or that Christ acquired them with a view to his glory. And thus it will be a second means of confirmation that he will defend them, as being nothing less than his own inheritance, and, in maintaining their salvation, will stand forward in defense of his own glory; which latter meaning, in my opinion, suits better.

Calvin: 2Th 2:15

He deduces this exhortation on good grounds from what goes before, inasmuch as our steadfastness and power of perseverance rest on nothing else than assurance of divine grace. When, however, God calls us to salvation, stretching forth, as it were, his hand to us; when Christ, by the doctrine of the gospel, presents himself to us to be enjoyed; when the Spirit is given us as a seal and earnest of eternal life, though the heaven should fall, we must, nevertheless, not become disheartened. Paul, accordingly, would have the Thessalonians stand, not merely when others continue to stand, but with a more settled stability; so that, on seeing almost all turning aside from the faith, and all things full of confusion, they will, nevertheless, retain their footing. And assuredly the calling of God ought to fortify us against all occasions of offense in such a manner, that not even the entire ruin of the world shall shake, much less overthrow, our stability.

15.Hold fast the institutions. Some restrict this to precepts of external polity; but this does not please me, for he points out the manner of standing firm. Now, to be furnished with invincible strength is a much higher thing than external discipline. Hence, in my opinion, he includes all doctrine under this term, as though he had said that they have ground on which they may stand firm, provided they persevere in sound doctrine, according as they had been instructed by him. I do not deny that the term παραδόσεις is fitly applied to the ordinances which are appointed by the Churches, with a view to the promoting of peace and the maintaining of order, and I admit that it is taken in this sense when human traditions are treated of, (Mat 15:6.) Paul, however, will be found in the next chapter making use of the term tradition, as meaning the rule that he had laid down, and the very signification of the term is general. The context, however, as I have said, requires that it be taken here to mean the whole of that doctrine in which they had been instructed. For the matter treated of is the most important of all — that their faith may remain secure in the midst of a dreadful agitation of the Church.

Papists, however, act a foolish part in gathering from this that their traditions ought to be observed. They reason, indeed, in this manner — that if it was allowable for Paul to enjoin traditions, it was allowable also for other teachers; and that, if it was a pious thing ⁶⁹¹ to observe the former, the latter also ought not less to be observed. Granting them, however, that Paul speaks of precepts belonging to the external government of the Church, I say that they were, nevertheless, not contrived by him, but divinely communicated. For he declares elsewhere, (1Co 7:35,) that it was not his intention to ensnare consciences, as it was not lawful, either for himself, or for all the Apostles together. They act a still more ridiculous part in making it their aim to pass off, under this, the abominable sink of their own superstitions, as though they were the traditions of Paul. But farewell to these trifles, when we are in possession of Paul’s true meaning. And we may judge in part from this Epistle what traditions he here recommends, for he says — whether by word, that is, discourse, or by epistle. Now, what do these Epistles contain but pure doctrine, which overturns to the very foundation the whole of the Papacy, and every invention that is at variance with the simplicity of the Gospel?

Calvin: 2Th 2:16

16.Now the Lord himself. When he ascribes to Christ a work altogether Divine, and represents him, in common with the Father, as the Author of the choicest blessings, as we have in this a clear proof of the divinity of Christ, so we are admonished, that we cannot obtain anything from God unless we seek it in Christ himself: and when he asks that God may give him those things which he had enjoined, he shews clearly enough how little influence exhortations have, unless God inwardly move and affect our hearts. Unquestionably there will be but an empty sound striking upon the ear, if doctrine does not receive efficacy from the Spirit.

What he afterwards adds, who hath loved you, and hath given consolation, etc., relates to confidence in asking; for he would have the Thessalonians feel persuaded that God will do what he prays for. And from what does he prove this? Because he once shewed that they were dear to him, while he has already conferred upon them distinguished favors, and in this manner has bound himself to them for the time to come. This is what he means by everlasting consolation. The term hope, also, has the same object in view — that they may confidently expect a never-failing continuance of gifts. But what does he ask? That God may sustain their hearts by his consolation; for this is his office, to keep them from giving way through anxiety or distrust; and farther, that he may give them perseverance, both in a pious and holy course of life, and in sound doctrine; for I am of opinion, that it is rather of this than of common discourse that he speaks, so that this agrees with what goes before.

Defender: 2Th 2:1

The apostle is referring here to his previous letter to the Thessalonians in which he had explained "our gathering together unto him" and its significance (1Th 4:13-17)."

Defender: 2Th 2:2

Some manuscripts read the day of the Lord here, but the meaning essentially would be the same either way. To Paul, "Christ" is the Lord.

Defender: 2Th 2:2

There seems to have been someone in the church at Thessalonica who had represented himself as speaking and writing for Paul, but who actually had subverted Paul's teachings about the rapture and the day of the Lord. The Thessalonians had become uncertain as to whether the day of the Lord might already be at hand - that is, now happening. This teaching had been especially convincing because of the persecutions they were experiencing. It was necessary, therefore, for Paul to remind them of what he had taught and provide further information about these great events."

Defender: 2Th 2:3

The "falling away" (Greek apostasia) has commonly been transliterated as the apostasy (the definite article in the Greek indicates Paul had already told them about it), and then assumed to apply to the final, great religious apostasy at the end of the age. The context, however, as well as the etymology of the word itself, makes this interpretation unlikely. In this precise form, it is used nowhere else in the New Testament, so its meaning must be defined by its context here. It is derived from two Greek words, apo (meaning "away from") and stasis (meaning "standing"). It could properly be rendered "standing away" instead of "falling away." In Paul's previous letter, he made no reference to a coming departure from the faith, but he had discussed, at length, a coming departure from the earth by all believers when Christ returns to meet them in the air (1Th 4:13-18). This standing away from, in context, seems to refer to all the raptured believers standing away from the earth, as they stand before their returning Lord when they meet Him in the heavens. Here, Paul is simply reminding them that the "sudden destruction" that would come upon unbelievers when the day of the Lord begins could not happen until the rapture - the standing-away from the earth before Christ (Rom 14:10) - had taken place. The entire context, before and after, fits this understanding of the text better than the idea of the apostasy from the faith. Over the 1950 years since Paul wrote these lines, there have been numerous great apostasies from the faith, and none of these introduced the day of the Lord, although persecuted believers in each case might easily have so interpreted them.

Defender: 2Th 2:3

The "man of sin" is also called "the son of perdition" because of his being so fully energized and controlled by Satan that he is, in a unique way, the son of the devil. Judas, who was a type of this evil man, was also called "son of perdition" (Joh 17:12; Luk 22:3; Joh 6:70). The same person is also called "antichrist" (1Jo 2:18), "the prince that shall come" (Dan 9:26) and various other names, but especially "the beast" (Rev 13:1, Rev 13:18). According to this verse, his identity will only be revealed after the rapture has taken place (2Th 2:7-9). Soon (perhaps immediately) thereafter, the great day of the Lord will begin on earth, while the day of Christ is also under way in the heavens (1Co 3:13-15; Rev 4:1-11)."

Defender: 2Th 2:4

The son of perdition will be the leader and icon of the global religion of evolutionary pantheistic humanism, which will finally triumph in the last days. There will be a great amalgamation of religions ("all that is called God") combining the eastern, ethnic pantheistic religions and modern New Age scientific and occult religions with apostate monotheistic religions (including the pseudo-Christian denominations and cults left behind on earth after all true Christians have been removed by the rapture) under the charismatic, but despotic, reign of this great man who will seem to be the very apex of the age-long process of evolution. This, of course, is essentially the goal of the world's anti-Christian and pseudo-Christian religions today, and they will finally attain it for a brief period in the end-times. This wicked king will be a thorough-going humanist, honoring only "the God of forces" (Dan 11:38), and speaking "great words against the most High" (Dan 7:25), but he will also "cause craft to prosper in his hand ... and by peace shall destroy many" (Dan 8:25). He will make a seven-year treaty with Israel (see note on Dan 9:26, Dan 9:27), re-establishing their temple worship at Jerusalem, but will break that treaty after three and one-half years, and will install his own living image in the temple, proclaiming himself to be the god whom all men must worship (Dan 11:45; Mat 24:15; Rev 13:4-8, Rev 13:14, Rev 13:15)."

Defender: 2Th 2:6

The Thessalonians should have known what was restraining the manifestation of the man of sin. This dread event must await the rapture. The influence of true Christians in the world, both in winning others to Christ and in serving as the "salt of the earth" and "light of the world" (Mat 5:13, Mat 5:14), is preventing the inevitable, quick decay of the world into the darkness and corruption of global evolutionary humanism. Since these Christians are actually indwelt and guided by God's Holy Spirit, it is the presence of the Holy Spirit Himself in the world that is really preventing the triumphant revelation of the man of sin."

Defender: 2Th 2:7

The Holy Spirit, through the true Church "letteth" (that is, delays or hinders) the revelation of the son of perdition. In effect, He will be "taken out of the way" when all those He indwells and guides are caught up to meet the Lord. Of course, since He is omnipresent, He will still be present and working on earth, though not through the church.

Defender: 2Th 2:7

The English word "let" is derived from the Old English laetan, which, in turn, came from the ancient Teutonic. Our modern word, "late," is from the same source, which is the original meaning of laetan. Thus, this word, as used in this verse, meant "make late" or "delay." By a strange permutation of language meanings, it has, in more recent times, come to mean "permit," almost the opposite of its original meaning."

Defender: 2Th 2:8

The man of sin will finally be triumphant but only for a brief time. The Lord Jesus Christ, returning soon in power and glory, will destroy him with the Sword of the Spirit proceeding from His mouth (Isa 11:4; Rev 19:15, Rev 19:20, Rev 19:21)."

Defender: 2Th 2:9

In these confusing times, many Christians are seeking for "signs and wonders" to bolster their faith. This attitude, however, was rebuked by Christ when He lamented: "Except ye see signs and wonders, ye will not believe" (Joh 4:48). The danger of being led into a false occultic pseudo-Christianity is very real, for Satan and his false christs and false prophets are also able to "shew great signs and wonders" (Mat 24:24). But these are "lying wonders," intended to deceive men into a false worship."

Defender: 2Th 2:10

Those who refused "the truth" (that is, Christ - Joh 14:6) before the rapture will "perish" under the rule of the man of sin. There will be no second chance after the rapture for any who understood but rejected the gospel before the return of Christ. It is, therefore, desperately urgent for all such people (especially including Americans, who have had every opportunity to receive Christ) to believe on Christ for salvation before He returns. "Behold, now is the day of salvation" (2Co 6:2)."

Defender: 2Th 2:11

There is a definite article here - the lie. Those who have refused the truth will be given a strong delusion by God Himself when the man of sin is revealed. They will believe his lie, receive him as the god of this age, then perish with him."

Defender: 2Th 2:12

Those who do not believe the truth of the glorious gospel of Christ when they have opportunity in this age, rejecting Him as Creator and Savior, are destined for damnation - that is, eternal punishment in the lake of fire. There will be no opportunity for them to be saved in the tribulation period, for their names will have been blotted out of the book of life (Rev 3:5; Rev 13:8).

However, there will be a great multitude out of every tribe and nation saved during the tribulation period (Rev 7:9, Rev 7:14). These will be men and women who never had a real opportunity to understand and receive the gospel before the rapture, but who will believe (often even suffering martyrdom for their faith) when they read or hear it during this coming time of judgment on earth."

Defender: 2Th 2:14

Note the clear order here. God had, in the beginning, chosen these Thessalonian believers to salvation before they were born (2Th 2:13). Then, He called them as they heard the gospel, believed the truth, and were sanctified (that is, set apart for Christ) by the Holy Spirit, eventually destined to be glorified in Christ. To accomplish this, the Spirit, in a vision, first directed Paul to go to Greece to preach the gospel (Act 16:9), where he, eventually, reached Thessalonica and taught them the truth. However, of the many who were "called" as Paul preached and taught, only "some of them believed" (Act 17:4). Most of his listeners had not been chosen and so resisted the call and refused to believe. As Jesus said: "Many be called, but few chosen" (Mat 20:16). Such a truth may be difficult to understand, but "we are bound to give thanks" (2Th 2:13) with Paul that we, like the Thessalonian believers, have been both chosen and called."

Defender: 2Th 2:15

"Traditions" can be either valuable or harmful, depending on whether or not they support God's Word. Jesus, for example, rebuked the Pharisees on this basis: "Why do ye also transgress the commandment of God by your tradition?" (Mat 15:3). Paul, on the other hand, encouraged the Thessalonians to keep the traditions they had been taught by him, either verbally or in writing, (2Th 3:6). For the first twenty years or so of the spread of Christianity, each church needed to remember, carefully and accurately, what they had been taught orally by the apostles or their prophets, pastors, and teachers, for they did not yet have the New Testament in written form. By this time, however, Paul had written down at least some of his teachings, and the New Testament was beginning to take shape. Eventually, by the time the last apostle died, it would all be written and circulated among the churches, and there would be no further need for them to be guided by the oral traditions. The corresponding message to us today, therefore, would be to "stand fast, and hold the traditions which ye have been taught.""

TSK: 2Th 2:1

we : Rom 12:1

by the : 1Th 4:14-16

and by : Gen 49:10; Mat 24:31, Mat 25:32; Mar 13:27; Eph 1:10; 1Th 3:13, 1Th 4:17; 2Ti 4:1

TSK: 2Th 2:2

shaken : Isa 7:2, Isa 8:12, Isa 8:13, Isa 26:3; Mat 24:6; Mar 13:7; Luk 21:9, Luk 21:19; Joh 14:1, Joh 14:27; Act 20:23, Act 20:24; Eph 5:6; 1Th 3:3

by spirit : Deu 13:1-5; Jer 23:25-27; Mic 2:11; Mat 24:4, Mat 24:5, Mat 24:24; 2Pe 2:1-3; 1Jo 4:1, 1Jo 4:2; Rev 19:20

nor by letter : 1Th 4:15; 2Pe 3:4-8

TSK: 2Th 2:3

no man : Mat 24:4-6; 1Co 6:9; Eph 5:6

except : 1Ti 4:1-3; 2Ti 3:1-3, 2Ti 4:3, 2Ti 4:4

man : 2Th 2:8-10; Dan 7:25; 1Jo 2:18; Rev 13:11-18

the son : Joh 17:12; Rev 17:8, Rev 17:11

TSK: 2Th 2:4

and exalteth : Isa 14:13; Eze 28:2, Eze 28:6, Eze 28:9; Dan 7:8, Dan 7:25, Dan 8:9-11, Dan 11:36; Rev 13:6

called : 1Co 8:5

sitteth : Dan 8:12-14, Dan 11:45; Rev 13:6, Rev 13:7

TSK: 2Th 2:5

Remember : Mat 16:9; Mar 8:18; Luk 24:6, Luk 24:7; Act 20:31

when : 2Th 3:10; Joh 16:4; Gal 5:21; 1Th 2:11; 2Pe 1:15

TSK: 2Th 2:6

withholdeth : or, holdeth, 2Th 2:7

revealed : 2Th 2:3, 2Th 2:8

TSK: 2Th 2:7

the mystery : 1Ti 3:16; Rev 17:5, Rev 17:7

doth : Act 20:29; Col 2:18-23; 2Ti 2:17, 2Ti 2:18; 1Jo 2:18, 1Jo 4:3

he who : 2Th 2:6

TSK: 2Th 2:8

that : 2Th 2:3; Mat 13:19, Mat 13:38; 1Jo 2:13, 1Jo 3:12, 1Jo 5:18

whom : Dan 7:10,Dan 7:11, Dan 7:26; Rev 18:8-10, Rev 19:20, Rev 20:10

the spirit : Job 4:9; Psa 18:15; Isa 11:4; Hos 6:5; Rev 1:16, Rev 2:16, Rev 19:15, Rev 19:20,Rev 19:21

with the brightness : 2Th 1:8, 2Th 1:9; Heb 10:27

TSK: 2Th 2:9

is : Joh 8:41, Joh 8:44; Act 8:9-11, Act 13:10; 2Co 4:4, 2Co 11:3, 2Co 11:14; Eph 2:2; Rev 9:11; Rev 12:9, Rev 12:17, Rev 13:1-5, Rev 18:23, Rev 19:20, Rev 20:10

and signs : Exo 7:22, Exo 8:7, Exo 8:18; Deu 13:1, Deu 13:2; Mat 24:24; Mar 13:22; 2Ti 3:8; Rev 13:11-15; Rev 18:23, Rev 19:20

TSK: 2Th 2:10

deceivableness : Rom 16:18; 2Co 2:17, 2Co 4:2, 2Co 11:13, 2Co 11:15; Eph 4:14; 2Pe 2:18; Heb 3:13

in them : 1Co 1:18; 2Co 2:15, 2Co 4:3; 2Pe 2:12

they received : Pro 1:7, Pro 2:1-6, Pro 4:5, Pro 4:6, Pro 8:17; Mat 13:11; Joh 3:19-21, Joh 8:45-47; Rom 2:7, Rom 2:8; Rom 6:17; 1Co 16:22; Jam 1:16-18

that they : Joh 3:17, Joh 5:34; Rom 10:1; 1Th 2:16; 1Ti 2:4

TSK: 2Th 2:11

for : Psa 81:11, Psa 81:12, Psa 109:17; Isa 29:9-14; Joh 12:39-43; Rom 1:21-25, Rom 1:28

God : 1Ki 22:18-22; 2Ch 18:18-22; Isa 6:9, Isa 6:10; Eze 14:9

that : Isa 44:20, Isa 66:4; Jer 27:10; Eze 21:29; Mat 24:5, Mat 24:11; 1Ti 4:1

TSK: 2Th 2:12

they : Deu 32:35; Mar 16:16; Joh 3:36; 1Th 5:9; 2Pe 2:3; Jud 1:4, Jud 1:5

but : Psa 11:5, Psa 50:16-21, Psa 52:3, Psa 52:4; Hos 7:3; Mic 3:2; Mar 14:11; Joh 3:19-21; Rom 1:32, Rom 2:8, Rom 8:7, Rom 8:8, Rom 12:9; 2Pe 2:13-15; 3Jo 1:11

TSK: 2Th 2:13

we : 2Th 1:3; Rom 1:8, Rom 6:17

beloved : 2Th 2:16; Deu 33:12; 2Sa 12:25 *marg. Jer 31:3; Eze 16:8; Dan 9:23, Dan 10:11, Dan 10:19; Rom 1:7; Col 3:12; 1Jo 4:10,1Jo 4:19

from : Gen 1:1; Pro 8:23; Isa 46:10; Joh 1:1, Joh 8:44; Heb 1:10

chosen : Rom 8:33, Rom 9:11; Eph 1:4, Eph 1:5; 1Th 1:4; 2Ti 1:9; 1Pe 1:2

through : 2Th 2:10,2Th 2:12; Luk 1:75; 1Pe 1:2-5

belief : Joh 8:45, Joh 8:46, Joh 14:6; Act 13:48, Act 15:9; Gal 3:1; Eph 2:8; Col 1:5; 2Ti 2:15; 2Ti 3:15; Jam 1:18

TSK: 2Th 2:14

he called : Rom 8:28-30; 1Th 2:12; 1Pe 5:10

our gospel : Rom 2:16, Rom 16:25; 1Th 1:5

to : Psa 16:11; Mat 25:21; Joh 14:2, Joh 14:3, Joh 17:22, Joh 17:24; Rom 8:17; Eph 1:18; 1Th 2:12; 2Ti 2:12; 1Pe 1:4, 1Pe 1:5, 1Pe 5:10; Rev 3:21, Rev 21:23, Rev 22:3-5

TSK: 2Th 2:15

stand : 1Co 15:58, 1Co 16:13; Phi 4:1

hold : 2Th 3:6; 1Co 11:2

the traditions : Rom 16:17; Jud 1:3 *Gr.

whether : 2Th 2:2, 2Th 3:14

TSK: 2Th 2:16

our Lord : 2Th 1:1, 2Th 1:2; Rom 1:7; 1Th 3:11

which : 2Th 2:13; Joh 3:16, Joh 13:1, Joh 15:9, Joh 15:13; Rom 5:8; Eph 2:4, Eph 2:5, Eph 5:2, Eph 5:25; Tit 3:4-7; 1Jo 3:16, 1Jo 4:9, 1Jo 4:10; Rev 1:5, Rev 3:9

everlasting : Psa 103:17; Isa 35:10, Isa 51:11, Isa 60:19, Isa 60:20, Isa 61:7; Luk 16:25; Joh 4:14; Joh 14:16-18, Joh 16:22; 2Co 4:17, 2Co 4:18; Heb 6:18; 1Pe 1:5-8; Rev 7:16, Rev 7:17; Rev 22:5

good : Rom 5:2-5, Rom 8:24, Rom 8:25; Col 1:5, Col 1:23; 1Th 1:3; Tit 1:2, Tit 2:13; Heb 6:11; Heb 6:12, Heb 6:19, Heb 7:19; 1Pe 1:3-5; 1Jo 3:2, 1Jo 3:3

through : Act 15:11, Act 18:27; Rom 4:4, Rom 4:16, Rom 5:2, Rom 11:5, Rom 11:6

TSK: 2Th 2:17

Comfort : 2Th 2:16; Isa 51:3, Isa 51:12, Isa 57:15, Isa 61:1, Isa 61:2, Isa 66:13; Rom 15:13; 2Co 1:3-6

stablish : 2Th 3:3; Isa 62:7; Rom 1:11, Rom 16:25; 1Co 1:8; 2Co 1:21; Col 2:7; 1Th 3:2, 1Th 3:13; Heb 13:9; 1Pe 5:10; Jud 1:24

in : Jam 1:21, Jam 1:22; 1Jo 3:18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Th 2:1

Now we beseech you, brethren, by the coming of our Lord Jesus Christ - The phrase "by the coming,"is not here, as our translators seem to have supposed, a form of solemn adjuration. It is not common, if it ever occurs, in the Scriptures, to make a solemn adjuration in view of an event, and the connection here demands that we give to the phrase a different sense. It means, respecting his coming; and the idea of Paul is: "In regard to that great event of which I spoke to you in my former epistle - the coming of the Saviour - I beseech you not to be troubled, as if it were soon to happen. As his views had been misunderstood or misrepresented, he now proposes to show them that there was nothing in the true doctrine which should create alarm, as if he were about to appear.

And by our gathering together unto him - There is manifest allusion here to what is said in the First Epistle 1Th 4:17, "then we shall be caught up together with them in the clouds;"and the meaning is: "in reference to our being gathered unto him, I beseech you not to be shaken in mind, as if that event were near."

Barnes: 2Th 2:2

That ye be not soon shaken in mind - The word here used signifies, properly, to be moved as a wave of the sea, or to be tossed upon the waves, as a vessel is. Then it means to be shaken in any way; see Mat 11:7; Mat 24:29; Luk 6:38; Act 4:31; Heb 12:26. The reference here is to the agitation or alarm felt from the belief that the day of judgment would soon occur. It is uniformly said in the Scriptures, that the approach of the Lord Jesus to judge the world, will produce a great consternation and alarm. Mat 24:30, "then shall appear the sign of the Son of man in heaven, and then shall all the tribes of the earth mourn."Rev 1:7, "behold, he cometh with clouds; and every eye shall see him and they also which pierced him; and all kindreds of the earth shall wail because of him."Luk 23:30, "then shall they begin to say to the mountains, Fall on us; and to the hills Cover us;"compare Isa 2:21-22.

Of the truth of this, there can be no doubt. We may imagine something of the effects which will be produced by the alarm caused in a community when a belief prevails that the day of judgment is near. In a single year (1843) 17 persons were admitted to the Lunatic Asylum in Worcester, Mass., who had become deranged in consequence of the expectation that the Lord Jesus was about to appear. It is easy to account for such facts, and no doubt, when the Lord Jesus shall actually come, the effect on the guilty world will be overwhelming. The apostle here says, also, that those who were Christians were "shaken in mind and troubled"by this anticipation. There are, doubtless, many true Christians who would be alarmed at such an event, as there are many who, like Hezekiah Isa 38:1-2, are alarmed at the prospect of death. Many real Christians might, on the sudden occurrence of such an event, feel that they were not prepared, and be alarmed at the prospect of passing through the great trial which is to determine their everlasting destiny. It is no certain evidence of a want of piety to be alarmed at the approach of death. Our nature dreads death, and though there may be a well-founded hope of heaven, it will not always preserve a delicate physical frame from trembling when it comes.

Or be troubled - That is, disturbed, or terrified. It would seem that this belief had produced much consternation among them.

Neither by spirit - By any pretended spirit of prophecy. But whether this refers to the predictions of those who were false prophets in Thessalonica, or to something which it was alleged the apostle Paul had himself said there, and which was construed as meaning that the time was near, is not certain. This depends much on the question whether the phrase "as from us,"refers only to the letters which had been sent to them, or also to the "word"and to the "spirit,"here spoken of; see Oldshausen on the place. It would seem, from the connection, that all their consternation had been caused by some misconstruction which had been put on the sentiments of Paul himself, for if there had been any other source of alarm, he would naturally have referred to it. It is probable, therefore, that allusion is made to some representation which had been given of what he had said under the influence of the Holy Spirit, and that the expectation that the end of the world was near, was supposed to be a doctrine of inspiration. Whether, however, the Thessalonians themselves put this construction on what he said, or whether those who had caused the alarm represented him as teaching this, cannot be determined.

Nor by word - That is, by public instruction, or in preaching. It is evident that when the apostle was among them, this subject, from such causes, was prominent in his discourses; see 2Th 2:5. It had been inferred, it seems, from what he said, that he meant to teach that the end of the world was near.

Nor by letter - Either the one which he had before written to them - the First Epistle to the Thessalonians - or one which had been forged in his name. "As from us."That is, Paul, Silas, and Timothy, who are united in writing the two epistles 1Th 1:1; 2Th 1:1, and in whose names a letter would be forged, if one of this description were sent to them. It has been made a question, whether the apostle refers here to the former epistle which he had sent to them, or to a forged letter; and on this question critics have been about equally divided. The reasons for the former opinion may be seen in Paley’ s Herin Paulinae, in loc. The question is not very important, and perhaps cannot be easily settled. There are two or three circumstances, however, which seem to make it probable that he refers to an epistle which had been forged, and which had been pretended to be received from him. (1.) one is found in the expression "as from us."If he had referred to his own former letter, it seems to me that the allusion would have been more distinct, and that the particle "as"( ὡς hōs ) would not have been used. This is such an expression as would have been employed if the reference were to such a forged letter.

\caps1 (2) a\caps0 second circumstance is found in the expression in the next verse, "Let no man deceive you by any means,"which looks as if they were not led into this belief by their own interpretation of his former epistle, but by a deliberate attempt of some one to delude them on the subject.

\caps1 (3) p\caps0 erhaps a third circumstance would be found in the fact that it was not uncommon in early times of Christianity to attempt to impose forged writings on the churches. Nothing would be more natural for an impostor who wished to acquire influence, than to do this; and that it was often done is well known. That epistles were forged under the names of the apostles, appears very probable, as Benson has remarked, from chap. 2Th 3:17; Gal 6:11; and Phm 1:19. There are, indeed, none of those forged epistles extant which were composed in the time of the apostles, but there is extant an epistle of Paul to the Corinthians, besides the two which we have; another to the Laodiceans, and six of Paul’ s epistles to Seneca - all of which are undoubted forgeries; see Benson in loc. If Paul, however, here refers to his former epistle, the reference is doubtless to 1Th 4:15, and 1Th 5:2-4, which might easily be understood as teaching that the end of the world was near, and to which those who maintained that opinion might appeal with great plausibility. We have, however, the authority of the apostle himself that he meant to teach no such thing. "As that the day of Christ is at hand."The time when he would appear - called "the day of Christ,"because it would be appointed especially for the manifestation of his glory. The phrase "at hand,"means near. Grotius supposes that it denotes that same year, and refers for proof to Rom 8:38; 1Co 3:22; Gal 1:4. Heb 9:9. If so, the attempt to fix the day was an early indication of the desire to determine the very time of his appearing - a disposition which has been so common since, and which has led into so many sad mistakes.

Barnes: 2Th 2:3

Let no man deceive you by any means - That is, respecting the coming of the Lord Jesus. This implies that there were then attempts to deceive, and that it was of great importance for Christians to be on their guard. The result has shown that there is almost no subject on which caution is more proper, and on which men are more liable to delusion. The means then resorted to for deception appear from the previous verse to have been either an appeal to a pretended verbal message from the apostle, or a pretended letter from him. The means now, consist of a claim to uncommon wisdom in the interpretation of obscure prophecies of the Scriptures. The necessity for the caution here given has not ceased.

For that day shall not come, except there come a falling away first - Until an apostasy ( ἀποστασία apostasia ) shall have occurred - the great apostasy. There is scarcely any passage of the New Testament which has given occasion to greater diversity of opinion than this. Though the reference seems to be plain, and there is scarcely any prophecy of the Bible apparently more obvious and easy in its general interpretation; yet it is proper to mention some of the opinions which have been entertained of it.

Some have referred it to a great apostasy from the Christian church, particularly on account of persecution, which would occur before the destruction of Jerusalem. The "coming of the Lord"they suppose refers to the destruction of the holy city, and according to this, the meaning is, that there would be a great apostasy before that event would take place. Of this opinion was Vitringa, who refers the "apostasy"to a great defection from the faith which took place between the time of Nero and Trajan.

Whitby also refers it to an event which was to take place before the destruction of Jerusalem, and supposes that the apostasy would consist in a return from the Christian to the Jewish faith by multitudes of professed converts. The "man of sin,"according to him, means the Jewish nation, so characterized on account of its eminent wickedness.

Hammond explains the apostasy by the defection to the Gnostics, by the arts of Simon Magus, whom he supposes to be the man of sin, and by the "day of the Lord"he also understands the destruction of Jerusalem.

Grotius takes Caius Caesar or Caligula, to be the man of sin, and by the apostasy he understands his abominable wickedness. In the beginning of his government, he says, his plans of iniquity were concealed, and the hopes of all were excited in regard to his reign; but his secret iniquity was subsequently "revealed,"and his true character understood.

Wetstein understands by the "man of sin,"that it referred to Titus and the Flavian house. He says that he does not understand it of the Roman Pontiff, who "is not one such as the demonstrative pronoun thrice repeated designates, and who neither sits in the temple of God, nor calls himself God, nor Caius, nor Simon Gioriae, nor any Jewish impostor, nor Simon Magus."

Koppe refers it to the King mentioned in Dan 11:36. According to him, the reference is to a great apostasy of the Jews from the worship of God, and the "man of sin"is the Jewish people.

Others have supposed that the reference is to Muhammed, and that the main characteristics of the prophecy may be found in him.

Of the Papists, a part affirm that the apostasy is the falling away from Rome in the time of the Reformation, but the greater portion suppose that the allusion is to Antichrist, who, they say, will appear in the world before the great day of judgment, to combat religion and the saints. See these opinions stated at length, and examined, in Dr. Newton on the Prophecies, Dissertation xxii.

Some more recent expositors have referred it to Napoleon Bonaparte, and some (as Oldshausen) suppose that it refers to some one who has not yet appeared, in whom all the characteristics here specified will be found united.

Most Protestant commentators have referred it to the great apostasy under the papacy, and, by the "man of sin,"they suppose there is allusion to the Roman Pontiff, the Pope. It is evident that we are in better circumstances to understand the passage than those were who immediately succeeded the apostles.

Eighteen hundred years have passed (written circa 1880’ s) away since the Epistle was written, and the "day of the Lord"has not yet come, and we have an opportunity of inquiring, whether in all that long tract of time any one man can be found, or any series of men have arisen, to whom the description here given is applicable. If so, it is in accordance with all the proper rules of interpreting prophecy, to make such an application. If it is fairly applicable to the papacy, and cannot be applied in its great features to anything else, it is proper to regard it as having such an original reference. Happily, the expressions which are used by the apostle are, in themselves, not difficult of interpretation, and all that the expositor has to do is, to ascertain whether in any one great apostasy all the things here mentioned have occurred. If so, it is fair to apply the prophecy to such an event; if not so, we must wait still for its fulfillment.

The word rendered "falling away"( ἀποστασία apostasia , apostasy), is of so general a character, that it may be applied to any departure from the faith as it was received in the time of the apostles. It occurs in the New Testament only here and in Act 21:21, where it is rendered "to forsake"- "thou teachest all the Jews which are among us to forsake Moses"- apostasy from Moses - ἀποστασίαν ἀπὸ Μωῦσέως apostasian apo Mōuseōs . The word means a departing from, or a defection; see the verb used in 1Ti 4:1, "Some shall depart from the faith"- ἀποστήσονται apostēsontai ; compare the notes on that passage; see also Heb 3:12; Luk 8:13; Act 5:37. The reference here is evidently to some general falling away, or to some great religious apostasy that was to occur, and which would be under one head, leader, or dynasty, and which would involve many in the same departure from the faith, and in the same destruction. The use of the article here, "the apostasy"(Greek), Erasmus remarks, "signifies that great and before-predicted apostasy."It is evidently emphatic, showing that there had been a reference to this before, or that they understood well that there was to be such an apostasy. Paul says 2Th 2:5, that when he was with them, he had told them of these things. The writers in the New Testament often speak of such a defection under the name of Antichrist; see Rev 13:14; 1Jo 2:18, 1Jo 2:22; 1Jo 4:3; 2Jo 1:7.

And that man of sin - This is a Hebraism, meaning a man of eminent wickedness; one distinguished for depravity; compare Joh 17:12; Pro 6:12, in Heb. The use of the article here - ὁ ἄνθρωπος ho anthrōpos - "the man of sin,"is also emphatic, as in the reference to "the falling away,"and shows that there is allusion to one of whom they had before heard, and whose character was well known; who would be the wicked one by way of eminence; see also 2Th 2:8, "that wicked"- ὁ ἄνομος ho anomos . There are two general questions in regard to the proper interpretation of this appellative; the one is, whether it refers to an individual, or to a series of individuals of the same general character, aiming at the accomplishment of the same plans; and the other is, whether there has been any individual, or any series of individuals, since the time of the apostle, who, by eminence, deserved to be called "the man of sin."That the phrase, "the man of sin,"may refer to a succession of men of the same general character, and that it does so refer here, is evident from the following considerations:

(1) The word "king"is used in Dan 7:25; Dan 11:36, to which places Paul seems to allude, to denote a succession of kings.

\caps1 (2) t\caps0 he same is true of the beast mentioned in Dan. 7; Dan. 8; and Rev. 13, representing a kingdom or empire through its successive changes and revolutions.

\caps1 (3) t\caps0 he same is true of the "woman arrayed in purple and scarlet"Rev 17:4, which cannot refer to a single woman, but is the emblem of a continued corrupt administration.

\caps1 (4) i\caps0 t is clear that a succession is intended here, because the work assigned to "the man of sin,"cannot be supposed to be that which could be accomplished by a single individual. The statement of the apostle is, that there were then tendencies to such an apostasy, and that the "man of sin "would be revealed at no distant period, and yet that he would continue his work of "lying wonders"until the coming of the Saviour. In regard to this "man of sin,"it may be further observed:

\caps1 (1) t\caps0 hat his appearing was to be preceded by "the great apostasy;"and,

\caps1 (2) t\caps0 hat he was to continue and perpetuate it. His rise was to be owing to a great departure from the faith, and then he was to be the principal agent in continuing it by "signs and lying wonders."He was not himself to originate the defection, but was to be the creation, or result of it. He was to rise upon it, or grow out of it, and, by artful arrangements adapted to that purpose, was to perpetuate it. The question then is, to whom this phrase, descriptive of a succession of individuals so eminent for wickedness that the name "the man of sin"could be applied, was designed by the spirit of inspiration to refer. Dr. Newton has shown that it cannot refer to Caligula, to Simon Magus, to the revolt of the Jews from the Romans, or to the revolt of the Jews from the faith, or to the Flavian family, or to Luther, as some of the papists suppose, or to one man who will appear just before the end of the world, as others of the Romanists suppose; see his Dissertations on the Prophecies, xxii, pp. 393-402; compare Oldshausen, in loc. The argument is too long to be inserted here. But can it be referred to the papacy? Can it denote the Pope of Rome, meaning not a single pope, but the succession? If all the circumstances of the entire passage can be shown to be fairly applicable to him, or if it can he shown that all that is fairly implied in the language used here has received a fulfillment in him, then it is proper to regard it as having been designed to be so applied, and then this may be numbered among the prophecies that are in part fulfilled.

The question now is on the applicability of the phrase "the man of sin"to the Pope. That his rise was preceded by a great apostasy, or departure from the purity of the simple gospel, as revealed in the New Testament, cannot reasonably be doubted by any one acquainted with the history of the church. That he is the creation or result of that apostasy, is equally clear. That he is the grand agent in continuing it, is equally manifest. Is the phrase itself one that is properly applicable to him Is it proper to speak of the Pope of Rome, as he has actually appeared, as "the man of sin?"In reply to this, it might be sufficient to refer to the general character of the papacy, and to its influence in upholding and perpetuating various forms of iniquity in the world. It would be easy to show that there has been no dynasty or system that has contributed so much to uphold and perpetuate sins of various kinds on the earth, as the papacy. No other one has been so extensively and so long the patron of superstition; and there are vices of the grossest character which have all along been fostered by its system of celibacy, indulgences, monasteries, and absolutions. But it would be a better illustration of the meaning of the phrase "man of sin,"as applicable to the Pope of Rome, to look at the general character of the popes themselves. Though there may have been some exceptions, yet there never has been a succession of men of so decidedly wicked character, as have occupied the papal throne since the great apostasy commenced.

A very few references to the characters of the popes will furnish an illustration of this point. Pope Vagilius waded to the pontifical throne through the blood of his predecessor. Pope Joan (the Roman Catholic writers tell us) a female in disguise, was elected and confirmed Pope, as John VIII. Platina says, that "she became with child by some of those that were round about her; that she miscarried, and died on her way from the Lateran to the temple."Pope Marcellinus sacrificed to idols. Concerning Pope Honorius, the council of Constantinople decreed, "We have caused Honorius, the late Pope of Old Rome, to be accursed; for that in all things he followed the mind of Sergius the heretic, and confirmed his wicked doctrines."The Council of Basil thus condemned Pope Eugenius: "We condemn and depose Pope Eugenius, a despiser of the holy canons; a disturber of the peace and unity of the church of God; a notorious offender of the whole universal church; a Simonist; a perjurer; a man incorrigible; a schismatic; a man fallen from the faith, and a willful heretic."

Pope John II, was publicly charged at Rome with incest. Pope John XIII usurped the Pontificate, spent his time in hunting, in lasciviousness, and monstrous forms of vice; he fled from the trial to which he was summoned, and was stabbed, being taken in the act of adultery. Pope Sixtus IV licensed brothels at Rome. Pope Alexander VI was, as a Roman Catholic historian says, "one of the greatest and most horrible monsters in nature that could scandalize the holy chair. His beastly morals, his immense ambition, his insatiable avarice, his detestable cruelty, his furious lusts, and monstrous incest with his daughter Lucretia, are, at large, described by Guicciardini Ciaconius, and other authentic papal historians."Of the popes, Platina (a Roman Catholic) says: "The chair of Saint Peter was usurped, rather than possessed, by monsters of wickedness, ambition, and bribery. They left no wickedness unpracticed;"see the New Englander, April, 1844, pp. 285, 286. To no succession of men who have ever lived could the appellative, "the man of sin, be applied with so much propriety as to this succession. Yet they claim to have been the true "successors"of the apostles, and there are Protestants who deem it of essential importance to be able to show that they have derived the true "succession"through such men.

Be revealed - Be made manifest. There were, at the time when the apostle wrote, two remarkable things:

\caps1 (1) t\caps0 hat there was already a tendency to such an apostasy as he spoke of; and,

\caps1 (2) t\caps0 here was something which as yet prevented the appearance or the rise of the man of sin; 2Th 2:7. When the hindrance which then existed should be taken out of the way, he would be manifested; see the notes on 2Th 2:7.

"The son of perdition."This is the same appellation which the Saviour bestowed on Judas; see it explained in the notes on Joh 18:12. It may mean either that he would be the cause of ruin to others, or that he would himself be devoted to destruction. It would seem here rather to be used in the latter sense, though this is not absolutely certain. The phrase, whichever interpretation be adopted, is used to denote one of eminent wickedness.

Barnes: 2Th 2:4

Who opposeth - That is, he is distinguished as an opposer of the great system which God has revealed for human salvation, and of those who would serve God in purity in the gospel of his Son. No Protestant will doubt that this has been the character of the papacy. The opposition of the general system to the gospel; the persecution of Wycliffe, of John Huss, of Jerome of Prague, of the Waldenses and the Reformers; the Inquisition, the cruelties in the reign of Mary (Queen of Scots), and the massacre of Bartholomew in France, are obvious illustrations of this.

And exalteth himself above all that is called God - That is, whether among the pagans or the Jews; above a false God, or the true God. This could be true only of one who set aside the divine laws; who undertook to legislate where God only has a right to legislate, and whose legislation was contrary to that of God. Any claim of a dominion over conscience; or any arrangement to set aside the divine laws, and to render them nugatory, would correspond with what is implied in this description. It cannot be supposed that any one would openly claim to be superior to God, but the sense must be, that the enactments and ordinances of the "man of sin"would pertain to the province in which God only can legislate, and that the ordinances made by him would be such as to render nugatory the divine laws, by appointing others in their place. No one can reasonably doubt that all that is here affirmed may be found in the claims of the Pope of Rome. The assumptions of the papacy have related to the following things:

(1) To authority above all the inferior orders of the priesthood - above all pastors, bishops, and primates.

\caps1 (2) a\caps0 uthority above all kings and emperors, "deposing some, and advancing others, obliging them to prostrate themselves before him, to kiss his toe, to hold his stirrup, to wait barefooted at his gate, treading even upon the neck, and kicking off the imperial crown with his foot"- Newton. Thus, Gregory VII made Henry IV wait barefooted at his gate. Thus, Alexander III trod upon the neck of Alexander I. Thus, Celestin kicked off the imperial crown of Henry VI. Thus, the right was claimed, and asserted, of laying nations under interdict, of deposing kings, and of absolving their subjects from their oaths of allegiance. And thus the Pope claimed the right over all unknown lands that might be discovered by Columbus, and apportioned the New World as he pleased - in all these things claiming prerogatives which can pertain only to God.

\caps1 (3) t\caps0 o authority over the conscience, in matters which can pertain only to God himself, and where he only can legislate. Thus, it has been, and is, one of the claims set up for the Pope that he is infallible. Thus, he "forbids what God has commanded,"as the marriage of the clergy, communion in both kinds, the use of the Scriptures for the common people. Thus, he has set aside the second commandment by the appointment of image-worship; and thus he claims the power of the forgiveness of sins. Multitudes of things which Christ allows his people are forbidden by the papacy, and many things are enjoined, or allowed, directly contrary to the divine legislation.

Or that is worshipped - σέβασμα sebasma . This word means "an object of worship;"see Act 17:3, where it is rendered devotions. It may be applied to the worship of a pagan divinity, or of the true God. "It may refer to a person, an idol, or a place. Probably Paul refers here to the heroes and other subordinate divinities of the heathen mythology"- Oldshausen. No one can doubt that the Pope has claimed higher honors, as the vicegerent of Christ, than was ever rendered in the ancient "hero worship."

So that he, as God - That is, claiming the honors due to God. This expression would not imply that he actually claimed to be the true God, but only that he sits in the temple, and manifests himself as if he were God. He claims such honors and such reverence as the true God would if he should appear in human form. It should be observed here, however, that there is much reason to doubt the genuineness of this phrase - "as God"- ὡς Θεον hōs Theon . Mill supposes that it was inserted from the context. It is marked with an asterisk in the Vulgate, the Coptic, and the Syriac, and is omitted by many of the fathers; see Mill and Wetstein. It is rejected by Griesbach and Lachmann, and marked as doubtful by Hahn. It is defended, however, by Matthaei, Koppe, Knapp, and Schott. The sense is not materially affected whether it be regarded as genuine or not.

Sitteth in the temple of God - That is, in the Christian church. It is by no means necessary to understand this of the temple at Jerusalem, which was standing at the time this Epistle was written, because:

\caps1 (1) t\caps0 he phrase "the temple of God"is several times used with reference to the Christian church, 1Co 3:16, 1Co 3:17; 2Co 6:16; Eph 2:21; Rev 3:12; and,

\caps1 (2) t\caps0 he temple was the proper symbol of the church, and an apostle trained amidst the Hebrew institutions would naturally speak of the church as the temple of God. The temple at Jerusalem was regarded as the peculiar dwelling-place of God on earth. When the Christian church was founded, it was spoken of as the peculiar dwelling-place of God; see the passages referred to above. He dwelt among His people. He was with them, and walked with them, and manifested himself among them - as he had done in the ancient temple. The usage in the New Testament would not lead us to restrict this language to an edifice, or a "church,"as the word is now commonly used, but rather to suppose that it denotes the church as a society, and the idea is, that the Antichrist here referred to would present himself in the midst of that church as claiming the honors due to God alone. In the temple at Jerusalem, God himself presided. There he gave laws to his people; there he manifested himself as God; and there he was worshipped. The reign of the "man of sin"would be as if he should sit there. In the Christian church he would usurp the place which God had occupied in the temple. He would claim divine attributes and homage. He would give laws and responses as God did there. He would be regarded as the head of all ecclesiastical power; the source from which all authority emanated; the same in the Christian church which God himself was in the temple. This does not then refer primarily to the Pope as sitting in any particular church on any particular occasion, but to his claiming in the Church of Christ the authority and homage which God had in the temple at Jerusalem. In whatever place, whether in a cathedral or elsewhere, this authority should be exercised, all that the language here conveys would be fulfilled. No one can fail to see that the authority claimed by the Pope of Rome, meets the full force of the language used here by the apostle.

Showing himself that he is God - This does not necessarily mean that he actually, in so many words, claimed to be God; but that he usurped the place of God, and claimed the prerogatives of God. If the names of God are given to him, or are claimed by him; if he receives the honors due to God; if he asserts a dominion like that of God, then all that the language fairly implies will be fulfilled. The following expressions, applied to the Pope of Rome by Catholic writers, without any rebuke from the papacy, will show how entirely applicable this is to the pretended Head of the Church. He has been styled "Our Lord God the Pope; another God upon earth; king of kings and lord of lords. The same is the dominion of God and the Pope. To believe that our Lord God the Pope might not decree as he decreed is heresy. The power of the Pope is greater than all created power, and extends itself to things celestial, terrestrial, and infernal. The Pope doeth whatsoever he listeth, even things unlawful, and is more than God;"see the authority for these extraordinary declarations in Dr. Newton book on the Prophecies, Dissertations xxii. How can it be doubted that the reference here is to the papacy? Language could not be plainer, and it is not possible to conceive that anything can ever occur which would furnish a more manifest fulfillment of this prophecy. Indeed, interpreted by the claims of the papacy, it stands among the very clearest of all the predictions in the Sacred Scriptures.

Barnes: 2Th 2:5

Remember ye not, that, when I was yet with you, I told you these things? - The whole subject of the second coming of the Saviour seems to have constituted an important part of the instructions of Paul when at Thessalonica. He now refers them to what he had told them respecting the great apostasy, to show that his views had not changed, and that he did not mean to have them understand that the world would soon come to an end. He had stated these things to them implying that a considerable interval must elapse before the Saviour would appear. Much of the obscurity of this prophecy arises from the fact, that the apostle alludes to things which he had told them when with them, of which we have now no knowledge. Hence, what would be perfectly clear to them, on reading this letter, is now difficult to be understood.

Barnes: 2Th 2:6

And now ye know what withholdeth - Margin, "holdeth."The reference is, to something that then operated to constrain or hold back the obvious tendency of things, so that the "man of sin"should not at once appear, or so that things should not soon so develop themselves as to give rise to this anti-Christian power. There were causes at work even then, which would ultimately lead to this; but there was also something which checked the tendency of things, so that the revelation or development of the "man of sin"was put off to a future period. The obvious meaning of this would be, that, when the apostle wrote, there was a tendency to what would occur under the great apostasy, and that this would soon develop itself if it were not restrained. If the reference is to the papacy, this would consist in corruptions already existing in the church, having a resemblance to those which afterward existed under that system, or which were the germ of that system.

If there was a tendency toward the concentration of all power in an individual in the church, - if there was an assumption of authority by one class of ministers above another, - if there was a denial of the "parity of the clergy,"the tendency would have been to that ultimate assumption of authority which is found in the Romish hierarchy. But conjecture is useless as to what was the precise form in which this tendency then began to develop itself. That the corruptions early began in the church which terminated in the papacy, and which led on directly to it, we know; and that the apostle was able to foresee and predict such a final development, shows that he was under the influence of inspiration. It is not known precisely what is referred to by the phrase "what withholdeth," τὸ κατέχον to katechon . The phrase means properly, something that "holds back,"or "restrains."

The word here is in the neuter gender, "What withholdeth."In the following verse it is in the masculine gender, ὁ κατέχων ho katechōn - "he that letteth,"or withholdeth; and the reference would seem to be to some agency or state of things under the control of an individual, or of some civil power, that then operated as a restraint on the natural tendency of things. Of this, the apostle says, they had had full information; but we can only conjecture what it was. The restraining power of anything controlled by an individual, or of any government, or the restraining power of God, would meet all that the phrase implies. The most natural interpretation is that which refers it to civil power, meaning that there was something in the form of the existing administration which would prevent this development until that restraint should be removed. The supposition that there was even then a tendency to concentrate all ecclesiastical power at Rome, and that while the civil authority remained there it would not suffer ecclesiastical power to grow to the exorbitant height which it ultimately reached, will meet all that is implied in the language.

That he might be revealed in his time - The man of sin. The meaning is, that there was then a restraint operating which would prevent the development of this anti-Christian power until the proper time; that is, until the state of the world should be such that in the divine arrangements it would be proper to permit it. It was not to be permitted until the gospel should be extensively preached, and had had an opportunity of showing its fair effects on the nations; until it had become so planted and established that even the rise of this anti-Christian power could not effectually uproot it. If the "man of sin"had been permitted to rise at once, the consequence might have been that the new religion would have been crushed, so that it could never have revived again. There was then a providential arrangement by which this growth of wickedness should be checked and restrained, until the new religion should take deep root in the earth, and its perpetuity should be secured. Then the great trial was to be permitted under the "man of sin."

Barnes: 2Th 2:7

For the mystery of iniquity - On the meaning of the word mystery, see the notes on Rom 11:25; compare 1Co 2:7; Eph 1:9; Eph 3:3; Col 1:26. It means properly what is hidden or concealed; not necessarily that which is unintelligible. The "mystery of iniquity"seems here to refer to some hidden or concealed depravity - some form of sin which was working secretly and silently, and which had not yet developed itself. Any secret sources of iniquity in the church - anything that tended to corrupt its doctrines, and to destroy the simplicity of the faith of the gospel, would correspond with the meaning of the word. Doddridge correctly supposes that this may refer to the pride and ambition of some ministers, the factious temper of some Christians, the imposing’ of unauthorized severities, the worship of angels, etc.

Doth already work - There are elements of these corruptions already existing in the church. Dr. Newton maintains that the foundations of popery were laid in the apostle’ s days, and that the superstructure was raised by degrees; and this is entirely in accordance with the statements of the apostle Paul. In his own time, he says, there were things which, if not restrained, would expand and ripen into that apostasy. He has not told as particularly to what he refers, but there are several intimations in his writings, as well as in other parts of the New Testament, that even in the apostolic age there existed the elements of those corruptions which were afterward developed and imbodied in the papacy. Even then, says Dr. Newton, "idolatry was stealing into the church 1Co 10:14, and a voluntary humility and worshipping of angels."(Col 2:18; see, however, my note on that passage.) "There existed strife and divisions 1Co 3:3, an adulterating and handling the word of God deceitfully 2Co 2:17; 2Co 4:2, a gain of godliness, teaching of things for filthy lucre’ s sake 1Ti 6:5; Tit 1:11, a vain observation of festivals Gal 4:10, a vain distinction of meats 1Co 8:8, a neglecting of the body Col 2:23, traditions, and commandments, and doctrines of men Col 2:8, Col 2:22; compare 3Jo 1:9, "Diotrephes, who loveth to have the pre-eminence."These things constituted the elements of the corruptions which were afterward developed in the papacy, and which are imbodied in that system. An eye that could see all, would even then have perceived that if there were no restraint, these incipient corruptions would grow up into that system, and would be expanded into all the corruptions and arrogant claims which have ever characterized it; compare 1Jo 4:3.

Only he who now letteth - Who now hinders, or restrains - ὁ κατέχων ho katechōn . This is the same word which is used in 2Th 2:7, and rendered "withholdeth,"except that it is there in the neuter gender. There can be no doubt that there is reference to the same restraining power, or the same power under the control of an individual; but what that was, is not quite certain. It was some power which operated as a check on the growing corruptions then existing, and which prevented their full development, but which was to be removed at no distant period, and whose removal would give an opportunity for these corruptions to develop themselves, and for the full revelation of the man of sin. Such a supposition as that the civil power of Rome was such a restraint, operating to prevent the assumption of the ecclesiastical claims of supremacy which afterward characterized the papacy, will correspond with all that is necessarily implied in the language.

Will let, until he be taken out of the way - This will be an effectual check on these corruptions, preventing their full development, until it is removed, and then the man of sin will appear. The supposition which will best suit this language is, that there was then some civil restraint, preventing the development of existing corruptions, but that there would be a removal, or withdrawing of that restraint; and that then the tendency of the existing corruptions would be seen. It is evident, as Oldshausen remarks, that this resisting or restraining power must be something out of the church, and distinguished from the anti-Christian tendency itself; yon der Kirche und vom Antichristenthum. It is necessary, therefore, to understand this of the restraints of civil power. Was there, then, any fact in history which will accord with this interpretation? The belief among the primitive Christians was, that what hindered the rise of the man of sin was the Roman empire, and therefore "they prayed for its peace and welfare, as knowing that when the Roman empire should be dissolved and broken in pieces, the empire of the man of sin would be raised on its ruins."

Dr. Newton. How this revolution was effected, may be seen by the statement of Machiavel. "The emperor of Rome, quitting Rome to dwell at Constantinople"(in the fourth century, under Constantine), "the Roman empire began to decline, but the church of Rome augmented as fast. Nevertheless, until the coming in of the Lombards, all Italy being under the dominion of either emperors or kings, the bishops assumed no more power than what was due to their doctrine and manners; in civil affairs they were subject to the civil power. But Theodoric, king of the Goths, fixing his seat at Ravenna, was that which advanced their interest, and made them more considerable in Italy, for there being no other prince left in Rome, the Romans were forced for protection to pay greater allegiance to the Pope. The Lombards having invaded and reduced Italy into several cantons, the Pope took the opportunity, and began to hold up his head. For being, as it were, governor and principal of Rome, the emperor of Constantinople and the Lombards bare him a respect, so that the Romans (by mediation of their Pope) began to treat and confederate with Longinus (the emperor’ s lieutenant), and the Lombards, not as subjects, but as equals and companions; which said custom continuing, and the Pope’ s entering into alliance sometimes with the Lombards, and sometimes with the Greeks, contracted great reputation to their dignity."(History of Florence, B. i., p. 6, of the English translation.) A more extended quotation on the same subject, may be seen in Newton on the Prophecies, pp. 407, 408. To anyone acquainted with the decline and fall of the Roman empire, nothing can be more manifest than the correspondence of the facts in history respecting the rise of the papacy, and the statement of the apostle Paul here. The simple facts are these:

(1) There were early corruptions in the church at Rome, as there were elsewhere, but peculiarly there, as Rome was the seat of philosophy and of power.

\caps1 (2) t\caps0 here were great efforts made by the bishop of Rome to increase his authority, and there was a steady approximation to what he subsequently claimed - that of being Universal Bishop.

\caps1 (3) t\caps0 here was a constant tendency to yield to him deference and respect in all matters.

\caps1 (4) t\caps0 his was kept in check as long as Rome was the seat of the imperial power. Had that power remained there, it would have been impossible for the Roman Bishop ever to have obtained the civil and ecclesiastical eminence which he ultimately did. Rome could not have had two heads, both claiming and exercising supreme power; and there never could have been a "revelation of the man of sin."

(5) Constantine removed the seat of empire to Constantinople; and this removal or "taking away"of the only restraint on the ambitious projects of the Roman bishops, gave all the opportunity which could be desired for the growth of the papal power. In all history there cannot, probably, be found a series of events corresponding more accurately with a prophetic statement than this; and there is every evidence, therefore, that these are the events to which the Spirit of inspiration referred.

Barnes: 2Th 2:8

And then shall that Wicked be revealed - ὁ ἄνομος ho anomos - "the wicked one,"referring to the "man of sin,"and called "the wicked one"because of the eminent depravity of the system of which he was to be the head; see the notes on 2Th 2:3.

Whom the Lord shall consume - The Lord Jesus; see the notes on Act 1:24. The word "consume"here - ἀναλώσει analōsei - means "to destroy;"see Gal 5:15; Luk 9:54. The word would be applicable to any kind of destruction. The methods by which this will be done are immediately specified - and it is of much importance to understand them, if this refers to the papacy. "With the spirit of his mouth."What goes out of his mouth, or what he speaks; that is, word, truth, command, or gospel - all of which he may be regarded as speaking. In Rev 1:16; Rev 19:15, Rev 19:21, it is said of the Redeemer that "a sharp two-edged sword goeth out of his mouth;"that is, his word, doctrine, or command - what he speaks - is like a sharp sword. It will cut deep; will lay open the heart; will destroy his enemies. Compare Isa 11:4, "With the breath of his lips shall he slay the wicked."The reference in the passage before us is to one of the methods which would be employed to "destroy"the man of sin; and the sense is, that it would be by what is spoken by the Redeemer. This may refer either to what he will say at his coming, or to his truth - already spoken; to what has gone from his lips, by whomsoever uttered; and the meaning then is, that one of the grand agencies for destroying this anti-Christian power is the truth spoken or revealed by the Saviour - that is, his pure gospel.

If this latter is the true interpretation, it may mean that the process for his destruction may have commenced long anterior to the personal appearing of the Redeemer, but that the complete destruction of this power will be accomplished by the splendor of his second coming. It cannot be denied, however, that the most obvious interpretation is that which refers both clauses in the sentence to the same period - that of his second coming. Still, it is not improper to suppose that it may be implied that his power will be weakened and diminished by the influence of the gospel, though it may not be wholly destroyed until the second coming of the Saviour.

And shall destroy - καταργήσει katargēsei . Shall bring to nothing; cause to cease; put an end to. This is, in some respects, a stronger word than that which in the former part of the verse is rendered "consume."It denotes a more entire destruction than that, though it does not refer so much to any positive agency by which it will be done. In the former word, the attention is directed more to the agency by which the destruction will be effected - to the exertion of some kind of power to do it; in this word the attention is directed rather to the entireness or totality of the destruction. The anti-Christian domination will wholly cease, or be entirely destroyed. The words would naturally harmonize with the idea that there would be a somewhat gradual process under the operation of truth toward the destruction of the man of sin, but that the complete annihilation of his power would be by some more manifest exhibition of the personal glory of the Saviour.

With the brightness of his coming - This is evidently a Hebraism, meaning his splendid or glorious appearing. The Greek word, however, rendered "brightness"( ἐπιφανεία epiphaneia - epiphany) - means merely "an appearing,"or "appearance."So it is used in 1Ti 6:4; 2Ti 1:10; 2Ti 4:1, 2Ti 4:8; Tit 2:13, in all which places it is rendered appearing, and refers to the manifestation of the Saviour when he shall come to judge the world. It is used nowhere else in the New Testament. There is no necessary idea of splendor in the word, and the idea is not, as our translation would seem to convey, that there would be such a dazzling light, or such unsufferable brightness that all would be consumed before it, but that he would appear, and that this anti-Christian power would be destroyed by his appearing; that is, by himself when he would return. The agency in doing it would not be his brightness, but himself. It would seem to follow from this, that, however this enormous power of wickedness might be weakened by truth, the final triumph over it would be reserved for the Son of God himself on his second return to our world. Yet, if this be so, it need not lessen our zeal in endeavoring to diminish the power of these corruptions; to establish and spread the truth, or to convert the defenders of these errors to a better faith.

Barnes: 2Th 2:9

Even him, whose coming is after the working of Satan - Greek, κατ ̓ ἐνέργειαν τοὺ Σατανᾶ kat' energeian tou Satana . According to the energy of Satan; that is, the energetic or efficient operation of Satan. The word rendered "after,"it need not be said to one who looks at the Greek, does not refer to time, but is a preposition, meaning according to; in conformity with; meaning that the manner of his appearing would be accompanied by such works as would show that the agency of Satan was employed, and such as he only could produce. It does not mean that the coming of the Lord Jesus would be after Satan had worked in this manner, but that the manifestation of that wicked one would be with such demonstrations of power and wonder as Satan only could effect. The system over which he presides is originated by Satan, and sustained by those things which he alone can perform. On the word "Satan,"see the notes on Job 1:6. The idea is, that it would be under the direction and control of the great enemy of God, and that the things on which it would rely for support could be traced to his agency. In all the pretended miracles to which it would appeal, there would be nothing which Satan could not accomplish.

With all power - With all the power which Satan can exhibit; meaning also, that there would be a great exertion of power in the case. It would not be a feeble and imbecile dominion. The dominion of the papacy has been one of the most powerful on earth. There has been none which has been more dreaded by the nations of the earth - and there have been times when nations trembled, and kings turned pale on their thrones at the frown of the Pope.

And signs - This word frequently denotes real miracles, but not necessarily so. It may be applied to pretended miracles as well as real, and is undoubtedly so used here, as it is connected with "lying wonders,"and as it is said that the thing done would be "after the working of Satan."There is doubtless reference to such "signs and wonders"as the Saviour mentions in Mat 24:24; see the notes on that passage. It is hardly necessary to remark that the papacy has always relied for support on its pretended miracles. Even in our own age the wonders performed by the Prince Hohenloe, and by the pretended seamless garment of the Saviour, have been proclaimed as true miracles, and as furnishing indubitable evidence of the truth of the Roman Catholic system. The dissolving of the blood of Januarius, the removal of Pilate’ s stairs to Rome, and the transportation to Italy of the "house of our Lady,"are among the miracles to which there is a constant reference in the papal communion. In addition to these and to all similar pretensions, there is the power claimed of performing a miracle at the pleasure of the priest by the change of bread and wine into the "body and blood, the soul and divinity"of the Lord Jesus. In 1756, there was published in London a book entitled, "The miraculous power of the Church of Christ, asserted through each successive century, from the apostles down to the present time."The power of working miracles has been one of the standing claims of the papacy.

And lying wonders - False or pretended miracles. They would be such as would be claimed to be miracles; such as would excite wonder; and yet such as were false and delusive. No Protestant assuredly needs to be convinced that this is just the character of the pretended miracles of the papacy. It would be impossible for language to describe them more clearly, in the apprehension of all Protestants, than is done in this language of the apostle Paul.

Barnes: 2Th 2:10

And with all deceivableness of unrighteousness - There are two ideas here. The first is, that there would be deceit; and the other is, that it would be for the purpose of promoting unrighteousness or iniquity. The iniquitous system would be maintained by fraudulent methods. No one who has read Pascal’ s Provincial Letters can ever doubt that this description is applicable to the system of the Jesuits; and no one familiar with the acts of the papacy, as they have always been practiced, can doubt that the whole system is accurately described by this language. The plausible reasoning by which the advocates of that system have palliated and apologized for sins of various kinds, has been among its most remarkable features.

In them that perish - Among those who will perish; that is, among the abandoned and wicked. The reference is to men of corrupt minds and lives, over whom this system would have power; countenancing them in their depravity, and fitting them still farther for destruction. The idea is, that these acts would have special reference to men who would be lost at any rate, and who would be sustained in their wickedness by this false and delusive system.

Because they received not the love of the truth - They prefer this system of error and delusion to the simple and pure gospel, by which they might have been saved.

Barnes: 2Th 2:11

And for this cause - Because they choose error, or their hearts love that more than they do truth. The original reason then of their embracing and adhering to the system was not an arbitrary decree on the part of God, but that they did not love the truth. Hence, he gave them up to this system of error. If a man strongly prefers error to truth, and sin to holiness, it is not wrong to allow him freely to evince his own preference.

God shall send them strong delusion - Greek: "energy of deceit;"a Hebraism, meaning strong deceit, The agency of God is here distinctly recognised, in accordance with the uniform statements of the Scriptures, respecting evil; compare Exo 7:13; Exo 9:12; Exo 10:1, Exo 10:20, Exo 10:27; Exo 11:10; Exo 14:8. Isa 45:7. On the nature of this agency, see the notes on Joh 12:40. It is not necessary here to suppose that there was any positive influence on the part of God in causing this delusion to come upon them, but all the force of the language will be met, as well as the reasoning of the apostle, by supposing that God withdrew all restraint, and suffered men simply to show that they did not love the truth. God often places people in circumstances to develop their own nature, and it cannot be shown to be wrong that He should do so. If people have no love of the truth, and no desire to be saved, it is not improper that they should be allowed to manifest this. How it happened that they had no "love of the truth,"is a different question, to which the remarks of the apostle do not appertain; compare Rom 9:17-18, note; Rom 1:24, note.

That they should believe a lie - This does not affirm that God wished them to believe a lie; nor that He would not have preferred that they should believe the truth; nor that He exerted any direct agency to cause them to believe a lie. It means merely that He left them, because they did not love the truth, to believe what was false, and what would end in their destruction. Can anyone doubt that this constantly occurs in the world? People are left to believe impostors; to trust to false guides; to rely on unfounded information; to credit those who live to delude and betray the innocent; and to follow those who lead them to ruin. God does not interpose by direct power to preserve them. Can anyone doubt this? Yet this is not especially the doctrine of revelation. The fact pertains just as much to the infidel as it does to the believer in Christianity, and he is just as much bound to explain it as the Christian is. It belongs to our world - to us all - and it should not be charged on Christianity as a doctrine pertaining especially to that system.

Barnes: 2Th 2:12

That they all might be damned - The word "damned"we commonly apply now exclusively to future punishment, and it has a harsher signification than the original word; compare the notes, 1Co 11:29. The Greek word - κρίνω krinō - means to judge, determine, decide; and then to condemn; Rom 2:27; Rom 14:22; Jam 4:11; Joh 7:51; Luk 19:22; Act 13:27. It may be applied to the judgment of the last day Joh 5:22; Joh 8:50; Act 17:31; Rom 3:6; 2Ti 4:1, but not necessarily. The word "judged"or "condemned,"would, in this place, express all that the Greek word necessarily conveys. Yet there can be no doubt that the judgment or condemnation which is referred to, is that which will occur when the Saviour will appear. It does not seem to me to be a necessary interpretation of this to suppose that it teaches that God would send a strong delusion that they should believe a lie, in order that all might be damned who did not believe the truth; or that he desired that they should be damned, and sent this as the means of securing it; but the sense is, that this course of events would be allowed to occur, "so that" ἵνα hina - not εἰς τὸ eis to all who do not love the truth would be condemned.

The particle here used, and rendered "that"( ἵνα hina ), in connection with the phrase "all might be damned"is employed in two general senses, either as marking the end, purpose, or cause for, or on account of, which anything is done; to the end that, or in order that it may be so and so; or as marking simply the result, event, or upshot of an action, so that, so as that. Robinson, Lexicon. In the latter case it denotes merely that something will really take place, without indicating that such was the design of the agent, or that what brought it about was in order that it might take place. It is also used, in the later Greek, so as neither to mark the purpose, nor to indicate that the event would occur, but merely to point out that to which the preceding words refer. It is not proper, therefore, to infer that this passage teaches that all these things would be brought about in the arrangements of Providence, in order that they might be damned who came under their influence. The passage teaches that such would be the result; that the connection between these delusions and the condemnation of those who were deluded, would be certain. It cannot be proved from the Scriptures that God sends on men strong delusions, in order that they may be damned. No such construction should be put on a passage of Scripture if it can be avoided, and it cannot be shown that it is necessary here.

Who believed not the truth The grounds or reasons why they would be damned are now stated. One would be that they did not believe the truth - not that God sent upon them delusion in order that they might be damned. That people will be condemned for not believing the truth, and that it will be right thus to condemn them, is everywhere the doctrine of the Scriptures, and is equally the doctrine of common sense; see the notes on Mar 16:16.

But had pleasure in unrighteousness - This is the second ground or reason of their condemnation. If men have pleasure in sin, it is proper that they should be punished. There can be no more just ground of condemnation than that a man loves to do wrong.

Barnes: 2Th 2:13

But we are bound to give thanks alway to God for you; - see the notes on 2Th 1:3. "Because God hath from the beginning chosen you to salvation."The following important things are affirmed or implied here:

(1) That God had chosen or elected them ( εἵλετο heileto ) to salvation. The doctrine of election, therefore, is true.

\caps1 (2) t\caps0 hat this was from "the beginning" ἀπ ̓ ἀρχῆς ap' archēs ; that is, from eternity; see the Joh 1:1 note; Eph 1:4; 3:9-11 notes. The doctrine of eternal election is, therefore, true.

\caps1 (3) t\caps0 hat this was the choice of the persons to whom Paul referred. The doctrine of personal election is, therefore, true.

\caps1 (4) t\caps0 hat this is a reason for thanksgiving. Why should it not be? Can there be any higher ground of praise or gratitude than that God has chosen us to be eternally holy and happy, and that he has from eternity designed that we should be so? Whatever, therefore, may be the feelings with which those who are not chosen to salvation, regard this doctrine, it is clear that those who have evidence that they are chosen should make it a subject of grateful praise. They can have no more exalted source of gratitude than that they are chosen to eternal life.

Through sanctification of the Spirit - Being made holy by the Divine Spirit. It is not without respect to character, but it is a choice to holiness and then to salvation. No one can have evidence that he is chosen to salvation except as he has evidence that he is sanctified by the Spirit; see the notes on Eph 1:4.

And belief of the truth - In connection with believing the truth. No one who is not a believer in the truth can have evidence that God has chosen him.

Barnes: 2Th 2:14

Whereunto he called you by our gospel - He made the gospel as preached by us the means of calling you to salvation. That is, God has chosen you to salvation from eternity, and has made the gospel as preached by us the means of carrying that eternal purpose into effect.

To the obtaining of the glory of our Lord Jesus Christ - That you may partake of the same glory as the Saviour in heaven; see the notes on Joh 17:22, Joh 17:24.

Barnes: 2Th 2:15

Therefore - In view of the fact that you are thus chosen from eternity, and that you are to be raised up to such honor and glory.

Stand fast - Amidst all the temptations which surround you; compare the notes on Eph 6:10-14. And hold the traditions which ye have been taught On the word "traditions,"see the notes on Mat 15:2. It means properly things delivered over from one to another; then anything orally delivered - any precept, doctrine, or law. It is frequently employed to denote that which is not written, as contradistinguished from that which is written (compare Mat 15:2), but not necessarily or always; for here the apostle speaks of the "traditions which they had been taught by his epistle;"compare the notes, 1Co 11:2. Here it means the doctrines or precepts which they had received from the apostle, whether when he was with them, or after he left them; whether communicated by preaching or by letter. This passage can furnish no authority for holding the "traditions"which have come down from ancient times, and which profess to have been derived from the apostles; because:

(1)\caps1     t\caps0 here is no evidence that any of those traditions were given by the apostles;

(2)\caps1     m\caps0 any of them are manifestly so trifling, false, and contrary to the writings of the apostles, that they could not have been delivered by them;

(3)\caps1     i\caps0 f any of them are genuine, it is impossible to separate them from those which are false;

(4)\caps1     w\caps0 e have all that is necessary for salvation in the written word; and,

(5)\caps1     t\caps0 here is not the least evidence that the apostle here meant to refer to any such thing.

He speaks only of what had been delivered to them by himself, whether orally or by letter; not of what was delivered from one to another as from him. There is no intimation here that they were to hold anything as from him which they had not received directly from him, either by his own instructions personally or by letter. With what propriety, then, can this passage be adduced to prove that we are to hold the traditions which professedly come to us through a great number of intermediate persons? Where is the evidence here that the church was to hold those unwritten traditions, and transmit them to future times?

Whether by word - By preaching, when we were with you. It does not mean that he had sent any oral message to them by a third person.

Or our epistle - The former letter which he had written to them.

Barnes: 2Th 2:16

Now our Lord Jesus Christ himself - This expression is equivalent to this: "I pray our Lord Jesus, and our Father, to comfort you."It is really a prayer offered to the Saviour - a recognition of Christ as the source of consolation as well as the Father, and a union of his name with that of the Father in invoking important blessings. It is such language as could be used only by one who regarded the Lord Jesus as divine.

And God even our Father - Greek: "And God, and ( και kai ) our Father;"though not incorrectly rendered "even our Father."If it should be contended that the use of the word "and"- "our Lord Jesus Christ, and God,"proves that the Lord Jesus is a different being from God - the use of the same word "and"would prove that the "Father"is a different being from God. But the truth is, the apostle meant to speak of the Father and the Son as the common Source of the blessing for which he prayed.

Which hath loved us - Referring particularly to the Father. The love which is referred to is that manifested in redemption, or which is shown us through Christ; see Joh 3:16; 1Jo 4:9.

And hath given us everlasting consolation. - Not temporary comfort, but that which will endure forever. The joys of religion are not like other joys. They soon fade away - they always terminate at death - they cease when trouble comes, when sickness invades the frame, when wealth or friends depart, when disappointment lowers, when the senses by age refuse to minister as they once did to our pleasures. The comforts of religion depend upon no such contingencies. They live through all these changes - attend us in sickness, poverty, bereavement, losses, and age; they are with us in death, and they are perpetual and unchanging beyond the grave.

And good hope through grace - see the Rom 5:2, Rom 5:5 notes; Heb 6:19 note.

Barnes: 2Th 2:17

Comfort your hearts; - see the notes, 1Th 3:2; 1Th 5:11, 1Th 5:14. The Thessalonians were in the midst of trials, and Paul prayed that they might have the full consolations of their religion.

And stablish you - Make you firm and steadfast; 1Th 3:2, 1Th 3:13.

In every good word and work - In every true doctrine, and in the practice of every virtue.

This chapter is very important in reference to the rise of that great anti-Christian power which has exerted, and which still exerts so baleful an influence over the Christian world. Assuming now that it refers to the papacy, in accordance with the exposition which has been given, there are a few important reflections to which it gives rise:

(1) The second advent of the Redeemer is an event which is distinctly predicted in the Scriptures. This is assumed in this chapter; and though Paul corrects some errors into which the Thessalonians had fallen, he does not suggest this as one of them. Their error was in regard to the time of his appearing; not the fact.

\caps1 (2) t\caps0 he time when he will appear is not made known to mankind. The apostles did not pretend to designate it, noR did the Saviour himself; Mat 24:36; Mar 13:32; Act 1:7.

\caps1 (3) t\caps0 he course of reasoning in 2 Thes. 2 would lead to the expectation that a considerable time would elapse before the Saviour would appear. The apostles, therefore, did not believe that the end of the world was very near, and they did not teach false doctrine on the subject, as infidels have often alleged. No one, who attentively and candidly studies 2 Thes. 2, it seems to me, can suppose that Paul believed that the second coming of the Saviour would occur within a short time, or during the generation when he lived. He has described a long series of events which were to intervene before the Saviour would appear - events which, if the interpretation which has been given is correct, have been in fact in a process of development from that time to the present, and which, it must have been foreseen, even then, would require a long period before they would be completed. There was to be a great apostasy.

There were at that time subtle causes at work which would lead to it. They were, however, then held in check and restrained by some foreign influence. But the time would come, when that foreign power would be withdrawn. Then these now hidden and restrained corruptions would develop themselves into this great anti-Christian power. That power would sustain itself by a series of pretended miracles and lying wonders - and, after all this, would be the second coming of the Son of man. But this would require time. Such a series of events would not be completed in a day, or in a single generation. They would require a succession - perhaps a long succession - of years, before these developments would be complete. It is clear, therefore, that the apostle did not hold that the Lord Jesus would return in that age, and that he did not mean to be understood as teaching it; and consequently it should not be said that he or his fellow-apostles were mistaken in the statements which they have recorded respecting the second coming of the Lord Jesus and the end of the world.

\caps1 (4) t\caps0 he apostle Paul was inspired. He has recorded in this chapter a distinct prediction of an important series of events which were to occur at a future, and most of them at quite a remote period. They were such that they could have been foreseen by no natural sagacity, and no human skill. There were, indeed, corruptions existing then in the church, but no mere natural sagacity could have foreseen that they would grow up into that enormous system which would overshadow the Christian world, and live for so many ages.

\caps1 (5) i\caps0 f these predictions referred to the papacy, we may see how we are to regard that system of religion. The simple inquiry, if this interpretation is correct, is, how did the apostle Paul regard that system to which he referred? Did he consider it to be the true church? Did he regard it as a church at all? The language which he uses will enable us easily to answer these questions. He speaks of it as "the apostasy;"he speaks of the head of that system as "the man of sin,""the son of perdition,""the wicked one,"and as "opposing and exalting himself above all that is called God;"he says that his "coming is after the working of Satan, with lying wonders, and with all deceivableness of unrighteousness."Can it be believed then that he regarded this as a true church of Jesus Christ? Are these the characteristics of the church as laid down elsewhere in the Scriptures? Wherever it may lead, it seems clear to me that the apostle did not regard that system of which he spoke as having any of the marks of a true church, and the only question which can be raised on this point is, whether the fair interpretation of the passage demands that it shall be considered as referring to the papacy. Protestants believe that it must be so understood, and papists have not yet disproved the reasons which they allege for their belief.

\caps1 (6) i\caps0 f this be the "fair interpretation,"then we may see what is the value of the pretended "succession"of the ministry through that system. If such a regular "succession"of ministers from the apostles could be made out, what would it be worth? What is the value of a spiritual descent from Pope Alexander VI? How would it increase the proper respect for the ministerial office, if it could be proved to be derived in a right line from those monsters of incest, ambition, covetousness, and blood, who have occupied the papal throne? A Protestant minister should blush and hang his head if it were charged on him that he held his office by no better title than such a derivation. Much less should he make it a matter of glorying and an argument to prove that he only is an authorized minister, that he has received his office through such men.

\caps1 (7) f\caps0 rom this chapter we may see the tendency of human nature to degeneracy. The elements of that great and corrupt apostasy existed even in apostolic times. Those elements grew regularly up into the system of the papacy, and spread blighting and death over the whole Christian world. It is the tendency of human nature to corrupt the best things. The Christian church was put in possession of a pure, and lovely, and glorious system of religion. It was a religion adapted to elevate and save the race. There was not an interest of humanity which it would not have fostered and promoted; there was not a source of human sorrow which it would not have mitigated or relieved; there were none of the race whom it would not have elevated and purified. Its influence, as far as it was seen, was uniformly of the happiest kind. It did no injury anywhere, but produced only good. But how soon was it voluntarily exchanged for the worst form of superstition and error that has ever brooded in darkness over mankind! How soon did the light fade, and how rapidly did it become more obscure, until it almost went out altogether! And with what tenacity did the world adhere to the system that grew up under the great apostasy, maintaining it by learning, and power, and laws, and dungeons, and racks, and faggots! What a comment is this on human nature, thus "loving darkness more than light,"and error rather than truth!

\caps1 (8) t\caps0 he chapter teaches the importance of resisting error at the beginning. These errors had their foundation in the time of the apostles. They were then comparatively small, and perhaps to many they appeared unimportant; and yet the whole papal system was just the development of errors, the germs of which existed in their days, Had these been crushed, as Paul wished to crush them, the church might have been saved from the corruption, and woes, and persecutions produced by the papacy. So error now should always be opposed - no matter how small or unimportant it may appear. We have no right to connive at it; to patronize it; to smile upon it. The beginnings of evil are always to be resisted with firmness; and if that is done, the triumph of truth will be certain.

\caps1 (9) t\caps0 he church is safe. It has now passed through every conceivable form of trial, and still survives, and is now more vigorous and flourishing than it ever was before. It has passed through fiery times of persecution; survived the attempts of emperors and kings to destroy it, and lived while the system of error described here by the apostle Paul has thrown its baleful shade over almost the whole Christian world. It cannot reasonably be supposed that it will be called to pass through such trials again as it has already endured; but whether it does or not, the past history of the church is a guarantee that it will survive all that it is destined to encounter. None but a religion of divine origin could have continued to live amidst so many corruptions, and so many attempts to destroy it; and in the view of the past history of that church it is impossible not to come to the conclusion that it has been founded by God himself.

Poole: 2Th 2:1

2Th 2:1 Paul warneth the Thessalonians against the groundless

surmise that the day of Christ was near at hand,

2Th 2:3-12 showing that it would be preceded by a great apostacy,

and that the man of sin would be first revealed, and

by his wicked impostures draw many into perdition.

2Th 2:13-14 He repeateth his good hopes concerning them,

2Th 2:15-17 exhorting them to stand fast in his doctrine, and

praying God to comfort and stablish them in all goodness.

The apostle now comes to refute the opinion that some at least of these Thessalonians had received, as if the day of Christ was near at hand. He having said, 1Th 4:17 : We which are alive and remain shall be caught up to meet the Lord in the air, & c., then some might think his coming would be in the apostle’ s time, or some other way they might fall into this conceit; and some do conceive this was the chief reason of the apostle’ s writing this Epistle. And because this mistake might be of dangerous consequence, therefore he is very vehement and particular in refuting it: for hereupon they might be brought to question the truth of the whole gospel when this should not come to pass: they might be unprepared for the sufferings that were to come upon the church; their patience might fail in expecting this day, and their minds be doubting about the coming of Christ at all. This opinion also would much narrow their thoughts about Christ’ s kingdom, and the enlarging of the gospel among other Gentiles; and the profane might abuse it to sensuality, as 1Co 15:32 : Let us eat and drink, & c. That he might the better persuade, he calls them brethren, and beseeches them, &c. And next, conjures them, using the form of an oath, by the coming of our Lord Jesus Christ, & c. We conjure men either by what they love, or by what they fear; as they would enjoy the one, or avoid the other. The coming of Christ was what they desired and rejoiced in, as that which would bring rest to them, and tribulation to their adversaries; and by this he doth therefore beseech or adjure them: and therefore we must understand this of Christ’ s last coming, as the word parousia , in the text, is still applied to this coming, 1Th 2:19 3:13 , &c.; and not of his coming to destroy the Jewish church and state, for that coming was at hand.

And by our gathering together unto him at his last coming, when the whole body of Christ shall be gathered to him, to meet him in the air, 1Th 4:17 . And then the sense is: As ye hope ever to see such a blessed meeting, and to be of that number, so take heed of this opinion. Yet some read the text otherwise, because in the Greek it is not dia , but uper thv parousiav , and so the same with peri , not

we beseech you by but concerning the coming of our Lord Jesus Christ, and our gathering together unto him, as denoting only the subject matter treated of. I prefer the former; and so the apostle conjures them not to be soon shaken in mind, but to stand fast in the truth about the doctrine of Christ’ s coming, which they had been taught, and very lately taught, and therefore it was the greater evil to be soon shaken; as the apostle upbraids the Galatians, Gal 1:6 , and God the Israelites, Psa 106:13 .

Poole: 2Th 2:2

That ye be not soon shaken in mindsaleuyhnai it is an allusion to the waves of the sea that are tossed with the winds, as false doctrines tend to unsettle the mind, as Eph 4:14 Heb 13:9 ; and to be established in the truth is often commanded, 1Co 16:13 Phi 4:1 Col 1:23 , &c. And by mind here is either meant the faculty itself; and then the apostle beseecheth them to keep company with their understanding, not to be removed from their mind: as false doctrine is said to bewitch men, Gal 3:1 , and to make men foolish, 2Th 2:3 ; as madness is called amentia, or dementia, as that which doth as it were unmind men, and corrupt the mind, and pervert the judgment, 2Ti 3:8,9 , as Jannes and Jambres deceived the people by their enchantments, as the apostle there mentions. Or else, the sentence and judgment of the mind; and then he beseecheth them to hold fast the right judgment they had entertained about Christ’ s coming, and not to hesitate and waver about it; so the word is taken, 1Co 2:16 .

Or be troubledyroeisyai , alluding to soldiers affrighted with a sudden alarm. We find the word, Mat 24:6 Mar 13:7 , used in this allusion. And the opinion of Christ’ s coming to be at hand might occasion this trouble in them, either lest they might be surprised by it, and unprepared for it, or by judging themselves mistaken in their former apprehensions about it; and those false teachers that broach this opinion, did also perhaps so represent this coming in such terror as to cause this trouble; as false teachers in general are such as are said to cause trouble, Gal 1:7 5:12 ; though the coming of Christ is in itself rather the saints’ hope and joy, than ground of trouble, as 1Th 1:10 4:18 , &c. And it may be some did pretend for this opinion the Spirit, or some letter from the apostle, either the former Epistle to them, or some letter that was forged, or some word he had spoken, or preached. And those words as from us may refer to all these: the Spirit,

as from us or word, as from us; or letter, as from us.

Neither by spirit some extraordinary revelation of the Spirit, which the false teachers pretended to, especially in the primitive times, when they were more ordinary; as in the church of Corinth, 1Co 14:6 , and the churches of Galatia, Gal 3:2,5 : some would pretend the Spirit that called Jesus accursed, 1Co 12:3 , and therefore the apostle bids: Try the spirits, 1Jo 4:1 . Simon Magus pretended to it, and had his Helene, Montanus his Paraclete, Mahomet his Dove: and the man of sin pretends to this Spirit, though it is in truth the spirit of antichrist, 1Jo 4:3 , and the spirit of Satan, in the next chapter of this Epistle, as was foretold that in the last times there would arise seducing spirits, 1Ti 4:1 ; as there was in the times of the Old Testament false prophets that pretended to the Spirit, as 1Ki 22:24 Mic 2:11 . And the very heathen would pretend to divine oracles, inspirations, and revelations, especially their kings and lawgivers, as Numa Pompilius, Lycurgus, &c.; and still there are enthusiasts who make these pretences.

Nor by worddea logou , whereby some understand calculation by astrological rules, that the day of Christ was at hand; others render the word reasoning; and so from the declining of the vigour of the earth, and the nearer approach of the sun to it, as Ptolemy observed in his time, or some other natural causes, they reasoned the coming of Christ and the dissolution of the world to be nigh at hand: but rather we understand by it some word from the apostle’ s own mouth, which was pretended he had spoken or preached some where, though not written. As the Church of Rome pretends to traditions, besides the written word, upon which they ground many of their superstitions and idolatries, not warranted by Scripture. As the Jews had a second Mishneh, and their Cabbala, collected in part from the sayings of Moses, or some other of their prophets, which they did not write.

Nor by letter some letter that was sent to them from some other hand, or else by some forged letter as from the apostle himself, or his former Epistle misunderstood.

As that the day of Christ is at hand

Objection. But is it not said that the day of the Lord, or the coming of the Lord, is at hand, 1Co 10:11 Phi 4:5 Jam 5:7,8 1Pe 4:2 ?

Answer. The word used in those places differs from this in the text; for it signifies either that which is actually present, or very near it, as Rom 8:38 Gal 1:4 ; as that which is to be done presently is spoken of as done, Joh 17:4 2Ti 4:7 . Or those places mean his coming is at hand, as to God’ s account of time, though not as to man’ s. And in that sense Christ saith: Behold, I come quickly, Rev 22:7 . But the error the apostle warns them of is, as if the coming of Christ would be in the age in which they lived. The apostles all said that the coming of the Lord was at hand, but their right meaning was perverted to a false sense, as seducers usually do.

Poole: 2Th 2:3

Let no man deceive you: here the apostle urgeth again his charge against this error, though in other words, and begins his arguments to refute it. He had adjured them not to be shaken, and here he cautions them against being deceived, for the one makes way for the other; so also not to be troubled, 2Th 2:2 , for troubled minds are apt to be made a prey to seducers. And the caution in the text proves that their shaking and trouble did arise from some deceivers that were amongst them, rather than any misunderstanding of their own of what he wrote in the former Epistle about Christ’ s coming. To be shaken in mind is bad, hut to be deceived is worse, for it is a going out of the path, as the word signifies; and thercfin’ e his caution against it is universal, both as to persons and ways: Let no man deceive you, though he pretend to revelations, or be of the greatest reputation in the church.

By any means either of era craft, flattery, pretending love, or plausible arguments, or misrepresenting our words, or forging of letters, or misintering our Epistle to you or any other part of Scripture, or feigned miracles, &c. Then he enters the arguments to confute it, which are.

1. The general apostacy.

2. The revelation of the man of sin.

Neither of these are yet, nor will be in this age; and yet that day shall not come till these both first come.

For that doth shall not come, except there come a falling away first there is a supplement in our translation, for in the Greek it is only,

for, except there come a falling away first & c., or an apostacy, a recession, a departing, or a standing off, as the world imports; so that apostacy may be either good, when it is from evil to good, or evil, when it is from good to evil: it is always used in this latter sense in Scripture. Again, it is either civil or spiritual: civil, as when people fall off from the civil government they were under, and so some would interpret the text of the defection from the Roman empire, the east part from the west, and the ten kingdoms that arose out of it; which was the opinion of Hierom, Epist. ad Algasiam. But the apostle writing to the church speaks not of civil government, and the affairs of state, and speaks of such an apostacy which would give rise to the man of sin, and the revelation of him. And this man of sin riseth up in the church, not in the civil state; and the consequence of this apostacy is giving men up to strong delusions to believe a lie, and then follows their damnation; and the cause of it is said to be, not receiving the truth in the love of it; so that it is not a civil, but a spiritual apostacy, as the word in Scripture is always (I suppose) so taken. And it is not of a particular person, or of a particular church, but a general apostacy of the church, though not of every individual; that church that is afterwards called the temple of God, where the man of sin sitteth, and is exalted above all that is called God; which cannot be in any particular church; and would not the apostle have specified that particular church? Neither is it some lesser apostacy which may befall the best church; but such as would be eminent, called h apostasia , that apostacy, greater than that of some believing Jews to Judaism, or of some Christians to Nicolaitanism, which some think is meant. Much less can it be Caius Caesar, as Grotius interprets, or any one person, for the apostle saith not apostate, but apostacy; else a man of sin could not rise out of it, and exalt himself above all that is called God, and worshipped. It is an apostacy from sound doctrine, instituted worship, church government, and true holiness of life, as may be further considered afterwards. Neither is the apostacy all at once, but gradual; for out of it ariseth a man of sin, who grows up to this manhood by degrees; and sin and wickedness are not completed at first, as well as holiness. Much less is this apostacy a falling off from the Church of Rome, as some papists affirm, and make the Reformation to be the apostacy, which was a return from it. Doth the man of sin rise out of the Reformation? Did any of the first Reformers oppose and exalt themselves above all that is called God, or is worshipped? Or, as God sat in the temple of God, &c.? Was any of their coming with all power, and signs, and lying wonders? Or did any of them forbid to marry, and to abstain from meats, &c.? Which is the character our apostle gives of this apostacy, 1Ti 4:1-3 . Neither is the Mahometan religion this apostacy, for Mahomet sitteth not in the temple of God. Neither is it in the falling of the converted Jews from the Jewish church to the gospel church; the apostle would never call that an apostacy. And that man of sin be revealed: the next argumnent is from the revelation of the man of sin; this is also to precede Christ’ s last coming: it is a Hebraism. A warlike man is styled a man of war; a bloody man, a man of bloods; a deceitful man, a man of deceit, &c.: so a man eminent in sin is here called a man of sin; not only personally so, but who doth promote sin, propagate it, countenance it, command it. See Platina, Sigebert, Blonetas, Beuno Uspregensis, Matt. Paris. In sins of omission, forbidding what God requireth; in sins of commission, requiring or allowing what God hath forbidden. In sins of the first table; corrupting God’ s worship by superstition and idolatry, taking God’ s name in vain by heartless devotion, dissembling piety, dispensing with perjury and false oaths, taking away the second commandment and the morality of the fourth commandment, and making men’ s faith and obedience to rest upon a humau authority, &c. In sins of the second table; to dispense with duties belonging to superiors and inferiors; with murder, adultery, fornication, incest, robbery, lying, equivocation, &c. And besides all these, promoting a false religion, and destroying the true, by fines, imprisonments, banishments, tortures, poisons, massacre, fire, and faggot. And this man of sin is not a single person, but a company, order, and succession of men; because all are acted by the same spirit, therefore called a man; as the man of the earth, Psa 10:18 , is all men of an earthly spirit, and a man of the field, Gen 25:27 , is men whose minds and employments are in the field. Or, it is a sinful state. As the civil state of the four monarchies in Daniel is represented by four single beasts, and the antichristian state by a beast rising out of the sea, Rev 13:1 ; so by man of sin is meant a sinful state, which though it consisteth of many people and nations, yet, being under the influence and government of one man, may be also styled the man of sin upon that account; impietatis Coryphaeus. Moulin. And because the sin of the whole community is chiefly centred in him, and springs out from him; a man in whom is the fountain of all sins. Hierein ad Algasiam. And the sin of this state is called a mystery of iniquity, 2Th 2:7 , and so differing from the sin in all other political states; and therefore may well be judged to be the same with the whore sitting on many waters, that hath mystery written in her forehead, Rev 17:1,5 . And as no expositor takes the whore to be meant of a single woman, and the true apostolic church is represented by a woman in travail, Rev 12:1,2 , why then should we take the man of sin to be a single man, as the papists do? viz. a Jew of the tribe of Dan, that shall erect his kingdom and temple in Jerusalem, seduce the Jews, continue three years and a half, make great havoc of the church, to be opposed by Enoch and Elias, and is to come a little before the end of the world. Ridiculous! Neither call this man of sin be Simon Magus and his followers, for he was revealed in the apostle’ s time, seeing the mystery of iniquity belonging to this man of sin began to work in the apostle’ s days, as 2Th 2:7 , and he is the same whom St. John calls antichrist, 1Jo 2:18 ; and the spirit of antichrist began to be in the world in his time, 1Jo 4:3 ; and the nations are to be made drunk with the cup of his fornication, and to serve and obey him, &c., Rev 13:8 17:4 ; all which requires more time than is allotted by them: but they set him a great way off, that none may suspect him to be among themselves; but he that will compare the Church of Rome in the apostle Paul’ s times with what it is now, and the doctrine of the council of Trent with that laid down in his Epistle to the Romans, may say: How is the faithful city become a harlot! And this man of sin is to

be revealed also, which shows that he is not a single person, not yet born: revealing relates not so much to a person, as a thing; in particular to the mystery of iniquity, mentioned 2Th 2:7 : his revealing is either quoad existentiam, or apparentiam. The former is meant here, and the latter 2Th 2:8 . He grows up into an existence, as the apostacy grows, as vermin grows out of putrefaction. As the church’ s purity, faith, love, holiness declined, and as pride, ambition, covetousness, luxury prevailed, so he grew up: and which was the direct point and time of his full revelation in this first sense is conjectured by many, but determined by none; it is most generally referred to the tithe of Boniface the Third, to whom Phocas granted the style of oecumenical bishop, and to the Church of Rome to be the mother church. But as the apostacy brings forth this man of sin, so as he riseth he helps it forward; so that he both causeth it, and is caused by it. As corruption in doctrine, worship, discipline, and manners brought him forth, so he was active in corrupting them more and more.

The son of perdition another Hebraism, where sometimes that which any way proceeds from another, as its cause, is called its son, as sparks the sons of the coal, Job 5:7 , and branches sons of the tree, Gen 49:22 , and the learner the son of the teacher, Pro 3:1 ; and sometimes that which a man is addicted to, as a wicked man is the son of wickedness, Psa 89:22 . Again, that which gives forth what it hath in itself, as the branches of the olive trees giving oil are called the sons of oil, Zec 4:14 ; and in the text, the man of sin is

the son of perdition as Judas is called, Joh 17:12 : and he is so either actively, as he brings others to destruction, and so may be called Apollyon, Rev 9:11 ; or rather passively, as devoted to perdition; as Rev 19:20 , the beast and false prophet are both cast into the lake of fire and brimstone; and the beast that was, and is not, is said to go into perdition, Rev 17:11 . The destroyer of others both in soul and body will be destroyed himself: first, morally, by the word and Spirit, as 2Th 2:8 ; and then judicially, by God’ s revenging justice in this world, and that to come. The apostle, at the very first mentioning him, declares his destiny; at his first rising and revealing, mentions his fall and ruin.

Poole: 2Th 2:4

A further description of this man of sin, by his opposition and exaltation.

Who opposeth or, o antikeimenov , the opposer; or rather, opposing, expressed in the participle of the present tense, denoting a continued act, or that which he bends himself strongly to. But against what? The same that he exalteth himself above, as some conceive; but the grammar will not well admit that sense, and we should not so restrain it; and therefore we will take the word indefinitely, as expressed in the text. But we may well conceive, it is Christ himself whom he opposeth; as his name given him by the apostle John doth evidence, when he is called antichrist, or the antichrist, one that is against Christ; not that he openly and professedly opposeth him, but as Judas kissed his Master, and betrayed him: see those that have written of antichrist, as Philip Nicholas, Whitaker, Danaeuns, Chamier, Moulin, Junius, &c. It is iniquity in a mystery. He serveth Christ, but it is to serve himself upon him. He acknowledgeth him in all his offices, and yet doth virtually deny and oppose him in them all: called antichrist, as opposite to the unction of Christ: Christ signifies anointed, and so he opposeth him in the offices to which he is anointed, while he owns his natures. He professeth himself a "servant of the servants of God," and yet persecutes, curseth, proscribes, and killeth them, opposing Christ in his members. He maketh war with the saints, Rev 13:7 . He hath two horus like a lamb, and speaks as a dragon, 2Th 2:11 ; speaks lies in hypocrisy, 1Ti 4:2 . And then he is described by his exaltation; uperairomenov , exalted, which is well supplied, he exalteth himself: it is not from God. He

exalteth himself or lifteth himself,

above all that is called God though not really and essentially God. The apostle well knew that in the Old Testament magistrates were called gods, Psa 82:1,6 ; and 1Co 8:5 : There be that are called gods, whether in heaven or in earth. Magistrates and rulers are of several degrees; some inferior, some superior; some supreme, as kings and emperors; but he exalteth himself above them all, and that not only in spirituals, by excommunications, but in civils, by deposing kings, disposing kingdoms, yea, making emperors to wait at his gate, hold his stirrup, prostrate themselves to kiss his toe, and then to tread upon their neck, as Alexander the Third did to Frederic Barbarossa; and this not condemned as the extravagancy of some particular persons, but allowed and justified by the doctrine and doctors of the Romish Church. And Bellarmine, de Rom. Pont. lib. 5. c. 8, gives it as the reason why the pope would not come to the council of Nice, lest if the emperor should come thither he should attempt to sit above him. So that by these two words in the text, the apostle describes him both in his enmity and pride, opposition and exaltation. Observe, first: He assumeth to himself a higher power than those that are only called gods; theirs is human, his is Divine; theirs on the bodies or estates of men, his over the conscience; theirs only to the living, his to men’ s souls after death. Next, he makes himself like God, and is

as God as the king of old Babylon said, I will be like the Most High, Isa 14:14 . As God’ s residence of old was in the temple of Jerusalem, so he, as God, sitteth in the temple of God: not that temple that was built by Solomon, and afterwards rebuilt, and to be built again, as the popish doctors speak: for it is now destroyed, and if it be built again by this man of sin, as they say, at his coming, would the apostle call that

the temple of God? 2Co 6:16 Rev 3:12 , &c. But it is a spiritual temple, as the church is called, 1Co 3:16,17 . So Augustine, Jerome, Hilary, Chrysostom, understand it. And he is said here to sit, to have here his cathedra. The apostle speaks of him as a bishop, whose episcopal see is called a seat, or cathedra; and here he sitteth as God: the popish writers give the pope that and suchlike titles, Dominus Deus noster Papa, Idem est Dominium Dei et Papae, Tu es alter Deus in Terra, " Thou art another God on earth." Concil. Later. sess. 4. And as God he maketh laws to bind the conscience, and dispenseth with laws natural and moral; pardons sin as he pleaseth, past, present, and to come; can deliver souls out of purgatory, and translate them to heaven: so that this man of sin is not to be looked for among the Turks, pagans, or infidels. He

sitteth in the temple the church, of God not that it can be the true church where he thus sitteth and acteth, but rather the synagogue of Satan; but that which he calleth so, and which beareth that name, and which before the falling away was really so, Rom 1:8 . As Jerusalem is called the holy city after it had lost its holiness, Mat 4:5 ; and the faithful city, when become an harlot, Isa 1:21 ; and Mount Tabor a holy mount, 2Pe 1:18 ; because once so: or called so according to men’ s opinion; as idols, that are nothing, are yet called gods, 2Ch 28:23 1Co 8:5 . Some read the words, eiv ton naon , in templum Dei, as we say, in amicum, i.e. velut amicus, he sitteth for the temple of God, as if he himself was the temple and church of God. So Aug. de Civ. Dei, lib. 20. c. 19. And so some of our protestant writers, applying it to the pope, who, as the head of the church, hath the whole church virtually in himself, and doth exercise all church power.

Showing himself that he is God not saying it with his mouth, as CEcumenius saith, but making such a show before men; though Bellarmine interprets it of an open boasting and vaunting himself to be God, which, saith he, the pope doth not; but by pretended miracles, signs, and wonders, by pardons, indulgences, canonizing saints, dominion over princes and kingdoms, he shows himself as a God before men, and claimns a power to be judged of no man, and to be judge of all men. A seculari potestate non solvi posse nec ligari pontificem, quem constat a Constantino Deum appellatum, cum nee Deum ab hominibus judicari manifestum sit. Decret. distinct. 96. c. 7. Yea, lastly, he exalteth himself above God himself, when he maketh the Scriptures to derive their authority more from the pope’ s canonizing, than God himself; and without it no man is bound to believe them. Decret. lib. 2 Tit 23 Again: If the pope should err by commanding vice and forbidding virtue, the church was bound to believe vice to be good and virtue to be evil. Bellarm. lib. 4. de Summo Pont. c. 5. And it is frequent among their divines and canonists to say, that the pope can dispense against the apostles and the Old Testament, and the Scriptures are inferior to his decrees, and without the authority of the church are a nose of wax, paper, and parchment, &c.; so that upon the whole, as John’ s disciples asked concerning Christ: Art thou he that should come, or must we look for another? So, may we not say to the pope concerning antichrist: Art thou he, &c.? I will speak boldly, either there is no antichrist, or the bishop of Rome is he. Chamier. 1.16. c. 8.

Poole: 2Th 2:5

The apostle tacitly upbraids them for their forgetfulness. To forget the things that have been taught us, is a great evil: Solomon often cautions against it, Pro 3:1 4:5 ; and it is often reproved, Heb 12:5 Jam 1:24 ; and the contrary required, Mal 4:4 Joh 16:4 Jud 1:17 Rev 3:3 . David hid the word in his heart, Psa 119:11 , and the virgin Mary kept the angel’ s sayings, Luk 2:19 . The apostles did take care to tell the churches of the apostacy that would come, and of false prophets and teachers that would arise, as Paul the elders of Ephesus, Act 20:29,30 , and Peter, 2Pe 2:1 , and St. John of the coming of antichrist, 1Jo 2:18 ; and more fully, though obscurely, in the book of the Revelation; and the apostle here in this verse minds these Thessalonians that he told them of the coming of the man of sin before the coming of Christ, so that they should not have been shaken in their minds about Christ’ s coming in that present age. And they told the churches of these things, that they might not be surprised by them, or offended at them, when they came.

Poole: 2Th 2:6

And now ye know what withholdeth: the apostle it seems had told them, as of his coming, so of what at present withheld the revealing of him. And what this was is difficult to know now, though it seems these Thessalonians knew it: there are many conjectures about it. This I shall say in general:

1. It was something that the apostle thought not safe openly to declare in writing; else he would not have written of it so obscurely.

2. It was both a thing, and a person; a thing, to katecon , in this verse, that which withholdeth; and a person, as in the next verse, o katecwn , he who letteth.

3. It was also such a thing and such a person as were to be removed out of the way, not totally, but as they were hinderances of this revelation.

Expositors, both popish and protestant, pitch upon the Roman emperor and empire as most probably meant here by the apostle; and therefore he wrote not plainly, lest by writing of the taking away that empire, which the Romans thought to be eternal, he might stir up their hatred against the Christians. Some understand it of the removing only the seat of the emperor from Rome to Constantinople, whereby the bishop of Rome had opportunity to grow up into greater power. The popish writers understand it of the total destruction of the empire, which because they see not yet done they conclude the man of sin is not yet revealed. Our protestant writers understand it only of such a weakening of the empire and imperial dominion, as gave the bishop and clergy of Rome advantage to rise up into power both spiritual and secular; as some learned writers have given an account thereof. When the empire was broken into ten kingdoms, the imperial power of the emperors was much weakened; and being afterwards united in the pope as an ecclesiastical monarch, he grew up, and the imperial power declined, the grandeur of them both could not stand together. And this is the beast with the ten horns, and ten crowns upon the horns, which is spoken of, Rev 13:1 ; whereupon this beast is worshipped, and the voice is: Who is like unto the beast? who is able to make war with him? 2Th 2:4 . Some of the ancient fathers had this sense of the text: see Tertul. de Resurrect. 1. 4. c. 24. Chrysost. in locum. Aug. de Civ. Dei, 1. 19. c. 20. Jerome, when he heard of the taking of Rome by Alaricus, expected the coming of antichrist not far off. Whereupon the ancient church did pray that the Roman empire might continue long, that his coming might be delayed: Tertul. Apol. c. 32,39. But it is now evident how it is fallen from what once it was. The eastern part is under the dominion of the Turk; the western divided into ten distinct kingdoms under distinct governments; and in Germany, where it is most remaining, the empire is little more than titular; and Italy and Rome wholly in the pope’ s possession: and hence this man of sin hath been long since revealed.

That he might be revealed in his time: as God appoints seasons for all his works, so for the revealing of him, as also for his ruin.

Poole: 2Th 2:7

For the mystery of iniquity doth already work the way was prepared by degrees for the man of sin, before he came actually to be revealed, or constituted in his complete existence; and this was by the working of the mystery of iniquity. A mystery is something in general which is abstruse, intricate, and not easily discerned. And there are mysteries in doctrine, and in practice; mysteries of godliness, and mysteries of iniquity; mysteries of the kingdom of God, and of the devil’ s kingdom. So there are the deep things of God, 1Co 2:10 , and the depths of Satan, Rev 2:24 . The mystery ushering in the man of sin is a mystery of iniquity. It is not open sin and wickedness, but dissembled piety, specious errors, wickedness under a form of godliness cunningly managed, that is here meant: see the book called The Mystery of Jesuitism, or the Provincial Letters. And it is a mystery that worketh; it doth exert and put forth itself, but secretly, as a mole which worketh under ground. And its working is not against the being, providence, and attributes of God, or natural religion; but to undermine Christianity in the peculiar doctrines, worship, and practice of it. In doctrines are brought in privily damnable heresies, 2Pe 2:1 . In worship, inventions and commandments of men, under pretences of greater reverence, devotion, and humility, Col 2:22,23 . In practice, dispensations to moral impieties under colour of service to the catholic church. And this mystery, saith our apostle, already worketh; in the false doctrines of the false teachers of his time, in the traditions and inventions of men obtruding themselves into the worship of God in his time, in the affectation of pre-eminence in the church in his time, and making merchandise of the gospel in his time, and gain godliness; and in mingling philosophical notions with the simplicity of the gospel, and gratifying the flesh under a form of godliness, and pretence of gospel liberty. And it was not among the heathen, or the Jews, but among the professors of Christianity, that this mystery was then working, as I suppose the apostle meaneth. And when the man of sin was fully revealed all these corruptions did centre in him, as sinks in the common sewer; the lesser antichrists in the great antichrist.

Only he who now letteth will let, until he be taken out of the way: the idolatries and persecutions of the heathen emperors must be taken out of the way, to make way for those that arise under a Christian, or rather antichristian, state, the dragon giving his seat, spirit, and power to the beast. And the power that was in the Roman emperor, whether heathen or Christian, must be taken out of the way to make room for the exaltation of this man of sin. For notwithstanding all corruptions; in doctrine, worship, or practice which might be introduced before, yet he is not fully revealed till he hath his jurisdiction and secular power also in his hand. And then this mystery of iniquity is arrived to its height; which St. John saw written in the forehead of the great whore, Rev 17:5 : Mystery, Babylon the great, & c., and which, some have said, was written anciently in the pope’ s mitre.

Poole: 2Th 2:8

And then shall that Wicked be revealed: this revealing I think differs from that mentioned before, 2Th 2:3 ; he is first revealed, as I said: quoad existentiam, when he comes forth into being, and then quoad apparentiam, when he comes to be discovered. And this I suppose is meant here, because his destruction is mentioned as following upon it; for the discovering of him is the first step to his ruin, and here is called by another name. At his first rising he is a man of sin; but after he hath violated the laws of God and the laws of Christ by setting up his own, he is well called anomov , that lawless one; and now he that pretended so highly for Christ is discovered to be antichrist. The mystery of iniquity that before lay hid comes to be revealed, God enlightening the eyes of many learned ministers and princes, yea, and of multitudes of people herein; the Scriptures, before shut up in an unknown tongue, being now translated to the understanding of the common people; those that were made drunk with the wine of her fornication, Rev 17:2 , now put away their wine from them, as Eli said to Hannah; and the kings and kingdoms that gave their power to the beast, now come to hate the whore, & c., the time being come for the fulfilling the words of God herein, Rev 17:17 . And this revelation is signified and foretold when the angel said to John, I will tell thee the mystery of the woman, and of the beast that carrieth her, Rev 17:7 . There is need of a Divine revelation to know the mystery of iniquity, as well as the mystery of godliness. And the woman is the same with the man of sin mentioned before, once the spouse of Christ, but now by her idolatry become a whore, and divorced from him; said to be also that great city, which reigneth over the kings of the earth, Rev 17:18 . By the understanding these thngs this wicked one comes to be revealed.

Whom the Lord shall consume which is not done all at once; his consumption goes before his destruction. As Jezebel, the prophetess who seduced the servants of God to commit fornication, is said to be cast into a bed of languishing, Rev 2:20,22 ; as he rose up by degrees, so shall he be consumed gradually. His power declines by degrees, both civil and ecclesiastical, and the authority he had got both in and over the consciences of men. The seven vials are the seven last plagues, which do gradually consume him. And this is said to be done by the Lord himself, which is the Lord Jesus. He that made war with the Lamb is overcome by the Lamb, Rev 17:14 ; though many instruments may be employed herein; for he is said to have those with him who are called chosen and faithful; and it belongs to him, as all power of heaven and earth is given to him, to save his people, and to destroy his adversaries; as it is said of him, Psa 97:3 : A fire goeth before him, and burneth up his enemies round about. As he is a refreshing, directing light to his people, so a consuming fire to his adversaries. The stone cut out of the mountain without hands, Dan 2:34 , smites the image in the time of the fourth monarchy, when Christ came into the world, and in the latter end of it, under the antichristian state, it is broken in pieces.

With the spirit of his mouth as was prophesied of him, Isa 11:4 : With the breath of his lips shall he slay the wicked, even this wicked one here in the text, Rev 18:8 19:15 . And this, as some interpret, he shall do with ease, as by a word speaking; or by a word of command, saying: Let it be done, and it shall be done. Or, as we may read it, with the spirit of his lips, because of the power or spirit that goes along with his word. But this breath of Christ’ s mouth Cajetane and others understand of the word of the gospel, which is the breath of Christ’ s mouth in the mouths of his ministers, called the everlasting gospel, Rev 14:6 , which an angel flying through the midst of heaven is said to have, to preach to them that dwell upon the earth; and then followed by another angel, saying: Babylon is fallen, is fallen, 2Th 2:8 . The mystery of iniquity will be unveiled by the clear preaching of the word; and the primitive pure institutions of Christ, and doctrines of the gospel: will be vindicated from the antichristian corruptions and innovations. And the spirit of Christ going forth with the gospel, will make it effectual hereunto. These are the rod of his strength, whereby he rules in the midst of his enemies, Psa 110:2 , and whereby he shall consume this man of sin. Nations and people will fall off from him as they come to understand the truth by the word preached.

And shall destroy after is consuming follows his destruction, katarghsei , the word destroy here signifies to abolish, enervate, to make of no force; and so used often in the New Testament: sometimes applied to the law, Rom 3:31 , sometimes to the body of sin, Rom 6:6 , sometimes to persons to whom Christ will not be effectual, Gal 5:4 ; here to the man of sin: so that whatever remains there may be of him in the world, they shall be without any efficacy or power: his jurisdiction shall be abolished, his keys shall not be able to open or shut, the edge of both his swords shall be quite blunted, his triple crown shall fall off his head, his purgatory fire shall be put out, his images shall lose their veneration; the spell of the cross shall be detected, the intercession of saints shall be found to be a fiction, infallibility shall be fonnd to be a deceit, supremacy of the church shall fall to the ground; the rivers of his large revenues shall be dried up, &c., and the beast that was, and is not, and yet is, Rev 17:8 , shall now utterly cease to be.

With the brightness of his coming: the breath of his mouth wasted him, and the brightness of his coming destroys him. Some interpret this of Christ’ s personal coming to judgment, which will be with great brightness, as Mat 24:27 : As the lightning cometh out of the east, and shineth even unto the west, so shall the coming of the Son of man be; coming in the glory of heaven, and every eye shall see him; and of his coming he spake 1Th 4:1-18 , and in this chapter also, as that which was not so near at hand as some imagined. And without question his coming will destroy him, if not destroyed before, as well as the rest of the wicked, 2Th 1:9 ; but whether judgment may not first proceed against the antichristian state, and those that have sinned under the gospel, is a question. It is sometimes mentioned particularly with respect to them: as in the parable of the tares and wheat, Mat 13:1-30 , of the ten virgins, and the talents, Mat 25:1-46 . And the beast and false prophet are cast into the lake of fire, Rev 19:20 , before the general judgment, mentioned Rev 20:12 . So that at Christ’ s personal coming his judgment will, as some conceive, begin here, and then proceed to the rest of the world; whereupon many assign some great length of time to Christ’ s stay upon earth, and judging the world. Others take

the brightness of his coming in a spiritual sense, for a clearer manifestation of Christ in the world. As the kingdom of antichrist, or of this man of sin, is founded in darkness, so the brightness of this coming will dispel and destroy it. With respect to his eternal generation, Christ is said to be

the brightness of his Father’ s glory Heb 1:2 ; but this is a brightness with respect to men. And though he hath come in his Spirit to enlighten his church from the beginning of the world, and more eminently after his ascension, yet this will exceed all the former, and is peculiarly styled

the brightness of his coming And so they expect this destruction of this man of sin before Christ’ s coming to judgment; for if it be the same with the fall of Babylon, mentioned in the Revelation, many things are to be done here upon earth after that, before Christ’ s last coming, and they mention the calling of the Jews, the destruction of those enemies called Gog and Magog, the coming down of the new Jerusalem from heaven, which is some glorious state of the ctmrch here upon earth. However, the apostle here mentions nothing of a destruction by the material sword; what princes may do of different religions upon a civil account, I do not know, but as this man of sin rose out of the apostacy of the church, so he will not be consumed and destroyed but by a return from it, which is done by the breath of Christ’ s mouth, and the brightness of his coming. But yet, by some instruments or other, God will avenge the blood of his servants upon this man of sin in the time and way appointed of him.

Poole: 2Th 2:9

The apostle still continues his discourse about this man of sin. He had declared whence he arose, and to what height of power, and the manner and place of his exercising it, and what opened him the way to it, and also his destruction, with the means of it. But he thought it needful to explain particularly the manner of his rising into all this power, and preserving himself in it, and the persons over whom he doth exercise it.

Whose coming is after the working of SatanKat’ energeian Christ’ s coming is in power, and so is his: Christ comes with the Spirit of God, and his is with a spirit also, but it is of Satan: and the Spirit of God worketh with Christ in his coming, and the spirit of Satan with the man of sin in his coming; which implies either the principle of this working in his coming, it is the devil; or the similitude of it, it is like the working of Satan. If in the first sense, it shows by what spirit the antichristian church was first formed, and by which it is still informed and acted; as in natural bodies the matter is formed and informed by the spirit within it. The true church hath the Holy Spirit, that forms it into a spiritual temple, Eph 2:21,22 ; the false church hath the spirit of the devil, forming it into the synagogue of Satan, Rev 2:9 . The dragon is said to give the beast his power, seat, and great authority, Rev 13:2 ; and this dragon is the devil in the heathen empire, who being cast out of his seat and power when the emperor became Christian, found the antichristian church, and here exercised that power and authority which he did formerly in the imperial seat of the heathen emperors; whence we may see whence all the furious zeal and bloody cruelties appearing in the popish church do spring, notwithstanding all their outward shows of devotion. If we take the words in the latter sense, then his coming is like the working of Satan; either with great power and energy, as the word imports: the Greek word is often used in a good sense; for God’ s working in the heart, Phi 2:13 , for the working of the word, 1Th 2:13 , for the working of the heart in prayer, Jam 5:17 : or by the same methods; by pretences of piety and devotion, as Satan transforms himself into an angel of light; or by keeping men in blindness and ignorance, so doth Satan by setting before men secular grandeur, and the pomp of the world, as thus Satan dealt with our Saviour, Mat 4:1-11 ; or by suggesting lies instead of truth, so he dealt with our first parents, and is called a liar from the beginning.

With all poweren pash dunamei . Besides that energy of Satan that works inwardly in this man of sin, which was mentioned before, he hath outward strength or power wherein he comes; which may be here meant. He hath the secular power to assist him, the kings of the earth giving their power to the beast; and we read of ten horns upon his head, which are the emblems of strength and power, Rev 13:1 ; whereupon it is said: Who is like unto the beast? who is able to make war with him? Rev 13:4 .

And signs, and lying wonders: some, by the figure called hendyadis, read it, by the power of signs and lying wonders: but not properly. Observe how Satan is God’ s ape; God confirmed the gospel with

signs and wonders Rom 15:19 ; God bearing them witness, with signs and wonders, & c. Heb 2:4 ; and Satan brings this man of sin into the world in the same manner: God did it to confirm the truth, but Satan to countenance a falsehood. But though he comes with signs and wonders, yet not properly with miracles, as the Greek word is rendered in Heb 2:4 ; because though the devil can work the one, he cannot the other: he can by his great natural knowledge and experience improve natural causes to their utmost, but he cannot effect things above all possibility of nature, which is the same power as creating. The schoolmen give their distinction between wonders and miracles, which is not needful here to insert: all miracles are wonders, but all wonders are not miracles; and yet are esteemed miracles when their cause is not known. The Romish legends are full of stories of miracles wrought to confirm their false doctrines of purgatory, of relics, invocation of saints, &c.; which might be wonders really wrought by the devil; such as were wrought by Jannes and Jambres in Egypt, and by Simon Magus, and Apollonius Tyaneus, &c.; who used magic arts, and the people, not knowing them in their causes, might judge them miracles. And being wrought for such ends, they are termed signs, for a sign is any thing that is used to make signification, whether it be a natural or artificial, an ordinary or extraordinary sign; used either for a good end, as those shown by Christ and the apostles, or for a bad end, as those used by this man of sin. People are apt to be affected with signs.

The Jews saith the apostle, require a sign 1Co 1:22 , as they often desired Christ to show them a sign, and therefore this man of sin comes with signs. Some signs are only for representation, as the sign of the cross, and the images of Christ, and of his death and resurrection, &c.; and he comes in these: others are for confirmation, which are either real miracles, or such as seem so; and he comes in these latter also, which are here called terasi qeudoiv , lying wonders or wonders of a lie, Hebrew. Though the Greek word is oft used for a real miracle, yet not so, here; for miracles are the effects of a Divine power only, Rom 15:19 Heb 2:4 , and not diabolical. And called lying wonders, either because they are used to confirm a lie, or because they are not real, but feigned wonders; impostures, to cheat the people, and make them wonder; whereof we have account in Gregory’ s Dialogues, and in Paulus Diaconus, and others; and yet such miracles as these the papists boast of as marks of their church to be true, though they are here by the apostle made the marks of the man of sin. And Christ foretells of false prophets that should show great signs and wonders, to deceive, if possible, the very elect, Mat 24:24 . See Deu 13:1 Rev 13:13,14 .

Poole: 2Th 2:10

And with all deceivableness of unrighteousness or, deceit of unrighteousness, unrighteous deceit, or deceitful unrighteousness. And it is universal, all It is unrighteousness managed with great subtlety to deceive; and so the same with the mystery of iniquity, mentioned before, or the mystery of unrighteousness, as we may read it. All sin is unrighteousness, whether against God or man, as all virtue is comprehended in righteousness. The apostle here means unrighteousness so cloaked and covered, that men discern it not, but are deceived by it: as the Pharisees, who devoured widows’ houses, and for pretence made long prayers; and so also they tithed mint and cummin as exactly religious, built the sepulchres of the prophets, made broad their phylacteries, would not eat with unwashen hands, &c. The like we find in the Church of Rome, as I mentioned before, where men are ambitious, covetous, cruel, superstitious, &c., and all under a pretence of righteousness, and for honour to Christ and the church: make use of Peter’ s keys to open rich men’ s coffers; and for a sum of money, to absolve men in this world, or to redeem them out of purgatory in the other worid; which is a mere cheat, &c. Thus comes this man of sin, and by such ways he hath advanced himself.

In them that perish: this shows who they are that are deceived by him. Reprobates are often so described, 2Co 2:15 4:3 ; and it is the same as elsewhere signifies damnation. The word signifies men that are lost, so used Mat 18:11 , or destroyed, 2Co 4:9 . They are such as have not their names written in the book of life, Rev 13:8 ; and who shall drink of the wine of the wrath of God, and the smoke of their torment ascendeth for ever, Rev 14:10,11 .

Because they received not the love of the truth: and the apostle gives the reason why they are thus deceived. He saith not they had not received the truth, but the love of it, and so hold it not fast, but are carried away with the general apostacy. Truth is either natural, which the heathen had, and detained in unrighteousness, Rom 1:18 ; or supernatural, from Divine revelation. This is meant, for he speaks not of heathens, but Christians; not the world, but the church.

That they might be saved: and the truth here meant is saving truth, as the gospel is called the word of truth, Eph 1:13 Col 1:5 ; for had they received it in love they might have been saved, but for want of that they perish; so that it is unsound, notional professors that are carried away by the man of sin, and deceived by him. Truth, if it be not received into the heart as well as the head, will not secure against apostacy or popery, nor prevent perishing. And the amiableness that is in gospel truth calls for love, as the certainty of its revelation calls for faith; and had they so received the truth they might have been saved.

Poole: 2Th 2:11

And for this cause God shall send them strong delusion: we had account in the former verse of such as are deceived by the man of sin, of their sin, and here of their punishment. They were first deluded, which was their sin; and God sends them strong delusion, and that is their punishment. They did not receive the truth in the love of it, which was their sin; and therefore are given up to believe a lie, which is their punishment. Had they received the truth aright, they might have been saved; but not receiving it, they are damned. And they were said to be such as perish, and their perishing is here called damnation. So that though God is not the author of sin or falsehood: Deus non est auctor cujus est ultor, Fulgent.; yet he may in justice give men up to them, which the apostle here calls God’ s sending, &c.; which imports either:

1. Tradition, delivering men to Satan to tempt and deceive.

2. Desertion, withholding or withdrawing that grace that might preserve them.

3. A judicial permission, God purposing not to hinder men to fall into that sin or delusion which he seeth their own hearts incline them to.

God concurs to evil, not positive, but privative; not efficienter, but deficienter; Schoolmen. God in Scripture is often said to do that which he permits to be done; as in the case of Joseph’ s selling unto Egypt, Gen 45:7 , David’ s numbering the people, 2Sa 24:1 , compared with 1Ch 21:1 ; and the ten kings giving their power to the beast, by God’ s putting it into their hearts, Rev 17:17 : and it is not a bare permission, for what evil God permits, he decreed to permit it; and he decreed the circumstances attending it, and the end to which he would order and dispose it, and the degree to which it should break forth. They were deceived into error, and God gave them up to it. And it did work with great efficacy; which either relates to the man of sin, that did lead them strongly into it, or to them that were led by him. When error doth vitiate the life, and one error begets another, and makes men violent against the truth, then it is the efficacy of error. And thus God doth judicially punish sin with sin, and delusion with delusion; and then they are always most operative, and most incurable. But men fall not presently under these judicial acts; men first refitse to see, before God sends blindness, and first harden their own hearts, before God hardens them. These in the text first refused to receive the truth, before they were given up to believe a lie: see Rom 1:24 . So that both God and this man of sin, and themselves also, are concerned in these evils; but they sinfully and unrighteously, but God judicially and in righteousness.

That they should believe a lie: and the lie they were given up to believe, is a doctrinal lie: false speaking is a lie in words, hypocrisy is a lie in fact, and error is a lie in doctrine, Hos 11:12 Act 5:3 . Some by lie here suppose is meant the lying wonders before mentioned; and this sense need not be excluded, but I rather interpret it of false doctrine, as that which stands opposite to the truth before mentioned, and again mentioned in this verse. Sometimes idols are called lies, Isa 44:20 ; sometimes, the things of the world, Psa 4:2 ; sometimes, the great men of the world, Psa 62:9 ; sometimes, false divinations, Eze 22:28 Zec 10:2 ; sometimes, false prophesyings and predictions, Jer 14:14 23:25,26 ; and sometimes, false doctrines, as 1Ti 4:1,2 , where we read of false prophets, who shall arise in the last time, and speak lies in hypocrisy, & c. And false apostles are said to be liars upon that account, Rev 2:2 . And such are many popish doctrines, which the apostle here probably refers to. What is transubstantiation but a lie? Purgatory, infallibility of the church, mediation of saints, their opus operatum, & c.? Men must be strongly deluded to believe such doctrines, and it is mentioned as a great judgment of God upon them to believe such lies, as it is a great mercy to believe the truth, especially if we consider what follows upon it.

Poole: 2Th 2:12

That they all might be damned or condemned. The Greek is, judged, but often translated as in the text; the simple verb being taken for the compound: so Joh 3:17 1Co 11:29 Jud 1:4 . It is true a man may be judged and not condemned, but the judgment of the wicked is condemnation; and damnation is here mentioned either as the event, or the effect of their believing lies, or as the purpose of God in sending them strong delusions. They are first justly punished with spiritual judgment, and then eternal, and God is just in both; whence we see that there are some errors in judgment which are damnable. As we read of damnable heresies, 2Pe 2:1 , or heresies of destruction; such are many in the Romish Church; and the apostle speaks of such, Col 2:19 , not holding the Head, & c.; not meant of a total rejection of Christ, but of voluntary humility, and worshipping of angels, mingled with the true worship of the gospel; and such cannot be saved.

Who believed not the truth: where we have a further description of these persons who are to be damned, which is added by the apostle, either to clear God’ s justice, as in sending them strong delusions to believe a lie, so also in their condemnation; or to assign the cause why they believed a lie, because they believed not the truth. Those will easily be brought to believe a lie who believe not the truth; and the belief here mentioned is that of assent, yet snch an assent as is operative and practical, which they had not; for it was said before, they received not the truth in the love of it.

But had pleasure in unrighteousness did not only practise, but had great complacence and contentment of mind in it, as the Greek word imports, and so had rather believe a false doctrine which will countenance their practice, than the truth which doth condemn it: see Pro 10:23 Rom 1:32 . By unrighteousness some expositors understand false doctrine, or error, because it is set in opposition here to truth, as sin is set in opposition to it, Joh 8:46 ; and that the apostle hath peculiar reference to the corrupt doctrines of Simon Magus and the Nicolaitanes, that gave liberty to the lusts of the flesh. But why not rather to the doctrines of the man of sin, which he had been before speaking of? I rather take the word in the largest sense, so all sin is unrighteousness; and the apostle St. John saith, all unrighteosness is sin, 1Jo 5:17 , where unrighteousness is expressed by anomia , a word which imports transgression of the law, as in this text by adikia , a word which signifies injustice. So that we see here an erroneous mind and a vicious life going together. And when sin is come to this height, that men take pleasure in it, it makes them ripe for damnation. And how well these things agree to the antichristian church, let men consider and judge.

Poole: 2Th 2:13

The apostle here exempts these Thessalonians out of the number of those reprobates that he had before spoken of, and speaks of them as such as should be preserved from apostacy in faith or practice, and obtain salvation. And this he mentions for comfort to them, and with thanksgivings to God. He had often before given thanks for them, 1Th 1:2 2:13 3:9 ; and in 2Th 1:3 ; and both here and there mentions it as a debt he was bound unto, or a duty he owed, we ought to give thanks, as in the Greek. And here he styles them, not only

brethren as often before, but beloved of the Lord such as have been and are beloved; and therefore not in the number of them that should be damned, mentioned in the former verse.

Because God hath from the beginning chosen you to salvation: which words are either to give the reason of the apostle’ s thanksgivings, or rather all arguments to evidence they were beloved of the Lord. And he instanceth in their election as a proof of it. There is an election to office, as David to be king, 2Sa 6:21 , and Judas to be an apostle, Joh 6:70 ; and election to a visible church, and means of salvation, and thus the seed of Abraham were chosen, Deu 26:18 Psa 135:4 Psa 147:19 ; and election to salvation, as in the text; which is either that which follows faith, as some understand that place, Mat 22:14 , or rather that which goes before it, said here to be from the beginnning: not from the beginning of the gospel, as some say; nor from the beginning of our preaching to you, or of your effectual calling, as others say; no, nor yet is it meant from the beginning of the world, which was the beginning of time; or immediately upon Adam’ s fall: but by beginning is here meant eternity itself, as election is said to be from before the foundation of the world, Eph 1:4 , which is from eternity. Though beginning seems to relate to time, yet the Scriptures often express eternity by such words as relate to time: as when God is called the Ancient of days, Dan 7:9 , it signifies his eternity; and Jude speaks of some that were of old ordained to condemnation, Jud 1:4 , palai progegrammenoi , God’ s eternal decrees being compared to a book wherein names are written. When was their ordaining but from eternity? And it is election to salvation, complete salvation, which is here meant, in the full fruition of it; not in the title to it by faith, or the first-fruits of it in sanctification, because they are here mentioned as the means that tend to it.

Through sanctification of the Spirit: election is to the means as well as the end, as Eph 1:4 . Holiness is not the cause of God’ s election, but God hath decreed it to be the way to salvation; without holiness none shall ever see the Lord, Heb 12:14 .

And belief of the truth: and therefore those were spoken of as persons to be damned who believed not the truth, in the former verse. And so it is evident, election is not upon the foresight of faith, it is through it we have salvation, but not election: but of this before, 1Th 4:1-18 . And the apostle joins sanctification and faith together, for they are not and cannot be put asunder. Now by all this the apostle proves they were beloved of the Lord. He saw the fruits of election in their sanctification and belief of the truth, thence concludes they were elected, and therefore loved.

Poole: 2Th 2:14

Whereunto he called you by our gospel: before, the apostle mentioned their election, now their calling; which are often in Scripture put together, Rom 8:30 2Pe 1:10 ; and are both applied to Christ himself, Isa 42:1,6 . They are those two sovereign acts of God, prerequisite to a state of salvation; the one eternal, the other in time; the one immanent in God, the other transient upon the creature; and it is the first transient act that flows from election. And because there is an outward and inward civil mentioned in Scripture, we must here understand the apostle of both: for Eiv o : Whereunto, or to which thing, mentioned in the beginning of this verse, refers to all that he said in the former verse, which is, salvation, sanctification, belief of the truth, which they could not attain with a mere outward call, though they had that also; for the apostle mentions here the gospel, which he calls

our gospel because preached by them, and intrusted to them, though the original of it is from God, and the matter of it from Jesus Christ. And he puts them in mind of the great mercy they had received in their preaching the gospel to them, for thereby they were called into a state of salvation; as also of the way wherein they are to obtain this salvation, which is through sanctification of the Spirit, and the belief of the truth, that they might be careful to persevere both in faith and holiness; and not to expect it from the law, or the speculations of philosophy, which some false teachers might suggest, for as faith cometh by hearing the gospel, Rom 10:17 , so it is that only which is the power of God unto salvation, Rom 1:16 . And by this he confirms to them also their election, because they had been thus effectually called by the gospel: for no man can conclude his salvation from election, if he hath not been also thus called, which is by feeling the power of the gospel in the heart, and yielding obedience to it in his life. What the apostle before called salvation, he here styles

the obtaining of the glory of our Lord Jesus Christ Though in 1Th 5:9 , he had there also called it obtaining salvation, and by the same word here used in the text: yea, the word peripoihsiv , here rendered obtaining, sometimes signifies salvation itself, Heb 10:39 , and, which is equivalent, the purchased possession, Eph 1:14 ; and it may signify in the text, the obtaining the glory of Christ in a way of purchase, as also by diligent endeavours after it, by way of acquisition, as the word seems to signify. And by the glory of Christ is not meant the glory we give to him, as some would strain the words to that sense; but rather, the glory we shall receive from him, which is the same which the Father hath given to him, and which he hath given to his people. Joh 17:22 , whereby they are co-heirs with him, Rom 8:17 . And so the apostle sets forth the greatness of this salvation, to which these believers were called, it is to the obtaining the same glory with Christ, in kind at least; and shows their different state from those that perish, and will be damned, mentioned in the former verses. Or if we read the words, ye are called to be a peculiar people, as the Greek word is so rendered, 1Pe 2:9 , laov eiv piripoihsin , a peculiar people, and understand by the glory of Christ, that glory of his grace he hath manifested herein, it shows also how God hath distinguished them from those before mentioned.

Poole: 2Th 2:15

The former verses contained consolation, this is an exhortation: the apostle had assured them of their being elected and called, yet exhorts them to their duty. Assurance of salvation doth not encourage negligence; the apostle takes his argument from thence to quicken them:

Therefore & c. And that which he exhorts them to is:

1. To stand fast a military word, speaking as a captain to his soldiers; so 1Co 16:13 Eph 6:14 ; having before foretold a great apostacy that would come. Or because he had told them of the great glory they had been called to the obtaining of by the gospel, he exhorts them to stand fast, which implies a firm persuasion of mind and constant purpose of will, and stands opposite to hesitation and despondency.

2. To hold the traditions which they had been taught The word tradition signifies any thing delivered to another; especially meant of doctrines. The Pharisees’ doctrine is called tradition, Mat 15:3 ; and so the true doctrines of the gospel, being such as the apostles delivered to the people; as the doctrine of the Lord’ s supper is said to be delivered, 1Co 11:23 ; and so Rom 6:13 .

Whether by word, or our epistle by word of mouth in public preaching, or private instruction. The apostle had both preached and written to these Thessalonians, before he wrote this Second Epistle. And that the papists should hence infer that there are matters of necessary consequence in religion, not contained in the Scriptures, is without ground. These they call traditions, some whereof are concerning faith, others concerning manners, others ritual, with respect to the worship of God, or the external polity of the church. But who can assure us what these are? What a door is here opened to introduce what men please into the church, under pretence of tradition! Who were the persons the apostle intrusted to keep these traditions? Why should he not declare the whole system of gospel truths he had received from Christ in writing, as well as part? Why should he conceal some things, when he wrote others? And doth not the apostle assure Timothy that All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof for correction, for instruction; that the man of God may be perfect, throughly furnished unto all good works? 2Ti 3:16,17 . What need then traditions? And how can we know that they are by Divine inspiration, as we are assured all Scripture is? Our Saviour reproved the Pharisees about their traditions, when from hence they would observe and impose ceremonies of washing hands, cups, and platters, Mat 15:2-6 , yea, and by them make the commandments of God of none effect; which the apostle cautions the Colossians about, Col 2:8 ; and whereof Paul declares his zeal before his conversion, Gal 1:14 : and we find men’ s zeal still more about them than moral duties, and express institutions of God’ s worship. All the apostle’ s doctrine,

whether by word or epistle he calls by the name of traditions in the text here, and he commends the Corinthians, 1Co 11:2 , that they kept the traditions delivered to them; but were not they all committed to writing in some place or other of his Epistles? And which were, and which were not, who can be certain? And why should traditions be confined only to those things which the apostle did not write? He exhorts the Thessalonians to hold the traditions which they had been taught, whether by word or epistle. And if they hold them with strength, as the word is, by this means they would stand fast.

Poole: 2Th 2:16

The apostle here addeth prayer to his exhortation: the word and prayer are to go together, whether it be written or preached; as the twelve told the disciples, Act 6:4 : We will give ourselves to the word and prayer. He had planted them a church, but he knew God gave the increase, 1Co 3:6 . The persons he prays to are here, first,

our Lord Jesus Christ which was a good argument in Athanasius’ s time, for the dignity of Christ, against the Arians; and so it is still, and now against the Socinians: for God alone is the object of worship, and the bestower of those gifts which he here prays for. Only the apostle, when he mentions Christ, delights to mention him in his relation to his people; so he doth for the most part in all his Epistles, and so in this text. He useth a pronoun possessive, our, for it is relation and interest which commendeth and sweeteneth any good to us. And the other person is

God the Father who is the Father of lights, from whom cometh every good and perfect gift, Jam 1:17 ; and whom in his prayer he mentions together with Christ, because no access can be to God but through Christ, and no good gift descends to us but through him. And so God the Father is mentioned in his relation to his people also, God, even our Father; and when Christ is ours, in him God is ours also. And the apostle thus looking, and thus speaking of Christ and of God, strengthens his own and their faith, for the obtaining of the gifts he prays for.

Which hath loved us: another argument is from God’ s love: our doubts in prayer arise more from unbelief in God’ s will, than his power, which will vanish when we look upon him in his love to us; for the nature of love is velle bonum, to will good to whom we love. Another is, from gifts already received, which are, first,

everlasting consolation whereby it appears, that God’ s love is communicative, and that it is not common, but his special love he spake of. Outward comforts are common gifts, but these the apostle means not here, because they are not everlasting; they continue not beyond death; they begin in time and end with time: but this consolation begins in time, and abides to eternity; and this man cannot give, the world cannot give, nor we give it ourselves, God giveth it only; and he gives it to whom he loveth, as every man seeks to comfort those whom he loves: and though some whom God loves may not feel his consolation, yet they have a right, and God hath it in reserve for them: Light is sown for the righteous, and gladness for the upright in heart, Psa 97:11 . And though sometimes it may be interrupted where it is felt, yet not so as to be destroyed in its foundation, and to hinder its return, either in the temporal or eternal world, where it will be everlasting; so that as God is styled the God of all grace, 1Pe 5:10 ; so, the God of all comfort, 2Co 1:3 . And by us in the text he means these Thessalonians as well as himself, for he had spoken before of their joy in the Holy Ghost, 1Th 1:6 . And the other gift is, good hope. Hope, as a natural affection, is the expectation of the soul; and the object of it is bonum futurum, arduum, possibile; good, future good, difficult, and possible. But, as a grace, it is the expectation of the good things God hath promised, and not yet exhibited. And it is called good hope, good by way of eminency; with respect to the objects of it, which are eminently good; the certainty of it, it will not make ashamed, Rom 5:5 ; compared to an anchor sure and stedfast, Heb 6:19 : the regularness of it; things promised only, and as they are promised; else it is presumption, and not hope: the fruits of it; peace, purity, industry, and consolation also, and therefore joined with it here in the text: as the apostle speaks elsewhere of rejoicing in hope, Rom 5:2 Rom 12:12 Heb 3:6 . Or, as some, it is called good hope, with respect to the degree they had attained of it in their hearts; though they had not yet the good things promised, yet they had good hope of enjoying them. And by this epithet he distinguisheth this hope from the carnal vain hope of the men of the world, and the false hope of hypocrites, Job 8:13 ; and themselves also from the state they were in when Gentiles, without hope, Eph 2:12 . And this also is God’ s gift, as he is called the God of hope, Rom 15:13 , not only as the object, but the author of it. And both these gifts are here said to be through grace; for else we could have had no ground either of hope or comfort. Sin had shut up our way to both, it is only grace that hath opened it to us. What we enjoy at present, and what we hope to enjoy, is all through grace. And from these gifts already received the apostle strengthens his faith about the other things he here prays for.

Poole: 2Th 2:17

Next, we have the things prayed for:

Comfort your hearts though he said before, who hath given us everlasting consolation. The apostle means, either actual possession of what God had given title to, or a continued supply and increase of comfort already received. And he prays for this either in respect of the afflictions they suffered, that they might not faint; or to enable them the better to stand fast in the faith, and not fall away, as others. And so it agrees with the next petition for them.

And stablish you in every good word and work: the word of truth is this good word, Pro 4:2 , as the gospel is called, 2Co 6:7 . And the doctrines of it are all good, 1Ti 4:6 ; they are good for instruction, for correction, for reproof, for doctrine, 2Ti 3:16 . All truth is an intellectual good, whether natural or moral; but evangelical truth is by way of eminence good. It is a good word which is a word of salvation, Act 13:26 ; and to be established in it, is firmly to believe it, and to hold it fast against seducing opinion, or persecutions; and by every good word he means all Divine truth, especially the greater truths; not to hold some truths and let others go. And to word the apostle adds work, that there may be a harmony between faith and practice. As the doctrines of the gospel are true, so the works they require are good. And good works are manifold, respecting God, our neighbour, and ourselves. A Christian should not only practise them all, but be established in them, which implies constancy, perseverance, and resolution. True religion is not word only, but work; it is not only speculative, but practical. A sound mind ought to be joined with a holy life. And to make a work good, the principle, rule, manner, and end must all be good.

PBC: 2Th 2:1

2Th 2:1

When Is That Day?

Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. {2Th 2:1-2}

Commentators are divided as to the factual details behind these two verses. Did the Thessalonians misinterpret Paul’s first letter to them, incorrectly concluding that Paul expected the Lord’s return within his lifetime? Or did one of Paul’s critics misinterpret his teachings to the Thessalonians in an effort to win them away from Paul’s godly influence and leadership? We can’t know with certainty which of these two scenarios is true. However, neither violates the primary emphasis of the passage. The Thessalonians mistook Paul’s teaching on the Second Coming, and upon learning about it, he wrote this letter to correct the error.

The full preterist school of eschatology holds that Paul’s use of the first person pronoun in 1Th 4:17 means that Paul expected the Second Coming in his lifetime. If that were the case, why would Paul rebuke the idea of an immediate return of Christ in 2 Thessalonians? Effectively Paul confronted and rejected the preterist interpretation of his words in 2 Thessalonians! This viewpoint holds that the " Second Coming" occurred with God’s judgment against Jerusalem and the Jewish first century culture in A. D. 70 with the Roman army’s siege and sacking of Jerusalem. Aside from Paul’s confrontation of the idea that he taught or believed in an immediate return of Christ, the event Paul described in 1Th 4:1-18 cannot be reconciled with the events of A. D. 70. Particularly as one considers the geographic location of Thessalonica compared to Jerusalem, the siege of Jerusalem and the destruction of the temple complex would not have a significant impact on the Thessalonians at all. Further Paul would have no reason to explain the Second Coming as he did in 1Th 4:1-18 in terms of the Thessalonians being raised from the dead, meeting the Lord in the air, and ever being with the Lord. It would require shameless allegorical interpretation to remotely harmonize these words with the events of A. D. 70.

It is more likely that Paul intended to prepare the Thessalonians that the Second Coming was not immediate at all in his first letter to them. 1Th 5:1-11 goes into as much detail regarding the unknown, and unpredictable, time of the Second Coming as the fourth chapter documents the fact of the Second Coming. A. T. Robertson offers some pertinent thoughts regarding this passage and the question of the timing and nature of the Second Coming. He explains the meaning of the word translated " as" in " ... as that the day of Christ is at hand."

" Here it means ‘to wit that,’ though ‘as that’ or ‘as if’ does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. ‘It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes 2Th 1:3-2:17, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes 2Th 3:1-18 It is enough to give one pause to note Paul’s indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a ‘pious fraud’ was so common and easily condoned as some today argue, it is difficult to explain Paul’s evident anger. Moreover, Paul’s words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation." [i]

It seems evident on a reasonable and straightforward reading of these verses that Paul rejected the idea that the Second Coming would occur in his lifetime, or in the lifetime of the Thessalonians. Even if this point were not so clearly set forth, the description Paul gives of the Second Coming does not remotely harmonize with the events that actually occurred in August of A. D. 70 at Jerusalem.

What did Paul teach in this lesson? The " coming of the Lord Jesus" was a central point to Paul’s teaching, an event that would involve the gathering together of Paul and of the Thessalonians to Him. It would be a day so central to the glory of the Lord Jesus Christ, not necessarily an exclusive manifestation of divine judgment, but also of his glory as he gathered his people to Himself, that Paul described it as " the day of Christ." " Our gathering together unto him" requires far more than a geographically local event at Jerusalem. Even Paul and the Thessalonians, at the time of this letter’s writing separated by significant distance, would be gathered together unto Christ.

Paul’s primary concern in this lesson had to do with the current state of mind in Thessalonica. He sensed that they were " shaken in mind," and " troubled" by the false teaching or false interpretation of his teachings regarding the Second Coming. He preeminently reveals a pastor’s heart, passionately concerned for these people and their spiritual health and peace of mind. The most significant truth to ensure that peace related to their correct understanding of the Lord’s return. Misunderstand that event and they were vulnerable to an unstable and disruptive outlook. Get this event clearly set in their minds and they would be well insulated against such negative forces against their faith.

The Biblical centrality of doctrine of the Second Coming is no less essential to a healthy Biblical faith today than it was for the Thessalonians. Listen for a moment to the " Left Behind" advocates who have forsaken Paul’s teachings that the time of the Second Coming cannot be known, that it will come as a thief in the night, and you will see firsthand the experiential problems of incorrect eschatology. Although most followers of this teaching avoid a precise date, they consistently predict that we are " living in the last days," that the event can’t be more than a few years away at most. They live from one fictional depiction of the event to the next. Having forsaken the New Testament teaching that the Lord’s return will be public and universal, both in its appearance and its impact on humanity, living and dead, {Joh 5:28-29; Re 1:7} advocates of this view become impassioned over fictional representations of the event. Their passion for this viewpoint has poisoned the climate of teaching regarding what should be the most universally accepted truth of Scripture, the nature of the Lord’s return and glory. No one dares to mention the doctrine of the Second Coming in mixed Christian settings because " The Second Coming is so divisive and emotional, that we should just ignore it and teach other Biblical themes." Was the Second Coming divisive for Paul and other New Testament Christians? Was its true character so uncertain and so subject to misunderstanding that almost every New Testament church held a different view on it? Or was it the most unifying and comforting of all the core doctrines of the apostles and the early Christians? Paul would not give up this essential doctrine to misunderstanding or to false teaching! He understood what faint-hearted contemporary Christians who avoid the doctrine have forgotten. Take away the truth of the Second Coming and you take away the foundation of Biblical truth, along with its empowering and stabilizing impact on our daily Christian living. Lose this truth and you’ve lost the focal point of every other Biblical truth. Untie this truth from your faith and you lose the anchor of faith that will steer your life through the storms and trials that you will face sooner or later. Either hold to this truth or let go of your comfort when trials invade your life. Paul would not stand still for such a dangerous erosion of the revelation he received and shared with us in Scripture.

As with any other Biblical truth, we should present and defend our understanding of Scriptural teaching with grace and tenderness, but with firmness that clearly exhibits our commitment to its truth. Rather than using this doctrine to justify mistreating other believers, we should use it to comfort them. {Mt 24:46-51} {Lu 12:45} {and context} Whether they need such profound comfort today or not, the time will come in their life when they do need it. We should maintain a kind comforting spirit toward them at all times so that we may be able in their day of trial to remind them of the comforts of this incredible truth.

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[i] Robertson, A. (1997) Word Pictures in the New Testament. Vol V c1932. Vol VI c1933 by Sunday School Board of the Southern Baptist Convention. 2Th 2:2. Oak Harbor; Logos Research Systems.

PBC: 2Th 2:3

2Th 2:3

What Next? Who is the Man of Sin?

2Th 2:3-5 Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things?

This chapter from 2 Thessalonians frames many fierce battles among Christians concerning eschatology, the doctrine of final things. It seems strange that Christians should draw other Christians’ blood over an interpretation of their archenemy whose primary objective is to draw Christians’ blood!

The language of this passage is somewhat unique so that we cannot go to many other passages that contain similar language as an aid in our efforts to interpret it. However, we must not overlook a central point Paul makes in 2Th 2:5, " ... I told you these things." Great as the difficulty is for us, we cannot doubt that Paul and the Thessalonians knew well what he had in mind. Paul’s intent is not to introduce a new idea to the Thessalonians, but to refresh their minds on an old truth he had already taught them. Although we cannot know what Paul taught this church during his personal presence with them, we have a written record of what he taught them earlier, likely only a year earlier or less, in 1 Thessalonians. Since the words appear in a letter and Paul refers to earlier teaching, we may consider the likelihood that Paul had something in mind that he taught in 1 Thessalonians. At the least what he presents here will not conflict with what he wrote in 1 Thessalonians.

Rather than teaching the Thessalonians that the day of the Lord’s return could occur at any moment, Paul rejected this idea. In fact the idea of an immediate return was the central thought of the error he here confronts and refutes. A. T. Robertson corroborates this idea. " The second coming not only is not " imminent," but will not take place before certain important things take place, a definite rebuff to the false enthusiasts of 2Th 2:2." [i] Thus rather than corroborating the idea that the Second Coming would occur in their lifetime, Paul rejects the idea with specific points regarding events that will precede that final day. An indefinite time will intervene between Paul’s writing and the Second Coming. As the time draws near, a colossal rebellion will occur against God and his dominion. If we accept Paul’s point that he has already taught these same truths, possibly in 1 Thessalonians, we may conclude that the precursors to the Second Coming will appear and unfold first. Then suddenly the trumpet shall blow and the Lord shall return in a universal visible appearance. The dead shall be raised and the final judgment shall occur.

Who is the man of sin?

Perhaps we may find more success in determining who the man of sin is not, However, our search will eliminate a significant number of aberrant views that frequently cloud the theological landscape and obscure what we might learn about this question from Scripture.

False views that have occurred throughout history include the following:

1.   He is the evil emperor Nero raised from the dead and leading the minions of darkness in a final rebellion against God. There is no

Biblical support for this idea.

2.   He is some other Roman emperor who persecuted the early

Christians. Again we find no Biblical support for the idea.

3.   He is Judas Iscariot raised from the dead and leading the evil empire against God. Do I need to repeat my point? There is no

Scripture whatever that hints at such an idea.

4.   He is either a particular pope or the Roman Catholic Church in general. This idea grows more out of hatred for Roman Catholicism than out of Biblical exegesis. True, at times the Church of Rome has stained her hands with Christian blood as during the Inquisition.  However, neither she nor any of her leaders can match the criteria Paul sets for this evil personality. This view first appeared during the Reformation and the heated polarity between Rome and the Reformers.

5.   Over the centuries various Christians have suggested any number of individual men who appeared particularly hostile to Christianity as being the anti-Christ, the man of sin. At times even powerful political leaders who were not particularly hostile to Christianity were suggested as fulfilling this prediction. For example, when Henry Kissinger was Secretary of State and seemed to have so much influence over the world political scene, some Christians even suggested that he would make a move to take over the United Nations and appear as the man of sin! Time has an incredible way of eliminating many false ideas!

What do we actually know from Paul’s writing about this evil figure? First of all, I suggest that Paul’s teaching in these few verses eliminates any human being from consideration. Consider his obvious timelessness. He shall " be revealed" in the last day, but he exists and is quite active in the first century as Paul writes to the Thessalonians. Notice the present tense of the verbs that describe his present activity. He opposes. He exalts himself above all that is called God. He sits in God’s temple. He pretends to be (shows himself that he is) God. For Paul, the man of sin is not a future human being who will be born in the last era of human history as we know it. He existed at the time of Paul’s writing. He will be revealed at the last time, but he existed when Paul wrote the Thessalonian letter. In fact he was quite active at that time according to Paul’s words in these verses. These points eliminate any human being from the competition.

An alternate view that does not directly conflict with the passage holds that the man of sin will not be one individual human being, but the general character or personality of evil men in their active rebellion against God. Whether Paul had this idea in mind or not we cannot know with any significant degree of certainty, but the idea presents a self-evident truth. The character and conduct of evil men always presents itself in this manner and with these traits.

We should note a practical and instructive point in this context. Vine notes that the Greek word translated falling away was used of political rebellion in the first century. Sometimes passive Christians will speak of apostasy and backsliding as neutral or at least a passive something that happened to them, almost like stubbing one’s foot on an object and stumbling or falling. Paul will have nothing to do with such an irresponsible attitude! For Paul falling away constitutes active rebellion against God, whether we consider it in terms of Christians turning from their active and pure faith or in terms of this " man of sin." He never allows any of the believers in the churches to whom he wrote to view sin as a passive event! The very idea smacks of modern antinomianism. " God loves you so much that he doesn’t really care how you live. Do your best, but don’t work up a sweat over your Christianity." For Paul this abominable attitude constitutes active rebellion against God! We should reject it with equal disdain.

We occasionally speak of the personification of a particular idea in terms of an individual. The cosmopolitan man or woman displays certain traits, but we actually do not intend to identify one particular individual. This idea offers at least a possible interpretation of Paul’s intent in our study passage.

Perhaps Paul’s intent (indeed the Holy Spirit’s intent) is to identify the chief anarchist who always leads the spiritual revolt against God. Given the fact that later {2Th 2:9} Paul refers to this being in terms of his coming being " after the workings of Satan," a point that suggests that it is not Satan himself, but perhaps a being who stands close beside him, working intimately and powerfully with him. Christians should view any being or influence other than God that demands their worship as coming in the spirit of the man of sin.

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[i] Robertson, A. (1997). Word Pictures in the New Testament. Vol. V c1932, Vol. VI c1933 by Sunday School Board of the Southern Baptist Convention. {2Th 2:3} Oak Harbor: Logos Research Systems.

PBC: 2Th 2:6

2Th 2:6

What, or Who, is the Mystery of Iniquity?

2Th 2:6-12 And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousess.

This chapter possibly contains the most disputed verses in the New Testament, challenged only by Heb 6:1-20. In one verse the hindering force appears as impersonal, " what." In another verse it appears as a person, " he." Or do these two expressions describe the two opposing forces of the invisible spirit world?

We should avoid excessive pursuits of difficult points to the neglect of clear truths that also appear here. Who hinders? What does he hinder? Why? These are challenging questions. Ask six people, even Biblical scholars, and you’ll likely get about five or six distinct answers with very little cohesion among them.

What can we know from the lesson? We see the outline of the colossal battle of the ages shaping up. Satan appears for one last effort to derail God’s eternal plan. He parodies the divine with all kinds of miracles and wonders, but at the end of the day they are all mere parody, not the real thing performed in loving mercy by God.

This lesson mirrors the final conflict described in the closing chapters of Revelation. If you read those chapters closely, you will discover something of a surprise. John sets the stage for a colossal battle. Satan and his forces array themselves against the Lion-Lamb. The Ruling Lamb takes angels and redeemed saints with him, but their garments are not the garments of soldiers, but of civilians. They appear, not to assist the Lamb in the final battle, but to witness the Lamb’s final defeat of the archenemy. Although the stage is set for a battle, the Lamb merely speaks and the enemy fades into defeat. The famous symbol of defeat, that blood flows to the depth of a horse’s bridle, leaves no doubt that a battle was fought and that one or the other sides in the conflict suffered incredible losses. Yet no one with the Lamb appears to have even participated in the battle, much less died in it. The blood depicts Satan’s defeat! And our passage in 2 Thessalonians confirms with clarity what is not so clear in the Revelation counterpart. The Lamb’s final weapon that defeats Satan finally and for ever is the simple and sovereign expression of his voice! He speaks against Satan, and the battle is over! Praise God for ultimate victory such as we have never known before. On that day all of God’s children will believe in the sovereign power of the Lamb’s voice, {Joh 5:25} though some of his people do not view it so highly now. The parodies and charades of miracles wielded by Satan may frighten and even deceive some of God’s people now, but they will not deceive our Lord on that day.

Accompanying the Lamb’s wilting voice in the defeat will be the melting force of his glory. It will be embraced with joy by the saints, but it will be the very force that destroys the evil one.

We might wonder at the terms that describe the cause of judgment, that they received not the love of the truth. If God reveals truth to his elect and gives them a love for it, how can he condemn those who are not his elect for not receiving the love of the truth? The conclusion overlooks the cause-effect pattern that appears in the lesson. They took pleasure in unrighteousness so fully and eagerly that their judgment actually came upon them because of this sin. In other words their judgment and their blindness is part of a righteous judicial blindness imposed upon them. While unregenerate sinners cannot {Ro 8:5-8} receive or embrace the spiritual truths of God, they can use their natural intelligence to understand the handprint of God upon his creation, a fact that according to Paul they stubbornly refuse to do. {Ro 1:19-23} They will justly stand in judgment before God for this sin, the point of our passage. Their judgment will not be for what they could not do, but for what they could have done, but refused to do with sinful rebellion against the God who created the universe.

The lesson is building to draw a sharp contrast between the elect and the lost, between saints and sinners. One shook their fist in the face of God and refused to acknowledge him, even in natural things where his hand is as clearly seen as in the spiritual world. The other bows in humble submission to the will of God with thankful hearts for undeserved mercies lavished upon them by a gracious Savior. Rather than question the divine motives, much less the divine justice or the divine right, follow this passage into a more careful scrutiny of the motive and heart of the wicked. You will begin to see in a finite way what evokes the divine judgment against them. Man’s incredible rejection of God defies the rational mind that God gave to him. Often rather than acknowledge God’s hand in anything evil men will utter senseless blasphemies against him.

Often man in his desperate attempt to keep God out of the equation will reveal his own guile. Have we not all heard the reasoning of the evolutionists who must constantly increase the time necessary for the various kinds and complexities of life on earth to evolve? From a few thousand years it grew to a few million years. Today they tell us that it may have been several hundred million years. Anchor this point clearly in your mind. Planet earth must have maintained an evolution-friendly climate for hundreds of millions of years in order for evolution to have a leg of credibility. Then when many of the same scientific minds shift their focus to outer space and the variety of asteroids that spin around us and at times frighteningly close to us, these same men tell us that about every hundred thousand years one of these asteroids collides with planet earth and destroys all living things. One supposed scientific point devastates the other! The collision of asteroids defines the space during which life as we know it must have developed to less than a hundred thousand years, a time lapse that these same scientific minds will frankly tell you is impossibly short for life as we know it to evolve out of primordial slime. Such scientific contradictions often appear within circles of academia where God is consistently ridiculed and eliminated. God will have more than adequate sins on which to judge evil humans and to sentence them to eternal punishment.

Try to follow Paul’s frame of reference and his mind as you work your way through these verses. For Paul, there is no question regarding divine justice. The wicked people who face God in that final judgment will deserve every word they hear in their sentence. They will deserve the punishment imposed upon them for their sins against God.

Another point in which we should not allow the less clear points in our passage to obscure the plain teaching relates to the present masking of evil compared with its final disclosure. In our present age evil is covered up and camouflaged so as to appear as if it were actually something good. Gullible humans will see any appearance of the miraculous and try to rationalize that it must have come from God, even though Paul clearly reveals that Satan and his emissaries will parody God in miracles and wonders. The evil one and his works seem rather unclear at times now, but then in the light of God’s judgment they will appear clearly in all their evil character. Notice that Paul characterizes these wonders as " lying wonders." They did not occur to benefit mankind out of mercy from their perpetrator. They appeared as a calculated attempt to deceive. Satan’s perpetual disposition appears here as clearly as it appeared in the Garden of Eden where we see it in direct contrast to God and his nature. God gave man everything in the garden that the heart could desire that was good, and he didn’t have to work to enjoy it. Satan entered the garden with deceptive subtlety. From his entrance we have no doubt as to his motive. He wants to strip God of his glory in creation, to steal away the crown jewel of God’s creation, Adam and Eve. He utters one lie after another to entice Eve. We cannot miss his motive. He used her as the tool in his conflict with God. She is no more than a weapon in his hands as he intends to demean the God who created both the place and the people who inhabited it. Never miss his disposition. It never changes!

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PBC: 2Th 2:13

2Th 2:13

How Does God Draw us to Himself?

{2Th 2:13-14} But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.

Consistent with the history of this chapter, our study verses in this chapter have seen their share of controversy throughout the history of Christian doctrine. Is Paul referring to our eternal election and salvation in these verses? Is he teaching that God draws the elect to him eternally through the gospel? Does Paul establish some form of " double election" in this lesson, one for eternal purposes and one for timely activities? If so, can we actually affirm that the apathy we occasionally see toward Biblical truth reflects God’s supposed secret will, that only a small number of the elect will respond favorably to Scripture and its revelation? Most of these ideas tend to complicate rather than clarify the point, not to mention that they also tend to contradict other passages that more clearly teach on the various themes raised by the questions. The hermeneutical principle of the perspicuity of Scripture directs us to follow the more clear and repetitive passages as we seek to interpret the less clear passages.

In the greater context of this chapter Paul is clearly drawing a contrast between wicked people and children of God. Our study verses begin with " But," distinctly contrasting what Paul will write about the Thessalonian believers with what he just wrote about the wicked people who bring divine judgment upon themselves by their fierce opposition to God. Whereas they preferred lying wonders and strong delusion to the truth of God, Paul thanks God for the Thessalonians because they cherish the truth God revealed to them. This is the dominate truth of the context, a point we should follow through the various movements of the lesson.

God has from the beginning chosen you... Commentaries differ widely in their interpretation of this pivotal term. Some interpret the beginning as God’s eternal and determinative purpose. Others apply the term to the beginning of the Thessalonians’ discipleship. Some interpret the choice to the eternal decree of election, making their case that the different Greek word translated chosen merely reflects stylistic variation.

Keeping the dominant theme in mind will guide us through this difficulty. The Greek word translated chosen is haireomai SGreek: 138. haireomai. It appears three times in the New Testament. It never appears in any other passage that teaches on the theme of God’s eternal election of his people to salvation. It may mean to choose for one’s self. It also means to prefer or to select. In both of the other appearances of the word in the New Testament it clearly refers to a preference or selection.

In Php 1:22 Paul is struggling with the two possible paths that his life will take. He is in prison. He may die at the hands of the Romans and go to heaven. He may be released so that he can again minister to the Philippians in person. In the verse referenced he openly struggles with the choice, the preference. One choice is better for him, to depart and to be with Christ. The other choice is better for the Philippians.

In Heb 11:25 we read of Moses reaching spiritual maturity. Despite growing up in Pharaoh’s household, Moses made a faith-choice to walk away from that lifestyle in favor of God’s call to lead his people out of Egypt. Moses chose to suffer affliction with God’s people rather than to enjoy the temporary pleasures of sin in Pharaoh’s household.

Clearly in both of these passages we see the word referring to a preference. Neither of the passages offers a strong parallel to eternal election.

On the basis of this word and its use in the only other instances of its use in the New Testament, it seems reasonable to reject the idea that our study passage deals with the eternal decree of election.

As exhibited in the Thessalonians’ favorable response to Paul’s preaching, contrasted with those who prefer lying wonders and delusion to any truth that would honor God, Paul seems to be establishing that God prefers and commands faithfulness in his people to the dishonorable alternatives we see exhibited in the wicked people described in 2Th 2:10-12. God directed both the Holy Spirit and Paul in his preaching to present convincing truth to the Thessalonians. God selected or preferred that they obey that truth and enjoy the glory of Christ in their faithful obedience to the gospel. There is a salvation experience in our obedience to the gospel. Although I am increasingly inclined to reject the term " time salvation" because it has too frequently been used to devalue the Biblical significance of faithfulness, there is a sense in which we experience a saving benefit through the gospel. Rather than divide Biblical salvation up into little isolated boxes, one for time and one for eternity, we should see the whole Biblical teaching as one integrated continuum. This may well be John’s intent with the river he described in the closing chapters of Revelation. God’s saving purpose began in eternity before he created the universe. It flows continuously through time and blesses many of his children as they live. It will gather momentum and continue its certain flow until all the elect enjoy its waters in eternity. As we touch the waters of salvation in our life, we realize its blessings and are refreshed in our spiritual activities.

God designed the gospel and sent the Holy Spirit to facilitate that blessing in his children now. All our enjoyment of salvation should not be reserved for heaven! We should live so as to demonstrate a vivid contrast between wicked people who prefer strong delusion to God-honoring truth and our own conduct. This view of salvation does not diminish or devalue faithful service to God and to his people.

What are the processes that God employs to lead his people to this salvation experience? He sends the Holy Spirit to convict and to refine our consciences consistently and increasingly toward godliness, toward God. This process is active and specific. Occasionally the antinomian spirit (the sinful spirit in man that rejects God’s moral law as applicable to us) will actually attempt to make the case that Jesus’ imputed and saving righteousness negates any need for us to practice faithful godly living. Such an attitude is a disgrace to Biblical ethics and to the whole theme of Scripture. If you so much as name the name of Christ, Scripture calls on you to depart from iniquity! {2Ti 2:19} The Holy Spirit will never leave a child of God in a state of moral indifference or, for that matter, a state of moral ignorance. Many years ago a young woman who had made some wrong moral choices told me that no one ever taught her that the things she had pursued were wrong. She attempted to plead ignorance as justification for her sinful choices. However, she suffered from a haunting sense of guilt that she could not escape. Why? She knew by the Holy Spirit’s conviction that her conduct was sinful, but she refused to follow His sanctifying influence. A calloused rejection of the Holy Spirit’s conviction will inevitably lead a child of God to a sense of unresolved guilt. {Heb 10:26-27}

In addition to the internal working of the Holy Spirit that consistently leads us toward faithfulness God sends us the gospel with its external reminders of truth. Every experience of the gospel, even when the sermon deals primarily with doctrinal or theological issues, calls us to live so as to honor God and reserve our energy and choices for his glory.

In our context Paul distinctly names the objective of the " choice" and the means God directs to take us to the high road. He called us by the gospel to obtain the glory of our Lord Jesus Christ. If Paul had intended to teach on the new birth, he would more likely have written that God called us to obtain the life of our Lord Jesus Christ. However, when he teaches on this truth, Paul always refers to it as a creation, a divine work performed by God, not a cooperative work performed partly by God and partly by us. {2Co 5:17; Eph 2:10}

This lesson confronts and challenges each of us. Where are we today on the continuum of sanctification? Have we fallen prey to the antinomian spirit and lost our zest for godliness? Have we become careless and indifferent to the glory of our Lord Jesus Christ? Indeed have we lost the sharp distinction that Paul witnessed between the wicked and the believers in our passage? May we reclaim the glory of our Lord Jesus Christ today! We start that process by following the Holy Spirit’s conviction within and by submitting joyfully to the gospel without.

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PBC: 2Th 2:15

2Th 2:15

Tradition: The Good and the Bad

2Th 2:15 Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.

Tradition is one of those words that can have such a distinct, even polarizing, meaning. People react to it with fierce loyalty or with equally fierce disdain. Interestingly, the word appears with both meanings in the New Testament. If you study your Bible based on stereotyped definitions from a dictionary, this word may well serve up frequent confusion to your thoughts. Few words illustrate as clearly as this one the value of the first three rules of hermeneutics (Biblical interpretation); 1 context, 2 context, 3 context. We must treasure the value of a comprehensive dictionary of Biblical words, but once we survey the breadth of possible definitions we must allow context to guide our minds to the correct meaning within that scope.

We should never ignore a definition in favor of a private interpretation that favors our personal ideas. For example, the Greek word translated world most frequently in the New Testament has eight definitions in Strong’s dictionary of New Testament words, one of the most abbreviated of acceptable Greek New Testament dictionaries. Which definition will you apply to Joh 3:16? Within this range many sincere Christian people apply the broadest definition of the eight, not considering that this definition forces the passage to contradict other passages in both the Old and the New Testament.

In the gospels Jesus caustically assaulted the first century religious leaders for making their traditions more important than the word of God.

They honored their traditions while voiding Scripture in the process!

If we allow recent practice or even recent history to control our thinking, we are liable to the same errors in principle as that generation. Scripture alone must lead and inform our faith.

Apparently Paul had certain specific ways of doing things in the churches that he founded. By following this practice consistently he established common grounds between these isolated new communities of worship. Paul does not define them in our passage. Or does he? He urges the Thessalonians to stand fast in their faith, part of which requires them to hold certain traditions that they had learned from him. What was Paul’s source for these ideas and practices? We have no way of knowing anything of these traditions other than what we may pick up from Scripture. Perhaps this is the primary point. Scripture alone, not Scripture and tradition, must define and limit our faith and practice. As soon as we broaden our tolerance for any other authority in addition to Scripture, we open the door to a never-ending flow of either erroneous or at the least questionable ideas. Extend the questionable idea a few generations; it soon becomes an institution with its own life and following. You thereby alter rather than preserve the essential culture of the church.

In his commentary on 2 Thessalonians Leon Morris makes an insightful point. " Tradition...is a word that points us to the fact that the Christian message is essentially derivative. It does not originate in people’s fertile imaginations but rests on the facts of the life, death, resurrection, and ascension of Jesus Christ. Paul disclaims originating these things and expressly says that the things he passed on he had himself first received. {1Co 15:3} For us these traditions are preserved in the New Testament.[i]" (Emphasis mine)

Are we willing, truly willing, to accept Morris’ point in our own faith and practice? There are certain cultural ideas that may well find their way into a church due to its own culture. For example, a church in Europe during the Middle Ages existed in a vastly different culture than ours. No doubt many of its practices differed from ours. Perhaps they sang in whispered sounds to avoid being overheard by their persecutors. History documents that at times they avoided singing altogether because of this concern. Later when persecution no longer threatened them, many of them didn’t remember when they had practiced singing in worship, so they objected to it as a new invention, not an old Biblical " tradition" that was being reintroduced into their church culture.

The remainder of this chapter will approach some of our own culture’s traditions that in all likelihood fail the New Testament test. However well meaning or sentimentally favored, we should practice nothing or believe nothing not clearly set forth in New Testament teaching. Actual faith (what we believe) and practice (what we do), not sincerity or a few generations of questionable practice, will determine the validity of our claim to New Testament Christianity. The Roman Catholic Church leads the way in claiming that church tradition and Scripture equally determine acceptable faith and practice. We should not follow her leadership if we expect credibly to claim that our forefathers were not part of that institution.

In many regions of this country churches that are blessed with a young promising gift to the ministry will at some point in his development " liberate" him. The intent is for the church to give its blessing to him and its endorsement to other churches within the fellowship; they believe that this brother has a calling from God and is growing favorably in his work, leading predictably to his ordination. What is the basis of this practice? Most leaders who defend the practice will refer to Heb 13:22, " Know ye not that our brother Timothy is set at liberty..." In that context the correct intent is almost certainly a reference to a time when Timothy may have been imprisoned for his faith, just as Paul was. This verse forms a strong support for Paul’s authorship of the Hebrew epistle. It offers essentially no support whatever for this practice of liberating a young man in the process of his eventual ordination. Arguments as to its being harmless or to its offering encouragement, though well-intended, are irrelevant to Biblical Christian tradition and practice! They merely underscore the idea that either a spurious interpretation of Scripture or something other than Scripture is perfectly acceptable to contemporary church practice.

Other less formally instituted practices, and even less supported by Scripture, sometimes surface in churches. For example, can you imagine people in a church of the first century chatting with each other during the song service? The insult to the reverence of the worship hour would not have been tolerated. Nor would the occasional practice of people casually getting up and moving around during the worship hour have been ignored. For them-it should be no less so for us- worship was a reverential time between the congregation and God, not a casual social hour. Every act, however casually practiced, should contribute to the dignity of worship.

In his history of Primitive Baptists Sylvester Hassell makes a pointed reference to " new school" practices that were introduced and rejected by Primitive Baptists in his day. He published his history around 1875. His reference is to the conflict between old and new school beliefs and practices that brought the Baptist family in America to a tragic schism in 1832. As we read the list that includes mourner’s benches and many other spurious ideas to Biblical teaching, we gladly claim " Old School" standing. Then we encounter a surprise.

Hassell specifically names " shaking hands while singing" as a new school practice that his generation of Primitive Baptists soundly rejected!

I recall two instances that will illustrate the degree to which this now-common and defended practice evolved from a rejected to a revered tradition. When I was very young, I recall an old deacon in the church of my membership complaining that people in our time were soft about their practice of faith. He illustrated the point. In his youth that church did practice the " right hand of fellowship," shaking hands while singing. However, for that church the act had specific meaning. It meant that you believed and supported the words preached by the minister in his sermon. The church knew nothing of the more contemporary idea that shaking hands means that every person in the congregation tries to shake hands, if not carry on brief social visitation, with every other person in the auditorium! For that generation shaking hands meant that each member of the congregation that specifically endorsed the sermon went forward and shook the preacher’s hand. This old deacon approvingly recalled a time when a visiting preacher delivered a sermon that denied the reality of eternal hell-every member of the church stood firmly in their places when the invitation to give him the right hand of fellowship was given! Not a single person in the audience went forward to shake his hand after the sermon! They didn’t believe what the man preached, so they refused to shake his hand in a hypocritical gesture!

My wife’s parents grew up in Texas and came to California in the early years of World War II My wife’s mother specifically recalled that shaking hands while singing was never practiced among the churches where her father pastored during her childhood in Arkansas and Texas. Shortly after the end of World War II the family moved to Lindsay. She recalled someone from that church who had recently visited among Primitive Baptist churches in the east. The returning traveler announced a " new practice" he had witnessed during his travels. The people sang a hymn at the close of the service and shook hands. What a nice thing to do! He suggested that they start the practice. Today this practice is widely observed among Primitive Baptists, though in several regions with close ties to more remote Primitive Baptist history, it is still not practiced.

This particular practice will exemplify the danger of tradition that is elevated to the position of authority in competition with Scripture. There is no record of this practice whatever in the New Testament, nor in church history before the 1832 tension. For eighteen centuries the church didn’t practice it! In Hassell’s day, around 1875, the practice was consistently rejected as originating with the new school movement, not as an undocumented " New Testament" practice to be defended. Apparently the early practice, when it was finally initiated by Primitive Baptists long after Hassell’s death, was observed specifically as a way for individual members to give public endorsement to the content of a sermon. Then it evolved into a way for people to greet other members of the congregation on their way to and from the man who preached and stands at the front of the auditorium to receive their handshake. Today in some areas, California included, the practice demonstrates still more evolution. Have the people form a chain around the perimeter of the auditorium as they shake hands so that every individual person in the congregation can shake hands with every other individual in the group. This practice insidiously degenerates, inevitably so, into a social hour in which the people laugh, exchange words and otherwise distract from the reverential spirit that should always characterize every moment of public worship activities. Occasionally the visitation will become so intense that the congregation can’t even continue the song.

When tradition becomes an expression of personal preference, as Morris observes from people’s " fertile imagination," instead of an expression of New Testament simple and reverential worship, there is no end of the nuances that will appear. Without question, once tradition is given a life apart from New Testament Scripture, every generation will grow its own extension of the practice so that what originated as one tradition in fact evolves into something entirely different.

For Paul and the Thessalonian church, tradition referred specifically to something that began with Jesus and the first apostles. Even Paul didn’t claim the liberty to modify those ideas and practices. Will we stand with New Testament teachings alone in both faith and practice? Or will we join the flow of relativistic ideas that slowly evolve from generation to generation, becoming as much an institution, as much a tradition with life and authority of their own, as what we read in Scripture? We cannot ignore Scripture, or honor Scripture plus something else, and maintain a credible claim to being a simple, a primitive, New Testament community of worship. Paul indeed allowed minimal cultural variation (for example, Gentiles eating certain meats that were prohibited to the Jews), but he did not allow deviation from the basic form of worship, faith, and practice.

These examples merely serve as illustrations that relate to us and to our contemporary ideas. Other examples could be offered from church history. Similar " traditions" evolve in other church fellowships. Our human nature loves variety; it enjoys creating novelty. However, one tradition that cannot find its origin in the New Testament is no more commendable than the other. To practice New Testament Christianity, faithfulness to Scripture, not creative and sentimentally supported novelty, is commanded. Will we claim the New Testament high ground and stand in all things on Scripture alone?

342

[i] Morris, Leon NIGNT: The First and Second Epistles to the Thessalonians, revised, (Grand Rapids, Michigan: William B. Eerdman’s Publishing Company, 1991,) 241.

PBC: 2Th 2:16

2Th 2:16

Good Hope Through Grace

2Th 2:16-17 Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, Comfort your hearts, and stablish you in every good word and work.

Seldom, particularly in our public worship format, do we interrupt the normal and expected activities to immediately plunge into a season of prayer. In the first two chapters of this letter Paul takes us through some difficult ideas. The difficulty appears in the diversity of opinions and interpretations we encounter regarding their meaning. We would love for Paul to take ten chapters following this one to indulge our questions and to give us every detail of his intent in the chapter. Instead immediately after an intense lesson on eschatology, the doctrines related to the Second Coming of Christ at the end, Paul urges the Thessalonians with strong admonitions and then inserts this abrupt prayer for their comfort and fruitful Christian life.

In our own power neither the Thessalonians nor we could do the things Paul has directed here. If we follow Paul instead of trying to lead him, we will understand what he intended. Both in terms of their belief of the gospel as God’s sacred truth and in terms of their remaining steadfast in traditions that were handed down to them through Paul from the first apostles (not creative traditions instituted by them) Paul realized that these people could not live up to these noble goals in their own abilities. Left to their personal ability or to their stubborn determinism to do it on their own, they would fail miserably. Thus he prays for God to give them such intense comfort and grace that they would find their power in God, not in themselves.

Typically Paul lists God the Father first, followed by the Lord Jesus Christ. Here he lists the Lord Jesus Christ first! Notice here too that he lists Him with his full array of names and titles, Lord Jesus Christ. Leon Morris makes the point that from the time Paul introduced us to the man of sin he will miss no opportunity to magnify the person, power, and work of the Lord Jesus. While both the Lord Jesus and the Father are named as subjects of the sentence, the verbs appear in the singular. We should avoid excessive separation of Father, Son, and Holy Spirit in our Biblical interpretation. Indeed we should avoid the error of modalism that denies the Trinitarian nature of God and asserts that God merely appears in various modes. Sometimes he appears as Father, sometimes as Son, and sometimes as Holy Spirit. This error assaults the historical and Biblical doctrine of the Trinity in favor of an ancient heresy introduced by Sabellius. At the same time we should not divide the nature of God so distinctly as to appear to-much less actually-advocate tri-theism. We do not worship three gods, but One. However, the God revealed in Scripture is not a simple being with a simple nature. Balance in this view, following Scripture, not forcing Scripture to follow us, is essential to orthodox and Biblical Christian thought.

God’s love is inseparably joined with his eternal consolation. Those who attempt to avoid the inherent contradictions in their idea that God’s love is universal and eternal will attempt to say that God continues to love the wicked who have already died and are in hell. They separate divine love and divine consolation. Paul will have nothing to do with such a sentimental unbiblical idea. For Paul God’s love and the accompanying eternal consolation go hand in hand. We should stand with Paul!

Eternal consolation. Only an eternal God, who suffered on our behalf, has the ability to give us eternal consolation. Some teachers will attempt to maintain a Biblical view of final things, yet deny the eternality of the word translated eternal in this passage. While the word must include quality of existence, it must also include endless duration. A. T. Robertson, Word Pictures in the New Testament, makes the point that this word is the strongest word in first century Greek language to support the basic concept of timeless, endless duration. To attempt to deny this dimension of the word is sadly laughable. The more fitting scope of the word incorporates both an eternal quality with endless duration. This verse serves as an ideal example. What does Paul intend with the thought, everlasting consolation? Do you have everlasting consolation for a full week? Perhaps a month or a year? No, the true character of this consolation is eternal. The quality of it will not fade in the heat of trials or persecution. It will not lose its luster in the storms of life! Further, when this life ends, it will introduce us to the ultimate reality of its description. Only then shall we realize the full dimension of eternal consolation!

Coupled with eternal consolation in the lesson we find good hope. Paul deals in 1Co 15:1-58 with false hope, hope that lasts only through this life, but does not reach the one to come. He concludes that such a hope, far from being a good hope, leaves us of all men most miserable. Implied at least in this context is that the hope is no less eternal than the consolation. Nothing that occurs to us or in us in this life can fully complete the objective of the hope God has given to us. Only when we see Him in glory shall we realize both eternal consolation and good hope, then at last fulfilled.

Through grace may relate only to the good hope, but it seems more cohesive to the flow of thought to view it as referring no less to the consolation than to the hope. Thus it refers to the giving; God gives us both eternal consolation and good hope. Both gifts come through his grace. We didn’t achieve superior Christianity and attain these gifts through our own merit. If we enjoy them in the trials of this life, we do so as the result of God’s gift, his grace to us.

The consolation and good hope, though anchored in eternity, are not intended as cosmetics to the essential processes of the Christian life. God intends them to motivate and to empower a transformation in the way we live life in the here and now. Notice the three major movements Paul follows through this goal. First he prays for God to use these blessings to comfort the heart. No transformation will ever sustain its passion, much less succeed, apart from deep heart-roots. Convince a person out of mere duty that he should do something. He will try to do it because he wants to do what is right. However, usually quite soon, he will tire and either become exhausted or bored at the process and look for the exit door. Take the issue to his heart. Let him come to terms with the conviction from within, that what he does and how he lives is important to God, is directed specifically by God, and is empowered by God. Then he will engage life by that power, not by his own determination.

Comfort comes from a remarkable Greek word, parakaleo SGreek: 3870. parakaleo. It literally means to call alongside. In this case Paul is praying for God to enrich the Thessalonians with eternal consolation and good hope so as to literally call them alongside Himself. A preacher, church leader, or parent may impose guilt so heavily upon someone as to force temporary reform.

But when a person realizes that God calls us alongside Himself in life’s difficulties, he realizes that the intent is not another mountain to climb, but an eternal asset with which to face those struggles. This is a resource, not another chore to be done!

Paul prays that the result of this process will lead the Thessalonians to become established, not occasionally engaged, in every good word and work. He defines committed, long-term, indeed lifelong strength in faith. This transformed faith-life is not a fruitless private profession. It transforms both one’s words and works. Don’t miss the whole process described here. The changed life begins within, not from coercive forces without. Someone doesn’t lay a guilt trip on you and try to force you to change. God uses eternal consolation and good hope to call us alongside Himself. Then he uses this incredible influence to draw us into a change that begins within our deepest sense of self, but grows outward in an ever-widening circle of influence till it impacts our words and deeds in every aspect of our life. That indeed is a prayer worth praying! Paul cannot stop with a passive antinomian faith that embraces the claim of faith but feels no compelling weight of conviction to live it. For Paul the comforts of the gospel had one major purpose. God uses those comforts to call us to higher service in both our words and in our actions. May we heed his call.

343

Haydock: 2Th 2:1

And we, &c. Some impostors had taken occasion from St. Paul's first epistle to the Thessalonians, to teach that the day of judgment was at hand. The apostle here maintains that it certainly will come, but that it will come like a thief in the night. He says nothing of the time when it is to arrive; he merely refutes those who spoke of its taking place immediately. ---

By the coming, &c. Grotius and some others explain this coming, of the vengeance he took on the Jews by the arms of the Romans. It is true he speaks in many places of the destruction of Jerusalem, and of his coming at the last day, in terms exactly the same. But the context of the whole epistle demonstrates that he is here speaking of the last day. (Calmet) ---

And of our gathering together [1] unto him. Literally, of our congregation unto him. That is, that you be not moved by any pretended revelation, nor by any words or letter, as spoken or written by me. (Witham)

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[BIBLIOGRAPHY]

Et nostræ congregationis in ipsum, Greek: kai emon episunagoges ep auton.

Haydock: 2Th 2:2

St. Augustine, writing to Hesychium, declareth that no one from the Scripture can be assured of the day, year, or age [century] when the second coming shall be. (ep. lxxx.) Let us attend to what St. Augustine declares he had learnt from the first Church authorities. At the last judgment, or about that time, will arrive Elias, the Thesbite, the conversion of the Jews, the persecution of antichrist, the coming of Jesus Christ, the resurrection of the dead, the separation of the good from the bad, the conflagration of the world, and the renovation of the same: that these things will arrive, we are to believe, but in what manner and in what order experience will teach better than reason. It is my opinion that they will come in the order I have related them. (De Civ. Dei. lib. xx. cap. ult.) That the man of sin will be born of the Jewish tribe of Dan, that he will cruelly persecute the faithful for three years and a half, that he will put to death Henoch [Enoch] and Elias, and that great, very great, will be the apostacy, is the general belief. Oh! God, preserve us with thy grace, and do not permit us to lose sight of the dreadful danger that threatens even the elect.

Haydock: 2Th 2:3-4

First, &c.[2] What is meant by this falling away, (in the Greek this apostacy) is uncertain, and differently expounded. St. Jerome and others understand it of a falling off of other kingdoms, which before were subject to the Roman empire; as if St. Paul said to them: you need not fear that the day of judgment is at hand, for it will not come till other kingdoms, by a general revolt, shall have fallen off, so that the Roman empire be destroyed. The same interpreters expound the sixth and seventh verses in like manner, as if when it is said, now you know [3] what withholdeth, &c. That is, you see the Roman empire subsisteth yet, which must be first destroyed. And when it is added, only that he ho now holdeth, do hold, until he be taken out of the way; the sense, say these authors, is, let Nero and his successors hold that empire till it be destroyed, for not till then will the day of judgment come. A. Lapide makes this exposition so certain, that he calls it a tradition of the fathers, which to him seems apostolical. But we must not take the opinion of some fathers, in the exposition of obscure prophecies, where they advance conjectures (which others at the same time reject, or doubt of) to be apostolical traditions, and articles of faith, as the learned bishop of Meaux, Bossuet, takes notice on this very subject, in his preface and treatise on the Apocalypse, against Jurieux. St. Jerome indeed, and others, thought that the Roman empire was to subsist till the antichrist's coming, which by the event most interpreters conclude to be a mistake, and that it cannot be said the Roman empire continues to this time. See Lyranus on this place, St. Thomas Aquinas, Salmeron, Estius, and many others; though A. Lapide, with some few, pretend the Roman empire still subsists in the emperors of Germany. We also find that divers of the ancient fathers thought that the day of judgment was just at hand in their time. See Tertullian, St. Cyprian, St. Gregory the Great, &c. And as to this place, it cannot be said the fathers unanimously agree in their exposition. St. John Chrysostom [4], Theodoret, St. Augustine in one of his expositions, by this falling off, and apostacy, understand antichrist himself, apostatizing from the Catholic faith. And they who expound it of Nero, did not reflect that this letter of St. Paul was written under Claudius, before Nero's reign. According to a third and common exposition, by this revolt or apostacy, others understand a great falling off of great numbers from the Catholic Church and faith, in those nations where it was professed before; not but that, as St. Augustine expressly takes notice, the Church will remain always visible, and Catholic in its belief, till the end of the world. This interpretation we find in St. Cyril[5] of Jerusalem. (Catech. 15.) See also St. Anselm on this place, St. Thomas Aquinas, Salmeron, Estius, &c. In fine, that there is no apostolical tradition, as to any of the interpretations of these words, we may be fully convinced from the words of St. Augustine[6], lib. xx. de Civ. Dei. chap. 19. t. 7. p. 597. Nov. edit. where he says: For my part, I own myself altogether ignorant what the apostle means by these words; but I shall mention the suspicions of others, which I have read, or heard. Then he sets down the exposition concerning the Roman empire. He there calls that a suspicion and conjecture, which others say is an apostolical tradition. In like manner the ancient fathers are divided, as to the exposition of the words of the sixth and seventh verse, when it is said you know what hindereth; some understand that antichrist must come first. Others, that the beforementioned apostacy, or falling off from the Church, must happen before. And when St. Paul says, (ver. 7.) that he who now holdeth, do hold; some expound it, let him take care at the time of such trials, to hold, and preserve the true faith to the end. When the expositions are so different, as in this place, whosoever pretends to give a literal translation ought never to add words to the text, which determine the sense to such a particular exposition, and especially in the same print, as Mr. N. hath done on the seventh verse, where he translates, only let him that now holdeth the faith, keep it until he be taken out of the way. ---

And the man of sin [7] revealed, the son of perdition, so that he sitteth in the temple of God, shewing himself as if he were God. He is called again, (ver. 8.) that wicked one....whom the Lord Jesus Christ shall kill with the spirit of his mouth. By all these words is described to us the great antichrist, about the end of the world, according to the unexceptionable authority and consent of the ancient fathers. It is as ridiculous as malicious to pretend, with divers later reformers, that the pope, and all the popes since the destruction of the Roman empire, are the great antichrist, the man of sin, &c. Grotius, Dr. Hammond, and divers learned Protestants, have confuted and ridiculed this groundless fable, of which more on the Apocalypse. It may suffice to observe here that antichrist, is to be one particular man, not so many different men. That he is to come a little while before the day of judgment. The he will make himself be adored, and pretend to be God. What pope did so? That he will pretend to be Christ, &c. (Witham) ---

St. Augustine (de Civ. Dei. book xx. chap. 19.) says, that an attack would be made at one and the same time against the Roman empire and the Church. The Roman empire subsists as yet, in Germany, though much weakened and reduced. The Roman Catholic Church, notwithstanding all its losses, and the apostacy of many of its children, has always remained the same. (Calmet) The two special signs of the last day will be a general revolt, and the manifestation of antichrist, both of which are so dependent on each other, that St. Augustine makes but one of both. What presumptive folly in Calvin and other modern reformers, to oppose the universal sentiments of the fathers both of the Latin and Greek Church! What inconsistency, to give such forced interpretations, not only widely different from the expositions of sound antiquity, but also widely different from each other! The Church of God, with her head, strong in the promises of Jesus Christ, will persevere to the end, frustra circumlatrantibus hæreticis. (St. Augustine, de util cred. chap. xvii.) ---

In the temple. Either that of Jerusalem, which some think he will rebuild; or in some Christian Church, which he will pervert to his own worship; as Mahomet has done with the churches of the east. (Challoner)

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[BIBLIOGRAPHY]

Nisi venerit discessio primum, Greek: e apostasia. St. Jerome (Ep. ad Algasiam. q. 11. t. 4. p. 209) Greek: Apostasia, inquit....ut omnes Gentes, quæ Rom. Imperio subjacent, recedant ab eis.

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[BIBLIOGRAPHY]

St. John Chrysostom ( Greek: log. d. p. 235) says that by these words, you know what hindereth, is probably understood the Roman empire, &c. and Tertullian (lib. de Resur. Carnis. chap. xxiv. p. 340) on those words, till taken out of the way, donec de medio fiat, Quis nisi Romanorum status?

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[BIBLIOGRAPHY]

St. John Chrysostom ( Greek: log. g. p. 232) Greek: ti estin e apostasia autoi kalei ton Antichriston. See Theodoret on this place.

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[BIBLIOGRAPHY]

St. Cyril of Jerusalem (Cat. xv) says, this apostacy is from the true faith and good works: Greek: aute estin e apostasia. St. Anselm and others mention both expositions, i.e. from the Roman empire, or from the faith.

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[BIBLIOGRAPHY]

St. Augustine: Ego prorsus quid dixerit, me fateor ignorare....suspiciones tamen hominum, quas vel audire, vel legere potui, non tacebo, &c. Quidam putant hoc de Imperio dictum esse Romano, &c.

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[BIBLIOGRAPHY]

Greek: O anthropos tes amartias, o uios tes apoleias, o antikeimenos, &c. ille homo peccati, ille filius perditionis: the Greek articles sufficiently denote a particular man.

Haydock: 2Th 2:7

The mystery of iniquity already worketh, [8] or is now wrought, by the precursors of antichrist; i.e. by infidels and heretics. For, as St. John says, there are many antichrists, precursors to the great antichrist, and enemies of Christ. (1 John chap. ii.) (Witham) ---

That he who now holdeth, do hold. That is, let each one remain in the faith which he has received of us, and let him not permit himself to be deceived by any discourse, as coming from us. Or rather, let those who shall then be in the world keep their faith, remaining firm in their belief and attachment to the Church of Christ, until antichrist, that man of iniquity, shall be taken away. (Calmet) ---

According to others, it is an admonition to the faithful not to be beguiled during this day of trial by such, as under the garb of religion, and with an ostentatious parade of zeal for the holy Scriptures, seek to deceive them. When the mystery of sin shall be revealed, then shall we plainly discover that apostacy from the Catholic Church is the obvious and certain road to a dereliction of all religious principle; yes, to antichristianism and to atheism. (Haydock)

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[BIBLIOGRAPHY]

Mysterium jam operatur iniquitatis, Greek: to musteroin ede energeitai.

Haydock: 2Th 2:8

Spirit of his mouth, &c. St. Paul make use of this expression, to shew the ease with which God can put down the most powerful from his seat. He does it likewise to give the Thessalonians a right notion of the man of sin. For as he before told them, he would cause himself to be adored, they might have imagined him more upon an equality with the Almighty. These words, however, quite take away that meaning. He shall strike the earth with the rod of his mouth, and with the breath of his lips he shall slay the wicked. (Isaias xi. 4. &c.) (Calmet)

Haydock: 2Th 2:10

God shall send them the operation of error. [9] That is, says St. John Chrysostom and St. Cyril, he will permit them to be led away with illusions, by signs, and lying prodigies, which the devil shall work by antichrist, &c. (Witham) ---

God shall suffer them to be deceived by lying wonders, and false miracles, in punishment of their not entertaining the love of truth. (Challoner) ---

The end God proposes is the judgment and condemnation of such as reject the proffered light. This is the march of sin, according to St. Thomas Aquinas on this place. In the first place a man, in consequence of his first sin, is deprived of grace, he then falls into further sins, and ends with being eternally punished. Hence it happens that his new sins are a punishment of his former transgressions; because God will permit the devil to do these things. Deus mittet, quia Deus Diabolum facere ista permittet. (St. Augustine, lib. xx. de Civ. Dei. chap. 19.)

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[BIBLIOGRAPHY]

Mittet illis Deus operationem erroris, Greek: pempsei, &c. St. Cyril of Jerusalem, Cat. 5. Greek: sunchorei ginesthai. See also St. John Chrysostom, Greek: log. d. p. 236.

Haydock: 2Th 2:12

That God hath chosen you first-fruits. Called you the first, or before many others, by his eternal decree, to the faith, whilst he hath left others in darkness and infidelity. (Witham)

Haydock: 2Th 2:14

Traditions,...whether by word, [10] or by our epistle. Therefore, says St. John Chrysostom, the apostle did not deliver all things that were to be believed, by writing; (Witham) but many things by word of mouth only, which have been perpetuated by tradition, and these traditions, no less than the writings of the apostles, are deserving of faith. Greek: Omoios de kakeina, kai tauta estin axiopista. (St. John Chrysostom, on this place)

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[BIBLIOGRAPHY]

St. John Chrysostom, 237. Greek: enteuthen deilon, &c.

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Gill: 2Th 2:1

Now we beseech you, brethren,.... The apostle having finished his first design in this epistle, which was to encourage the saints to patience under sufferings, proceeds to another view he had in writing it, and that is, to set the doctrine of Christ's coming, as to the time of it, in its proper light; and this is occasioned by what he had said concerning it in the former epistle, which was either misunderstood or misrepresented; and as he addresses the saints with a very affectionate appellation as his "brethren", so by way of entreaty "beseeching", and yet in a very solemn manner:

by the coming of our Lord Jesus: which is to be understood not of the coming of Christ in the flesh, to procure the salvation of his people; nor of his coming in his kingdom and power to take vengeance on the Jewish nation, for their rejection of him as the Messiah; but of his coming to judge the quick and dead, than which nothing is more sure and certain, being affirmed by angels and men, by prophets and apostles, and by Christ himself, or more desirable by the saints; wherefore the apostle entreats them by it, that whereas they believed it, expected it, and wished for it, they would regard what he was about to say: so that the words, though an entreaty, are in the form of an adjuration; unless they should be rendered as in the Ethiopic version, as they may, "concerning the coming of our Lord Jesus Christ"; and so express subject matter of the discourse now entering upon, with what follows:

and by our gathering together unto him; which regards not the great gatherings of the people to Christ the true Shiloh upon his first coming, and the preaching of the Gospel to both Jews and Gentiles, when there were not only great flockings to hear it, but multitudes were converted by it; nor the greater gatherings there will be in the latter day, at the time of the conversion of the Jews, and when the fulness of the Gentiles shall be brought in; nor the conversion of particular persons, who are gathered in to Christ, and received by him one by one; nor the assembling of the saints together for public worship, in which sense the word is used in Heb 10:25 but the gathering together of all the saints at the last day, at the second coming of Christ; for he will come with ten thousand of his saints, yea, with all his saints, when their dead bodies shall be raised and reunited to their souls, and they with the living saints will be caught up into the air, to meet the Lord there and be ever with him; when they will make up, complete and perfect, the general assembly and church of the firstborn, whose names are written in heaven: this will be the gathering together of all the elect of God; and so the Arabic version reads, "the gathering of us all"; and which, as it is certain, is greatly to be desired; it will be a happy meeting and a glorious sight; by this the apostle entreats and adjures them to regard what follows.

Gill: 2Th 2:2

That ye be not soon shaken in mind,.... Or "from your mind or sense", as the Vulgate Latin version; or "from the solidity of sense", as the Arabic version; that is, from what they had received in their minds, and was their sense and judgment, and which they had embraced as articles of faith; that they would not be like a wave of the sea, tossed to and fro with every wind of doctrine; or be moved from the hope of the Gospel, from any fundamental article of it, and from that which respects the second coming of Christ particularly; and especially, that they would not be quickly and easily moved from it; see Gal 1:6

or be troubled; thrown into consternation and surprise, for though the coming of Christ will not be terrible to saints, as it will be to sinners; yet there is something in it that is awful and solemn, and fills with concern; and to be told of it as at that instant might be surprising and shocking: the several ways in which their minds might be troubled and distressed with such an account are enumerated by the apostle, that they might guard against them, and not be imposed upon by them:

neither by spirit; by a prophetic spirit, by pretensions to a revelation from the Spirit, fixing the precise time of Christ's coming, which should not be heeded or attended to; since his coming will be as a thief in the night:

nor by word: by reason and a show of it, by arguments drawn from it, which may carry in them a show of probability; by enticing words of man's wisdom; by arithmetical or astronomical calculations; or by pretensions to a word, a tradition of Christ or his apostles, as if they had received it "viva voce", by word of mouth from any of them:

nor by letter, as from us; by forging a letter and counterfeiting their hands, for such practices began to be used very early; spurious epistles of the Apostle Paul were carried about, which obliged him to take a method whereby his genuine letters might be known; see 2Th 3:17 or he may have respect in this clause to his former epistle, wherein he had said some things concerning the Coming of Christ, which had been either wrongly represented, or not understood; and as if his sense was, that it would be while he and others then living were alive and on the spot: wherefore he would not have them neither give heed to any enthusiastic spirits, nor to any plausible reasonings of men, or unwritten traditions; nor to any letters in his name, or in the name of any of the apostles; nor even to his former letter to them, as though it contained any such thing in it,

as that the day of Christ is at hand; or is at this instant just now coming on; as if it would be within that year, in some certain month, and on some certain day in it; which notion the apostle would have them by no means give into, for these reasons, because should Christ not come, as there was no reason to believe he would in so short a time, they would be tempted to disbelieve his coming at all, at least be very indifferent about it; and since if it did not prove true, they might be led to conclude there was nothing true in the Christian doctrine and religion; and besides, such a notion of the speedy coming of Christ would tend to indulge the idle and disorderly persons among them in their sloth and negligence: and now for these, and for the weighty reasons he gives in the next verse, he dissuades them from imbibing such a tenet; for though the coming of Christ is sometimes said to be drawing nigh, and to be quickly, yet so it might be, and not at that instant; besides, such expressions are used with respect to God, with whom a thousand years are as one day, and one day as a thousand years; and because the Gospel times, or times of the Messiah, are the last days, there will be no other dispensation of things until the second coming of Christ; and chiefly they are used to keep up the faith, and awaken the hope and expectation of the saints with respect to it. The Alexandrian copy, and some others, read, "the day of the Lord"; and so the Vulgate Latin version; and accordingly the Syriac and Ethiopic versions, "the day of our Lord".

Gill: 2Th 2:3

Let no man deceive you by any means,.... By any of the above means; by pretending to a revelation from the Spirit; or to have had it from the mouth of anyone of the apostles; or to have a letter as from them, declaring the day of Christ to be instant; or by any other means whatever; do not be imposed upon by them for the following reasons, for there were things to be done before the coming of Christ, which were not then done, and which required time: for that day shall not come,

except there come a falling away first; either in a political sense, of the nations from the Roman empire, which was divided into the eastern and western empire; for which, way was made by translating the seat of empire from Rome to Byzantium, or Constantinople; the former of these empires was seized by Mahomet, and still possessed by the Turks; and the latter was overrun by the Goths, Huns, and Vandals, and torn to pieces; Italy particularly was ravaged by them, and Rome itself was sacked and taken: or rather in a religious sense, of the falling of men from the faith of the Gospel, from the purity of Gospel doctrines, discipline, worship, and ordinances; and this not of some Jews who professed faith in Christ, and departed from it, or of some Christians who went off to the Gnostics; but is to be understood of a more general defection in the times of the Papacy; when not only the eastern churches were perverted and corrupted by Mahomet, and drawn off to his religion, but the western churches were most sadly depraved by the man of sin, by bringing in errors of all sorts in doctrine, making innovations in every ordinance, and appointing new ones, and introducing both Judaism and Paganism into the churches; which general defection continued until the times of the reformation, and is what the apostle has respect to in 1Ti 4:1 where he manifestly points out some of the Popish tenets, as forbidding marriage to priests, and ordering abstinence from meats on certain days, and at certain times of the year: this was one thing that was to precede the coming of Christ, another follows, which should take place at the same time;

and that man of sin be revealed; who was now hid, though secretly working; by whom is meant not only any particular person or individual; not the devil, for though he is the wicked one, a damned spirit, an opposer, an adversary of God and Christ, and his people, and who has affected deity, and sought to be worshipped, and even by Christ himself; yet the man of sin is here distinguished from Satan, 2Ti 2:9 nor is any particular emperor of Rome intended, as Caius Caligula, or Nero, for though these were monsters of iniquity, and set up themselves as gods, yet they sat not in the temple of God; nor is Simon Magus designed, who was a very wicked man, a sorcerer, and who gave out himself to be some great one, and was called the great power of God, before big profession of faith in Christ; and afterwards affirmed that he was God, the Father in Samaria, the Son in Judea, and the Spirit in the rest of the nations of the world; and, because of his signs and lying wonders, had a statue erected by the Roman emperor with this inscription, "to Simon the holy god"; but then this wicked man was now already revealed: nor is this to be understood of a certain Jew, that is to be begotten by the devil on a virgin of the tribe of Dan, and who is to reign three years and a half, and then to be destroyed by Christ, which is a fable of the Papists; but a succession of men is here meant, as a king is used sometimes for an order and succession of kings, Deu 17:18 and an high priest for that whole order, from Aaron's time to the dissolution of it, Heb 9:7 so here it intends the whole hierarchy of Rome, monks, friars, priests, bishops, archbishops, cardinals, and especially popes, who may well be called "the man of sin", because notoriously sinful; not only sinners, but sin itself, a sink of sin, monsters of iniquity, spiritual wickednesses in high places: it is not easy to reckon up their impieties, their adulteries, incest, sodomy, rapine, murder, avarice, simony, perjury, lying, necromancy, familiarity with the devil, idolatry, witchcraft, and what not? and not only have they been guilty of the most notorious crimes themselves, but have been the patrons and encouragers of others in sin; by dispensing with the laws of God and man, by making sins to be venial, by granting indulgences and pardon for the worst of crimes, by licensing brothel houses, and countenancing all manner of wickedness; and therefore it is no wonder to hear of the following epithet,

the son of perdition; since these are not only the Apollyon, the king of the bottomless pit, the destroyer, the cause of the perdition of thousands of souls, for the souls of men are their wares; but because they are by the righteous judgment of God appointed and consigned to everlasting destruction; the devil, the beast, and the false prophet, will have their portion together in the lake that burns with fire, Rev 20:10 the same character as here is given of Judas, the betrayer of Christ, Joh 17:12.

Gill: 2Th 2:4

Who opposeth,.... Or is an opposer, an adversary of Christ, the antichrist; who opposes him in his kingly office, styling himself the head and spouse of the church, assuming to himself all power in heaven and in earth, taking upon him to dispense with the laws of Christ, and to make new ones; who opposes him in his priestly office, by pretending to offer him up again in the sacrifice of the mass, and by making angels and saints departed, intercessors and advocates; and also in his prophetic office, by teaching for doctrines the commandments of men, and setting up unwritten traditions before the word of God, requiring the worshipping of images, angels, and saints, when Christ requires that the Lord God only should be worshipped and served; and by introducing the doctrine of works and of merit instead of grace, and with a multitude of other things, in which he most manifestly appears to be diametrically opposite and contrary to Christ:

and exalteth himself above all that is called God, or that is worshipped. The Syriac version renders the last clause, ודחלא, "and religion"; and the Greek word does signify religion, worship, or devotion, as it is translated, in Act 17:23 but here the act of worship is put for the object, and is rightly rendered, "or that which is worshipped"; as it is in the Vulgate Latin version, and in the Arabic version, "or that which is to be worshipped"; and it was usual with the Jews to call God the object of worship, by the name of worship itself, and by which they used to swear: it is said ^c of R. Benjamin the just, that he was appointed over the alms chest; one time a woman came to him and said, Rabbi, relieve me; he replied to her, העבודה, "by the worship" (that is, by God who is worshipped) there is nothing in the alms chest: and elsewhere ^d it is said by one, concerning two that were fatherless, for whom the collectors of alms gathered, העבודה, "by the worship", they go before my daughter: and a little after, העבודה, "by the worship", these things are holy to thee; where the gloss says, it is an oath: and so here the word is to be understood of Deity itself; and the meaning is, that antichrist would exalt himself above all the gods of the Gentiles, who are only nominally, and not by nature, gods; to these were ascribed, some one thing, to some another; one had the government of heaven, another of hell, another of the seas, and an other of the winds, &c. but this haughty creature antichrist assumes to himself all power, both in heaven, earth, and hell. Angels are sometimes called gods, Psa 8:4 because they are sent of God, and sometimes represent him; the popes of Rome have exalted themselves above these; Pope Clement VI. proclaimed a jubilee, and promised forgiveness of sins to all that should come to Rome; and in his bull for it says, that

"if any that was confessed should die by the way, he should be free from all his sins; "and we do command the angels", that they take such a soul out of purgatory entirely absolved, and introduce it into the glory of paradise:''

and in a manuscript in the library at Helmsted are these words,

"we command the angels that they carry such a soul into Abraham's bosom, as soon as it has left the body:''

kings and civil magistrates are called gods, Psa 82:6 and this monster of iniquity and firstborn of Satan, the popes of Rome, have exalted themselves above these; they have not only took upon them to excommunicate emperors and kings, but to depose them, and take away their crowns from them, and give their kingdoms to others, and absolve their subjects from allegiance and fidelity to them; an emperor has held a pope's stirrup while he alighted from his horse, and was severely reprimanded for holding the left instead of the right stirrup; and the same emperor held another pope's stirrup while he got on his horse, and who set his foot upon his neck when he absolved him, being before excommunicated by him, using these words in Psa 91:13 "thou shall tread upon the lion", &c. An emperor and an empress waited at a pope's gates three days barefoot; another emperor and empress were crowned by the Pope with his feet; he took the crown with his feet, and, they bowing down, put it upon their heads, and then kicked it off; and one of our own kings resigned his crown and the ensigns of his royalty to the Pope's legate, who kept them five days; and when he offered a sum of money to the legate as an earnest of his subjection, to show his master's grandeur, he spurned at it; a king was thrown under a pope's table to lick the bones like a dog, while he was eating: so truly has this passage had its accomplishment in that impious and insolent set of men. Rome is by the Jewish ^e writers called "Magdiel", which signifies "magnifying itself"; the reason is, שיתגדל, "because it magnifies itself" above all these ^f; that is, above all kingdoms and states: but what is worse, and most dreadfully blasphemous, follows,

so that he as God sitteth in the temple of God; not in the temple of Jerusalem, which was to be destroyed and never to be rebuilt more, and was destroyed before this man of sin was revealed; but in the church of God, so called, 1Co 3:16 the Ethiopic version renders it, "in the house of God"; for antichrist rose up out of, and in the midst of the church; and it was a true church in which he first appeared, and over which he usurped power and authority; though it has been so corrupted by him, as now to be only nominally so; here he sits, and has homage done him by his creatures, as if he was a god, and is not only styled Christ's vicar, but a god on earth, and our Lord God the Pope; so in the triumphal arch at the entry of Pope Sixtus IV, these lines were put, "oraculo vocis, mundi moderaris habenas, et merito in terris crederis esse Dens"; the sense is, that he governed the world by his word, and was deservedly believed to be God on earth; and their canon law ^g says,

"it is clearly enough shown, that the Pope cannot be loosed or bound by any secular power; since it is evident that he is called God by that pious prince, Constantine, and it is manifest that God cannot be judged by men:''

and Pope John XXII is expressly called ^h "our Lord God the Pope": the Ethiopic version reads, "he shall say to all, I am the Lord God"; see Eze 28:2, the Alexandrian copy, and some others, and the Vulgate Latin version, leave out the phrase, "as God", but the Syriac retains it: however, the same blasphemy is expressed in the next clause,

shewing himself that he is God; by usurping a power over the consciences and souls of men; by dispensing with the laws of God and man; by assuming to himself all power in heaven and in earth; by taking upon him to open and shut the gates of heaven at pleasure; and by pardoning sin, which none but God can do; this is the mouth speaking blasphemies, Rev 13:5.

Gill: 2Th 2:5

Remember ye not, that when I was yet with you,.... At Thessalonica, for the apostle had been there in person, and had preached there with great boldness and success; he had declared the whole counsel of God, and the Gospel came in power and worked effectually in them, and yet there was too great a forgetfulness of it; with which the apostle tacitly charges them, and rebukes them gently for it; and as a faithful monitor, stirs up their pure minds by way of remembrance, and reminds them of former truths delivered to them:

I told you these things: or "words" as the Arabic version; concerning the coming of Christ as that it would not be yet, that there, must be a defection from the faith, and antichrist must be revealed; which shows that these were things of moment and importance, and were useful and profitable to be insisted on; and therefore the apostle had told them of them, and spoke freely and largely about them, at his first preaching among them, and were what he inculcated everywhere; and also that his doctrine was all of a piece at one time as another; it was not yea and nay, or contradictory; what he now said was no other than what he had said before; and therefore it was the more inexcusable in them, to be shaken or troubled by any means with another doctrine.

Gill: 2Th 2:6

And now ye know what withholdeth,.... Or hinders the revelation of the man of sin, or antichrist; by which is meant not the Apostle Paul, though he by his ministry was a very great hinderance of the growth of error, and the spread of evil practices in the churches, and so of the more open appearance of the man of sin in his forerunners; and after his departure from Ephesus, and imprisonment at Rome, and suffering death, there was a great falling off in the churches, and among professors of religion, which made way for the manifestation of antichrist in due time: nor the preaching of the Gospel, in its power and purity, in the several parts of the world; though so long as this obtained, got ground, and gained success, the man of sin could not show his head; and therefore it must, as it did, decline, and was gradually taken away that he might appear: nor the Spirit of God, as the spirit of truth and holiness, though as long as he continued in his gifts and operations of grace in the churches, they were preserved from antichristian doctrine and worship; but when he removed from them, this enemy and adversary of Christ and his Gospel came in like a flood: nor the general defection in 2Th 2:3 though that was to be previous to the revelation of antichrist, and was to be what would usher him in; nor could he appear until the wickedness of men was come to a pitch, that they would be ready to receive him, and pay homage and worship to him: nor is the decree of God meant, though till the time came fixed by God for his appearance, the decree must be a bar in his way; since as there is a time for every purpose, nothing can come to pass till that time comes: but by that which withheld, let or hindered the open appearance of antichrist, were the Roman empire and emperors; these stood in his way, and while this empire lasted, and the emperors wore the imperial crown, and sat on the throne, and held the government in their hands, the popes could not come at the height of their ambition, dignity, and authority, nor shine in their glory; nor could the whore of Babylon take her seat, and sit upon the seven hills of Rome until the Roman emperor was taken out of the way: this therefore hindered,

that he might be revealed in his time. The Ethiopic version renders it, "until his time appointed came": wherefore till the time that God had fixed for the appearance of this monster of iniquity, this son of perdition, the Roman empire must continue, and Roman emperors must keep their place and dignity to prevent his appearance sooner: the reason why the apostle expresses this not in plain words, but in an obscure manner, and with so much caution, was, that he might not offend the Roman emperors, and provoke them to a severe persecution of them as seditious persons, that sought the destruction of the empire: the word here used, which is rendered "withholdeth", or "letteth", as in the next verse, signifies a ruler or governor, and answers to the Hebrew word עצר, "to keep back, or restrain"; and which is used of kings, who by their laws and government restrain and withhold people from doing what they would; see 1Sa 9:17 to which the apostle, who well understood the Hebrew language, doubtless had reference; so יורש עצר, is rendered, "a magistrate", in Jdg 18:7.

Gill: 2Th 2:7

For the mystery of iniquity doth already work,.... Or "the mystery of that wicked one", as the Syriac; meaning either antichrist himself, and the spirit of antichrist, which were already in the world, 1Jo 2:18, "mystery" being one of the names of antichrist, Rev 17:5 and anciently this word was engraven on the mitres of the popes of Rome: or the evil doctrines and practices of antichrist may be intended; for as the doctrine of the Gospel is called a mystery, and the mystery of godliness; so the doctrines and practices of antichrist may be called the mystery of iniquity, especially as they were now secretly spread, imbibed, and practised: the foundations of it were now laying in the church by false teachers; for errors and heresies of every sort, respecting the person and offices of Christ, and in opposition to them, were now broached; idolatry, and holding communion with idolaters, now obtained; worshipping of angels was used by some; and superstition and will worship, worship after the commandments of men, were practised; days, and months, and years, distinguished by Jews and Pagans, and difference of meats, were observed; celibacy and virginity began to be admired and commended; dominion and magistracy were despised, and church authority contemned, and many, as Diotrephes, loved to have the pre-eminence; and the doctrine of justification by the works of the law was industriously spread, and zealously preached and received; all which laid the foundation, and are the life and soul of popery:

only he who now letteth, will let, until he be taken out of the way; that is, the Roman empire and Roman emperors, and which were by degrees entirely removed, and so made way for the revelation of this wicked one: and which was done partly by Constantine the emperor receiving the Christian faith, whereby the Roman empire as Pagan ceased; and by increasing the riches of the church, and feeding the pride, ambition, and covetousness of the bishops, especially the bishop of Rome; and next by removing the seat of the empire from Rome to Byzantium, which he called Constantinople: here the Greek emperors continued in succession, and neither they themselves, nor even their exarchs, resided at Rome, but at Ravenna; so that way was made for antichrist to come to his seat, and there was nothing to rival and eclipse the grandeur, power, and glory of the Roman popes: and that which let was also taken out of the way, by the division of the empire, by Theodosius, giving to his elder son Arcadius, the eastern, and to the younger, Honorius, the western parts of it: the eastern empire was in process of time seized upon and possessed by Mahomet and the Saracens; and the western empire was overrun by the Goths, Vandals, and Huns, and became extinct about the year 476, in Augustulus, the last of the Roman emperors, who was obliged to abdicate the government by Odoacer king of the Heruli; when the kingdom of the Lombards took place in Italy, and afterwards that was translated to Charles the great, king of the French; so that there was nothing more of the Roman empire remaining than the bare name, as at this day; and by this means the popes of Rome got to the height of their power and glory, which is meant by the revelation of the man of sin.

Gill: 2Th 2:8

And then shall that wicked be revealed,.... That lawless one, who sets himself above the laws of God and man, and dispenses with them at pleasure, who judges all men, but is judged by no man; as he was in his ecclesiastical power, when Phocas, who murdered the Emperor Mauritius, granted to Boniface III. to be called universal bishop; and in his civil power in succeeding popes, who took upon them the power over kings and emperors, to crown, depose, and excommunicate at pleasure:

whom the Lord shall consume with the spirit of his mouth: that is, the "Lord Jesus", as the Alexandrian copy, and Vulgate Latin version read; and the Syriac version, "our Lord Jesus": who is Lord of lords, and God over all; and so able to do what he is here said he shall do: and which he will do

with the Spirit of his mouth; meaning either the Holy Spirit, the third person which proceeds from him, as in Psa 33:6, and so the Ethiopic version, "whom the Spirit of our Lord Jesus shall cast out"; Christ will by his Spirit blow a blast upon antichrist and his kingdom, which he shall never recover again, but ever after consume and waste away: or else by his spirit is meant his Gospel; the Scriptures in general are the breath of God, being divinely inspired by him, and are the sword of the Spirit, the twoedged sword of law and Gospel, which proceeds out of Christ's mouth; the Gospel contains the words of Christ, which are spirit and life; these come out of his mouth, and are sharper than any twoedged sword; and as hereby sinners are cut to the heart, hewn and slain, convicted and converted, so by this likewise antichrist will be consumed, and is consuming; for this phrase denotes the beginning of his destruction, which took place at the time of the reformation by the preaching of the Gospel by Luther and others; by which this man of sin received his deadly wound, and has been in a consumption ever since, and is sensibly wasting in his power and glory every day, and will ere long come to utter destruction:

and shall destroy with the brightness of his coming; either in a spiritual way, when he shall come in his spiritual kingdom and glory, by the light of his Gospel and the illuminations of his Spirit; when at eventide it shall be light; when he the sun of righteousness shall arise; when latter day light and glory shall appear, and latter day darkness, the gross darkness of Popery, Paganism, and Judaism, which cover the people, shall, be removed, and antichrist in every form shall disappear: or in a personal manner, when he shall come to judge the quick and dead, which will be in flaming fire and great glory; and then will antichrist and his followers, the beast and those that have worshipped him, be cast with the devil and the false prophet into the lake which burns with fire and brimstone; and this will be the last and utter end of him. In this passage there is a manifest reference to Isa 11:4, "with the breath of his mouth shall he slay the wicked": which the Targumist paraphrases,

"with the words of his lips he shall slay ארמילוס רשיעא, "Armillus the wicked":''

and which the Jews say will be done by the Messiah at his coming;

"for so ⁱ (say they) that phrase in Deu 22:8 "if a man fall from thence", has respect to Armillus the wicked, who at the coming of our Messiah will be slain, as it is said in Isa 11:4'

This Armillus, the Jews say ^k, is the head of all idolatry, the tenth king who shall reign at Rome, the city of Satan; that he shall rise up after Gog and Magog, and shall go up to Jerusalem, and slay Messiah ben Joseph, and shall himself be slain by Messiah the son of David; yea, they say expressly ^l, it is the same whom the Gentiles call antichrist: it is the same with Romulus the first king of the Romans, and designs a Roman, the Roman antichrist; and it may be observed, that the Targumist interprets "the breath of his mouth", by his word; and so says another of their writers ^m,

"the meaning is by the word of his lips, for the word goes out of the mouth with the vapour and breath:''

such an expression as this is said ⁿ to be used by Moses, when he was bid by God to answer the angels who objected to his having the law given him;

"I am afraid (says he) they will slay (or burn me), בהבל שבפיהם, "with the breath of their mouth":''

much more may this be feared from the breath of Christ's mouth.

Gill: 2Th 2:9

Even him whose coming is after the working of Satan,.... That is, as a deceiver, a liar, and a murderer; for such was the working of Satan with our first parents; he seduced Eve, not only by subtlety, but by lying; he abode not in the truth, is the father of lies, and a murderer from the beginning: and such is the working of antichrist his firstborn; he comes in a deceitful way, under a profession of Christ, and a pretension of faith in him, and love to him; but speaks lies in hypocrisy, for such are his doctrines and tenets; and is not only a murderer of the bodies of the saints, but of the souls of men; which are the wares the whore of Babylon deals in:

with all power; not omnipotence, for that is peculiar to God, and is not in Satan nor in antichrist, though the latter assumes to himself all power in heaven and in earth, and claims a jurisdiction both temporal and spiritual over men; but rather this means great power, or all kind of power of doing miracles, as follows:

and signs, and lying wonders; that is, such signs and miracles as are not real, but reigned, only in appearance, not in truth, like those that were done by the magicians of Egypt; and these were done to countenance lies, and to induce persons to believe them; and how many miracles and lying wonders the church of Rome pretends to, everybody knows.

Gill: 2Th 2:10

And with all deceivableness of unrighteousness,.... 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 Mat 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.

Gill: 2Th 2:11

And for this cause God shall send them strong delusion,.... Or "efficacy of error", which God may be said to send; and the Alexandrian copy reads, "does send"; because it is not a bare permission but a voluntary one; or it is his will that error should be that truth may be tried, and be illustrated by its contrary, and shine the more through the force of opposition to it; and that those which are on the side of it might be made manifest, as well as that the rejecters of the Gospel might be punished; for the efficacy of error is not to be considered as a sin, of which God cannot be the author, but as a punishment for sin, and to which men are given up, and fall under the power of, because they receive not the love of the truth, which is the reason here given: and this comes to pass partly through God's denying his grace, or withholding that light and knowledge, by which error may be discovered and detected; and by taking from men the knowledge and conscience of things they had, see Rom 1:28. So that they call evil good, and good evil, and do not appear to have the common sense and reason of mankind, at least do not act according to it; and by giving them up to judicial blindness and hardness of heart, and to the god of this world, to blind their minds; and without this it is not to be accounted for, that the followers of antichrist should give into such senseless notions as those of transubstantiation, works of supererogation, &c., or into such stupid practices as worshipping of images, praying to saints departed, and paying such a respect to the pretended relics of saints, &c., as they do; but a spirit of slumber is given them, and eyes that they should not see, and ears that they should not hear, because of their rejection of the Gospel: and

that they should believe a lie; that the pope is Christ's vicar on earth, and has power to forgive sins; that the bread and wine in the Lord's supper are transubstantiated into the very body and blood of Christ; with other lying tenets spoken in hypocrisy concerning good works, merit, pardon, penance; &c. with a multitude of lying wonders and false miracles, of which their legends are full; and this is the first and more near end of strong delusion or efficacious error being sent them; the more remote and ultimate one follows.

Gill: 2Th 2:12

That they all might be damned,.... Or judged, discerned and distinguished from true Christians and real believers, or rather that they might be condemned and punished with everlasting destruction from the presence of the Lord, and have their portion in the lake which burns with fire and brimstone; where the devil, the false prophet, and the beast, whose followers they are, will be cast; and it is but a righteous thing with God to give them up to such delusion,

that they may be damned, since they received not the love of the truth that they might be saved; and the following character of them justifies the divine procedure:

who believed not the truth; neither the word of truth, the Gospel of salvation, nor Christ, who is truth itself; and therefore were righteously given up to believe a lie; and whose damnation is just, according to the declaration of Christ, he that believeth not shall be damned:

but had pleasure in unrighteousness; in sin, as all unrighteousness is; in sinful ways and works, and in unrighteous doctrines; as the doctrines of merit, of works of supererogation, and of justification by works, being derogatory to the justice of God, and to the righteousness of Christ; and in the unrighteous persecution and bloodshed of the saints, the martyrs of Jesus; in which the followers of antichrist take as much delight and pleasure, as an intemperate man does in drinking wine or strong drink to excess; and therefore the whore of Babylon is said to be drunk with the blood of the saints; and it is but just she should have blood to drink, or be punished both with temporal and eternal destruction.

Gill: 2Th 2:13

But we are bound to give thanks alway to God for you,.... Lest the saints should be discouraged by the above account of antichrist, and his followers, and fear they should be left to the same deceptions, and damnation be their portion; the apostle being persuaded better things of them, gives their character, and represents their case in a quite different light; and signifies, that he and his fellow ministers were under obligation to be continually thankful to God for what he had done for them; for as God is the Father of mercies, whether spiritual or temporal, thanks are to be given to him; and saints are not only to bless his name for what they themselves receive from him, but for what others enjoy also, and that continually; because spiritual blessings, especially such as are afterwards instanced in, are permanent and durable, yea, everlasting: the characters which show them to be different from the followers of antichrist, are

brethren, beloved of the Lord or "of God", as the Vulgate Latin and Ethiopic versions read: they were the brethren of Christ, being the dear children of God, born of him, and belonging to his family, and of the apostles, and of one another, being of the household of faith; and they were beloved by God the Father, as the instances of their election to salvation by him, and their calling to eternal glory, show; and by the Lord Jesus Christ, who had wrought out for them the salvation they were chosen to; and by the Lord the Spirit, by whom they were regenerated, called, sanctified, and brought to the belief of the truth; and since they had interest in the everlasting love of the three divine Persons, there was no danger of their falling away and perishing. The reason of the apostle's thanksgiving for the persons thus described is,

because God hath from, the beginning chosen you to salvation; which is to be understood, not of an election of them, as a nation, for they were not a nation, only a part of one; nor of them as a church, for they were not so from the beginning; nor to the outward means of grace, the ministry of the word and ordinances, for the choice is unto salvation; nor to any office, for they were not all officers in the church, only some; nor does it intend the effectual calling, for that is distinguished from it in the following verse; but an eternal appointment of persons to grace and glory: and this is an act of God the Father, in Christ, from eternity; and which arises from his sovereign good will and pleasure, and is an instance of his free grace and favour, for the glorifying of himself; and is irrespective of the faith, holiness, and good works of men; all which are the fruits and effects, and not the motives, conditions, or causes of electing grace. This act is the leading one to all other blessings of grace, as justification, adoption, calling, and glorification, and is certain and immutable in itself, and in its effects. The date of it is "from the beginning": not from the beginning of the preaching of the Gospel to them, and the sense be, that, as soon as the Gospel was preached, they believed, and God chose them; for what was there remarkable in them, that this should be peculiarly observed of them? The Bereans are said to be more noble than they were: nor from the beginning of their calling, for predestination or election precedes calling; see Rom 8:30 nor from the beginning of time, or of the creation of the world, but before the world began, even from eternity; and in such sense the phrase is used in Pro 8:23 and that it is the sense of it here, is manifest from Eph 1:4 where this choice is said to be before the foundation of the world. The end to which men, by this act, are chosen, is "salvation": not temporal, though the elect of God are appointed to many temporal salvations and deliverances, and which they enjoy both before and after conversion; yet salvation here designs the salvation of the soul, though not exclusive of the body, a spiritual and an eternal salvation, salvation by Jesus Christ, as is expressed in 1Th 5:9 and the same decree that appoints men to salvation, appoints Christ to be the Saviour of them; and there is salvation in and by no other. The means through which this choice is made, are

through sanctification of the spirit, and belief of the truth by sanctification is meant, not anything external, as reformation of life, obedience to the law, or outward submission to Gospel ordinances; but internal holiness, which lies in a principle of spiritual life in the soul, and in a principle of spiritual light on the understanding; in a flexion of the will to the will of God, and the way of salvation by Christ; in a settlement of the affections on divine and spiritual things, and in an implantation of all grace in the heart; and is called the sanctification of "the spirit", partly from the spirit or soul of man being the principal seat of it, and chiefly from the Spirit of God being the author of it; and this being a means fixed in the decree of election to salvation, shows that holiness is not the cause of election, yet is certain by it, and is necessary to salvation; and that the doctrine of election is no licentious doctrine, since it provides for and secures true and real holiness. "Truth" designs either the Lord Jesus Christ, who is the truth of types and promises, and the substance of the truth of the Gospel, in whom it lies, and by whom it comes; or the Gospel itself, which comes from the God of truth, lies in the Scriptures of truth, is dictated and directed into by the spirit of truth; the sum of it is Christ the truth, and has nothing in it but truth. The "belief" or "faith" of this intends, not an historical faith, or a mere assent to truth; but a cordial embracing of it, a receiving of the love of the truth, a feeling of the power of it unto salvation, and a believing in Christ, the substance of it; which is a seeing of him spiritually, and a going out of the soul to him in acts of hope; reliance, trust, and dependence; and this being also a means settled in the choice of men to salvation, makes it appear, that faith is no cause of election, but the effect of it; that it is necessary to salvation, and therefore appointed as a means; that it is certain to the elect by it, and that they therefore cannot be finally and totally deceived, or be carried away with the error of the wicked, or with the deceivableness of unrighteousness with which antichrist works.

Gill: 2Th 2:14

Whereunto he called you by our Gospel,.... Salvation being appointed as the end in the decree of election, and sanctification of the Spirit, and belief of the truth, as means; the elect in the effectual calling are called to the participation of each of these; first to the one, and then to the other; to grace here, and glory hereafter: and the means by which they are called is the Gospel, which the apostle calls "our Gospel", not because they were the authors, or the subject of it; for with regard to these it is styled the Gospel of God, and the Gospel of Christ; but because they were intrusted with it, and faithfully preached it, and in opposition to another Gospel published by false teachers. And by this they were called

to the obtaining of the glory of our Lord Jesus Christ; not his essential glory, though he will be seen and known in the glory of his person as he is, so far as creatures in a state of perfection will be capable of; nor his mediatorial glory, though it will be one part of the saints' happiness in heaven to behold this glory of Christ; but rather the glory which shall be personally put upon the saints, both in soul and body, in the resurrection morn, is here intended: and which is called the glory of Christ, because it is in his hands for them; and is what he is preparing for them, and for which he gives them both a right and a meetness; and which he at last will introduce them into; and it will lie greatly in conformity to him, and in the everlasting vision and enjoyment of him: and now God's elect are called by the ministry of the word to "the obtaining" of this, not by any merit of theirs, or by any works of righteousness done by them, but to the "possession" of it, as the word used properly signifies. The Syriac version renders it, "that ye may be a glory to our Lord Jesus Christ": as the saints will be at the last day, and to all eternity, when they shall be raised again, and have the glory of God upon them, and be forever with the Lord.

Gill: 2Th 2:15

Therefore, brethren, stand fast,.... In the doctrine of the Gospel in general, and in the article of Christ's second coming in particular, and not in the least waver about the thing itself, nor be shaken in mind, and troubled as if it was just at hand; and the rather it became them to be concerned that they stood fast in the truth, and persevered unto the end, since there was to be a falling away, and the mystery of iniquity was already working, and antichrist would shortly appear, whose coming would be with all deceivableness, of unrighteousness; and they had the greater encouragement to continue firm and unmoved, seeing they were chosen from eternity unto salvation through sanctification and belief of the truth, and were called in time by the Gospel to the enjoyment of the glory of Christ in another world.

And hold the traditions which ye have been taught: meaning the truths of the Gospel, which may be called traditions, because they are delivered from one to another; the Gospel was first delivered by God the Father to Jesus Christ, as Mediator, and by him to his apostles, and by them to the churches of Christ; whence it is called the form of doctrine delivered to them, and the faith once delivered to the saints: and also the ordinances of the Gospel which the apostles received from Christ, and as they received them faithfully delivered them, such as baptism and the Lord's supper; as well as rules of conduct and behaviour, both in the church, and in the world, even all the commandments of Christ, which he ordered his apostles to teach, and which they gave by him; see 2Th 3:6. And so the Syriac version here renders it, "the commandments": and these were such as these saints had been taught by the apostles, under the direction of Christ, and through the guidance of his Spirit; and were not the traditions of men or the rudiments of the world, but what they had received from Christ, through the hands of the apostles:

whether by word, or our epistle, that is, by "our" word, as well as by our epistle, and so the Arabic version reads; these doctrines, ordinances, and rules of discipline were communicated to them, both by word of mouth, when the apostles were in person among them, and by writing afterwards to them; for what the apostles delivered in the ministry of the word to the churches, they sent them in writing, that they might be a standing rule of faith and practice; so that this does not in the least countenance the unwritten traditions of the Papists; and since these were what were taught them, "viva voce", and they received them from the mouth of the apostles, or by letters from them, or both, it became them to hold and retain them fast, and not let them go, either with respect to doctrine or practice.

Gill: 2Th 2:16

Now our Lord Jesus Christ himself,.... The apostle having exhorted the saints to perseverance, closes this second part of his epistle, relating to the coming of Christ, with a prayer for the saints, that they might be comforted and established. The objects addressed are Christ and the Father. And in each of their characters are reasons contained, encouraging to believe the petitions will be regarded; for it is "our Lord Jesus Christ himself" who is prayed unto; who is our Lord, not by creation only, in which sense he is Lord of all, but by redemption, and through a marriage relation; and he is our Jesus, our Saviour, and Redeemer; and our Christ, the anointed prophet, priest, and King; even he himself, who stands in these relations and offices; and what may not be expected from him?

and God, even our Father; not by creation, but by adoption; and as it is in his power, he has a heart to give, and will give good things unto his children: and inasmuch as Christ is equally addressed as the object of prayer as the Father, and is indeed here set before him, or first mentioned, it may be concluded that there is an entire equality between them, and that Christ is truly and properly God; otherwise religious worship, of which prayer is a considerable branch, would not be given him, nor would he be set upon an equal foot with the other, and much less before him. The Arabic version reads, "our Lord Jesus Christ, our Father"; and the Ethiopic version also, "our Lord Jesus Christ, God our Father"; as if the whole of this, or all these epithets and characters, belong to Christ, and he was the only person addressed; but the common reading is best: which hath loved us; this refers both to the Father and to Christ. The Father had loved them with an everlasting and unchangeable love, as appeared by his choosing them unto salvation by Christ, securing them in his hands, and making an everlasting covenant with him, on their account; by sending his Son to be the Saviour of them; by regenerating, quickening, and calling them by his grace, adopting them into his family, pardoning all their sins, justifying their persons, and giving them both a meetness for, and a right unto eternal glory. And Christ, he had loved them with the same love; and which he showed by undertaking their cause in the council of peace; by espousing their persons in the covenant of grace; by assuming their nature in the fulness of time; by dying in their room and stead; and by his continued intercession and mediation for them, and by many other instances. And since they had such a share in the affection both of the Father and the Son, it need not to have been doubted but that what was prayed for would be granted: to which is added,

and hath given us everlasting consolation: all true solid consolation is from God and Christ: God is called the God of all comfort; and if there be any real consolation, it is in, by, and from Christ; and it is the gift of God, an instance of his grace and favour, and not a point of merit; the least degree of consolation is not deserved, and ought not to be reckoned small: and it is everlasting; it does not indeed always continue, as to the sensible enjoyment of it, in this life, being often interrupted by indwelling sin, the hidings of God's and the temptations of Satan, yet the ground and foundation of it is everlasting; such as the everlasting love of God, the everlasting covenant of grace, the everlasting righteousness of Christ, and everlasting salvation by him, and he himself, who is the consolation of Israel, as well as the blessed Spirit, the Comforter, who ever abides as the earnest and pledge of future happiness. And the present spiritual joy of the saints is what no man can take away from them, and what will eventually issue in everlasting consolation, without any interruption in the world to come, when sorrow and sighing shall flee away, and all tears be wiped from their eyes:

and good hope through grace. The Syriac version reads, "in his grace"; and the Ethiopic version, "a good hope; and his grace", hope, as well as faith, is the gift of God, a free grace gift of his: and it may be called a good one, because God is the author of it; and it is built on a good foundation, the person, blood, and righteousness of Christ; and is of good things to come, and therefore called the blessed hope; and is what is sure and certain, and will never deceive, nor make ashamed; and since consolation is given here, and hope of happiness hereafter, it may be concluded the following requests will be regarded.

Gill: 2Th 2:17

Comfort your hearts,.... That is, apply the comfort given, and cause it to be received, which unbelief is apt to refuse; and increase it, by shedding abroad the love of Christ, and of the Father; by the discoveries of pardoning grace; by the application of Gospel promises; by the word and ordinances, which are breasts of consolation; and by indulging with the gracious presence, and comfortable communion of Father, Son, and Spirit. The Arabic version reads, "comfort your hearts by his grace", joining the last clause of the preceding verse to this. This petition stands opposed to a being troubled and distressed about the sudden coming of Christ, as the following one does to a being shaken in mind on that account, 2Th 2:2.

And stablish you in every good word and work; that is, in every good word of God, or truth of the Gospel, which contains good tidings of good things, so as not to waver about them, or stagger in them, or to depart from them; in practice of every duty, so as to be steadfast, and immoveable, and always abounding therein; good words and good works, principles and practices, should go together, and the saints stand in need of stability in both. For though, as to their state and condition, they are established in the love of God, in the covenant of grace, in the arms of Christ, and in him the foundation, so as they can never be removed; yet they are often very unstable, not only in their frames, and in the exercise of grace, but in their attachment and adherence to the Gospel and interest of Christ, and in the discharge of duty.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Th 2:1

¹ tn Or perhaps “return” (cf. CEV).

² tn Grk “our gathering with him.”

³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.

NET Notes: 2Th 2:2

¹ tn Or “quickly, soon.”

² tn Grk “as through us.”

NET Notes: 2Th 2:3

¹ tn Grk “for unless the rebellion comes first.” The clause about “the day” is understood from v. 2.

² tc Most mss (A D F G Ψ Ï lat sy) read ἁμαρτίας (Jamartia", “of sin”) here, but several important mss (א B 0278 6 81 1739 1881 al co) read ἀνομίας (anomia", “of lawlessness”). Although external support for ἁμαρτίας is broader, the generally earlier and better witnesses are on the side of ἀνομίας. Internally, since ἁμαρτία (Jamartia, “sin”) occurs nearly ten times as often as ἀνομία (anomia, “lawlessness”) in the corpus Paulinum, scribes would be expected to change the text to the more familiar term. At the same time, the mention of ἀνομία in v. 7 and ὁ ἄνομος (Jo anomo", “the lawless one”) in v. 8, both of which look back to v. 3, may have prompted scribes to change the text toward ἀνομίας. The internal evidence is thus fairly evenly balanced. Although a decision is difficult, ἀνομίας has slightly greater probability of authenticity than ἁμαρτίας.

³ tn Or “the one destined for destruction.”

NET Notes: 2Th 2:4

¹ tn Grk “the one who opposes,” describing the figure in v. 3. A new sentence was started here in the translation by supplying the personal pronoun (“he”) and translating the participle ἀντικείμενος (antikeimeno") as a finite verb.

² sn Allusions to Isa 14:13-14; Dan 11:36; Ezek 28:2-9 respectively.

³ tn Grk “that he is God.”

NET Notes: 2Th 2:5

¹ tn Grk “You do remember, don’t you?”

NET Notes: 2Th 2:6

¹ tn Grk “and now,” but this shows the logical result of his previous teaching.

² tn Grk “the thing that restrains.”

NET Notes: 2Th 2:7

¹ tn Grk “the mystery of lawlessness.” In Paul “mystery” often means “revealed truth, something formerly hidden but now made widely known,” but that does not make sense with the verb of this clause (“to be at work, to be active”).

² tn Grk “the one who restrains.” This gives a puzzling contrast to the impersonal phrase in v. 6 (“the thing that restrains”). The restraint can be spoken of as a force or as a person. Some have taken this to mean the Roman Empire in particular or human government in general, since these are forces that can also be seen embodied in a person, the emperor or governing head. But apocalyptic texts like Revelation and Daniel portray human government of the end times as under Satanic control, not holding back his influence. Also the power to hold back Satanic forces can only come from God. So others understand this restraint to be some force from God: the preaching of the gospel or the working of the Holy Spirit through God’s people.

NET Notes: 2Th 2:8

¹ tc ‡ Several important witnesses of the Alexandrian and Western traditions, as well as many other witnesses, read ᾿Ιησοῦς (Ihsous, “Jesus”) after κύριος (kurios, “Lord”; so א A D* F G L^c P Ψ 0278 33 81 104 365 1241 2464 pc latt sy co). But there is sufficient evidence in the Alexandrian tradition for the shorter reading (B 1739 1881), supported by the Byzantine text as well as Irenaeus. Although it is possible that scribes overlooked ᾿Ιησοῦς if the two nomina sacra occurred together (kMsiMs), since “the Lord Jesus” is a frequent enough appellation, it looks to be a motivated reading. NA²⁷ places ᾿Ιησοῦς in brackets, indicating some doubts as to its authenticity.

NET Notes: 2Th 2:9

¹ tn Grk “whose coming,” referring to the lawless one. Because of the length and complexity of the Greek construction, a new sentence was started here in the translation.

² tn Grk “every miracle.”

NET Notes: 2Th 2:10

¹ tn Grk “deception for/toward.”

² tn Grk “they did not accept the love of the truth.”

NET Notes: 2Th 2:11

¹ tn Grk “and for this reason.”

² tn Grk “a working of error.”

NET Notes: 2Th 2:12

¹ tn Grk “that.” A new sentence was started here in the translation for stylistic reasons.

² tn Grk “be judged,” but in this context the term clearly refers to a judgment of condemnation (BDAG 568 s.v. κρίνω 5.b.α; cf. KJV “that they all might be damned”). CEV views the condemnation as punishment (“will be punished”).

NET Notes: 2Th 2:13

¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.

² tc ‡ Several mss (B F G P 0278 33 81 323 1739 1881 al bo) read ἀπαρχήν (aparchn, “as a first fruit”; i.e., as the first converts) instead of ἀπ᾿ ἀρχῆς (ap’ arch", “from the beginning,” found in א D Ψ Ï it sa), but this seems more likely to be a change by scribes who thought of the early churches in general in this way. But Paul would not be likely to call the Thessalonians “the first fruits” among his converts. Further, ἀπαρχή (aparch, “first fruit”) is a well-worn term in Paul’s letters (Rom 8:23; 11:16; 16:5; 1 Cor 15:20, 23; 16:15), while ἀπ᾿ ἀρχῆς occurs nowhere else in Paul. Scribes might be expected to change the text to the more familiar term. Nevertheless, a decision is difficult (see arguments for ἀπαρχήν in TCGNT 568), and ἀπ᾿ ἀρχῆς must be preferred only slightly.

NET Notes: 2Th 2:14

¹ tn Grk “to which,” referring to the main idea of v. 13.

² sn That you may possess the glory of our Lord Jesus Christ. For Paul the ultimate stage of salvation is glorification (Rom 8:30).

NET Notes: 2Th 2:15

¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.

² tn Grk “that you were taught whether by word or by letter of ours.”

NET Notes: 2Th 2:17

¹ tn Grk simply “strengthen,” with the object understood from the preceding.

² tn Grk “every good work and word.”

Geneva Bible: 2Th 2:1

Now ^{( 1 )} we beseech you, brethren, by the coming of our Lord Jesus Christ, and [by] our ^{( a )} gathering together unto him,

^{( 1 )} The second part of the epistle, containing an excellent prophecy of the state of the Church, which will be from the apostles time to the latter day of judgment.

^{( a )} If we think earnestly upon that unmeasurable glory which we will be partakers of with Christ, it will be an excellent remedy for us against wavering and impatience, so that neither the glistening of the world will allure us, nor the dreadful sight of the cross dismay us.

Geneva Bible: 2Th 2:2

^{( 2 )} That ye be not soon shaken in mind, or be troubled, neither by ^{( b )} spirit, nor by ^{( c )} word, nor by ^{( d )} letter as from us, as that the day of Christ is at hand.

^{( 2 )} We must take heed of false prophets, especially in this matter, who go about to deceive, and that for the most part, after three sorts: for either they brag of fake prophetical revelations, or they bring conjectures and reasons of their own, or use counterfeit writings.

^{( b )} By dreams and fables, which men pretend to be spiritual revelations.

^{( c )} Either by word of mouth, or by written books.

^{( d )} Either by forged letter, or falsely commented upon.

Geneva Bible: 2Th 2:3

Let no man deceive you by any means: ^{( 3 )} for [that day shall not come], except there come a falling away first, and ^{( e )} that man of sin be revealed, the son of perdition;

^{( 3 )} The apostle foretells that before the coming of the Lord, there will be a throne set up completely contrary to Christ's glory, in which that wicked man will sit, and transfer all things that appertain to God to himself: and many will fall away from God to him.

^{( e )} By speaking of one, he singles out the person of the tyrannous and persecuting antichrist.

Geneva Bible: 2Th 2:4

Who opposeth and ^{( f )} exalteth himself above all that is called God, or that is worshipped; ^{( 4 )} so that he as God sitteth in the temple of God, shewing himself that he is God.

^{( f )} All men know who he is that says he can shut up heaven and open it at his pleasure, and takes upon himself to be lord and master above all kings and princes, before whom kings and princes fall down and worship, honouring that antichrist as a god. ^{( 4 )} He foretells that the antichrist (that is, whoever he is that will occupy that seat that falls away from God) will not reign outside of the Church, but in the very bosom of the Church.

Geneva Bible: 2Th 2:5

^{( 5 )} Remember ye not, that, when I was yet with you, I told you these things?

^{( 5 )} This prophecy was continually declared to the ancient Church, but it was neglected by those that followed.

Geneva Bible: 2Th 2:6

And now ye know ^{( g )} what withholdeth that he might be revealed in his time.

^{( g )} What hinders and stops.

Geneva Bible: 2Th 2:7

^{( 6 )} For the mystery of iniquity doth already work: ^{( 7 )} only he who now ^{( h )} letteth [will let], until he be taken out of the way.

^{( 6 )} Even in the apostles time the first foundations of the apostolic seat were laid, but yet so that they deceived men. ^{( 7 )} He foretells that when the empire of Rome is taken away, the seat that falls away from God will succeed and hold its place, as the old writers, Tertullian, Chrysostom, and Jerome explain and interpret it.

^{( h )} He who is now in authority and rules all, that is, the Roman Empire.

Geneva Bible: 2Th 2:8

^{( 8 )} And then shall ^{( i )} that Wicked be revealed, whom the Lord shall ^{( k )} consume with the ^{( l )} spirit of his mouth, and shall destroy with the brightness of his coming:

^{( 8 )} That wickedness will at length be detected by the word of the Lord, and will utterly be abolished by Christ's coming.

^{( i )} Literally, "that lawless fellow", that is to say, he that will completely tread upon God's law.

^{( k )} Bring to nothing.

^{( l )} With his word, for the true ministers of the word are as a mouth, by which the Lord breathes out that mighty and everlasting word, which will break his enemies apart, as though the word were an iron rod.

Geneva Bible: 2Th 2:9

^{( 9 )} [Even him], whose coming is after the working of Satan with all power and signs and ^{( m )} lying wonders,

^{( 9 )} He foretells that Satan will bestow all his might and power, and use all false miracles that he can to establish that seat, and that with great success, because the wickedness of the world does so deserve it: yet in such a way that only the unfaithful will perish through his deceit.

^{( m )} Which are partly false, and partly done to establish a falsehood.

Geneva Bible: 2Th 2:11

And for this cause God shall send them ^{( n )} strong delusion, that they should believe a lie:

^{( n )} A most mighty working to deceive them.

Geneva Bible: 2Th 2:12

That they all might be damned who believed not the truth, but ^{( o )} had pleasure in unrighteousness.

^{( o )} They liked lies so much that they had pleasure in them, which is the greatest madness that may exist.

Geneva Bible: 2Th 2:13

^{( 10 )} But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through ^{( p )} sanctification of the Spirit and ^{( q )} belief of the truth:

^{( 10 )} The elect will stand steadfast and safe from all these mischiefs. Now election is known by these testimonies: faith is increased by sanctification: faith, by that which we grant to the truth; truth, by calling, through the preaching of the Gospel: from where we come at length to a certain hope of glorification.

^{( p )} To sanctify you.

^{( q )} Faith which does not lay hold upon lies, but upon the truth of God, which is the Gospel.

Geneva Bible: 2Th 2:14

Whereunto he called you by our ^{( r )} gospel, to the obtaining of the glory of our Lord Jesus Christ.

^{( r )} By our preaching.

Geneva Bible: 2Th 2:15

^{( 11 )} Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.

^{( 11 )} The conclusion: it remains then that we continue in the doctrine which was delivered to us by the mouth and writings of the apostles, through the free good will of God, who comforts us with an invincible hope, and that we also continue in all godliness our whole life long.

Commentary -- Verse Range Notes

TSK Synopsis: 2Th 2:1-17

1 Paul urges them to continue stedfast in the truth received;

3 shows that there shall be a departure from the faith,

9 and a discovery of Antichrist, before the day of the Lord come;

15 and thereupon repeats his former exhortation, and prays for them.

Maclaren: 2Th 2:16-17

Everlasting Consolation And Good Hope

Now our Lord Jesus Christ .Himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation, and good hope through grace. 17. Comfort your hearts, and stablish you in every good word and work.'-2 Thess. 2:16-17.

THIS is the second of the four brief prayers which, as I pointed out in my last sermon, break the current of Paul's teaching in this letter, and witness to the depth of his affection to his Thessalonian converts. We do not know the special circumstances under which these then were, but there are many allusions, both in the first and second epistles, which seem to indicate that they specially needed the gift of consolation.

They were a young Church, just delivered from paganism. Like lambs in the midst of wolves, they stood amongst bitter enemies, their teacher had left them alone, and their raw convictions needed to be consolidated and matured in the face of much opposition. No wonder then that over and over again, in both letters, we have references to the persecutions and tribulations which they endured, and to the consolations which would much more abound.

But whatever may have been their specific circumstances, the prayer which puts special emphasis on comfort is as much needed by each of us as it could ever have been by any of them. For there are no eyes that have not wept, or will not weep; no breath that has not been, or will not be, drawn in sighs; and no hearts that have not bled, or will not bleed. So, dear friends, the prayer that went up for these long since comforted brothers, in their forgotten obscure sorrows, is as needful for each of us--that the God who has given everlasting consolation may apply the consolations which He has supplied, and comfort our hearts and stablish them in every good word and work.'

The prayer naturally falls, as all true prayer will, into three sections--the contemplation of Him to whom it is addressed, the grasping of the great act on which it is based, and the specification of the desires which it includes. These three thoughts may guide us for a few moments now.

I. First Of All, Then, Note The Divine Hearers Of The Prayer.

The first striking thing about this prayer is its emphatic recognition of the divinity of Jesus Christ as a truth familiar to these Thessalonian converts. Note the solemn accumulation of His august titles, Our Lord Jesus Christ Himself.' Note, further, that extraordinary association of His name with the Father's. Note, still further, the most remarkable order in which these two names occur--Jesus first, God second. If we were not so familiar with the words, and with their order, which reappears in Paul's well- known and frequently- used Benediction, we should be startled to find that Jesus Christ was put before God in such a solemn address. The association and the order of mention of the names are equally outrageous, profane, and inexplicable, except upon one hypothesis, and that is that Jesus Christ is divine.

The reason for the order may be found partly in the context, which has just been naming Christ, but still more in the fact that whilst he writes, the Apostle is realising the mediation of Christ, and that the order of mention is the order of our approach. The Father comes to us in the Son; we come to the Father by the Son; and, therefore, it is no intercepting of our reverence, nor blasphemously lifting the creature to undue elevation, when in one act the Apostle appeals to our Lord Jesus Christ Himself, and God our Father.'

Note, still further, the distinct address to Christ as the Hearer of Prayer. And, note, last of all, about this matter, the singular grammatical irregularity in my text, which is something much more than a mere blunder or slip of the pen. The words which follow, viz., comfort' and stablish,' are in the singular, whilst these two mighty and august names are their nominatives, and would therefore, by all regularity, require a plural to follow them. That this peculiarity is no mere accident, but intentional and deliberate, is made probable by the two instances in our text, and is made certain, as it seems to me, by the fact that the same anomalous and eloquent construction occurs in the previous epistle to the same church, where we have in exact parallelism with our text, God Himself, our Father, and our Lord Jesus Christ,' with the singular verb, direct our way unto you.' The phraseology is the expression, in grammatical form, of the great truth, Whatsoever things the Father doeth, these also doth the Son likewise.' And from it there gleam out unmistakably the great principles of the unity of action and the distinction of person between Father and Son, in the depths of that infinite and mysterious Godhead.

Now all this, which seems to me to be irrefragable, is made the more remarkable and the stronger as a witness of the truth,, from the fact that it occurs in this perfectly incidental fashion, and without a word of explanation or apology, as taking for granted that there was a background of teaching in the Thessalonian Church which had prepared the way for it, and rendered it intelligible, as well as a background of conviction which had previously accepted it.

And, remember, these two letters, thus full-toned in their declaration, and taking for granted the previous acceptance of the great doctrine of the divinity of our Lord and Saviour Jesus Christ, are the earliest portions of the New Testament, and are often spoken about as being singularly undogmatic. So they are, and therefore all the more eloquent and all the more conclusive is such a testimony as this to the sort of teaching which from the beginning the Apostle addressed to his converts.

Now is that your notion of Jesus Christy Do you regard Him as the sharer in the divine attributes and in the divine throne? It was a living Christ that Paul was thinking about when he wrote these words, who could hear him praying in Corinth, and could reach a helping hand down to these poor men in Thessalonica. It was a divine Christ that Paul was thinking about when he dared to say, Our Lord Jesus Christ, and God our Father.' And I beseech you to ask yourself the question whether your faith accepts that great teaching, and whether to you He is far more than the Man Christ Jesus'; and just because He is the man, is therefore the Son of God. Brethren! either Jesus lies in an unknown grave, ignorant of all that is going on here, and the notion that He can help is a delusion and a dream, or else He is the ever-living because He is the divine Christ, to whom we poor men can speak with the certainty that He hears us, and who wields the energies of Deity, and works the same works as the Father, for the help and blessing of the souls that trust Him.

II. Secondly, Note The Great Fact On Which This Prayer Builds Itself.

The form of words in the original, loved' and given,' all but necessarily requires us to suppose that their reference is to some one definite historical act in which the love was manifested, and, as love always does, found voice in giving. Love is the infinite desire to bestow, and its language is always a gift. Then, according to the Apostle's thought, there is some one act in which all the fulness of the divine love manifests itself; some one act in which all the treasures which God can bestow upon men are conveyed and handed over to a world.

The statement that there is such renders almost unnecessary the question what such an act is. For there can be but one in all the sweep of the magnificent and beneficent divine deeds, so correspondent to His love, and so inclusive of all His giving, as that it shall be the ground of our confidence and the warrant for our prayers. The gift of Jesus Christ is that in which everlasting consolation and good hope are bestowed upon men. When our desires are widened out to the widest they must be based upon the great sacrifice of Jesus Christ; and when we would think most confidently and most desiringly of the benefits that we seek, for ourselves or for our fellows, we must turn to the Cross. My prayer is then acceptable and prevalent when it foots itself on the past divine act, and looking to the life and death of Jesus Christ, is widened out to long for, ask for, and in. the very longing and asking for to begin to possess, the fulness of the gifts which then were brought to men in Him.

Everlasting consolation and good hope.' I suppose the Apostle's emphasis is to be placed quite as much on the adjectives as on the nouns; for there are consolations enough in the world, only none of them are permanent; and there are hopes enough that amuse and draw men, but one of them only is good.' The gift of Christ, thinks Paul, is the gift of a comfort which will never fail amidst all the vicissitudes and accumulated and repeated and prolonged sorrows to which flesh is heir, and is likewise the gift of a hope which, in its basis and in its objects, is equally noble and good.

Look at these two things briefly. Paul thinks that in Jesus Christ you and I, and all the world, if it will have it, has received the gift of an everlasting comfort. Ah! sorrow is more persistent than consolation. The bandaged wounds bleed again; the fire damped down for a moment smoulders, even when damped, and bursts out again. But there is one source of comfort which, because it comes from an unchangeable Christ, and because it communicates unfailing gifts of patience and insight, and because it leads forward to everlasting blessedness and recompenses, may well be called eternal consolation.' Of course, consolation is not needed when sorrow has ceased; and when the wiping away of all tears from off all faces, and the plunging of grief into the nethermost fires, there to be consumed, have come about, there is no more need for comfort. Yet that which made the comfort while sorrow lasts, makes the triumph and the rapture when sorrow is dead, and is everlasting, though its office of consolation determines with earth.

Good hope through grace.' This is the weakness of all the hopes which dance like fireflies in the dark before men, and are often like will-o'-the-wisps in the night tempting men into deep mire, where there is no standing--that they are uncertain in their basis and inadequate in their range. The prostitution of the great faculty of hope is one of the saddest characteristics of our feeble and fallen manhood; for the bulk of our hopes are doubtful and akin to fears, and are mean and low, and disproportioned to the possibilities, and therefore the obligations, of our spirits. But in that Cross which teaches us the meaning of sorrows, and in that Christ whose presence is light in darkness, and the very embodied consolation of all hearts, there lie at once the foundation and the object of a hope which, in consideration both of object and foundation, stands unique in its excellence and sufficient in its firmness. A good hope'; good because well founded; and good because grasping worthy objects; eternal consolation outlasting all sorrows--these things were given once for all, to the whole world when Jesus Christ came and lived and died. The materials for a comfort that shall never fall me, and for the foundation and the object of a hope that shall never be ashamed, are supplied in Jesus Christ our Lord. And so these gifts, already passed under the great seal of heaven, and confirmed to us all, if we choose to take them for ours, are the ground upon which the largest prayers may be rested, and the most ardent desires may be unblamably cherished, in the full confidence that no petitions of ours can reach to the greatness of the divine purpose, and that the widest and otherwise wildest of our hopes and wishes are sober under-estimates of what God has already given to us. For if He has given the material, He will apply what He has supplied. And if He has thus in the past bestowed the possibilities of comfort and hope upon the world, He will not slack His band, if we desire the possibility to be in our hearts turned into the actuality.

God has given, therefore God will give. That is heaven's logic, but it does not do for men. It pro-supposes inexhaustible resources, unchangeable purposes of kindness, patience that is not disgusted and cannot be turned away by our sin. These things being presupposed it is true; and the prayer of my text, that God would comfort, can have no firmer foundation than the confidence of my text, that God has given 6 everlasting consolation and good hope through grace.'

Thou hast helped us; leave us not, neither forsake us, O God of our salvation.'

III. The Last Thing Here Is The Petitions Based Upon The Contemplation Of The Divine Hearers Of The Prayer, And Of The Gift Already Bestowed By God.

May He comfort your hearts, and stablish you in every good word and work.' I have already said all that perhaps is necessary in regard to the connection between the past gift of everlasting consolation and the present and future comforting of hearts which is here desired. It seems to me that the Apostle has in his mind the distinction between the great work of Christ, in which are supplied for us the materials for comfort and hope, and the present and continuous work of that Divine Spirit, by which God dwelling in our hearts in Jesus Christ makes real for each of us the universal gift of consolation and of hope. God has bestowed the materials for comfort; God will give the comfort for which He has supplied the materials.

It were a poor thing if all that we could expect from our loving Father in the heavens were that He should contribute to us what might make us peaceful and glad and calm in sorrow, if we chose to use it. Men comfort from without; God steals into the heart, and there diffuses the aroma of His presence. Christ comes into the ship before He says, Peace! be still!' It is not enough for our poor troubled heart that there should be calmness and consolation twining round the Cross if we choose to pluck the fruit. We need, and therefore we have, an indwelling God who, by that Spirit which is the Comforter, will make for each of us the everlasting consolation which He has bestowed upon the world our individual possession. God's husbandry is not merely broadcast sowing of the seed, but the planting in each individual heart of the precious germ. And the God who has given everlasting consolation to a whole world will comfort thy heart.

Then, again, the comforted heart will be a stable heart. Our fixedness and stability are not natural immobility, but communicated steadfastness. There must be, first, the consolation of Christ before there can be the calmness of a settled heart. We all know how vacillating, how driven to and fro by gusts of passion and winds of doctrine and forces of earth our resolutions and spirits are. But thistledown glued to a firm surface will be firm, and any light thing lashed to a solid one will be solid; and reeds shaken with the wind may be turned into brazen pillars that cannot be moved. If we have Christ in our hearts, He will be our consolation first and our stability next. Why should it be that we are spasmodic and fluctuating, and the slaves of ups and downs, like some barometer in stormy weather; now at set fair,' and then away down where much rain' is written? There is no need for it. Get Christ into your heart, and your mercury will always stand at one height. Why should it be that at one hour the flashing waters fill the harbour, and that six hours afterwards there is a waste of ooze and filth? It need not be. Our hearts may be like some landlocked lake that knows no tide. His heart is fixed, trusting in the Lord.'

The comforted and stable heart will be a fruitful heart. In every good word and work.' Ah! how fragmentary is our goodness, like the broken torsos of the statues of fair gods dug up in some classic land. There is no reason why each of us should not appropriate and make our own the forms of goodness to which we are least naturally inclined, and cultivate and possess a symmetrical, fully-developed, all-round goodness, in some humble measure after the pattern of Jesus Christ our Lord. Practical righteousness, in every good word and work,' is the outcome of all the sacred and secret consolations and blessings that Jesus Christ imparts. There are many Christian people who are like those swallow-holes, as they call them, characteristic of limestone countries, where a great river plunges into a cave and is no more heard of. You do not get your comforts and your blessing for that, brother, but in order that all the joy and peace, all the calmness and the communion, which you realise in the secret place of the Most High, may be translated into goodness and manifest righteousness in the market-place and the street. We get our goodness where we get our consolation, from Jesus Christ and His Cross.

And so, dear friends, all your comforts will die, and your sorrows will live, unless you have Christ for your own. The former will be like some application that is put on a poisoned bite, which will soothe it for a moment, but as soon as the anodyne dries off the skin, the poison will tingle and burn again, and will be working in the blood, whilst the remedy only touched the surface of the flesh. All your hopes will be like a child's castles on the sand, which the next tide will smooth out and obliterate, unless your hope is fixed on Him. You may have everlasting consolation, you may have a hope which will enable you to look serenely on the ills of life, and on the darkness of death, and on what darkly looms beyond death. You may have a calmed and steadied heart; you may have an all-round, stable, comprehensive goodness. But there is only one way to get these blessings, and that is to grasp and make our own, by simple faith and constant clinging, that great gift, given once for all in Jesus Christ, the gift of comfort that never dies, and of hope that never deceives, and then to apply that gift day by day, through God's good Spirit, to sorrows and trials and duties as they emerge.

MHCC: 2Th 2:1-4

If errors arise among Christians, we should set them right; and good men will be careful to suppress errors which rise from mistaking their words and actions. We have a cunning adversary, who watches to do mischief, and will promote errors, even by the words of Scripture. Whatever uncertainty we are in, or whatever mistakes may arise about the time of Christ's coming, that coming itself is certain. This has been the faith and hope of all Christians, in all ages of the church; it was the faith and hope of the Old Testament saints. All believers shall be gathered together to Christ, to be with him, and to be happy in his presence for ever. We should firmly believe the second coming of Christ; but there was danger lest the Thessalonians, being mistaken as to the time, should question the truth or certainty of the thing itself. False doctrines are like the winds that toss the water to and fro; and they unsettle the minds of men, which are as unstable as water. It is enough for us to know that our Lord will come, and will gather all his saints unto him. A reason why they should not expect the coming of Christ, as at hand, is given. There would be a general falling away first, such as would occasion the rise of antichrist, that man of sin. There have been great disputes who or what is intended by this man of sin and son of perdition. The man of sin not only practises wickedness, but also promotes and commands sin and wickedness in others; and is the son of perdition, because he is devoted to certain destruction, and is the instrument to destroy many others, both in soul and body. 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 a usurper of God's authority in the Christian church, who claims Divine honours.

MHCC: 2Th 2:5-12

Something hindered or withheld the man of sin. It is supposed to be the power of the Roman empire, which the apostle did not mention more plainly at that time. Corruption of doctrine and worship came in by degrees, and the usurping of power was gradual; thus the mystery of iniquity prevailed. Superstition and idolatry were advanced by pretended devotion, and bigotry and persecution were promoted by pretended zeal for God and his glory. This mystery of iniquity was even then begun; while the apostles were yet living, persons pretended zeal for Christ, but really opposed him. The fall or ruin of the antichristian state is declared. The pure word of God, with the Spirit of God, will discover this mystery of iniquity, and in due time it shall be destroyed by the brightness of Christ's coming. Signs and wonders, visions and miracles, are pretended; but they are false signs to support false doctrines; and lying wonders, or only pretended miracles, to cheat the people; and the diabolical deceits with which the antichristian state has been supported, are notorious. The persons are described, who are his willing subjects. Their sin is this; They did not love the truth, and therefore did not believe it; and they were pleased with false notions. God leaves them to themselves, then sin will follow of course, and spiritual judgments here, and eternal punishments hereafter. These prophecies have, in a great measure, come to pass, and confirm the truth of the Scriptures. This passage exactly agrees with the system of popery, as it prevails in the Romish church, and under the Romish popes. But though the son of perdition has been revealed, though he has opposed and exalted himself above all that is called God, or that is worshipped; and has spoken and acted as if he were a god upon earth, and has proclaimed his insolent pride, and supported his delusions, by lying miracles and all kinds of frauds; still the Lord has not yet fully destroyed him with the brightness of his coming; that and other prophecies remain to be fulfilled before the end shall come.

MHCC: 2Th 2:13-15

When we hear of the apostacy of many, it is a great comfort and joy, that there is a remnant according to the election of grace, which does and shall persevere; especially we should rejoice, if we have reason to hope that we are of that number. The preservation of the saints, is because God loved them with an everlasting love, from the beginning of the world. The end and the means must not be separated. Faith and holiness must be joined together as well as holiness and happiness. The outward call of God is by the gospel; and this is rendered effectual by the inward working of the Spirit. The belief of the truth brings the sinner to rely on Christ, and so to love and obey him; it is sealed by the Holy Spirit upon his heart. We have no certain proof of any thing having been delivered by the apostles, more than what we find contained in the Holy Scriptures. Let us then stand fast in the doctrines taught by the apostles, and reject all additions, and vain traditions.

MHCC: 2Th 2:16-17

We may and should direct our prayers, not only to God the Father, through our Lord Jesus Christ, but also to our Lord Jesus Christ himself. And we should pray in his name unto God, not only as his Father, but as our Father in and through him. The love of God in Christ Jesus, is the spring and fountain of all the good we have or hope for. There is good reason for strong consolations, because the saints have 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 any worth or merit of their own. The more pleasure we take in the word, and works, and ways of God, the more likely we shall be to persevere therein. But, if we are wavering in faith, and of a doubtful mind, halting and faltering in our duty, no wonder that we are strangers to the joys of religion.

Matthew Henry: 2Th 2:1-3

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., 2Th 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., Jud 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, 2Th 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.

Matthew Henry: 2Th 2:3-12

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, 2Th 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 (2Th 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 (2Th 2:3), antichrist would take his rise from this general apostasy. The apostle afterwards speaks of the revelation of that wicked one (2Th 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, 2Th 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 terrâ - 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, 2Th 2:6, 2Th 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, 2Th 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, 2Th 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, 2Th 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, 2Th 2:11, 2Th 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.

Matthew Henry: 2Th 2:13-15

Here observe, I. The consolation the Thessalonians might take against the terrors of this apostasy, 2Th 2:13, 2Th 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, 2Th 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, 2Th 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, 2Th 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, 1Jo 2:27, 1Jo 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.

Matthew Henry: 2Th 2:16-17

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, 2Th 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, 2Th 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.

Barclay: 2Th 2:1-12

This is undoubtedly one of the most difficult passages in the whole New Testament; and it is so because it is using terms and thinking in pictures which were perfectly familiar to those to whom Paul was speaking but which are utterly strange to us.

The general picture is this. Paul was telling the Thessalonians that they must give up their nervous, hysterical waiting for the Second Coming. He denied that he had ever said that the Day of the Lord had come. That was a misinterpretation of his words which must not be attributed to him; and he told them that before the Day of the Lord could come much had still to happen.

First there would come an age of rebellion against God; into this world there had already come a secret evil power which was working in the world and on men to bring this time of rebellion. Somewhere there was being kept one who was as much the incarnation of evil as Jesus was the incarnation of God. He was The Man of Sin, The Son of Perdition, The Lawless One. In time the power which was restraining him would be removed from the scene; and then this devil incarnate would come. When he came, he would gather his own people to him just as Jesus Christ had gathered his. Those who had refused to accept Christ were waiting to accept him. Then would come a last battle in which Christ would utterly destroy The Lawless One; Christ's people would be gathered to him and the wicked men who had accepted The Lawless One as their master would be destroyed.

We have to remember one thing. Almost all the Eastern faiths believed in a power of evil as they believed in a power of good; and believed, too, in a kind of battle between God and this power of evil. For instance, the Babylonians had a story that Tiamat, the dragon, had rebelled against Marduk, the creator, and had in the final battle been destroyed. Paul was dealing in a set of ideas which were common property. The Jews, too, had that idea. They called the Satanic power Belial or, more correctly, Beliar. When the Jews wished to describe a man as utterly bad they called him a son of Beliar (Deu 13:13; 1Ki 21:10, 1Ki 21:13; 2Sa 22:5). In 2Co 6:15Paul uses this term as the opposite of God. This evil incarnate was the antithesis of God. The Christians took this over, later than Paul, under the title Antichrist (1Jo 2:18, 1Jo 2:22; 1Jo 4:3). Obviously such a power cannot go on existing for ever in the universe; and there was widespread belief in a final battle in which God would triumph and this force of anti-God would be finally destroyed. That is the picture with which Paul is working.

What was the restraining force which was still keeping The Lawless One under control? No one can answer that question with certainty. Most likely Paul meant the Roman Empire. Time and again he himself was to be saved from the fury of the mob by the justice of the Roman magistrate. Rome was the restraining power which kept the world from insane anarchy. But the day would come when that power would be removed--and then would be chaos.

So then Paul pictures a growing rebellion against God, the emergence of one who was the devil incarnate as Christ had been God incarnate, a final struggle and the ultimate triumph of God.

When this incarnate evil came into the world there would be some who would accept him as master, those who had refused Christ; and they along with their evil master would find final defeat and terrible judgment.

However remote these pictures may be from us they nevertheless have certain permanent truth in them.

(i) There is a force of evil in the world. Even if he could not logically prove that there was a devil many a man would say, "I know there is because I have met him." We hide our heads in the sand if we deny that there is an evil power at work amongst men.

(ii) God is in control. Things may seem to be crashing to chaos but in some strange way even the chaos is in God's control.

(iii) The ultimate triumph of God is sure. In the end nothing can stand against him. The Lawless One may have his day but there comes a time when God says, "Thus far and no farther." And so the great question is, "On what side are you? In the struggle at the heart of the universe are you for God--or Satan?"

Barclay: 2Th 2:13-17

In this passage there is a kind of synopsis of the Christian life.

(i) It begins with God's call. We could never even begin to seek God unless he had already found us. The whole initiative is with him; the ground and the moving cause of the whole matter is his seeking love.

(ii) It develops in our effort. The Christian is not called to dream, but to fight; not to stand still, but to climb. He is called not only to the greatest privilege but also to the greatest task in the world.

(iii) This effort is helped continually by two things. (a) It is helped by the teaching, guidance and example of godly men. God speaks to us through those to whom he has already spoken. "A saint," as someone has said, "is a person who makes it easier for others to believe in God." And there are some who help us, not by anything they say or write, but simply by being what they are, men whom to meet is to meet God. (b) It is helped by God himself We are never left to fight and toil alone. He who gives us the task also gives us the strength to do it; more, he actually does it with us. We are not thrown into the battle to meet it with the puny resources we can bring to it. At the back of us and beside us there is God. When Paul was up against it in Corinth, he had a vision by night in which the Lord said to him, "Do not be afraid...for I am with You" (Act 18:9-10). They that are for us are always more than they that are against us.

(iv) This call and this effort are designed to produce two things. (a) They are designed to produce consecration on earth. Literally in Greek a thing which is consecrated is set apart for God. They are meant to set us apart in such a way that God can use us for his service. The result is that a man's life no longer belongs to him to do with it as he likes; it belongs to God for him to use as he likes. (b) They are designed to produce salvation in heaven. The Christian life does not end with time; its goal is eternity. The Christian can regard his present affliction as a light thing in comparison with the glory that shall be. As Christina Rosetti wrote:

" 'Does the road wind uphill all the way?'

'Yes, to the very end.'

'Will the day's journey take the whole tong day?'

'From morn to night, my friend.'

'But is there for the night a resting-place?'

'A roof for when the slow dark hours begin.'

'May not the darkness hide it from my face?'

'You cannot miss that inn.'

'Shall I meet other wayfarers at night?'

'Those who have gone before.'

'Then must I knock, or call when just in sight?'

'They will not keep you waiting at that door.'

'Shall I find comfort, travel-sore and weak?'

'Of labour you shall find the sum.'

'Will there be beds for me and all who seek?'

'Yes, beds for all who come.' "

Constable: 2Th 2:1-12

III. CORRECTION OF PRESENT ERROR 2:1-12

Paul next dealt with a doctrinal error that had come into the Thessalonian church to correct this error and to stabilize the church.

Verses 1-23 contain truth about the end times revealed nowhere else in Scripture. This section is key to understanding future events, and it is central to the argument of this epistle.

Constable: 2Th 2:1-5

A. The beginning of the day of the Lord 2:1-5

2:1-2 Paul introduced his teaching by urging his readers not to be shaken from their adherence to the truth he had taught them by what they were hearing from others. The issue centered on Paul's instructions concerning the Rapture (v. 1, cf. 1 Thess. 4:13-18). Other teachers were telling the Thessalonians that the day of the Lord had already begun (v. 2). This seemed to be a distinct possibility since Scripture describes that day as a time of tribulation as well as blessing. The Thessalonians were experiencing intense persecution for their faith.

"False starts have been a common phenomenon among movements predicting the imminent end of the age as people's expectations exceed their patience."²⁵

The false message seems to have gained a hearing also because it came from several different sources. Paul referred to alleged prophetic revelation, the teaching of other recognized authorities, and a letter Paul had supposedly written that had arrived in Thessalonica (cf. 3:17). If the day of the Lord had begun, how could Paul say the Lord's return for his own would precede that day (1 Thess. 1:10; 5:9)? Note that Paul had taught them a pretribulation Rapture.²⁶

"The supposed doctrinal difficulty lies in the failure to distinguish between parousia [appearing] and the day of the Lord. The advocates of the false teaching at Thessalonica conceived that the day of the Lord was not merely at hand,' which was true (Ro 13:12), but actually present,' which Paul denied. Such a view denied the believer the hope of the imminent rapture."²⁷

The subject of verses 1-12 is "the day of the Lord" (v. 2). This day, as the Old Testament and the New Testament refer to it, includes the Tribulation, the Second Coming, the Millennium, and the great white throne judgment (cf. Ps. 2:9; Isa. 11:1-12; 13; Joel 2; Amos 5:18; Zeph. 3:14-20; et al.).²⁸

Some Premillennarians include the Rapture in the day of the Lord,²⁹ but others exclude it.³⁰ Those who include it point to the Rapture as the beginning of God's direct intervention in human history again. They also stress that the parousia ("coming" or "appearing") refers in Scripture to the Lord's coming and to events that follow the Lord's coming. Those who exclude it do so for two reasons. The Rapture is a church event whereas the day of the Lord is an Israel event, and the beginning of that day resumes Daniel's seventy weeks. The seventieth week begins when the Antichrist signs a covenant with Israel allowing the Jews to return to their land (Dan. 9:27). I favor the second view. While the term parousia is broad and refers to the Rapture and to many events that follow it, the term "the day of the Lord" seems more narrowly defined in Scripture and nowhere specifically includes the Rapture.

"This great contrast of attitudes toward the beginning judgment phase of the Day of the Lord and the Rapture [in these verses] is another indicator that the Rapture is not the beginning or any part of the Day of the Lord. Rather, it will be a separate event. Therefore, Paul's reference to the Day of the Lord in 2 Thessalonians 2:2 is not a reference to the Rapture."³¹

2:3-4 Paul explained that three events had to take place before the judgments of the day of the Lord began. These were the apostasy (v. 3), the unveiling of the man of lawlessness (vv. 3-4, 8), and the removal of the restraint of lawlessness (vv. 6-7). The apostle presented these in logical rather than chronological order in this passage. The word "first" refers primarily to the fact that the apostasy will occur before the day of the Lord.³² However it is also true that the apostasy will begin before the revelation of the man of sin.

One major event is the "apostasy" (v. 3, lit. the falling away). The English word "apostasy" is a transliteration of the Greek word apostasia. By definition an apostasy is a departure, an abandoning of a position formerly held. It seems that Paul referred here to the same apostasy he and other apostles spoke of elsewhere (1 Tim. 1:18-20; 4; 2 Tim. 3:1-5; 4:3-4; James 5:1-8; 2 Pet. 2; 3:3-6; Jude). This was the departure of very many professing (saved and unsaved) Christians from the revealed truth of God's Word.

". . . it seems likely that the apostasy Paul had in mind expanded on Jewish apocalyptic expectations and envisioned a dramatic and climactic falling away from the worship of the true God (by both Jews and some portion of the Christian church) as a part of the complex of events at the end of the age."³³

Such a departure had begun in Paul's day. However it had not yet reached the proportions predicted to characterize "the apostasy" about which Paul had instructed his readers when he was with them (cf. v. 5). When the Rapture takes place and all true Christians leave the earth, this apostasy will overwhelm the human race.

"This worldwide anti-God movement will be so universal as to earn for itself a special designation: the apostasy'--i.e., the climax of the increasing apostate tendencies evident before the rapture of the church."³⁴

"It appears more probable from the context that a general abandonment of the basis of civil order is envisaged. This is not only rebellion against the law of Moses; it is a large-scale revolt against public order, and since public order is maintained by the governing authorities' who have been instituted by God,' any assault on it is an assault on a divine ordinance (Rom 13:1, 2). It is, in fact, the whole concept of divine authority over the world that is set at defiance in the rebellion' par excellence."³⁵

Some pretribulationists take a different view. They believe this "apostasy" is a reference to the Rapture, and some of them find support for their view in Paul's reference to the Rapture (v. 1).³⁶

"Nowhere else does the Scripture speak of the rapture as the departure.' A departure denotes an act on the part of the individual or company departing. But the rapture is not an act of departure on the part of the saints. In the rapture the church is passive, not active. At the rapture the church is caught up' or snatched away,' an event wherein the Lord acts to transport believers from earth into His presence (1 Thess. 4:16-17). Everything that takes place with the believers at the rapture is initiated by the Lord and done by Him. Paul has just referred to the rapture as our gathering together unto him' (v. 1); why then should he now use this unlikely term to mean the same thing?"³⁷

Another major event is the unveiling of the "man of lawlessness" (v. 3). This is a person yet to appear who will be completely lawless and whom God will doom to everlasting destruction. The prophet Daniel spoke of such a person. He will make a covenant with the Jews but then break it after three and a half years (Dan. 9:27). The breaking of that covenant seems to be the event that unmasks this individual for who he is, the opponent of Christ. He will eventually seek to make everyone worship himself and will claim to be God (cf. Rev. 13:5-8). The reference to him taking his seat in the temple of God (v. 4) may be figurative representing him as taking the highest position possible. More likely it is literal in which case the material temple of God that will stand in Jerusalem during the second half, at least, of the Tribulation is in view.³⁸ This person, the Antichrist, had not yet appeared when Paul wrote, nor has he appeared yet.³⁹

"In A.D. 40, only a few years before Paul wrote this letter, Gaius Caesar (Caligula), who had declared his own divinity, attempted to have his image set up in the holy of holies in Jerusalem."⁴⁰

2:5 Paul reminded his readers that he had told them of these things when he was with them. Since Paul was evidently only in Thessalonica a few weeks this reference is very significant. Paul did not regard prophecy as too deep or unimportant or controversial for even new Christians. Many Christians today play down the importance of this part of God's revelation. Paul believed prophetic truth was a vital part of the whole counsel of God essential to victorious Christian living. Consequently he taught it without hesitation or apology. So should we.

Constable: 2Th 2:6-12

B. The mystery of lawlessness 2:6-12

Paul continued his instruction concerning the events that must precede the beginning of the day of the Lord by stressing the lawlessness of that period. His purpose was to explain more clearly that his readers had not missed the Rapture and had not entered into the tribulations of that day.

2:6 When he was with them Paul had told the Thessalonians what was restraining the unveiling of the man of lawlessness (i.e., Antichrist, v. 3; cf. 1 John 1:18). However, he did not restate the identity of the restrainer here. Nevertheless it seems that the Holy Spirit is the restraining influence in view.⁴¹

"To one familiar with the Lord Jesus' Upper Room Discourse, as Paul undoubtedly was, fluctuation between neuter and masculine recalls how the Holy Spirit is spoken of. Either gender is appropriate, depending on whether the speaker (or writer) thinks of natural agreement (masc. because of the Spirit's personality) or grammatical (neuter because of the [neuter] noun pneuma; see John 14:26; 15:26; 16:13, 14) . . ."⁴²

Posttribulationists, and some pretribulationists, have suggested other possibilities. These include the Roman Empire and or emperor,⁴³ God,⁴⁴ Antichrist, Satan, and human government.⁴⁵ These do not fit Paul's description.⁴⁶ Marvin Rosenthal, a "pre-wrath rapturist," believed the restrainer is Michael the archangel.⁴⁷

The Holy Spirit accomplishes His ministry of restraining lawlessness in the world mainly through the influence of Christians whom He indwells, specifically through gospel preaching.⁴⁸

"One of the distinctive features of the dispensation of grace in contrast to prior periods is the fact that the Holy Spirit indwells everyone who is regenerated. In the coming period of the kingdom on earth this divine blessing will also be a prominent feature and everyone who is saved will be indwelt by the Holy Spirit.

"There is little evidence that believers will be indwelt by the Spirit during the tribulation. The possibility of a universal indwelling of all believers in the tribulation is opposed by the revelation of 2 Thessalonians 2:7, that the one restraining the world from sin, i.e., the Holy Spirit, will be taken out of the way' during the tribulation. Unrestrained evil characterizes the tribulation, though the lack of restraint is not total (cf. Rev. 7:2; 12:6, 14-16). The indwelling presence of the Holy Spirit in the saints in itself would contribute to the restraint of sin, and it, therefore, is taken away. The tribulation period, also, seems to revert back to Old Testament conditions in several ways; and in the Old Testament period, saints were never permanently indwelt except in isolated instances, though a number of instances of the filling of the Spirit and of empowerment for service are found. Taking all the factors into consideration, there is no evidence for the indwelling presence of the Holy Spirit in believers in the tribulation."⁴⁹

2:7 The "mystery" (truth previously not revealed but now made known) Paul referred to here is the revelation of a future climax of lawlessness that would follow the removal of the restrainer. This lawless movement was already underway in Paul's day, but God was holding it back until His appointed time. Then He will remove the restraining influence. This is probably a reference to the Rapture when God's restraint of evil through His people will end as He removes them from the earth.⁵⁰ God will remove the Holy Spirit from the earth in the sense that God will remove those whom He indwells and He with them. He will not entirely abandon the earth, of course, since God is omnipresent.

Gundry believed the restrainer is the Holy Spirit but that it is His ministry of restraining lawlessness apart from the influence of Christians that is in view here.⁵¹ His conclusion grows out of belief that the Holy Spirit will permanently indwell all believers since Pentecost. Yet compare 1 Corinthians 12:13 where Paul said the baptizing ministry of the Holy Spirit places believers into the "one body" of Christ. The body of Christ is a term that always describes the church that began on the day of Pentecost and goes to heaven at the Rapture. For the Christian, Spirit indwelling takes place at the same time as Spirit baptism, namely the time of regeneration. Since people whom God will justify during the Tribulation will not experience baptism into the body of Christ, it is unwarranted to assume that the Spirit will also permanently indwell them. The body of Christ will be in heaven rather than on earth then.

"Since the removal of the Restrainer takes place before the manifestation of the lawless one, this identification implies a pretribulational rapture."⁵²

2:8 After the Rapture the lawless one will have greater freedom. He will do things that will eventually result in his being identified as the Antichrist. However the mere breath of the Lord Jesus' mouth will slay him when Christ comes with His saints at the Second Coming (1:10). The Lord's "appearance" (Gr. epiphaneia) is a different and later event in His "coming" (Gr. parousia) than the "gathering" (Gr. episynagoges) event (v. 1). The first event is the Rapture, and the second is the Second Coming.

2:9-10 The lawless one will be Satan's instrument.⁵³ Satan will empower him to deceive many people into thinking he is God by doing awe-inspiring, powerful miracles (cf. Rev. 13:2-4; 17:8).

"The use of parousia here probably suggests a parody of Christ's Parousia (v 8)."⁵⁴

2:11-12 Thousands of people, but only a small proportion of the entire population, will place their faith in Jesus Christ during the Tribulation (Rev. 6:9-11; 7:4, 9-17; et al.). Some interpreters have concluded from these verses (vv. 11-12) that no one who has heard the gospel and rejected it before the Rapture will be able to be saved during the Tribulation. This view rests on taking the antecedents of "them" and "they" as being "those who perish" (v. 10) and interpreting "those who perish" as those who heard but rejected the gospel before the Rapture. However it seems more likely that verse 10 describes all unbelievers in the Tribulation, not just those who heard and rejected the gospel before the Rapture. Satan's power, signs, wonders, and evil deception (vv. 9-10) will impress all people living on the earth during the Tribulation. Paul could say that those people do not receive "the love of the truth so as to be saved" (v. 10) and they "did not believe the truth, but took pleasure in wickedness" (v. 12). He could do so since these phrases describe all unbelievers, not just those who hear the gospel and willfully rejected it before the Rapture (cf. John 3:19, Rom. 1:24-32).⁵⁵

"By the lie ["what is false"]' is apparently meant the denial of the fundamental truth that God is God; it is the rejection of his self-revelation as Creator and Savior, righteous and merciful Judge of all, which leads to the worship due to him alone being offered to another, such as the man of lawlessness.'"⁵⁶

If Paul wanted to correct the Thessalonians' erroneous conclusion that they were in the day of the Lord, why did he not just tell them that the Rapture had not yet taken place? Evidently he did not do so because he wanted to reemphasize the order of events resulting in the culmination and destruction of lawlessness in the world. Lawlessness was their concern.

Paul's readers could, therefore, be confident that the day of the Lord had not yet begun. The tribulations they were experiencing were not those of the day of the Lord about which Paul had taught them while he was with them. Furthermore three prerequisite events had not yet taken place. These were the departure from the Word of God by many (v. 3), the removal of the restrainer at the Rapture (v. 7), and the revelation of the man of lawlessness, Antichrist (v. 3).⁵⁷ This is the chronological order of these events.

Constable: 2Th 2:13-17

IV. THANKSGIVING AND PRAYER 2:13-17

Paul proceeded to give thanks for his readers' salvation and to pray for their steadfastness to help them appreciate their secure position in holding fast to apostolic teaching. These verses form a transition between the didactic and hortatory sections of the epistle.

Constable: 2Th 2:13-15

A. Thanksgiving for calling 2:13-15

2:13 In contrast to the wicked unbelievers just referred to (v. 12), Paul was grateful that he could always give thanks for his readers. Moreover he did so.⁵⁸ The ground for his joy was God's choice of them for salvation before He created the world ("the beginning," v. 13; cf. Eph. 1:4). Though God loves all people (John 3:16), He does not choose all for salvation. Paul consistently taught what the rest of Scripture reveals, namely that the initiative in salvation comes from God, not man. God accomplishes salvation through the sanctifying work of the Holy Spirit (cf. Rom. 15:16; 1 Cor. 6:11-12; 1 Thess. 4:7-8; 1 Pet. 1:2).⁵⁹ He makes it efficacious when individuals believe the gospel. Even though unbelievers oppose us, we can take courage because God loves us, and He will deliver us.

"It is a travesty of God's electing grace to suppose that, because he chooses some for salvation, all the others are thereby consigned to perdition. On the contrary, if some are chosen for special blessing, it is in order that others may be blessed through them and with them. This is a constant feature in the pattern of divine election throughout the Bible story, from Abraham onward. Those who are chosen constitute the firstfruits, bearing the promise of a rich harvest to come."⁶⁰

2:14 God's purpose in choosing the Thessalonians was that they might one day share the splendor and honor that their Lord does and will enjoy, beginning at the Rapture.

2:15 In view of their calling Paul urged his readers not to abandon what he and his associates had taught them in person and by letter. He wanted them to hold firmly to the inspired instructions that he handed on to them (i.e., "the traditions").

"We are almost incurably convinced that the use of notebooks is essential to the learning process. This, however, was not the case in the first century. Then it was often held that if a man had to look something up in a book he did not really know it. The true scholar was a person who had committed to memory the things he had learned. Until a man had a teaching in his memory he was not considered really to have mastered it.⁶¹

"There is a distinction in the Pauline writings between the gospel received by revelation (as in Gal 1:12) and the gospel received by tradition (as in 1 Cor 15:3), and the language of didache ["teaching"] and paradosis ["tradition"] is appropriate to the latter, not to the former. Even communications made dia pneumatos ["by the Spirit"] must be tested by their conformity to the paradosis and if they conflict with it they are to be refused (cf. 1 Thess 5:19-22)."⁶²

Constable: 2Th 2:16-17

B. Prayer for strength 2:16-17

As part of a bridge between his instructions (2:1-12) and exhortations (3:1-15), Paul added this prayer for the Thessalonians. He petitioned God for their encouragement and strength (cf. 1 Thess. 3:2, 13; 2 Thess. 3:3).

"Addressing his prayer to the first two persons of the Trinity, Paul names the Son before the Father (contra 1 Thess 3:11), probably in line with the Son's worthiness of equal honor with the Father and his special prominence in the chapter's emphasis on future salvation and glory."⁶³

God's grace is the basis for eternal encouragement in the face of temporary distress. Our hope is beneficial because it motivates us to live in the light of our victorious Savior's return.

"The phrase good hope' was used by non-Christian writers to refer to life after death."⁶⁴

The Thessalonians needed comforting encouragement in view of their recent anxiety that false teaching had produced. They also needed God's grace to enable them to stand firm and do everything as unto the Lord (cf. 3:7-13). Too, they needed it as they continued proclaiming the gospel.

College: 2Th 2:1-17

2 THESSALONIANS 2

III. INSTRUCTION ON THE LORD'S RETURN (2:1-12)

This section, which is central to the entire second Thessalonian letter, presents one of the most difficult interpretive problems in the New Testament. The problem can be summarized around four specific questions: (1) what is the "rebellion" (v. 3); (2) who is the "man of lawlessness" (v. 3) or "the secret power of lawlessness" (v. 7); (3) what is it that "is holding him back" (v. 6) or "now holds it back" (v. 7); (4) how does all this answer the question which Paul addresses, namely, whether "the day of the Lord" has already come (v. 2)?

The most common answers to these questions have shared an assumption about the passage: Paul speaks primarily of events which are to occur in the future as preliminaries to the return of Jesus. On this basis, conclusions, though widely diverse in particulars, have been confined to a fairly narrow scope. The "rebellion" is generally taken as the period of widespread apostasy from true devotion to God expected in Jewish apocalyptic literature just before God's final act of salvation and judgment at the end of this age. It is further assumed that Paul believes that this period lies in the future, though that may be his own immediate future.

The "man of lawlessness" is generally taken as a future political figure who will lead the climax of opposition to God. The expression is taken as referring to the same figure as the "antichrist" in 1 John 2:18, 22; 4:7, 15; 2 John 7 or the "beast" in Rev 11:7-20:10, a figure based on the Old Testament and intertestamental expectation of a great end-time opponent of God (Dan 7:8, 25; 11:36, 40-41, 45; As. Moses 8:1; Pss. Sol. 2:29; Mart. Isa. 4:2-3; 4 Ezra 5:6; T. Isaac 6:1; T. Jud. 25:3; T. Dan. 5:4; Sib. Or. 2:63, 75). He will be "revealed" (v. 3) when he appears on the world stage and becomes active, a future event, though again one which may lie in Paul's immediate future. In the meantime, he is restrained (vv. 6-7) by some means, but that restraining power will at some point be removed so that he will become fully active. If this general line of interpretation accurately represents Paul's answer, then the "day of the Lord" in v. 2 probably refers not to the actual event of the Lord's return for salvation and judgment but the period immediately preceding that event. The NIV, even more so than most other English versions, strongly reflects this approach to the text; at several points, noted in comments below, where the Greek text is at best ambiguous, the translators have rendered the text in English in such a way as to point clearly toward this interpretation.

While most interpretation of this text has adhered to these established general boundaries, the specifics have varied widely. In particular, the identity of the restrainer, apparently clearly known to the readers (v. 6), has remained mysterious. Suggestions have included the preaching of the gospel, the church, Paul himself, the Holy Spirit, the Roman Empire, the Jewish nation, angels or a particular angel, and the principle of order, among others. Similar confusion reigns in regard to the identity of the man of lawlessness. Does Paul identify this figure with a person or institution of his own period of history, such as the emperor or the Roman government? Does he regard the statement, "he sets himself up in God's temple," as a literal or a metaphorical expression? The answers to these questions are many and the arguments supporting them are cogent at points; consequently, absolutely no consensus among interpreters has arisen.

In addition to the interpretive chaos which this approach to this text has created, it raises another problem. In 1 Thess 4:13-5:11 Paul stresses the imminence of Jesus' return. The Thessalonians' comfort in grief and their motivation to be watchful and ready for Christ's return are based on the hope that his return is imminent, that it could occur at any moment. If this text refers to events which on God's timetable must precede Christ's return, that imminence is sharply qualified, if not contradicted. This tension has led some to deny that Paul wrote 2 Thessalonians or that his view of the Lord's return had changed between the writing of the two letters.

Others, however, insist that in Jewish literature the idea that the final act of judgment and salvation is imminent regularly stands together with the idea that it will be preceded by various preliminary events or signs. In particular it has been argued that in 1 Thess 5:1-11 the Lord's return is unexpected by unbelievers, while the sign provided here is only understood by believers. Against this it must be said that in 1 Thess 5:1-11 the time of the Lord's coming is unknown to all; what distinguishes believers is not their knowledge of the time but their expectation of Christ's return and their consequent watchfulness. Whatever the merits of these explanations, it is admitted by all that if 2 Thess 2:1-12 refers to future events which precede Christ's return, it does create at least a difficult tension with the imminent expectation of the parousia.

Another general weakness with this approach is its lack of congruence with the question which Paul addresses. If in this text Paul is discussing events which precede Christ's return, at best he answers indirectly the question which begins the discussion, namely, whether the day of the Lord has already come (v. 2). Rather than pointing out directly that this event has not occurred, he in effect says that the day of the Lord has not come because the events necessarily prior to the day have not come. While this problem is ameliorated somewhat by taking "day of the Lord" to refer to events just preceding Christ's return, the argument remains less than straightforward. One might have expected the apostle instead to point out what the day of the Lord would bring in itself, noting how those things have not yet been fully realized.

In such a situation of exegetical confusion, established patterns of interpretation deserve reexamination. If the prevailing approach to the text yields so wide a range of possible interpretations and so many problems, it may be that the prevailing approach is not in harmony with the author's intended meaning. To be sure, the traditional understanding of this text may be correct, and the particulars of Paul's meaning may be too remote for us ever to recover them. However, if another approach yields a clear interpretation in harmony with the details of the text and with Paul's teaching elsewhere, it at least deserves a hearing.

One alternative is that the appearance of the man of lawlessness refers to the Roman destruction of Jerusalem in A.D. 70. This interpretation has several merits. One is that Jesus clearly refers to the destruction of the temple in the Olivet Discourse (Matt 24:15-22; Mark 13:14-20; Luke 21:20-24). Since Paul seems to allude to this teaching of Jesus both in this passage (vv. 9-10; cf. Matt 24:23-38; Mark 13:21-23) and in others in these letters (cf. 1 Thess 4:13-5:11; 2 Thess 1:7-10 and comments above), he may do so here as well. The text does refer directly to the temple (v. 4), and "lawless" is used in some other texts to refer to Romans (Acts 2:23; Pss. Sol. 17:11-22). Furthermore, this ameliorates somewhat the tension between the prediction of preliminary events and the imminent expectation of the Lord's return in 1 Thess 4:13-5:11.

There are, however, some serious weaknesses with this approach. One is the lack of substantial verbal parallels between this passage and the specific discussion of the fall of Jerusalem in the Olivet Discourse. Only the statement about sitting in the temple (v. 4) can be offered as a specific allusion to anything in Matt 24:15-22 and its parallels, and then only as an interpretive allusion to "abomination of desolation." If Paul is referring specifically to the Olivet Discourse, he is doing so obliquely at best.

Secondly, in order to see a reference to the destruction of the temple in v. 4, "sets himself up" must be taken figuratively while "temple" is interpreted literally. The comments on this verse below will note that the rest of the verse suggests a consistently figurative meaning for the entire expression.

Thirdly, Jesus' teaching about Jerusalem in the Olivet Discourse presents the fall of Jerusalem less as a preliminary sign of his coming than as an event not to be confused with his coming. It has the impact of a specific warning to Christians living in Palestine to flee the approaching Roman armies, to depend on God's provision for them during a time of great distress, and not to confuse this event and the false messianic claims that will accompany it with the actual return of Jesus. Paul's approach here is significantly different if he refers to that event. Most important is the observation, noted in detail in the comments below, that Paul's language in this text emphasizes not so much the future activity of the lawless one as his present activity. Though obscured at nearly every point by the NIV's interpretive translation, this observation is probably the decisive one in indicating the possibility of a different interpretation.

Recognizing that Paul emphasizes the present activity of the lawless one throughout this passage prompts us to put forward another possibility for consideration. We begin with the recognition that for Paul the "end time" has already begun with the appearance of Jesus in history and especially with his death and resurrection. In a variety of other texts, many of them already noted in previous comments, Paul points out that the promised blessings of the end time are already a reality for the Christian because in Christ God has inaugurated the fulfillment of his promises.

Likewise, the suffering of the faithful which in the Old Testament and intertestamental Jewish apocalyptic literature precedes the final act of salvation (Isa 24:17-23; Dan 12:1; Joel 2:1-11; Amos 5:16-20; Zeph 1:14-16; Jub. 23:11; 24:3; 2 Bar . 22:6; 55:6; 4 Ezra 7:37; 1 Enoch 80:4-5), is also for Paul a present reality (cf. Rom 8:22; 1 Cor 2:6-8; 15:55-57; Eph 6:10-16; Col 2:14), one which begins with Christ's own sufferings and continues in the lives of believers as they are united with Christ and suffer as he did.

The very structure of Paul's thought, then, is that the end-time events have already been manifested in Christ and are being manifested in the lives of believers. What remains to occur, as Paul has stressed in 2 Thess 1:6-10, is for Christ's return to bring an end to the suffering of his people, vindicating them before their enemies - who are also his enemies - and bringing to full realization the glory which already belongs to the people of God and the judgment that already belongs to the others.

Could this be the very point which Paul makes in this text? If the following conclusions, presented in detail in the comments below, have merit, then the answer appears to be affirmative: (1) the "rebellion" refers to Jewish rejection of the gospel, already a reality in Paul's ministry; (2) the "appearance" (or "revelation") of the man of lawlessness refers not to his activity in history, which is already a reality, but the final, definitive revealing that all opposition to God and Christ is ultimately the activity of the great opponent, Satan; (3) "what is holding him back" (v. 6) and "the one who now holds it back" are better rendered as "the one who now prevails" and do not refer to someone or something that restrains the man of lawlessness but instead refer to the man of lawlessness himself as one who appears to prevail in this age. If so, for Paul the "man of lawlessness" was as much a present manifestation of the end-time opponent of God as was the "antichrist" in the epistles of John (1 John 2:18, 22; 4:7, 15; 2 John 7). In this case Paul in this text stresses that the Lord's work will not be complete until the opposition which the Thessalonians and other Christians already experience is revealed for what it is and is fully and finally eliminated at the Lord's return. In effect he assures the readers that the day of the Lord has not yet come because they continue to see the prevalence of evil all around them.

It might be argued that the structure of Paul's thought, with its balance between the present realization of God's end-time promises and the future completion of them, demands that the present manifestation of end-time evil climax in the appearance near the end of history of a great opponent of God. While this assumption does lend a certain symmetry to Paul's eschatology, it remains an assumption only. If the conclusions summarized above and argued below are correct, this text gives no explicit reason to expect an intensification of trouble at some point in the future. If the revelation of the man of lawlessness refers to the revealing of his activity throughout history for what it is and if "what is holding him back" is in fact "the one who prevails," then nothing in the text indicates that in the future the activity of the lawless one will be any worse than it is already. This conclusion does not, however, minimize the intensity or significance of the suffering of Christians in any way. Throughout these letters Paul has shown the readers that their tribulations belong to the context of God's salvation-historical plan (1 Thess 2:14-16; 3:4-5); they are part of the end-time sufferings inaugurated by Christ, not unlike the experience of God's people in the past. These troubles, because they are part of the opposition to God's final act of salvation in Jesus, already represent the climax of evil in the world. Thus, all that remains for the future is the judgment due the opponents (2 Thess 1:6-7). The present sufferings of Christians do not require an intensification in order to fulfill the predicted sufferings of the end. Modern American Christians who have difficulty believing that opposition to the Lord and his people has already reached such a pitch have perhaps focused too much on their relative security and too little on the suffering of their brothers and sisters in other places.

If this interpretation is correct, several difficulties with this text are addressed in a single stroke. The mysterious identities of the man of lawlessness and the one who restrains are immediately resolved. If both expressions refer to Satan as he is at work in this age, then the text speaks less cryptically than is regularly assumed. Secondly, the tension between the imminence of Christ's return and the prediction of preliminary events is eliminated. If what Paul addresses here is the present activity of evil, which at once will be revealed for what it is and destroyed when Christ returns, then Christ's return remains imminent. Furthermore, the resulting emphasis of the text is that his return will mean deliverance and vindication for the believers, who in the meantime must remain alert and steadfast as they resist the deceptive activity of the Evil One and look forward to his final defeat at Christ's return, precisely the emphasis of the rest of Paul's eschatological teaching in these letters. Finally, the impact of the argument for the question which begins the discussion is direct and cogent. Paul's point is to reassure the Thessalonians that the day of the Lord has not yet occurred because when it does, the opposition which they now endure will be eliminated entirely. It offers them the reassurance that God's work in history is not finished until his people experience the fullness of fellowship with him, no longer restricted or hindered by the activity of Satan and those who belong to him.

Such are the general merits of the interpretation which this commentary sets forth; the specifics are spelled out in the verse-by-verse comments below. Recognizing, however, that this interpretation represents a departure from the approach to this text which has prevailed for some time, the comments will also note the way in which this text has traditionally been interpreted.

A. THE DAY OF THE LORD NOT YET PRESENT (2:1-2)

¹ Concerning the coming of our Lord Jesus Christ and our being gathered to him, we ask you, brothers, ² not to become easily unsettled or alarmed by some prophecy, report or letter supposed to have come from us, saying that the day of the Lord has already come.

This section begins with the question which prompts Paul's discussion. As in other cases where Paul addresses a specific problem in a church, we can only speculate about the circumstances which led to the problem. The prevailing opinion is that the expectation of the Lord's return, fueled in part by 1 Thessalonians 4:13-5:11, has reached a fever pitch in the Thessalonian church, so that the Christians there believed themselves to be living in the period immediately before Christ's return. To lessen the intensity of this expectation, Paul wrote the section that follows, correcting their imminent hope for Christ's return with the reminder that certain events, namely the rebellion and the appearance of the man of lawlessness, must occur first.

This explanation has the virtue of seeing in Paul's answer a direct address of the problem. If the Thessalonian church includes a large contingent of former pagans (cf. 1 Thess 1:9 and comments above), Paul's use of language and images from Jewish apocalyptic literature might be surprising. However, if the problems in the church were prompted by a message which employed such language, we would not by surprised that Paul would correct the problem using similar language.

There are, however, other ways in which the problem may have arisen. Later in Corinth it appears that a species of teaching arose which asserted that all of God's promises, including the promise of the resurrection, had already been fulfilled in their entirety in what Christians had already received in Jesus and through the Holy Spirit. Paul appears to address this problem in its many manifestations throughout 1 Corinthians, but especially in 1 Corinthians 15. To the idea that all of God's work is complete in what the Christian has already received, Paul there asserts emphatically that God has a work yet to come, the resurrection of the dead at Christ's return. Later Paul reflects a similar idea in 2 Tim 2:18, where he refers to those who teach that the resurrection had already occurred. The problem may be similar in Thessalonica. The possibility that some had taught the Thessalonians, with alleged apostolic authority, that the Lord's work was finished, in effect that the promise of a coming "day of the Lord" had been fulfilled, is all the more likely because Paul addresses a church not far removed geographically, culturally or chronologically from the Corinthian church. As noted below, this scenario allows the phrase "day of the Lord" to have its usual meaning for Paul: it refers not to the period just preceding the end but to the end itself, which will bring the final victory of God's purposes in the world (cf. 1 Thess 5:2 and comments above).

The value of this text for the modern reader lies in precisely this area. Ultimately the New Testament's expectation of the Lord's return promises the ultimate fulfillment of God's eternal good purposes for creation and humanity. As long as evil is active in the world, even more when it appears that evil prevails, God's purpose remains incomplete. So in addressing the question of the Lord's coming, Paul is not simply settling the matter of the eschatological calendar. He is asserting the utter goodness and power of God, which will finally prevail completely over every manifestation of evil. When his people are persecuted, they can be assured that God's power and goodness will one day triumph fully.

2:1 Concerning the coming of our Lord Jesus Christ and our being gathered to him,

Paul announces here the general subject which he will address. "Coming" is parousiva ( parousia ), a term which Paul uses later in this section (vv. 8-9) and often in the first letter (1 Thess 2:19 [see comments]; 3:13; 4:15; 5:23) to refer to the Lord's return as his visitation or presence as an important official. This visitation also signifies the gathering of his people to be with him, as Paul has stated specifically in 1 Thess 4:17. If, as both internal evidence and tradition would indicate, 1 Thessalonians was written before this letter, Paul is in effect reminding the readers of the content of that first letter and offering a clarification or expansion on its teaching. The word translated "being gathered, ejpisunagwghv ( episynago-ge- ) occurs only here and at Heb 10:25, but the cognate verb appears in Matt 24:31; Mark 13:27. So the unusual expression here may echo the teaching of Jesus about his return. This gathering fulfills the expectation of the Old Testament that the scattered people of God would be gathered again (Isa 43:4-7; 52:12; 56:8; Jer 31:8; Ezek 28:9; Ps 106:47) and for Christians signified the gathering of believers from all parts of the earth as well as the reuniting of the living and the dead.

The fact that Paul here equates the "coming" of the Lord, implying his abiding presence, with the "gathering" of his people again leaves us with little reason to see the gathering as an secret event years prior to a second, open return of Christ when he will remain on earth. When it is observed that this coming also will mean the final defeat of the great opponent (v. 8), that conclusion is even more secure. Whatever the specific interpretation of this section, it is at least clear that the Lord's coming and the gathering of his people are a single event which signal the end, not the beginning, of the troubles described in the following verses.

we ask you, brothers, 2:2 not to become easily unsettled or alarmed by some prophecy, report or letter supposed to have come from us,

Apparently the Thessalonian church had received some communication asserting what Paul indicates here and purporting to have come from him or his associates. Paul's difficulties with others who claimed apostolic authority equal to or greater than his own are very much in evidence in the Corinthian letters and Galatians; here the problem seems to be some who represent themselves as actually speaking for Paul. The string of terms which Paul uses here - prophecy (literally "spirit," pneu'ma , pneuma ), report (literally "word," lovgo" , logos ) or letter - probably indicates that Paul knows that the Thessalonians have been disturbed by a message but is uncertain as to how it came precisely. It is possible that the "letter" to which Paul refers to 1 Thessalonians, since the problem may have arisen from a misunderstanding of it. Since "supposed" is a likely inference from the Greek text but is not strictly necessary, Paul could refer to an authentic letter. But the combination of terms more likely indicates some imitation of the inspired messages delivered through a prophet or apostle and falsely claiming to have come from Paul or his associates. In effect Paul is calling for a specific application of his instructions in 1 Thess 5:21: the Thessalonians are to test this alleged apostolic message by what they know to be true about the gospel, as Paul will remind them of it in vv. 3-12. He further addresses the problem of messages falsely claiming to come from him in 3:17.

Paul urges them not to be "easily" shaken, literally "quickly" (tacevw" , tacheo-s ). As in Gal 1:6, any departure from confident faith in the gospel is quick, since the right response is to hold faithfully to the message until Christ returns (1 Thess 5:4-11). Two verbs describe the effect of the false message on the Thessalonians: saleuvw ( saleuo- ), which indicates a shaking from a position of confidence, and qroevw ( throeo- ), which implies a mental arousal or disturbance. Both are used here in a negative sense, indicating not excitement but distress. They demonstrate that the problem addressed is not merely a matter of abstract theology; it seriously affects the readers' entire Christian outlook.

saying that the day of the Lord has already come.

The specific problem concerns whether the "day of the Lord" has already come. As noted above, a key interpretive question in this section is whether this phrase refers to the Lord's coming itself or includes the period immediately preceding the Lord's coming. In favor of the latter is the sense it makes of Paul's argument if he is discussing events which occur prior to the Lord's return. If "day" includes the period just before Christ comes back, then the Thessalonians have received a report that those days have come and so they are living in a state of great excitement and anticipation, indicated with "unsettled or alarmed" in this verse. Paul in turn tones down their agitation by stating in what follows that Christ will not return until the man of lawlessness makes his appearance on the world stage, that in effect his appearance is what will signal the period just before the end.

There are, however, several specific difficulties with this interpretation. One is the fact that Paul represents the situation of the Thessalonians not merely as over-excitement but actual disturbance. The verbs in v. 2 are more consistently understood if Paul sees the Thessalonians' situation not simply as too much of a good thing, that is, anticipating Christ's return, but as a threat to their confident hope. More significant is the fact that in the other eight uses of "day of the Lord" or the equivalent in Paul's letters (1 Cor 1:8; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thess 5:2, 4; 2 Thess 1:10; N.B. that Paul uses the expression much more frequently than any other New Testament writer), it never refers to anything other than the actual climax of God's work in salvation and judgment. This meaning is confirmed for this passage in the way that Paul begins the discussion in v. 1, referring to "the coming of our Lord Jesus Christ and our being gathered to him." Therefore, though in other literature it is at best conceivable that the phrase could be used for the period preceding this climax, there is little in this text or in Paul's letters generally to indicate that meaning here.

Alternately the verb ejnivsthmi ( eniste-mi ) may mean "be imminent" instead of "has come." However, such a meaning is not clearly attested for this word, since in the examples in which it may be implied the sense of "be present" is equally consistent. Furthermore, the verb here is in the perfect indicative, indicating a past action and so allowing at best only the awkward sense, not attested in any other use, of "has become imminent." The NIV's rendering of the verb is highly preferable.

If in this sense "the day of the Lord" had already come, then God's work in history is finished. For the Thessalonian Christians - small in number, persecuted by their neighbors, and suffering the grief of separation from dead brothers and sisters - that prospect would be disturbing and depressing indeed. Their hope of final vindication and glorification, of which Paul wrote in 1:5-10, would vanish. They would have no prospect that God would finish the work begun in them (Phil 1:6). They would indeed "be pitied more than all men" (1 Cor 15:19). Reassuring them that this is in fact not the case is Paul's task in the following verses.

B. THE APOSTASY AND THE MAN OF LAWLESSNESS (2:3-12)

Following the tradition of most English versions, the NIV translators have made a number of interpretive decisions that sharply affect the impression which this text makes on the reader. In particular, the Greek present tense has been rendered with the English future in vv. 4, 9, and an object for the verb translated "is holding"/"holds" has been supplied in vv. 6-7. While none of these renderings is impossible, the fact that so many unusual translations are necessary to support the traditional interpretation of this passage suggests that another interpretation may more closely reflect Paul's meaning. In the comments below, the specifics of Paul's Greek text will be examined closely and alternative translations suggested. These will converge on a single point, that Paul sees the activity of the man of lawlessness not as something which lies in the future but as something already present, something which already dominates this age but which will come to its outright end when Christ returns.

If this interpretation is correct, then the impact of this text for the Thessalonians is as clear as it is for the Christian of any period who doubts the future return of Christ. Paul's reminder is that as long as evil is active in the world - claiming God's place, appearing to prevail in everyday life, deceiving the spiritually gullible and so denying them salvation - God's work in Christ is not complete. But because God's promise is faithful and his power supreme, Christ will indeed return to destroy all evil and the one who stands behind it, establishing the fullness of his righteous kingdom for which his people yearn.

1. The Apostasy and the

Revelation of the Man of Lawlessness (2:3)

³ Don't let anyone deceive you in any way, for that day will not come until the rebellion occurs and the man of lawlessness ^a is revealed, the man doomed to destruction.

^a 3 Some manuscripts sin

2:3 Don't let anyone deceive you in any way, for that day will not come until the rebellion occurs

In response to the false report which the Thessalonians have received, Paul first urges a healthy and holy skepticism. The message that the day of the Lord has come is deception, like that of the serpent with Eve (2 Cor 11:3; 1 Tim 2:14), because of what Paul is about to explain. Paul warns against this deception emphatically; "anyone . . . in any way" is literally "not anyone . . . in no way," a double-negative expression that stresses the prohibition.

Following the warning about deception, the rest of the verse in the Greek text is an anacoluthon, a subordinate clause with no clause to complete it. Literally the text reads, "Because unless the rebellion comes first and the man of lawlessness is revealed." Translators must supply the clause introduced with "because" (o{ti , hoti ), which can be clearly inferred from v. 2. Since the question concerns the coming of the day of the Lord, Paul obviously expects the reader to infer that the day is preceded by the rebellion and revelation of the man of lawlessness.

Interpreters of this passage have generally taken the "rebellion" to refer to something in the future, a widespread departure from the church, a civil rebellion or a combination of the two which will be an immediate prelude to the Lord's return. Though the language of this text could be consistent with that idea, elsewhere Paul gives reasons to believe that he saw this rebellion as something already at work during his lifetime. "Rebellion" translates ajpostasiva ( apostasia ), sometimes rendered "apostasy"; in the LXX this word and its cognates are especially used to refer to sinful departure from the worship of God. Especially in light of v. 11, this is clearly its sense here. In intertestamental Jewish apocalyptic literature, this word group was used sometimes to refer to a great period of religious unfaithfulness just before the age to come ( Jub. 23:14-23; 4 Ezra 5:1-13; 2 Apoc. Bar. 70:1-10; 1 Enoch 5:4; 91:3-10; 93:9; 1QpHab 2:1), but in some cases it clearly referred to the present departure of members of a Jewish sect (1QS 7:18-22).

Grammatically the sentence allows this rebellion to be an event in either the future or the present for Paul: the verb e[lqh/ ( elthe- ) is in the subjunctive mood, which has no time value, and the rest of the clause requires only that this event occur before the day of the Lord. Clearly elsewhere Paul indicates that such rebellion is already a reality (1 Tim 4:1; 2 Tim 3:1). But what is most significant for understanding this word as Paul intended it is the concern which he expresses elsewhere for the rebellion against God of those Jews who have rejected the gospel (1 Thess 2:14-16; Rom 9-11). This point is difficult to appreciate for modern Christians who take for granted the division between Christians and non-Christian Jews, but for Paul and his contemporaries this was a crucial problem. For early Christians who proclaimed that through Jesus they had received the fulfillment of God's promises to Israel, the unbelief of so many in Israel demanded an explanation. Part of that explanation is probably implied here: Jewish refusal of the gospel is a manifestation of the expected end-time rebellion. So here Paul uses "rebellion" as it is used in the Old Testament, to refer to the falling away of those who are ostensibly God's people. If the Thessalonians had undergone persecution prompted by Jewish opponents of the gospel (Acts 17:5-9), Paul's meaning would be entirely clear and relevant to them.

and the man of lawlessness is revealed, the man doomed to destruction.

The revelation of the man of lawlessness is similarly regarded by most interpreters as a future event, specifically as the appearance at the end of this age of an archenemy of the Lord, one who is presently restrained from appearing by some being or force. Certainly some Jewish groups of this period expected such a figure to appear in the future, though some of the intertestamental literature which has been interpreted as referring to such a figure may in fact have been intended to refer to some specific opponent of God's people at the time of writing. The question here, though, is whether Paul uses "is revealed" to refer to the appearance of this figure in history or to something else.

While the traditional meaning is not impossible, Paul elsewhere uses this verb, ajpokaluvptw ( apokalypto -) and its cognate noun ajpokavluyi" ( apokalypsis ) to indicate not that something formerly inactive becomes active but that something formerly hidden to the world but nevertheless real becomes visible to all. Hence in 1:7 the revelation of Christ is the making visible to all of his supreme authority as judge, authority which has been his since his resurrection but has not been perceived by any but his followers. Likewise, as Bruce notes, in Rom 8:19 the revealing of the sons of God is the final disclosure that the Christians are indeed God's sons, the unveiling of the identity which has always been theirs but has been hidden to unbelievers. If the word has similar impact here, then Paul refers not to a point when the man of lawlessness becomes fully active in history but the point when he is revealed for who he is. This interpretation is corroborated when we observe that the rest of the text stresses not the future activity of this figure but his present activity. Hence, Paul's point is to say that the readers can be sure that the day of the Lord has not yet come because God's purpose will not be complete until this man of lawlessness, already at work in the world, is revealed for who he is, the archenemy of God and deceiver of humanity.

Exactly who is this "man of lawlessness"? He is generally assumed to be a figure of history, what might be termed a political figure, who will bring to a climax all human rebellion against God. Beyond that general identification, interpreters have found no unity whatever in understanding this expression. Noting especially stress on the present activity of this lawless one, some have understood the writer to be referring to the Roman government or emperor. Some therefore see this prophecy as a failed one, since Rome has fallen and the expected "day" has not come. Others have attempted to reclaim this line of interpretation, offering that the rebellion and the revelation of the man of lawlessness refers to the destruction of Jerusalem, which Paul merely presented as a necessary preliminary to the Lord's return, not necessarily as an event which point to Christ's return immediately afterward. Luther identified the man of lawlessness with the pope, a conclusion clearly based on his own polemical needs and now almost universally abandoned. The predominant view remains that this "man" is an uncertain figure of the future, whose appearance is the immediate harbinger of the Lord's return.

As already indicated, this traditional interpretation runs afoul of the stress in the text on the present activity of this evil one. Moreover, the fact that his evil activity is expressed as comprehensively as it is in the text that follows and the focus elsewhere in the New Testament on Christ's final destruction of Satan and his minions suggest that the "man of lawlessness" is here a way of referring to Satan as the one who stands behind every act of rebellion against God's work. If, as noted above, "revealed" has its expected sense here, then Paul's point would be that Christ's work, to be completed on his "day," is not finished until Satan, the Evil One, is revealed to all as the one who stands behind all human rejection of God's will.

"Man of lawlessness" is an apt description of such a figure. For Paul God's law was, among other things, that which defined God's people as those who genuinely belong to him. Lawlessness can therefore be used as a comprehensive description for the one who opposes all of God's work for his people and inspires rebellion against him (cf. Rom 6:19; 2 Cor 6:14; Titus 2:14; 1 John 3:4). "Man" translates a[nqrwpo" ( anthro-pos ), which normally refers to a human being. However, the word was commonly used with a weakened sense, almost as an indefinite pronoun, when the emphasis was not on the word "man" but on the words which qualify it. That would be the case here, where the emphasis lies on "lawlessness" as the characteristic of this figure (cf. Rev 13:18). This is confirmed by the next expression: the second occurrence of "man" in the NIV translates uJiov" ( huios ), literally "son," which is used in a similar indefinite fashion to put the emphasis on the descriptive noun "destruction" (cf. Matt 8:12; 13:38; Luke 16:8; 20:34; John 17:12; Acts 3:25; Eph 2:2; 5:6; Col 3:6). That the terms do not necessarily stress humanity in this context is indicated later in the text, where Paul will refer more indefinitely to "the mystery of lawlessness" (v. 7) and "the lawless one" (v. 8; cf. Matt 6:13).

As the NIV footnote indicates, many Greek manuscripts read "man of sin" instead of "man of lawlessness," substituting aJmartiva ( hamartia , "sin") for ajnomiva ( anomia , "lawlessness"). This variant is widely attested, but since "lawlessness" occurs twice later in this passage, it appears to be the more likely original reading. A later copyist may have substituted "sin" since it is a more common word in Paul's letters.

"The one doomed to destruction," as indicated above, is literally "the son of destruction." The same term is used of Judas Iscariot in John 17:12. Like the first expression, this one suggests the activity of this opponent, but it points also to his destiny. "Destruction" is ajpwvleia ( apo-leia ), signifying complete loss or ruin, often used of the final destruction of judgment. Paul will later speak generally of those who "perish" (v. 10), a cognate of this word. The implication as the section develops is that the one here described brings destruction on those whom he deceives as all who follow him will share in the destruction which will finally be his (v. 8). The combination of terms at the beginning of the section thus serves not only to identify the subject of Paul's discussion but also to warn against following him and sharing his fate.

2. A Description of the Man of Lawlessness (2:4)

⁴ He will oppose and will exalt himself over everything that is called God or is worshiped, so that he sets himself up in God's temple, proclaiming himself to be God.

2:4 He will oppose and will exalt himself over everything that is called God or is worshiped,

Assuming a future point of reference to the entire context, the NIV inserts "will" twice in this text. On this reading the activity of the man of lawlessness lies in the future from Paul's perspective. Literally, however, Paul's words have no explicit reference to the future. "Will oppose" and "will exalt" represent two Greek present participles which have no particular time value but stress that the action named is continuing. Literally this part of the text could be translated, "the one opposing and exalting himself over everything that is called 'God' or an object of worship." The NRSV captures the literal sense clearly: "He opposes and exalts himself above every so-called god or object of worship." At this point, therefore, it is at least uncertain whether the man of lawlessness is a present or future figure. The language later in this section will resolve this question.

The description given here is one of comprehensive opposition to God and utter arrogance and presumptuousness. Paul is no doubt echoing earlier biblical expressions of great opponents of God, like Isaiah's prophetic description of Babylon (Isa 14:12-15), Ezekiel's of Tyre (Ezek 28:2, 11-19) or Daniel's of Antiochus IV Epiphanes (Dan 8:11, 23-26; 9:26-27; 11:31, 36; 12:11; cf. 1 Macc 1:54). These figures have several features in common: they oppress the people of God, assume the supreme place of God and demand worship, and finally meet a decisive judgment which puts an end to their presumption.

For each prophet these descriptions have a significance wider than their immediate reference to specific historical figures. Babylon in Isaiah stands at the head of a catalogue of nations, all of which will be judged by the universal God for their rebellion against him (Isa 13-26). It is, in effect, the archetype of all sinfulness in this section of Isaiah. Likewise, in Daniel the Abomination of Desolation is the most horrid of the opponents of Daniel's visions, but all such opponents and their human kingdoms will be destroyed with the coming of God's kingdom (Dan 7:13-14, 23-28; 9:27; 11:31; 12:11). In Ezekiel Tyre is pictured as the great opponent in Eden, the serpent (Ezek 28:12-17).

It can be argued with some cogency, then, that these prophets saw the particular manifestations of evil to which they were referring as part of a larger pattern of human sinfulness which stands under the comprehensive judgment of God. This pattern continues in later Jewish literature: in Sib. Or. 5:33, for example, Nero is described as declaring himself as God's equal, though he proves not to be.

These prophetic descriptions of supreme pride and sinfulness suggest intriguing comparisons to the description of the first sin of Genesis 3 (cf. Ezek 28:12-17). There the temptation is to become "like God" (Gen 3:5) through a deliberate act of rebellion against God. Likewise, the sin of Babel in Genesis 11, motivated by the desire "to make a name for ourselves," has as its objective to be able, like God, to do whatever the people of Babel desire (Gen 11:4, 6). Against this background it is not surprising that Paul would use similar language to describe the one who stands behind every act of sinfulness as supremely arrogant and presumptuous, to the point of usurping the very place of God himself. The idea that Paul refers not to a specific person who will appear in history to manifest these evil qualities but to the archenemy of God who provokes all such manifestations is consistent with the what follows this initial description. It is also consistent with his usage elsewhere, as he focuses the struggle between the people of God and God's enemies as the final spiritual battle between the people of God and Satan (Rom 16:20; 2 Cor 2:11; 11:13-15; Eph 2:1-10; 6:10-17; 1 Thess 3:5). If the end of the age has truly begun with the cross, it should be no surprise that for Paul the end-time struggle with evil should already be actualized.

The specifics of Paul's description here are consistent with this interpretation. "Oppose" translates ajntivkeimai ( antikeimai ), which is used elsewhere for opposition to Jesus, his disciples or the gospel (Luke 13:17; 21:51; 1 Cor 16:9; Phil 1:28). In 1 Tim 5:14 Paul uses the same expression found in this text to refer to the devil, and similar examples can be found in the Apostolic Fathers ( 1 Clem. 51:1; Mart. Pol. 17:1). "Exalt" is uJperaivrw ( huperairo -), used to refer to an inappropriate or exaggerated exaltation of the self (cf. 2 Cor 11:7). The first object of this opposition and exaltation is "everything that is called God." Such a comprehensive description is necessary to point out that Paul speaks not merely of paganism, which might make claims for deities other than the God of Israel, but to that which falsely claims superiority to anything regarded as deity. Paul may have in mind a perspective like the one found in Deut 32:16-17: the pagan gods are but representatives of demons. The one who ultimately claims priority over all such "gods" is the prince of demons. That point is reiterated with "object of worship," sevbasma ( sebasma ), which broadens the point to include anything that might receive human reverence and so be a rival to the lawless one.

so that he sets himself up in God's temple, proclaiming himself to be God.

The arrogation of divine status which Paul describes is pictured in concrete terms here. "Temple" here is naov" ( naos ), which normally is used to refer specifically to the central "house" of the temple, the Holy Place and Most Holy Place, representative of the dwelling of God. The image of an opponent of God who desecrates his temple has a long history in Jewish history and literature. The Philistines (1 Sam 4:10-11) and the Egyptians (1 Kgs 14:25-26) both put the tabernacle or temple to the sack, but it is the Babylonians who bring destruction to Solomon's temple and so stand as the archetypical temple violators.

Even closer to the image here, though, was the action of Antiochus IV Epiphanes, the Seleucid king who in 167 B.C. erected a statue of Zeus in the Jerusalem temple. Also similar were the actions of the Roman general Pompey, who when he captured Jerusalem in 63 B.C. entered into the Most Holy Place, and Caligula, who in A.D. 41 unsuccessfully planned to have his own image erected in the temple. After Paul wrote, of course, the temple was again destroyed by the Romans in A.D. 70.

While all of these events closely parallel Paul's description, none literally matches it: the Babylonians' destruction of the temple and Pompey's entry into it are not the same as receiving worship in the temple, Antiochus did not demand worship of himself (though Daniel nearly describes him so [Dan 11:36], and the title "Epiphanes" did imply a divine claim) but of a pagan god and erected the image at the altar rather than in the temple building (1 Macc 1:54), and Caligula's image was never actually put in place. So if Paul's expression is intended to remind the reader of these events, as it appears to be, he would seem not to be uttering a prophecy which he expects to be fulfilled with absolute literalness but supplying a vivid, evocative image for the broader kind of hubris which he describes throughout this verse. That understanding is confirmed by the phrase which follows, "proclaiming himself to be God," which serves to specify the meaning of the previous expression. All in all the text drives home the emphatic point that the man of lawlessness seizes for himself divine authority which is in no way his, thereby assuring his utter defeat.

3. Reminder of Oral Instruction on the Subject (2:5)

⁵ Don't you remember that when I was with you I used to tell you these things?

Paul's instruction in this passage is no innovation for the readers but is based on the oral teaching which they had first received while he was establishing the Thessalonian church (cf. 1 Thess 2:13; 3:4; 4:1). His language here indicates that the readers should know this point very well: ouj ( ou , "don't") indicates that the question anticipates a positive answer. This teaching had been a point of continued instruction: "used to tell" translates the imperfect-tense verb e[legon ( elegon ) which implies a continuing action.

If this teaching was a matter of repeated instruction for the Thessalonians, we might expect to see it reflected elsewhere in these letters. Paul may well have in mind the kind of instruction found in 1 Thess 3:4, that persecution is inevitable for believers, 1 Thess 1:10 and 2:16, that God's wrath is coming on unbelievers, and 2 Thess 1:6-10, that God will bring a final judgment on all who oppose him and his people. The difference in this passage as opposed to those is that Paul expresses these ideas with apocalyptic language, probably because the false report (v. 2) had employed similar images for different ends.

4. The One Who Restrains/Prevails (2:6-10)

⁶ And now you know what is holding him back, so that he may be revealed at the proper time. ⁷ For the secret power of lawlessness is already at work; but the one who now holds it back will continue to do so till he is taken out of the way. ⁸ And then the lawless one will be revealed, whom the Lord Jesus will overthrow with the breath of his mouth and destroy by the splendor of his coming. ⁹ The coming of the lawless one will be in accordance with the work of Satan displayed in all kinds of counterfeit miracles, signs and wonders, ¹⁰ and in every sort of evil that deceives those who are perishing. They perish because they refused to love the truth and so be saved.

2:6 And now you know what is holding him back, so that he may be revealed at the proper time.

The concept that the "man of lawlessness" is a figure who has yet to appear in history largely hinges on the interpretation of this verse and v. 7. "What is holding him back" translates a Greek substantive participle, toΙ katevcon ( to katechon ), from the verb katevcw ( katecho- ). There is considerable reason, however, to question the accuracy of the translation "holding . . . back" in this context. While katevcw often does mean to restrain or hold back, it has this meaning only when it occurs with an object. Though an object has been supplied for this verb in the NIV and most English versions, there is no object in either occurrence of the verb in the Greek text of vv. 6-7. It is therefore more likely that it carries the intransitive sense, normal when it has no object, of "prevail." In this case, the text can be translated, "And you know what prevails now." If this is Paul's sense here, this expression probably does not refer to one opposed to the man of lawlessness but serves as another way of referring to the man of lawlessness or his activity. He is, indeed, the one who now prevails, who works pervasively through the world system in opposition to God's purposes (cf. Eph 2:2).

Paul says that the readers already know the identity of this restraining/prevailing one, presumably from the instruction which they have already received (v. 5). Traditionally it has been assumed that while he was in Thessalonica Paul had identified orally for the Thessalonians the identity of the one who restrains the man of lawlessness, information now lost to us. But if the interpretation set forth here is correct, Paul is merely reminding the readers, as he has elsewhere, of the application of the core of the gospel which they have already received, namely, that evil and the Evil One will appear to prevail in this age until Christ returns.

"Now" clearly contrasts with "at the proper time," literally "at his/its own time." But is it the prevailing or the Thessalonians' knowing that Paul stresses is "now"? Though the effect is largely the same, the Greek word order suggests that "now" is connected to "the one who prevails," providing a contrast to his future revelation and defeat. However, the text also contrasts the Christians' present knowledge of the prevailing one with the future revelation to all of his true identity, so the difference is slight at best.

In v. 6 Paul's expression for the restraining/prevailing one is neuter, suggesting an abstraction or principle (" what is holding him back"; better, "what is prevailing"), whereas in v. 7 the expression is masculine, oJ katevcwn ( ho katecho-n ), indicating a person ("the one who now holds him back"; better, " the one who now prevails"). This difference is relatively inconsequential, however, since a similar alternation between masculine and neuter expression also occurs with "lawless one" (vv. 3-4, 8, masculine; v. 7, "secret power of lawlessness," neuter). If Paul is indeed discussing the pervasive power of evil in the world which ultimately derives from Satan himself, such an alternation between masculine and neuter is quite consistent with his point. The masculine pronoun "him" in the latter part of the verse (aujtovn , auton ) can therefore easily have the same referent as "what prevails" in the first part of the verse, its gender assigned by its larger sense.

The second part of the verse makes a statement of contrast: the readers know the one who restrains/prevails "so that he may be revealed at the proper time." Again, if "revealed" has the sense it carries elsewhere for Paul (cf. v. 3 and comments above), this revelation signifies not the beginning of the activity of the man of lawlessness but the final disclosure that all opposition to God and his people has been inspired by the great Evil One. In this case "his time" is not the time when he will be more powerful, since he prevails "now"; rather, it refers to the time of his destruction, the emphasis in vv. 7-8. Emphasizing that even the present dominance of the man of lawlessness is under the supervision of God's final authority, Paul expresses the final revelation and destruction of the man of lawlessness as the purpose of his present activity. Though the dominance of evil might make it appear that God has lost control, his purpose will be fully and finally realized in the future. Thus, Paul can even present the final revelation of this opponent as the purpose of his present dominance: "so that" translates a Greek articular infinitive which almost certainly expresses the purpose of the "prevailing," not of what the Thessalonians "know."

2:7 For the secret power of lawlessness is already at work;

Paul's language is compressed and difficult, but the point emerges clearly when this verse is connected to the verses that precede and follow. "Secret power of lawlessness" translates toΙ musthvrion . . . th'" ajnomiva" ( to myste-rion . . . te-s anomias ), literally "the mystery of lawlessness." Even those who assume that in this text Paul predicts the future appearance in history of an "antichrist" note that he asserts the present activity of the principle of lawlessness here. But the reason that Paul refers to this activity as a "mystery" is clearer when we understand that the future revelation of the man of lawlessness points not to his becoming more active but his being revealed for what he is. In this case, the present lawlessness activity of the lawless one is a "mystery" precisely because the world does not yet recognize it for what it is, as they also fail to recognize the "mystery" of God's purpose in history declared in the gospel (1 Cor 2:1, 7; 4:1; 15:51; Eph 1:9; 3:3-4, 9; 5:32; 6:19; Col 1:26-27; 2:2; 4:3; 1 Tim 3:9, 16), though it is clearly known by the Christians (v. 6). The warning about the deceptive power of evil in vv. 9-12 is entirely consistent with this understanding: the world, under the deceptive power of Satan, does not yet realize the nature of "the god of this age" (2 Cor 4:4).

The verb translated "is . . . at work," ejnergei'tai ( energeitai ) is grammatically ambiguous. It could either be in the middle voice, in which case it merely indicates that lawlessness is at work, or in the passive voice, in which it would mean "has been put at work" and implies that someone has taken that action. It appears that Paul probably uses this verb with impersonal subjects like "mystery" with the simpler middle sense. However, if Paul does in fact use the verb as a passive here, he could be implying either that the mystery is put in place by Satan (v. 9) or more broadly through the providence and judgment of God (vv. 11-12).

but the one who now holds it back will continue to do so till he is taken out of the way.

As in v. 6, "the one who now holds it back" is better rendered as "the one who now prevails." This phrase constitutes the subject of the clause, but Paul has given no predicate. The NIV supplies "will continue to do so," which probably reflects Paul's general implication. The NIV also translates Paul's movnon ( monon ) as the conjunction "but"; however, this conjunctive use of the word is not clearly attested in Paul's letters elsewhere. The usual meaning for movnon is "only," which fits the text well here, yielding the result, "The one who prevails now [will continue to do so] only until he is taken out of the way." However, it is also possible that the Greek conjunction e{w" ( heo-s , "till") is out of its usual position, in which case the sentence could be taken with good sense as, "The mystery of lawlessness is already at work only until the one who prevails is taken out of the way." In this case, what Paul supplies here is the additional assurance that the dominance of the man of lawlessness, already experienced by the readers, will last not forever but only until he is removed by the Lord at his coming, as the next verse will further explain. If the traditional interpretation is followed and "the one who holds it back" is the opponent of the man of lawlessness, then the text is ambiguous as to whether it is the restrainer or the man of lawlessness who is taken away. If the view put forward here is correct, no such ambiguity arises because the two are identical.

2:8 And then the lawless one will be revealed, whom the Lord Jesus will overthrow with the breath of his mouth and destroy by the splendor of his coming.

The close connection between the revelation of the man of lawlessness and his final judgment, implied in the earlier discussion, is explicit here. It must be carefully noted that if this "revelation" signifies intensified activity, nothing at all in this text expresses it. If Paul is referring to a future appearance of an antichrist and a period of greater evil, that period of evil must be assumed between the revelation and the Lord's coming mentioned here.

Paul has shifted from the neuter back to the masculine for the lawless one, focusing on the unveiling of the evil personality who is ultimately responsible for the work of lawlessness in this age. "Then" (tovte , tote ) connects this unveiling with the removal of the prevailing one in the previous verse; "whom" (o{n , hon ) connects it to his destruction. The resulting sequence signifies the comprehensive elimination of every aspect of his activity: (a) he will no longer be present to prevail in the world; (b) he will be revealed to all for who he is; (c) he will be utterly ruined for any further activity.

The description of Jesus' decisive activity against the lawless one emphasizes his supreme power in contrast to the opponent's pretensions (v. 4). As the great enemy of Dan 8:23-25 could not be defeated by any human hand, this greatest enemy will be defeated instantly by the Lord himself. Jesus is first of all "Lord," implying his divine authority (cf. 1 Thess 1:1 and comments above). His power is so superior that he is able to bring immediate and effortless destruction on his opponent "by the breath of his mouth." Paul has probably borrowed this expression from the description of the coming king in Isa 11:4; the apocryphal 2 Esdr 13:9-11, 38 uses a similar image to indicate the messiah's total triumph over his enemies.

Likewise, the "splendor of his coming" will be such that all who have opposed him will be thoroughly overwhelmed. This phrase combines two significant words. "Splendor" translates ejpifavneia ( epiphaneia ), often used as a technical term for the visible manifestation of a deity, especially a sudden appearance in a hostile situation. In the New Testament it is used only of the appearance of Christ, usually of his return (1 Tim 6:14; 2 Tim 4:1, 8; Titus 2:13), though once of his first appearance on earth (2 Tim 1:10). Here it especially implies that the one who is truly divine but is hidden in this age will by his appearance utterly shatter all the pretensions of his opponent. This event is identified as his "coming," or parousiva ( parousia ), used elsewhere in 1-2 Thessalonians for Christ's return as the visitation of a great dignitary (1 Thess 2:19; 3:13; 4:15; 5:23; 2 Thess 2:1; see comments above). This expression is apt for the point that Paul makes here, but it also supplies the basis for further comparison with the lawless one in the verses that follow.

2:9 The coming of the lawless one will be in accordance with the work of Satan displayed in all kinds of counterfeit miracles, signs and wonders,

In this verse the NIV translators have made their most significant interpretive move, rendering a present, indicative verb, ejstin ( estin ), as a future, "will be." While such futuristic uses of the present tense are possible, there is little to support such a translation here except for the assumption that the entire text discusses the future appearance of the man of lawlessness. Elsewhere Paul indicates that he regards the Satanic activity described here as already at work in the world (2 Cor 11:14; 1 Tim 3:1-9; cf. Rom 1:18-32; 1 Cor 2:8), so in light of the unequivocal statement of v. 7, this present-tense verb should be taken in its ordinary sense, as it is rendered in the NRSV: "The coming of the lawless one is apparent in the working of Satan . . . ."

The idea of false miracles has a long history in Scripture. Pharaoh's priests were able to duplicate in part the works of Moses (Exod 7:11-12, 22; 8:7, 18; 9:11) and later the Pentateuch warned of false prophets who could deceive with similar signs and induce Israel to worship false gods (Deut 13:1-3). In the Olivet Discourse Jesus picks up the pentateuchal language and applies it to the false prophets who will be characteristic of the age in which his disciples await his return (Matt 24:11, 24; Mark 13:22). These lure the people of God to follow a false messiah, just as the false prophets of old encouraged the worship of false gods. The same concept is found in Rev 13:13-14, where the beast from the earth performs false miracles. As a corollary, the Gospels indicate that Jesus is accused of performing his own miracles by demonic power (Matt 12:24; Mark 3:22; Luke 11:15). Paul is probably picking up on the language of the Olivet Discourse but is doubtlessly aware of the larger biblical context of Jesus' statement also. For Paul such deceptive activity is entirely in accord with the character of Satan, who "masquerades as an angel of light" (2 Cor 11:14) and "has blinded the minds of unbelievers, so that they cannot see the light of the gospel and the glory of Christ" (2 Cor 4:4). Hence, these signs represent his "work" or activity in the world, the visible manifestation of one who remains invisible until he is revealed at the Lord's return.

The terms used here for these false miracles are commonly found in combination in the New Testament referring to the miracles of Jesus or the apostles (John 4:48; Acts 2:22, 43; 4:30; 5:12; 6:8; 14:3; 15:12; Rom 15:19; 2 Cor 12:12; Heb 2:4; cf. Acts 7:36). Here these are literally "power and signs and wonders of a lie," the last term identifying them unequivocally as false because of their power to entice people away from the truth of Jesus. Hence, Paul makes a play on words at the beginning of the verse, speaking of the "coming" of the lawless one, his parousiva ( parousia ), a counterfeit of the coming of Jesus which the readers anticipate (v. 8). Though "coming" is certainly an adequate translation of this expression in this context, the English reader must not misunderstand it as having a future orientation. As noted above, the verb in this verse stresses the present reality of this activity, and parousia indicates less a future coming than the visitation of a dignitary or his presence with a people. Thus, the expression here suggests that the Christians must endure this false visitation, recognizing it for the lie that it is, until the genuine visitation reveals its genuine nature.

It may be argued that the phrase "in accordance with the work of Satan" indicates that Satan is distinct from the man of lawlessness. This may not be the case, however, if Paul's point is that the Christians can already perceive this work of lawlessness, even supported by false signs, to be the work of Satan himself, since they have been taught to expect such counterfeiting by him. Throughout the text "man of lawlessness" then indicates the clandestine activity of Satan in this age, whereas the name "Satan" here reveals the full identity of the one who is secretly responsible for that work.

2:10 and in every sort of evil that deceives those who are perishing.

The description of the current activity of the man of lawlessness continues here, now with an emphasis on its consequences and the responsibility of those who follow it. "Every sort of evil that deceives" is literally "all deceit of unrighteousness," pointing comprehensively to every aspect of evil which would seduce people away from salvation and toward destruction. By this expression Paul indicates that this seductive influence is to be found in more than what could narrowly be described as miracles. Those who fall prey to this deceit are already under judgment for their choice; hence, Paul uses a present participle, ajpollumevnoi" ( apollumenois , "those who are perishing") to stress that their ruin is a continuing reality (cf. 1 Cor 1:18; 2 Cor 2:15; 4:3).

They perish because they refused to love the truth and so be saved.

Though these have fallen prey to the deception of the Evil One, they are not helpless victims. Their fate is a result of their willful decision to reject the message of salvation. Literally Paul's statement is "they did not receive the love of the truth so that they would be saved." By naming "the love of the truth" as the object of their refusal, he stresses that in rejecting the gospel, the heart of God's truth, these have repudiated any commitment to truth of any kind, devoting themselves instead to the deception of the Evil One. They have in effect "exchanged the truth of God for a lie" (Rom 1:25). Having rejected salvation, they are therefore already perishing. Paul's language here is sharply dualistic, drawing a strict division of humanity into two camps, the saved and the perishing. As far as this text is concerned, there is no middle ground of uncertainty.

5. God's Consequent Actions (2:11-12)

¹¹ For this reason God sends them a powerful delusion so that they will believe the lie ¹² and so that all will be condemned who have not believed the truth but have delighted in wickedness.

2:11 For this reason God sends them a powerful delusion so that they will believe the lie

In the previous verse Paul has noted that the deceptive activity of Satan in no way compromises human responsibility. Here he indicates that Satan's activity in no way compromises God's sovereignty. This same interplay between the deceit of the Evil One, human refusal of God's will, and God's control of the universe is also seen in such episodes as the hardening of Pharaoh's heart, which is both Pharaoh's own action (Exod 8:15, 32; 9:34; cf. 1 Sam 6:6) and the action of God (Exod 4:21; 7:3; 9:12; 10:1, 20, 27; 11:10; 14:4, 8); the evil spirit which troubles Saul, sent by God as a judgment on Saul's stubborn disobedience (1 Sam 16:14; 18:10; 19:9; cf. 15:11, 16:1); and, most directly, in Paul's statement that in response to human rejection of knowledge of God, God "gave over" humanity to idolatry and degeneracy (Rom 1:18-32).

In all these cases God's rule over the world is preserved along with human responsibility. In each case God sends that which leads to hardening, deception and sin, but in each case he sends it only in response to the rejection of his message which the human subject has already chosen. In effect God gives to those who reject him a greater measure of that which they have chosen for themselves, demonstrating to those with the will to see the consequences of the choice which was made. Here the concept is much the same. Satan's deceptive activity should not be seen as a failure of God's rule over the world. Rather, God's larger purpose of judgment and redemption, in which his free creatures experience the full consequences of their choices, is achieved as the full force of rejecting God's truth is felt in Satan's deceptive power. In this sense, even though the adversary appears to prevail now, he is still subject to the rule of God (cf. Job 1:6-12; 2:1-6), ironically bringing to bear the consequences of judgment on sinful humanity in this age even as he will himself be fully judged in the age to come.

The language of these verses closely connects them to the statement about Satan's deception in vv. 9-10. "For this reason" translates diaΙ tou'to ( dia touto ), used also by Paul in the similar discussion in Rom 1:26, indicating that the acceptance of Satan's deception is the reason God acts as he does here. "Powerful delusion" is literally "a working of error"; ejnevrgeia ( energeia , "working") is the same term used for the "work" of Satan in v. 9 and is the cognate of the verb rendered "is . . . at work" in v. 7. Likewise, "lie" (yeu'do" , pseudos ) is repeated from v. 9, where the NIV translates the same Greek word as "counterfeit." "So that they will believe the lie" is also syntactically parallel to "and so be saved" in v. 10 (both are articular infinitives introduced by eij" ( eis) , indicating purpose), sharply contrasting the consequences of acceptance or rejection of the truth.

2:12 and so that all will be condemned who have not believed the truth but have delighted in wickedness.

Rejection of the truth is again underlined in v. 12, where Paul reiterates the point of v. 10 that these are judged for their refusal to believe the truth. In place of believing truth these have "delighted in wickedness," literally "approved of unrighteousness." This last expression, ajdikiva ( adikia , "wickedness, unrighteousness") probably stands as a reminder of the lawlessness (ajnomiva , anomia ) of the one who inspires it (v. 7). Paul's aim throughout is to make the readers see that this work of Satan is ultimately used by God in his providence to achieve his own purpose of judgment in the world. We should certainly understand that it is not God but Satan who deceives, but that he does so by the permission of God, who thereby accomplishes his objective to bring to bear on sinners the full consequences of their rejection of his salvation.

The effect of these last four verses on the readers is to do more than correct their understanding of the Lord's coming. By attributing unbelief to the deceptive work of Satan and its consequences to God's judgment, Paul has provided a partial answer to a question which must have troubled the small, persecuted Thessalonian church, namely, why did the truth of the gospel not persuade everyone who heard it? Likewise, this instruction would reinforce their own loyalty to the gospel, since it stated in unequivocal terms the nature of the division between believers and unbelievers.

The complexity of the interpretive issues surrounding vv. 1-12 are such as to require a concluding summary of the interpretation argued above. In short: Paul regards the promised end-time to be already present because of the work of Christ. The prevalence of evil, variously manifested, is ultimately the work of Satan. That fact is already recognized by the Christians, but the world is unaware of it, having fallen prey to Satan's deceptive powers. But when Christ returns, he will reveal Satan and his activity for what it truly is, ending his rule over this age and consigning him to eternal punishment. Therefore, as long as evil still prevails in the world, the Christians can know that God's work is not yet complete. They can therefore be confident in the faithfulness and power of God, remaining true to the gospel despite the difficulties they face and looking forward to their vindication at the final judgment.

IV. RENEWED THANKSGIVING, ENCOURAGEMENT AND PRAYER (2:13-17)

As in 1 Thess 2:13, Paul renews the letter's initial thanksgiving (cf. 1:3). Here the repetition of the thanksgiving allows Paul to remind the readers again of their standing with God as those who have responded in faith to the gospel. This reminder has special impact because of the preceding discussion. The readers need to remember this status as they continue to resist the deceptive power of evil (vv. 9-12). Furthermore, after the emphasis in the preceding section on the work of God which still lies in the future, this section will remind the readers again of what they have already received. If the problem of 2:2 stemmed from seeing all of the promises of God as already fulfilled, the Thessalonians should not conclude from Paul's counter-argument that all of the fulfillment still lies in the future. Remembering what they have already received holds the key for steadfastness in awaiting the fulfillment yet to come.

Such steadfastness is exactly what Paul seeks to stimulate in this section, and so he ends it, as in 1 Thess 3:11-13, with a prayer for the readers' future, focusing on God's work in enabling the readers to remain firm against the pressures of this age. This in turn becomes the transition point for the final section of the letter in ch. 3.

A. THANKSGIVING FOR THE SALVATION OF THE THESSALONIANS (2:13-14)

¹³ But we ought always to thank God for you, brothers loved by the Lord, because from the beginning God chose you ^a to be saved through the sanctifying work of the Spirit and through belief in the truth. ¹⁴ He called you to this through our gospel, that you might share in the glory of our Lord Jesus Christ.

^a 13 Some manuscripts because God chose you as his firstfruits

2:13 But we ought always to thank God for you, brothers loved by the Lord,

Paul begins this section with the emphatic personal pronoun hJmei'" ( he-meis ), perhaps to shift the focus of attention after the long discussion of the lawless one (cf. 1 Thess 2:17 and comments above). As in 1:3 (see comments above), Paul expresses the thanksgiving indirectly as that which he "ought to do." Again the term expresses obligation or necessity. That obligation is based on the readers' standing with God. Paul points to this status first with "brothers," his habitual form of address in both letters (1 Thess 1:4; 2:1, 9, 14, 17; 3:7; 4:1, 10, 13; 5:1, 4, 12, 14, 25; 2 Thess 1:3; 2:1, 15; 3:1, 6, 13), which suggests their shared membership in God's family. The point is reinforced by "beloved by the Lord," which, like the similar phrase in 1 Thess 1:4 (see comments above) stresses that the readers are the unworthy objects of divine favor. There the reference is to the love of God the Father; here "Lord" refers to Jesus, again assuming his divine status equal to the Father. Paul may focus particularly on Jesus' love here because of the earlier focus on Jesus' return or because of the assurance it gives as he returns for judgment.

because from the beginning God chose you

Paul's explicit reason for the thanksgiving is God's choosing of the readers to be his people, again echoing 1 Thess 1:4. As in that passage, this combination of expressions stresses that through their response to the gospel the readers have been incorporated into the people of God, what might be termed the Israel of fulfillment. Such an identity would be too precious to lose through a lack of diligence in resisting the evil power that prevails in this age.

A rather difficult textual problem occurs in this verse, as indicated in the NIV's footnote. The expression ajp ' ajrch'" ( ap' arche-s , "from the beginning") followed in the NIV, appears as ajparchvn ( aparche-n , "firstfruits") in several manuscripts. Either expression is coherent in the context, both have wide attestation in the manuscripts, and the difference between the two, since no spaces appeared between words in Greek uncial manuscripts, is only one letter.

There are, however, several reasons to conclude that "firstfruits" is Paul's original expression here: (1) ap' arche-s is not used elsewhere in Paul's letters, but proΙ /avpoΙ tw'n aijwvnwn ( pro/apo to-n aio-no-n , "from eternity") appears with a similar meaning in 1 Cor 2:7 and Col 1:26 and proΙ katabolh'" kovsmou ( pro katabole-s kosmou , "from the foundation of the world") does the same duty in Eph 1:4; (2) Paul uses ajrchv ( arche- ) to mean "power" everywhere but Phil 4:15; (3) Paul uses ajparchv six other times; (4) in two other texts copyists altered ajparchvn to ajp ' ajrch'" (Rom 16:5; Rev 14:4), even though the latter expression did not fit those contexts. On balance then, the reading in the NIV footnote is probably to be preferred. "Firstfruits" suggests the Old Testament offering of the first part of the harvest to the Lord, a pledge that the remainder of the harvest, though not yet received, would be dedicated to him as well (Deut 26:1-11). As a small group facing an enormous struggle for their faith, the Thessalonian Christians needed the reminder that as "firstfruits" they too were pledged to God as his possession and were the vanguard of a greater people of God to be harvested in the future (cf. 3:1).

to be saved through the sanctifying work of the Spirit and through belief in the truth.

The purpose of God's choosing of the readers is their salvation, the very thing refused by those under the deception of evil in v. 10. This salvation comes by two means. "Sanctifying work" or "sanctification" (aJgiasmov" , hagiasmos ; cf. 1 Thess 4:3 and comments above) indicates a making holy, the particular work of the Spirit both in identifying the Christian as one who belongs to God (Eph 1:13; 4:30; cf. 2 Cor 1:22) and in producing in the believer a life that imitates God's holiness (Gal 5:22-25; 1 Thess 4:7-8). It is possible that pneu'ma ( pneuma ) refers to the human spirit here, in which case it gives the object of sanctification: "through sanctifying the human spirit." But Paul's repeated statements elsewhere about the Spirit's work in sanctification suggest that the NIV's rendering is correct. "Belief in the truth" certainly contrasts with the false belief of vv. 10-12, again underlining that those who have believed the gospel are resisting the trend and pressure of this age. Maintaining such belief and growing in the sanctification that accompanies it are the obvious, fundamental responses of anyone who values his standing as one of God's saved people.

While it has been argued that the order of these two phrases, first the work of the Spirit and then faith, indicates that the work of the Spirit is the cause of that faith, nothing in this text indicates that connection explicitly. More likely is the connection which each idea makes to the concepts of the surrounding context than a cause-and-effect connection between them. And as Marshall notes, if the Spirit's work guarantees the result of faith, then the command of v. 15 to remain firm in the faith has little cogency. In fact, the statement that God chose his people "through" or "by" (ejn , en used instrumentally) their faith in the truth is more consistent with the concept of conditional election than the Calvinistic view.

2:14 He called you to this through our gospel, that you might share in the glory of our Lord Jesus Christ.

The new sentence here in the NIV is in fact a continuation of the previous sentence. "To this" refers loosely to the entire preceding discussion, including membership in God's people, salvation, the sanctifying work of the Spirit, and belief in the truth; a Greek neuter pronoun o{ ( ho ) refers not to any one word in the preceding clause but to the entire preceding idea. Here Paul stresses that God's choice of the readers is actualized through their response to the gospel (cf. 1 Thess 1:5 and comments above). As noted in the discussion of 1 Thess 1:4 above, Paul's larger concept is not that God first chooses unconditionally those who will be his and then causes them to believe in Jesus; rather, as Rom 8:29 implies, he chooses them conditionally, on the basis of their faith which he foreknows. It is probably significant here that Paul stresses that the call is issued through the gospel: one becomes a member of God's family through heeding the message of salvation (Rom 10:17; cf. Rom 10:10-11), not by a direct operation of God on the heart which then causes belief.

The purpose of this call is to obtain (peripoivhsi" , peripoie-sis , "share"; cf. 1 Thess 5:9) the Lord's own glory (cf. 1 Thess 2:12 and comments above; Rom 8:17, 29-30; 1 Cor 15:43; 2 Cor 3:18; Phil 3:21). In light of Paul's earlier discussion, this glory is primarily what the believers will share with him when they are gathered (v. 1) at his triumphant return (v. 8; cf. 1 Cor 15:43; Phil 3:21), though Paul also understands glory to be a present possession through God's call (Rom 8:30). Again, in light of what Christ's return will mean both for believers and opponents, the need to stand firm in the faith which brought them this salvation is entirely clear to the readers.

B. ENCOURAGEMENT TO REMAIN FAITHFUL TO THE TRADITIONS DELIVERED BY PAUL (2:15)

¹⁵ So then, brothers, stand firm and hold to the teachings ^a we passed on to you, whether by word of mouth or by letter.

^a Or traditions

2:15 So then, brothers, stand firm and hold to the teachings we passed on to you,

The implication of 2Thes vv. 13-14 is now made explicit; Paul uses two Greek particles a[ra ou ( ara oun , "so then") to stress that this command is a direct inference from the previous discussion. Paul uses two verbs to express this command, both in the Greek present tense to emphasize continuing action. The Thessalonians must first of all "stand," as Paul urged in 1 Thess 3:8 (Cf. 1 Cor 16:13), remaining firm in their faith so that the result of their faith, the fullness of salvation, will be theirs. In effect, they are told not to be affected as Paul had described in v. 2. This standing firm is specified with the second verb and its object. Holding a genuine faith means not holding to the gospel teaching which they have received (cf. 1 Cor 11:2). Paul uses paravdosi" ( paradosis ) here, which, as reflected in the NIV's footnote, commonly referred to traditions delivered by word of mouth (cf. 1 Thess 2:13; 4:1; 2 Thess 3:6). This term underscores that the Thessalonian church must remain true to the original gospel deposit, including what Paul has just clarified about the day of the Lord, not accepting any of the innovations or misunderstandings with which they have been confronted. This original deposit is theirs through Paul's own teaching. As Paul noted in the first letter, they can have confidence in this teaching both because of the way Paul brought it to them (1 Thess 2:1-12) and because of what it produced in their lives (1 Thess 1:4-10).

whether by word of mouth or by letter.

That teaching, first delivered orally, is now supplemented by the letters which they have received. Whether Paul is referring to 1 or 2 Thessalonians or both is a moot point, since his expression here implies any letter that he might write. Linking letters to oral teaching reflects Paul's perspective that his letters served as substitutes for his own presence and direct teaching activity with the church. Both now are to serve as the touchstones by which they will measure the content of their faith and evaluate other teaching which they will encounter. That Paul was conscious of the authority of his teaching is abundantly clear here. Though he does not seek to "canonize" his letters with this statement, the authority which he expresses here is the basis for the later formal recognition of his letters as Scripture (cf. 1 Thess 5:27 and comments above).

C. PRAYER FOR THE LORD'S ENCOURAGEMENT AND STRENGTH (2:16-17)

¹⁶ May our Lord Jesus Christ himself and God our Father, who loved us and by his grace gave us eternal encouragement and good hope, ¹⁷ encourage your hearts and strengthen you in every good deed and word.

Like the prayer of 1 Thess 3:11-13 (see comments above), this one is expressed as a wish. Paul begins with an emphatic reference to Christ: "himself" translates the Greek pronoun aujtov" ( autos ), which puts particular emphasis on the subject. Paul also mentions Christ before the Father, an unusual position for Paul which may reflect further emphasis, though Paul may have mentioned Christ first to avoid awkwardness with the long phrase describing God at the end of the verse. Having just referred twice to the Lord's glory ( vv. 8, 14), Paul now calls on this glorious one to bring his power to bear on the readers' lives. Likewise, God is the one "who loved us," as in v. 13, and who has acted "by grace," a concept clearly integral to the point in vv. 13-14. Through his gracious love he has already given "eternal encouragement," enabling them to face with assurance the persecutions of the present and the judgment of the future (2 Thess 1:5-10). Likewise they have "good hope," a phrase commonly in use in the first century to refer to life after death, enabling them to face the kind of difficulties described in vv. 3-12 with confidence.

Because he has already given "eternal encouragement," God can be counted on to encourage the readers in every situation. So just as before (1 Thess 3:11-13), Paul prays that God would give to the Thessalonians more of what he has already given them, especially under their pressurized circumstances. "Encourage" is coupled with "strengthen," the Greek verb sthrivzw ( ste-rizo- ), which indicates especially causing the object to be "more firm and unchanging in attitude or belief," again an appropriate prayer when the problems addressed in vv. 1-13 are in view. Paul sees this strengthening of attitude and mind to have a comprehensive effect on behavior, as he prays that it may take place both in "deed and word." The inclusion of this last term may suggest that the Thessalonians' own right proclamation of the gospel, threatened by the false teaching of v. 2, will be reinforced by God's encouragement.

-College Press New Testament Commentary: with the NIV

McGarvey: 2Th 2:1

The section before us expresses the principal object of this Epistle, which was to correct the misapprehension that the Lord was about to come at once. Without professing to set forth all the events which would intervene between the date of his Epistle and the Lord's coming, the apostle enumerates three: 1. A great apostasy. 2. The removal of that power which hindered the manifestation of the lawless one. 3. The manifestation of the lawless one, and his reign. Since Paul gives us only a bird's-eye view of events, which covers a very extended range of history, it would be injudicious to fill in his outlines with elaborate details. The full outline of prophecy covering the Christian dispensation is given in Revelation, and will be discussed when that book is reached. Now we beseech you, brethren [having just prayed for the Thessalonians, Paul now passes to entreaties to them], touching the coming of our Lord Jesus Christ, and our gathering together unto him [the final gathering (1Th 4:17). He entreats them to be soberminded both as to the coming and the gathering, for each of these events had been used to generate error and fanaticism -- 1Th 4:13 ; 2Th 3:11];

McGarvey: 2Th 2:2

to the end that ye be not quickly shaken from your mind [Shaken is a figurative expression taken from waves agitated by a storm. The minds of the Thessalonians having been instructed by Paul, and having a thorough apprehension of the entire subject, ought not to have been so readily, and with such small reason, confused -- Eph 4:14], nor yet be troubled, either by spirit, or by word, or by epistle as from us, as that [as teaching that] the day of the Lord is just at hand [Paul here enumerates the three forces which had produced the fanatical unrest at Thessalonica. The first was probably the cause of this unrest, and the second and third were more likely used to excuse or justify it. Some highly wrought souls, laboring under morbid excitement, had delivered exhortations or discourses which were professedly inspired. While these men ought not to have been despised without due consideration, neither ought they to have been believed without being thoroughly tested (1Th 5:20-21 ; 1Jo 4:1). The Thessalonians, however, despite the apostle's warning, had imprudently accepted both the prophet and the prophecy, and had permitted, and perhaps aided and encouraged, the justification of the prophecy. The prophecy was justified by "words," by which we may understand misapplications or misquotations either of the apostle's own teaching while he was with them, or of the words of Christ orally communicated by him to them, as, for instance, the sayings at Mat 16:28 ; Mat 24:34 . It was also justified by a misuse of certain phrases in Paul's first Epistle, as for instance the passages cited in our introduction, Commentators almost universally contend that by the phrase "epistle as from us" Paul means a spurious or forged epistle which had been palmed off upon the church as if it had come from him. In support of this notion it is urged that if Paul had referred to his first Epistle he would not have disowned it, but would have explained it. But to this it may be answered that Paul does explain his first Epistle by thus tersely and emphatically disowning the misconstruction placed upon it. Against the idea of forgery, four points may be considered: 1. Ought any of the church at Thessalonica to be lightly accused of such a fraud? 2. Was there any sufficient inducement for their committing such a fraud? 3. Was such an event likely to be made the subject of fraud? 4. Would Paul have passed over such a sacrilegious outrage without a syllable of rebuke, while in verse 5 he even rebukes their forgetfulness, and in 2Th 3:14 he orders the excommunication of any man who fails to give heed to his Epistle? Had there been a forgery we would reasonably have expected some such language as that of Gal 1:6-12 . Moreover, had there been a forgery Paul could not have repudiated it without explanation, else his repudiation might have been shrewdly used by the forgers to cast discredit upon his first Epistle. Paul taught that the day of the Lord was at hand (Rom 13:12 ; Phi 4:5), as did other of the apostles (1Pe 4:7 ; Rev 1:3), John using a very strong expression (Joh 2:18); but the phrase "just at hand" is stronger still; it denotes an imminence nothing short of the actual appearing of the Lord the next instant -- an imminence answering to the fanaticism of the Thessalonians, and one which Paul had not taught. In teaching us to be always prepared for the Lord's coming, the Scripture nowhere justifies or excuses us in letting the thoughts of his coming absorb our mind, or the expectation of his coming interfere with the most trivial duty];

McGarvey: 2Th 2:3

let no man beguile you in any wise: for it will not be, except the falling away come first [Paul uses the article "the" because this apostasy was well known to the church, its coming having been announced by Jesus (Mat 24:10-12), and reiterated by Paul while at Thessalonica. This apostasy, or falling away, may be defined to be a desertion of the true religion and the true God], and the man of sin be revealed, the son of perdition [Literally, son of perishing. The man of sin is identical with the antichrist of 1Jo 2:18 . Though he is distinguished from Satan in verse 9, yet is he in a sense an incarnation of Satan, for as Satan entered into the heart of Judas (Joh 13:27), who was the first great apostate and son of perdition (Joh 17:12), so he shall enter into the heart of this second apostate and son of perdition, who shall be a man made up of sin, a veritable manifestation of concrete wickedness, and thus self-fitted for perdition. The language clearly shows that he is a person, but there is nothing to forbid us from regarding him as an official rather than an individual personality, as, for instance, a line of popes rather than an individual pope. Those who have denied the right to thus construe his personality, have for the most part straightway fallen into the solecism of interpreting the phrase "one that restraineth," of verse 7, so as to make it mean a line of emperors, or succeeding generations of rulers in our human polity, or some other official personality that existed in Paul's day and long afterward, though the assertion of personality is as strong in verse 7 as it is in verse 3. Antichrist does not cause the apostasy, but is rather the cap-sheaf of it, being revealed in connection with it, and exalted by it],

McGarvey: 2Th 2:4

he that opposeth and exalteth himself against all that is called God or that is worshipped; so that he sitteth in the temple of God, setting himself forth as God . [The antichrist will be antagonistic to God, and will exalt himself as a rival to everything that is worshiped, whether it be king or emperor, mythical god or true God, even entering, not only into the outer courts of the temple, but penetrating to the inner sanctuary, and taking his seat where God alone has a right to rest, and there making an arrogant display of himself as an object of worship (comp. Act 12:21-23). The Greek word for "worship" is sebasma: from it came Sebastus or Augustus (i. e., the Worshipful), which was the title of the Roman emperors. A man of that age could hardly see this word in such a connection without thinking that Paul meant to convey the idea that the antichrist would arrogate to himself all the reverence then claimed by the great civil lords of the earth, such as emperors, kings, etc. The temple is Paul's favorite metaphor for the church -- 1Co 3:16-17 ; 2Co 6:16 ; Eph 2:21]

McGarvey: 2Th 2:5

Remember ye not, that, when I was yet with you, I told you these things? [Literally, was telling. He had repeated the instruction often, and now reproves the Thessalonians for forgetting what he did say, and being agitated by false reports of what he did not say.]

McGarvey: 2Th 2:6

And now ye know [because Paul had told them verbally] that which restraineth [i. e., retards and delays the antichrist], to the end that he may be revealed in his own season . [And not prematurely. Thus we see that the Thessalonians had a key to Paul's prophecy that we do not possess. His probable reason for withholding from his Epistle that which he freely stated verbally will be given later.]

McGarvey: 2Th 2:7

For the mystery of lawlessness doth already work: only there is one that restraineth now, until he be taken out of the way . [In verse 6 we have a thing ("that which") restraining the person of antichrist, and in this verse we have the thing ("mystery of lawlessness") which would produce the antichrist restrained by a person. This nicety of expression is important, and should be noted. The traces of that spirit which overrules God's laws and substitutes its own were abundant in the church. It showed itself in attempts to engraft both Judaism and paganism into Christianity, thus paving the way for an apostasy, with a great head apostate. Romans and Galatians were written to correct Judaizing tendencies, and the Epistle to the Hebrews was an attempt to wean weak Christians from the sensuous ritualism of Moses. Tendencies to lapse into paganism are also frequently reproved. See especially Col 2:16-23 ; 1Co 5:1-8]

McGarvey: 2Th 2:8

And then shall be revealed the lawless one whom the Lord Jesus shall slay with the breath of his mouth, and bring to nought by the manifestation of his coming [After the removal of the hinderer, the vague spirit or mystery of lawlessness will become an embodied personality -- a Christ-rival. At the mere thought of his thus being revealed, Paul, in his fervent zeal for Christ, at once announces the triumph of the Lord over this adversary, though he has not yet finished describing him. In the next verse we shall find the apostle returning to tell what manner of ruler the antichrist was to be, and the quality and destiny of those who should follow him. Breath , etc., does not mean that Jesus shall slay antichrist by converting, and thus cutting off, his followers; for breath does not signify God's truth or instruction, but the execution of his judgment (2Sa 22:16 ; Job 4:9 ; Job 15:30 ; Isa 11:4 ; Isa 30:27-33). The manifestation (Greek, epiphany) of his coming is undoubtedly the divine excellency, radiance, glory and sublimity of the revealed Godhead; for the word "epiphany" conveys this idea (Tit 2:13 ; 1Ti 6:14-16 ; comp. Rev 20:11). The destruction of antichrist will be caused by the judgment of God, and be effected by the appearing of God. The manifestation of the real and perfect will stand in awful, consuming contrast to the revelation of the sham and lie];

McGarvey: 2Th 2:9

even he, whose coming is according to the working of Satan with all power and signs and lying wonders [To give full force to the Greek we should here translate "all lying power, all lying signs, all lying wonders." Antichrist shall employ the methods of Satan, and shall prove his claims by false miracles, like those of Jannes and Jambres -- Exo 7:10-13 ; 2Ti 3:1-8],

McGarvey: 2Th 2:10

and with all deceit of unrighteousness for them that perish; because they received not the love of the truth, that they might be saved . [Antichrist comes with lies, to those who love not the truth as to right and wrong, etc., that they may be saved by it; but sentence themselves to perish by preferring that deception leading to unrighteousness -- which makes unrighteousness appear the better course.]

McGarvey: 2Th 2:11

And for this cause God sendeth them a working of error [the threefold working of error mentioned in verse 9], that they should believe a lie :

McGarvey: 2Th 2:12

that they all might be judged who believed not the truth, but had pleasure in unrighteousness . [God permits Satan to present lies to those who, because of their love for sin, desire to be deceived (Deu 13:1-5). Having given our exposition of the above passage, we should like also to give a history of its exposition, but must content ourselves with referring the reader to those given by Newton, Lunemann, Alford, Gloag, etc. We should like also to discuss the theory of most commentators who identify the man of sin with the beast at Rev. 13, and the Roman Empire with the red dragon at Rev. 12, and who find in the Antiochus of Daniel the prototype of this lawless one. See Newton on the Prophecies, Dissertation 22. But we will content ourselves with the presentation of the antichrist, and remarks on this prophecy. The term "antichrist" conveys not only the idea of one who is opposed to Christ, but also of one who is the antithesis of Christ. This latter idea has been touched upon, but not fully developed. The antichrist is a counterfeit or caricature of Christ, and his life is an elaborate parody of that part of the Christ life which may be so contradicted, contorted and adapted so as to comport with worldly ambition. The antichrist is the personification of sin (verse 3), whereas Christ is the incarnation of righteousness (Act 3:14). He is the son of perdition (verse 3), just as Jesus is the Prince of life (Act 3:14). He opposes his will against God, and exalts himself against God, and enthrones himself in the temple of God, and displays himself as God (verse 4), while Jesus resigned himself to the Father's will (Luk 22:42) and humbled himself in complete obedience (Phi 2:5-8), and, though truly claiming to be divine (Joh 14:8-11), waited until he was exalted of God (Phil 2:9), when he sat down at the right hand of the majesty in the true temple on high, because he was divine (Heb 1:3-5 ; Heb 8:1-2). Antichrist has a season or time for revelation (verse 6), just as Jesus had (Gal 4:4), and still has a proper time for revealing himself (Act 1:6-7). He first exists as a mystery, and then has his open revelation (Greek, apocalypse) -- verses 7, and 3, 6, 8; and so also did Jesus (Rom 16:25-26). Moreover, as a mystery the antichrist existed as lawlessness, and finally came forth the lawless one, while Jesus was first concealed in the mysterious types of the law (Joh 5:46 ; Rom 3:21-22), and was born under the law (Gal 4:4) and was the very incarnation of law (Rom 10:4 ; Mat 5:17-18), and is the mystery of godliness (1Ti 3:16). He has a coming (Greek, parousia) -- verse 9, just as Christ has (verse 8). His coming is according to the working of Satan with lying power, signs and wonders (verse 9), while Jesus came after the working of God (Joh 5:19-20 ; Eph 1:19-20), with God's real powers, signs and wonders -- Act 2:22 ("powers" being translated "mighty works"). With these lying miracles he established an anti-gospel, formed in the deceit of unrighteousness and producing death (verse 10); while Jesus, as is shown by the same verse, brought the gospel of truth that men might he saved. And finally, his kingdom rests on belief -- the belief of a lie (verse 11) -- just as Christ's rests upon the belief of the truth. Thus, step by step, the antichrist parodies the glories, but not the humiliations of the Christ, but he fails to rise to the last step, for he has no manifestation (Greek, epiphany) answering to that which Christ has, as shown by verse 8. That is to say, he has no divinity to subdue all things by the outburst of its glory. He can assume the figure of Christ, but can not rival Christ transfigured. In interpreting this passage commentators divide themselves into three parties: 1. Those who think the prophecy long since fulfilled. 2. Those who regard it as in process of fulfillment. 3. Those who look upon it as yet to be fulfilled in the future. The first class fail to note that the antichrist is to be destroyed by the epiphany of Christ's coming. Hence antichrist can not have come and gone, since this epiphany is yet to take place. The great body of Protestant commentators are found in the second class, who look upon the long line of popes as the antichrist, and the church of Rome as the apostasy. The third class, of whom Alford and Olshausen are exponents, look upon the pope as a prefiguration or forerunner of the antichrist, having many of his characteristics, but not filling up all the Scripture details by which he is described; Olshausen urging that the pope can not be antichrist, because, contrary to Joh 2:22 ; he confesses that Jesus is the Christ; and Alford objecting on the two grounds that the pope does not oppose God, and exalt himself above God, according to verse 4, for the pope is found to be very worshipful; and because the Papacy has existed for some fifteen hundred years, and Christ has not yet come, though the revelation of the antichrist is to immediately precede the coming of Christ. Taking up these three objections in their order, we would note, first, that a mere verbal, formal or ceremonial confession of Christ certainly will not relieve any one from being charged by the Spirit with having denied Christ. To really confess Jesus as Christ, is to look to him as the supreme Priest, to be guided by him as the all-authoritative Prophet or Teacher, to be ruled by him utterly as the divine and absolute King. Does the pope's confession answer to this? Secondly, the language of verse 4 should not be so strained as to make it stronger than it is. It must be borne in mind that antichrist is a man, and not a deity, and hence his opposition to God, exaltation of self against God, etc., must be such as is possible to man. Alford so construes verse 4 as to demand not only one who lifts himself against God, but even above God, so as to make himself the sole object of worship. But Whedon justly remarks, "If this prophecy is to wait for a being who literally exalts himself above the Omnipresent and Omnipotent, it waits for an impossibility." Moreover, in permitting the worship of saints and of the virgin, the pope does not avoid the charge of opposing all that is worshiped, for it must be borne in mind that the very spirit of worship demands an unseen element. If the pope should entirely deny all the unseen, then worship itself would be at an end. Since he must permit some continuance of this unseen element or defeat his own purposes, he contents himself with dictating as to it, deciding for himself in what it shall consist. Too rigorous a denial of all worship would destroy that which he seeks to parody, and obliterate his title as antichrist, Lastly, the third objection, that the Papacy has existed for fifteen hundred years, carries no weight; for the word "immediately," on which Alford founds it, is neither in the text nor in the thought, and prophecy has very little perspective at best. It is sufficient that the Papacy still exists, and if it continues to exist till the Lord comes, and is brought to naught by that event, it will fulfill that part of the prophecy under consideration. In short, while we will not attempt to say that the final form of antichrist, Papal or otherwise, may not exceed in wickedness all that we have yet seen (for prophecies are certainly iterative), yet we are constrained to contend that if no other form appears, the Papacy has already fulfilled the prophecy, for it agrees in all the points, as follows: 1. It has one official man ever at its head, and the arrogancy of its claims are centered in him. 2. That man came with and out of all apostasy, and the very kind of an apostasy which Paul elsewhere describes (1Ti 4:1-3 ; 2Ti 3:1-9). Can that apostacy exist for all these centuries, and antichrist be still unborn of it? 3. The spiritual pride and lawlessness which worked and would have produced antichrist in Paul's day, was curbed by the person of the Cæsar whose superior spiritual pride and lawlessness restrained that of the church by contempt and persecution. 4. When, notwithstanding the overshadowing emperor, the bishops of Rome began to assert themselves spiritually, they were still checked and restrained from revealing themselves as earthly potentates by the temporal power of the empire, just as the language of verses 6 and 7 so carefully distinguishes. 5. When the power of the Roman Empire was taken away, the pope appeared, and has since been unceasingly in evidence. Paul's readers could readily see how the emperor and the empire would check the antichrist; but Paul could not openly write that emperor and empire were to fall, for, had he done so, the Romans would have appealed to his words as affording a just cause for persecuting the church. So thought Tertullian (A. D. 150-240), Cyril of Jerusalem (315-386), Ambrose (340-397), Jerome (342-420), Chrysostom (347-407), Augustine (354-430), etc. 6. The pope is careful to keep up his line of succession, so as to establish his identity and claims; and arising out of the fall of Rome and the apostasy of the church, which accompanied that event, he has continued for centuries with little change, and certainly none for the better. 7. He exalts himself against God and Christ, calling himself the vicar, or infallible substitute for Christ, and permitting and encouraging his followers to speak of him thus: "Our Lord God the Pope, another God upon earth . . . doeth whatsoever he listeth, even things unlawful, and is more than God." Under these titles he presumes to set aside divine laws in favor of his own. Thus as a substitute person he makes substitute laws, and arrogates to himself divine power, as did Pope Clement VI. when he commanded the angels to admit certain souls to paradise. 8. He sits in the temple of God, i. e., he has his sphere of dominion in the church, and the temple or church which he occupies is still a temple erected to God, albeit the Spirit and presence of God may have long since departed from it. 9. He proves his supreme claims by fraudulent miracles, signs and wonders; of which cures effected by relics and shrines and pictures; prayers, made effectual by blessed beads; indulgences; souls prayed out of purgatory for money; absolution, and transubstantiation are fair samples.]

McGarvey: 2Th 2:13

But we are bound to give thanks to God always 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 [From the sad picture of those who, through love of unrighteousness, were given over to the working of error unto perishing, Paul turns to give thanks for the Thessalonians, who were chosen from the beginning (though Gentiles) unto salvation -- a salvation which is worked out on the divine side in the sanctification of the Spirit, and on the human side in the belief of the truth. From the beginning God had determined that the Gentiles should be saved, and had arranged his plans to that end -- Rom 9:23-26 ; Eph 3:5-6]:

McGarvey: 2Th 2:14

whereunto he called you through our gospel, to the obtaining of the glory of our Lord Jesus Christ . [To this working of salvation God had called the Thessalonians, not by an arbitrary election, but by the gospel which Paul had preached to them, and he had called them that they might be possessors, or sharers, in the glory of Christ -- "joint heirs" with him -- Rom 8:17]

McGarvey: 2Th 2:15

So then, brethren, stand fast [in contrast to being shaken, as stated in verse 2], and hold the traditions which ye were taught, whether by word, or by epistle of ours . [God was doing his part in calling and in sanctifying, and so the Thessalonians are here exhorted to do their part in firmly adhering to the truth which they had believed. For if one would hold the gospel salvation he must hold the gospel truths. These truths are here called traditions; for, though inspired truths, they were as yet falling from the lips of living men, and were not yet reduced to writing, though we see by these two epistles of Paul that the New Testament record was in process of construction.]

McGarvey: 2Th 2:16

Now our Lord Jesus Christ himself, and God our Father who loved us and gave us eternal comfort and good hope through grace ,

McGarvey: 2Th 2:17

comfort your hearts and establish them in every good work and word . [Paul, as a minister of Christ, was endeavoring to comfort and establish the Thessalonians in their words and deeds, and he here prays that Christ himself and God the Father may thus comfort and establish them; and he describes the Father as one who loved them (Joh 3:16), and through mere grace had given them the means of never failing consolation, and a good hope of a final salvation, which is more than consolation.]

Commentary -- Other

Critics Ask: 2Th 2:11

2 THESSALONIANS 2:11—How can God send a lie for people to believe and yet not allow liars in heaven?

PROBLEM: Paul wrote, “And for this reason God will send them strong delusion, that they should believe the lie” ( 2 Thes. 2:11 ). But Revelation 21:8 says, “the cowardly, unbelieving, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, shall have their part in the lake which burns with fire and brimstone, which is the second death.” But it seems inconsistent for God to condemn liars and yet send such a strong delusion that people should believe a lie.

SOLUTION: God does not send a lie but simply confirms those who do not wish to believe the truth. God is not responsible (i.e., culpable) for those who go to hell. For it is because of their rejection of the Gospel that they eventually end up there, not because of God’s negligence. The context of this passage reveals that man has already rejected the Gospel of Christ. Paul says that when the Antichrist comes, he will come with signs and false wonders with all deception of wickedness ( 2 Thes. 2:8-10 ). These things happen for “those who perish, because they did not receive the love of the truth, that they might be saved” (v. 10 ). When God sends the deluding influence, Paul says He does so in order “that they all may be condemned who did not believe the truth, but had pleasure in unrighteousness” (v. 12 ). They have chosen to reject God rather than to accept His provision of salvation. God is not sending the lie to trick people, but He sends delusions to reveal human depravity in which they choose evil over good.   

Evidence: 2Th 2:2

" I never thought much of the courage of a lion-tamer. Inside the cage he is at least safe from people." George Bernard Shaw

Evidence: 2Th 2:11

If sinners refuse to truly embrace the gospel, God in His righteousness will give them over to " powerful delusion" and a " depraved mind" ( Rom 1:28 ). Those who refuse to come to the light will be given over to darkness. See Joh 3:19-20 footnote.

Evidence: 2Th 2:14

I further believe, although certain persons deny it, that the influence of fear is to be exercised over the minds of men, and that it ought to operate upon the mind of the preacher himself: "Noah...moved with fear, prepared an ark to the saving of his house" ( Heb 11:7 ). CHARLES SPURGEON

Introduction / Outline

Robertson: 2 Thessalonians (Book Introduction)

Second Thessalonians

From Corinth a.d. 50 Or 51

By Way of Introduction

It is plain that First Thessalonians did not settle all the difficulties in Thessalonica. With some there was precisely the opposite result. There was some opposition to Paul’s authority and even defiance. So Paul repeats his " command" for discipline (2Th_3:6) as he had done when with them (2Th_3:10). He makes this Epistle a test of obedience (2Th_3:14) and finds it necessary to warn the Thessalonians against the zeal of some deceivers who even invent epistles in Paul’s name to carry their point in the church (2Th_2:1.), an early instance of pseudepigraphic " Pauline" epistles, but not for a " pious" purpose. Paul’s keen resentment against the practise should make us slow to accept the pseudepigraphic theory about other Pauline Epistles. He calls attention to his own signature at the close of each genuine letter. As a rule he dictated the epistle, but signed it with his own hand (2Th_3:17). Paul writes to calm excitement (Ellicott) and to make it plain that he had not said that the Second Coming was to be right away.

This Epistle is a bit sharper in tone than the First and also briefer. It has been suggested that there were two churches in Thessalonica, a Gentile Church to which First Thessalonians was sent, and a Jewish Church to which Second Thessalonians was addressed. There is no real evidence for such a gratuitous hypothesis. It assumes a difficulty about his sending a second letter to the same church that does not exist. The bearer of the first letter brought back news that made a second necessary. It was probably sent within the same year as the first.

JFB: 2 Thessalonians (Book Introduction)

Its GENUINENESS is attested by POLYCARP [Epistle to the Philippians, 11], who alludes to 2Th 3:15. JUSTIN MARTYR [Dialogue with Trypho, p. 193.32], alludes to 2Th 2:3. IRENÆUS [Against Heresies, 7.2] quotes 2Th 2:8. CLEMENT OF ALEXANDRIA [Miscellanies, 1.5, p. 554; The Instructor, 1.17], quotes 2Th 3:2, as Paul's words. TERTULLIAN [On the Resurrection of the Flesh, 24] quotes 2Th 2:1-2, as part of Paul's Epistle.

DESIGN.--The accounts from Thessalonica, after the sending of the first Epistle, represented the faith and love of the Christians there as on the increase; and their constancy amidst persecutions unshaken. One error of doctrine, however, resulting in practical evil, had sprung up among them. The apostle's description of Christ's sudden second coming (1Th 4:13, &c., and 1Th 5:2), and the possibility of its being at any time, led them to believe it was actually at hand. Some professed to know by "the Spirit" (2Th 2:2) that it was so; and others alleged that Paul had said so when with them. A letter, too, purporting to be from the apostle to that effect, seems to have been circulated among them. (That 2Th 2:2 refers to such a spurious letter, rather than to Paul's first Epistle, appears likely from the statement, 2Th 3:17, as to his autograph salutation being the mark whereby his genuine letters might be known). Hence some neglected their daily business and threw themselves on the charity of others, as if their sole duty was to wait for the coming of the Lord. This error, therefore, needed rectifying, and forms a leading topic of the second Epistle. He in it tells them (2Th. 2:1-17), that before the Lord shall come, there must first be a great apostasy, and the Man of Sin must be revealed; and that the Lord's sudden coming is no ground for neglecting daily business; that to do so would only bring scandal on the Church, and was contrary to his own practice among them (2Th 3:7-9), and that the faithful must withdraw themselves from such disorderly professors (2Th 3:6, 2Th 3:10-15). Thus, there are three divisions of the Epistle: (1) 2Th 1:1-12. Commendations of the Thessalonians' faith, love, and patience, amidst persecutions. (2) 2Th. 2:1-17. The error as to the immediate coming of Christ corrected, and the previous rise and downfall of the Man of Sin foretold. (3) 2Th. 3:1-16. Exhortations to orderly conduct in their whole walk, with prayers for them to the God of peace, followed by his autograph salutation and benediction.

DATE OF WRITING.--AS the Epistle is written in the joint names of Timothy and Silas, as well as his own, and as these were with him while at Corinth, and not with him for a long time subsequently to his having left that city (compare Act 18:18, with Act 19:22; indeed, as to Silas, it is doubtful whether he was ever subsequently with Paul), it follows, the place of writing must have been Corinth, and the date, during the one "year and six months" of his stay there, Act 18:11 (namely, beginning with the autumn of A.D. 52, and ending with the spring of A.D. 54), say about six months after his first Epistle, early in A.D. 53.

STYLE.--The style is not different from that of most of Paul's other writings, except in the prophetic portion of it (2Th 2:1-12), which is distinguished from them in subject matter. As is usual in his more solemn passages (for instance, in the denunciatory and prophetic portions of his Epistles, for example, compare Col 2:8, Col 2:16, with 2Th 2:3; 1Co 15:24-28, with 2Th 2:8-9; Rom 1:18, with 2Th 2:8, 2Th 2:10), his diction here is more lofty, abrupt, and elliptical. As the former Epistle dwells mostly on the second Advent in its aspect of glory to the sleeping and the living saints (1Th. 4:1-5:28), so this Epistle dwells mostly on it in its aspect of everlasting destruction to the wicked and him who shall be the final consummation of wickedness, the Man of Sin. So far was Paul from laboring under an erroneous impression as to Christ's speedy coming, when he wrote his first Epistle (which rationalists impute to him), that he had distinctly told them, when he was with them, the same truths as to the apostasy being about first to arise, which he now insists upon in this second Epistle (2Th 2:5). Several points of coincidence occur between the two Epistles, confirming the genuineness of the latter. Thus, compare 2Th 3:2, with 1Th 2:15-16; again, 2Th 2:9, the Man of Sin "coming after the working of Satan," with 1Th 2:18; 1Th 3:5, where Satan's incipient work as the hinderer of the Gospel, and the tempter, appears; again, mild warning is enjoined, 1Th 5:14; but, in this second Epistle, when the evil had grown worse, stricter discipline (2Th 3:6, 2Th 3:14): "withdraw from" the "company" of such.

Paul probably visited Thessalonica on his way to Asia subsequently (Act 20:4), and took with him thence Aristarchus and Secundus: the former became his "companion in travel" and shared with him his perils at Ephesus, also those of his shipwreck, and was his "fellow prisoner" at Rome (Act 27:2; Col 4:10; Phm 1:24). According to tradition he became bishop of Apamea.

JFB: 2 Thessalonians (Outline)

• ADDRESS AND SALUTATION: INTRODUCTION: THANKSGIVING FOR THEIR GROWTH IN FAITH AND LOVE, AND FOR THEIR PATIENCE IN PERSECUTIONS, WHICH ARE A TOKEN FOR GOOD EVERLASTING TO THEM, AND FOR PERDITION TO THEIR ADVERSARIES AT CHRIST'S COMING: PRAYER FOR THEIR PERFECTION. (2Th 1:1-12)
• CORRECTION OF THEIR ERROR AS TO CHRIST'S IMMEDIATE COMING. THE APOSTASY THAT MUST PRECEDE IT. EXHORTATION TO STEADFASTNESS, INTRODUCED WITH THANKSGIVING FOR THEIR ELECTION BY GOD. (2Th. 2:1-17)
• HE ASKS THEIR PRAYERS: HIS CONFIDENCE IN THEM: PRAYER FOR THEM: CHARGES AGAINST DISORDERLY IDLE CONDUCT; HIS OWN EXAMPLE: CONCLUDING PRAYER AND SALUTATION. (2Th. 3:1-18)

TSK: 2 Thessalonians (Book Introduction)

The First Epistle to the Thessalonians, it is generally agreed, was the earliest written of all St. Paul’s epistles, whence we see the reason and propriety of his anxiety that it should be read in all the Christian churches of Macedonia. - " I charge you by the Lord, that this Epistle be read unto all the holy brethren" (1Th 5:27). " The existence of this clause," observes Dr. Paley, " is an evidence of its authenticity; because, to produce a letter, purporting to have been publicly read in the church at Thessalonica, when no such letter had been read or heard of in that church, would be to produce an imposture destructive of itself. Either the Epistle was publicly read in the church of Thessalonica, during St. Paul’s lifetime, or it was not. If it was, no publication could be more authentic, no species of notoriety more unquestionable, no method of preserving the integrity of the copy more secure. If it was not, the clause would remain a standing condemnation of the forgery, and one would suppose, an invincible impediment to its success." Its genuineness, however, has never been disputed; and it has been universally received in the Christian church, as the inspired production of St. Paul, from the earliest period to the present day. The circumstance of this injunction being given, in the first epistle which the Apostle wrote, also implies a strong and avowed claim to the character of an inspired writer; as in fact it placed his writings on the same ground with those of Moses and the ancient prophets. The second Epistle, besides those marks of genuineness and authority which it possesses in common with the others, bears the highest evidence of its divine inspiration, in the representation which it contains of the papal power, under the characters of " the Man of sin," and the " Mystery of iniquity." The true Christian worship is the worship of the one only God, through the one only Mediator, the man Christ Jesus; and from this worship the church of Rome has most notoriously departed, by substituting other mediators, invocating and adoring saints and angels, worshipping images, adoring the host, etc. It follows, therefore, that " the Man of sin" is the Pope; not only on account of the disgraceful lives of many of them, but by means of their scandalous doctrines and principles; dispensing with the most necessary duties, selling pardons and indulgences for the most abominable crimes, and perverting the worship of God to the grossest superstition and idolatry. It was evidently the chief design of the Apostle, in writing to the Thessalonians, to confirm them in the faith, to animate them to a courageous profession of the Gospel, and to the practice of all the duties of Christianity; but to suppose, with Dr. Macknight, that he intended to prove the divine authority of Christianity by a chain of regular arguments, in which he answered the several objections which the heathen philosophers are supposed to have advanced, seems quite foreign to the nature of the epistles, and to be grounded on a mistaken notion, that the philosophers designed at so early a period to enter on a regular disputation with the Christians, when in fact they derided them as enthusiasts, and branded their doctrines as " foolishness." In pursuance of his grand object, " it is remarkable," says Dr. Doddridge, " with how much address he improves all the influence which his zeal and fidelity in their service must naturally give him, to inculcate upon them the precepts of the gospel, and persuade them to act agreeably to their sacred character. This was the grand point he always kept in view, and to which every thing else was made subservient. Nothing appears, in any part of his writings, like a design to establish his own reputation, or to make use of his ascendancy over his Christian friends to answer any secular purposes of his own. On the contrary, in this and in his other epistles, he discovers a most generous, disinterested regard for their welfare, expressly disclaiming any authority over their consciences, and appealing to them, that he had chose to maintain himself by the labour of this own hands, rather than prove burdensome to the churches, or give the least colour of suspicion, that, under zeal for the gospel, and concern for their improvement, he was carrying on any private sinister view. The discovery of so excellent a temper must be allowed to carry with it a strong presumptive argument in favour of the doctrines he taught....And, indeed, whoever reads St. Paul’s epistles with attention, and enters into the spirit with which they were written, will discern such intrinsic characters of their genuineness, and the divine authority of the doctrines they contain, as will, perhaps, produce in him a stronger conviction than all the external evidence with which they are attended." These remarks are exceedingly well grounded and highly important; and to no other Epistles can they apply with greater force than the present most excellent productions of the inspired Apostle. The last two chapters of the first epistle, in particular, as Dr. A. Clarke justly observes, " are certainly among the most important, and the most sublime in the New Testament. The general judgment, the resurrection of the body, and the states of the quick and the dead, the unrighteous and the just, are described, concisely indeed, but they are exhibited in the most striking and affecting points of view."

TSK: 2 Thessalonians 2 (Chapter Introduction)

Overview

2Th 2:1, Paul urges them to continue stedfast in the truth received; 2Th 2:3, shows that there shall be a departure from the faith, 2Th 2:9, and a discovery of Antichrist, before the day of the Lord come; 2Th 2:15, and thereupon repeats his former exhortation, and prays for them.

Poole: 2 Thessalonians 2 (Chapter Introduction)

THESSALONIANS CHAPTER 2

MHCC: 2 Thessalonians (Book Introduction)

The second epistle to the Thessalonians was written soon after the first. The apostle was told that, from some expressions in his first letter, many expected the second coming of Christ was at hand, and that the day of judgment would arrive in their time. Some of these neglected their worldly duties. St. Paul wrote again to correct their error, which hindered the spread of the gospel. He had written agreeably to the words of the prophets of the Old Testament; and he tells them there were many counsels of the Most High yet to be fulfilled, before that day of the Lord should come, though, because it is sure, he had spoken of it as near. The subject led to a remarkable foretelling, of some of the future events which were to take place in the after-ages of the Christian church, and which show the prophetic spirit the apostle possessed.

MHCC: 2 Thessalonians 2 (Chapter Introduction)

(2Th 2:1-4) Cautions against the error that the time of Christ's coming was just at hand. There would first be a general apostacy from the faith, and a revealing of the antichristian man of sin.

(2Th 2:5-12) His destruction, and that of those who obey him.

(2Th 2:13-17) The security of the Thessalonians from apostacy; an exhortation to stedfastness, and prayer for them.

Matthew Henry: 2 Thessalonians (Book Introduction)

An Exposition, with Practical Observations, of The Second Epistle of St. Paul to the Thessalonians

This Second Epistle was written soon after the former, and seems to have been designed to prevent a mistake, which might arise from some passages in the former epistle, concerning the second coming of Christ, as if it were near at hand. The apostle in this epistle is careful to prevent any wrong use which some among them might make of those expressions of his that were agreeable to the dialect of the prophets of the Old Testament, and informs them that there were many intermediate counsels yet to be fulfilled before that day of the Lord should come, though, because it is sure, he had spoken of it as near. There are other things that he writes about for their consolation under sufferings, and exhortation and direction in duty.

Matthew Henry: 2 Thessalonians 2 (Chapter Introduction)

The apostle is very careful to hinder the spreading of an error into which some among them had fallen concerning the coming of Christ, as being very near (2Th 2:1-3). Then he proceeds to confute the error he cautioned them against, by telling them of two great events that were antecedent to the coming of Christ - a general apostasy, and the revelation of antichrist, concerning whom the apostle tells them many remarkable things, about his name, his character, his rise, his fall, his reign, and the sin and ruin of his subjects (2Th 2:4-12). He then comforts them against the terror of this apostasy, and exhorts them to stedfastness (2Th 2:13-15). And concludes with a prayer for them (2Th 2:16, 2Th 2:17).

Barclay: 2 Thessalonians (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who would Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added Ws own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTERS TO THE THESSALONIANS

Paul Comes To Macedonia

For anyone who can read between the lines the story of Paulcoming to Macedonia is one of the most dramatic in the book of Acts. Luke, with supreme economy of words, tells it in Act_16:6-10 . Short as that narrative is, it gives the impression of a chain of circumstances inescapably culminating in one supreme event. Paul had passed through Phrygia and Galatia and ahead of him lay the Hellespont. To the left lay the teeming province of Asia, to the right stretched the great province of Bithynia; but the Spirit would allow him to enter neither. There was something driving him relentlessly on to the Aegean Sea. So he came to Alexandrian Troas, still uncertain where he ought to go; and then there came to him a vision in the night of a man who cried, "Come over into Macedonia and help us." Paul set sail, and for the first time the gospel came to Europe.

One World

At that moment Paul must have seen much more than a continent for Christ. It was in Macedonia that he landed; and Macedonia was the kingdom of Alexander the Great, who had conquered the world and wept because there were no more worlds left to conquer. But Alexander was much more than a military conqueror. He was almost the first universalist. He was more a missionary than a soldier; and he dreamed of one world dominated and enlightened by the culture of Greece. Even so great a thinker as Aristotle had said that it was a plain duty to treat Greeks as free men and orientals as slaves; but Alexander declared that he had been sent by God "to unite, to pacify and to reconcile the whole world." Deliberately he had said that it was his aim "to marry the East to the West." He had dreamed of an Empire in which there was neither Greek nor Jew, barbarian or Scythian, bond or free (Col_3:11 ). It is hard to see how Alexander could have failed to be in Paulthoughts. Paul left from Alexandrian Troas which was called after Alexander; he came to Macedonia which was Alexanderoriginal kingdom; he worked at Philippi which was called after Philip, Alexanderfather; he went on to Thessalonica which was called after Alexanderhalf-sister. The whole territory was saturated with memories of Alexander; and Paul must surely have thought, not of a country nor of a continent, but of a world for Christ.

Paul Comes To Thessalonica

This sense of the wide-stretching arms of Christianity must have been accentuated when Paul came to Thessalonica. It was a great city. Its original name was Thermal, which means The Hot Springs, and it gave its name to the Thermaic Gulf on which it stood. Six hundred years ago Herodotus had described it as a great city. It has always been a famous harbour. It was there that Xerxes the Persian had his naval base when he invaded Europe; and even in Roman times it was one of the worldgreat dockyards. In 315 B.C. Cassander had rebuilt the city and renamed it Thessalonica, the name of his wife, who was a daughter of Philip of Macedon and a half-sister of Alexander the Great. It was a free city; that is to say it had never suffered the indignity of having Roman troops quartered within it. It had its own popular assembly and its own magistrates. Its population rose to 200,000 and for a time it was a question whether it or Constantinople would be recognized as the capital of the world. Even today, under the name Salonika, it has 70,000 inhabitants.

But the supreme importance of Thessalonica lay in this--it straddled the Via Egnatia, the Egnatian Road, which stretched from Dyrrachium on the Adriatic to Constantinople on the Bosphorus and thence away to Asia Minor and the East. Its main street was part of the very road which linked Rome with the East. East and West converged on Thessalonica; it was said to be "in the lap of the Roman Empire." Trade poured into her from East and West, so that it was said, "So long as nature does not change, Thessalonica will remain wealthy and prosperous."

It is impossible to overstress the importance of the arrival of Christianity in Thessalonica. If Christianity was settled there, it was bound to spread East along the Egnatian Road until all Asia was conquered and West until it stormed even the city of Rome. The coming of Christianity to Thessalonica was crucial in the making of it into a world religion.

PaulStay At Thessalonica

The story of Paulstay at Thessalonica is in Act_17:1-10 . Now, for Paul, what happened at Thessalonica was of supreme importance. He preached in the synagogue for three Sabbaths (Act_17:2 ) which means that his stay there could not have been much more than three weeks in length. He had such tremendous success that the Jews were enraged and raised so much trouble that Paul had to be smuggled out, in peril of his life, to Beroea. The same thing happened in Beroea (Act_17:10-12 ) and Paul had to leave Timothy and Silas behind and make his escape to Athens. What exercised his mind was this. He had been in Thessalonica only three weeks. Was it possible to make such an impression on a place in three weeksime that Christianity was planted so deeply that it could never again be uprooted? If so, it was by no means an idle dream that the Roman Empire might yet be won for Christ. Or was it necessary to settle down and work for months, even years, before an impression could be made? In that event, no man could even dimly foresee when Christianity would penetrate all over the world. Thessalonica was a test case; and Paul was torn with anxiety to know how it would turn out.

News From Thessalonica

So anxious was Paul that, when Timothy joined him at Athens, he sent him back to Thessalonica to get the information without which he could not rest (1Th_3:1-2 , 1Th_3:5 ; 1Th_2:17 ). What news did Timothy bring back? There was good news. The affection of the Thessalonians for Paul was as strong as ever; and they were standing fast in the faith (1Th_2:14 ; 1Th_3:4-6 ; 1Th_4:9-10 ). They were indeed "his glory and Ws joy" (1Th_2:20 ). But there was worrying news.

(i) The preaching of the Second Coming had produced an unhealthy situation in which people had stopped working and had abandoned all ordinary pursuits to await the Second Coming with a kind of hysterical expectancy. So Paul tells them to be quiet and to get on with their work (1Th_4:11 ).

(ii) They were worried about what was to happen to those who died before the Second Coming arrived. Paul explains that those who fall asleep in Jesus will miss none of the glory (1Th_4:13-18 ).

(iii) There was a tendency to despise all lawful authority; the argumentative Greek was always in danger of producing a democracy run mad (1Th_5:12-14 ).

(iv) There was the ever-present danger that they would relapse into immorality. It was hard to unlearn the point of view of generations and to escape the contagion of the heathen world (1Th_4:3-8 ).

(v) There was at least a section who slandered Paul. They hinted that he preached the gospel for what he could get out of it (1Th_2:5 , 1Th_2:9 ); and that he was something of a dictator (1Th_2:6-7 , 1Th_2:11 ).

(vi) There was a certain amount of division in the Church (1Th_4:9 ; 1Th_5:13 ).

These were the problems with which Paul had to deal; and they show that human nature has not changed so very much.

Why Two Letters?

We must ask why there are two letters. They art, very much alike and they must have been written within weeks, perhaps days of each other. The second letter was written mainly to clear up a misconception about the Second Coming. The first letter insists that the Day of the Lord will come like a thief in the night, and urges watchfulness (1Th_5:2 ; 1Th_5:6 ). But this produced the unhealthy situation where men did nothing but watch and wait; and in the second letter Paul explains what signs must come first before the Second Coming should come (2Th_2:3-12 ). The Thessalonians had got their ideas about the Second Coming out of proportion. As so often happens to a preacher, Paulpreaching had been misunderstood, and certain phrases had been taken out of context and over-emphasized; and the second letter seeks to put things back in their proper balance and to correct the thoughts of the excited Thessalonians regarding the Second Coming. Of course, Paul takes occasion in the second letter to repeat and to stress much of the good advice and rebuke he had given in the first, but its main aim is to tell them certain things which will calm their hysteria and make them wait, not in excited idleness, but in patient and diligent attendance to the daywork. In these two letters we see Paul solving the day to day problems which arose in the expanding Church.

FURTHER READINGS

Thessalonians

J. E. Frame, Thessalonians (ICC; G)

G. Milligan, St. PaulEpistles to the Thessalonians (MmC; G)

W. Neil, The Epistles of Paul to the Thessalonians (MC; E)

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: 2 Thessalonians 2 (Chapter Introduction)

The Lawless One (2Th_2:1-12)

God's Demand And Our Effort (2Th_2:13-17)

Constable: 2 Thessalonians (Book Introduction)

Introduction

Historical background

This epistle contains evidence that Paul had recently heard news about current conditions in the Thessalonian church. Probably most of this information came to him from the person who had carried 1 Thessalonians to its recipients and had returned to Paul at Corinth. Perhaps other people who had news of the church had informed Paul, Silas, and Timothy also. Some of the news was good. The majority of the Thessalonians were continuing to grow and to remain faithful to Christ in spite of persecution. Unfortunately some of the news was bad. False teaching concerning the day of the Lord had entered the church and was causing confusion and leading some of the Christians to quit their jobs in expectation of the Lord's return.

In view of these reports Paul evidently felt constrained to write this epistle. He commended his children in the faith for their growth and faithfulness, corrected the doctrinal error about the day of the Lord, and warned the idle to get back to work.

Almost all conservative scholars believe that Paul wrote 2 Thessalonians from Corinth. The basis for this conclusion is that Paul, Silas, and Timothy were present together in Corinth (Acts 18:5). The New Testament does not refer to them being together from then on, though they may have been. Paul evidently wrote 1 Thessalonians from Corinth. The topics he treated in the second epistle seem to grow out of situations he alluded to in the first epistle. They reflect a very similar situation in the Thessalonian church. Corinth, therefore, seems the logical site of composition of 2 Thessalonians.

For these reasons it appears that Paul composed 2 Thessalonians quite soon after 1 Thessalonians, perhaps within 12 months.¹ This would place the date of composition in the early 50's A.D., perhaps 51 A.D., and would make this the third of Paul's canonical writings assuming Galatians was his first.

"The external evidence for the Pauline authorship of 2 Thessalonians is stronger than for 1 Thessalonians."²

Purpose

Three purposes are evident from the contents of the epistle. Paul wrote to encourage the Thessalonian believers to continue to persevere in the face of continuing persecution (1:3-10). He also wanted to clarify events preceding the day of the Lord to dispel false teaching (2:1-12). Finally, he instructed the church how to deal with lazy Christians in their midst (3:6-15).

Message³

We could contrast 1 and 2 Thessalonians by saying that Paul wrote the first epistle primarily to comfort the Thessalonians whereas he wrote the second epistle primarily to correct them.

Paul had said some things in his first epistle from which his readers drew a false conclusion. He had said that Christ would return and His return could be very soon (1 Thess. 4:15-18). He also said the day of the Lord would come as a thief in the night, unexpectedly (1 Thess. 5:2).

In view of what Paul had taught the Thessalonians about the day of the Lord when he was with them (2 Thess. 2:5), they wondered if that day had already begun. They wondered if they were in the Tribulation and if the second coming of Christ was imminent. Teaching from several other sources that confirmed their suspicions (2 Thess. 2:2) intensified their questions about Paul's statements regarding future events that he had written in 1 Thessalonians.

The apostle wrote 2 Thessalonians to correct these erroneous ideas. The return of Christ of which Paul had written was not His second coming but the Rapture. While the day of the Lord would arrive unexpectedly it would be unexpected only by unbelievers. Several predicted events would precede its commencement.

The central message of this epistle is the truth about the day of the Lord.

Paul made an important distinction in this epistle about future events.

In 1 Thessalonians he taught that the Lord's return could take place very soon and that the day of the Lord would come as a thief in the night. Consequently he urged his readers to wait expectantly for the Lord (1 Thess. 4:16-17; 5:2).

In 2 Thessalonians he wrote that the day of the Lord cannot begin immediately. Therefore his readers should continue their work (2 Thess. 2). These statements may seem contradictory, but they are not.

Paul distinguished these two truths in 2 Thessalonians 2:1-2. The distinction is between "our gathering together to Him" (v. 1) and "the day of the Lord" (v. 2). He wrote verses 1-12 to show the difference between the first event and the second period.

Paul also gave definite new revelation about the day of the Lord.

He said that presently the mystery of lawlessness is at work (2:7). Paul did not say the mystery of "sin" or "evil" but "lawlessness." He did so because lawlessness (rebellion against divine law) is the root trouble with human life individually, socially, nationally, and in every other sphere. The "mystery" of lawlessness is the new revelation he expounded here concerning the course of lawlessness in the world and history, in space and time.

Second, he revealed that in the future God will remove what is presently restraining lawlessness (2:7). The restrainer probably refers to the Holy Spirit who indwells the church. Lawlessness produces corruption, but the church is the salt of the earth, and salt prevents the spread of corruption. Lawlessness also produces darkness, but the church is the light of the world, and light dispels darkness. Lawlessness is presently working, but what keeps it from running wild is the Holy Spirit's ministry through Christian men and women.

Third, Paul announced that in the future there will also be a crisis: the man of lawlessness will be revealed (2:8). When will God withdraw the Spirit from the world? He will do so when He withdraws the church from the world. When will He withdraw the church from the world? He will do so at "our gathering together to Him" (v. 1, i.e., the Rapture). After that, the human leader of lawlessness will appear. He will be entirely godless, but he will be such a remarkable character that he will convince most people that he is divine. This is the Antichrist.

Finally, Paul taught that after this crisis Jesus Christ will return to the earth to set up His kingdom (2:8). He will come when the man of lawlessness is the prominent character on the stage of history. However when Christ comes, He will destroy this Antichrist and curtail lawlessness (cf. Ps. 2).

In view of this revelation Paul called on his readers to do two things.

First, he called on them to be courageous. He did not want them to be mentally upset (2:2) but comforted and established (2:17). A clear understanding of the course of future events and the time of the Lord's return is essential for the mental and spiritual encouragement and stability of Christians. We need this to be courageous in the face of all the lawlessness we encounter in the world. Give this to the people you serve in ministry.

Second, Paul called his readers to responsible conduct. He instructed them to go on with life, to wait but also to work. Christians must behave responsibly by providing for our own needs. The hope of Christ's imminent return at the Rapture is no excuse for irresponsibility. Paul was not just urging activity (witnessing, praying, etc.) but specifically earning a living.

The gravest danger we face in our world today is not socialism or communism or fascism but lawlessness specifically refusal to submit to God's laws. The person who lives this way is anti-Christ.

We need to recognize this danger for what it is and to combat it by being salt and light in the world. However, we should also remember that Christ will eventually be victorious. This will keep us from becoming frantic and losing our stability.

Each of us also needs to make sure lawlessness does not characterize our personal lives. We must be submissive to divine rule if we would be consistent and confident Christians.

Outline⁴

I. Salutation 1:1-2

II. Commendation for past progress 1:3-12

A. Thanksgiving for growth 1:3-4

B. Encouragement to persevere 1:5-10

C. Prayer for success 1:11-12

III. Correction of present error 2:1-12

A. The beginning of the day of the Lord 2:1-5

B. The mystery of lawlessness 2:6-12

IV. Thanksgiving and prayer 2:13-17

A. Thanksgiving for calling 2:13-15

B. Prayer for strength 2:16-17

V. Exhortations for future growth 3:1-15

A. Reciprocal prayer 3:1-5

1. Prayer for the missionaries 3:1-2

2. Prayer for the Thessalonians 3:3-5

B. Church discipline 3:6-15

1. General principles respecting disorderly conduct 3:6-10

2. Specific instructions concerning the idle 3:11-13

3. Further discipline for the unrepentant 3:14-15

VI. Conclusion 3:16-18

Constable: 2 Thessalonians

2 Thessalonians

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Thessalonians (Book Introduction)

THE SECOND

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE THESSALONIANS.

INTRODUCTION.

In this epistle St. Paul admonishes the Thessalonians to be constant in the faith of Christ, and not to be terrified by the insinuations of false teachers, telling them that the day of judgment was near at hand, as there must come many signs and wonders before it. He bids them to hold firm the traditions received from him, whether by word or by epistle; and shews them how they may be certain of his letters by the manner he writes. This epistle was written soon after the former, and also from Corinth, about A.D. 52. (Challoner; Witham) --- From the context we learn that the present is a continuation of the former epistle. He not only rectifies wrong impressions caused by his former letter, but finding that those indolent characters whom he had reprimanded were no ways corrected, he determines to reprimand them still more severely in this letter, which he tells us he writes because he has it not in his power to visit, as he could wish, the Thessalonians.

====================

Gill: 2 Thessalonians (Book Introduction)

INTRODUCTION TO 2 THESSALONIANS

This second epistle was written, not from Athens, as the subscription testifies, nor from Rome, as Athanasius ^a supposes; but from Corinth, from whence was sent the former, and where the apostle and Timothy, and Silvanus met; and which was sent about half a year after the other. The design of which is to comfort and support the Thessalonians under the afflictions and persecutions they endured for the sake of the Gospel; and to rectify a mistake they had gone into, and which might be occasioned by what the apostle had said in his former epistle, concerning the second coming of Christ, as though it was just at hand; which might lead them to neglect their worldly business, and duties of civil life, and give the enemies of the Gospel an advantage against the whole of it as false, should not this prove true; as also to exhort this church to take notice of disorderly persons such as were idle, and busy bodies, and withdraw from them, and remove them from their communion, as being not only burdensome to them, but a reproach to their profession.

Gill: 2 Thessalonians 2 (Chapter Introduction)

INTRODUCTION TO 2 THESSALONIANS 2

In this chapter the apostle guards against a notion, as if the second coming of Christ was at hand; declares that, previous to it, there must be a great apostasy, and a revelation of antichrist; comforts the saints against fears of being included in this defection; exhorts them to stand fast in the faith, and closes this chapter with petitions for them. He entreats them in a most tender and solemn manner not to imagine that the day of Christ was at hand, and that they would not be disturbed and moved at it; and points unto the several ways, and cautions against them, they might be imposed upon and deceived by men with respect to it, 2Th 2:1 and assigns his reasons why it could not be yet, because before this time there was to be a general apostasy, and antichrist must appear; whom from his character, he calls the man of sin, and from his end, the son of perdition; and describes him as an opposer of God, an exalter of himself above all that is called God, as sitting in the temple of God and declaring himself to be God, 2Th 2:3 of which things he had told them before, 2Th 2:5 nor were they ignorant of what at present hindered the revelation of the man of sin, who was then in being, and was working and growing up apace; only there was something (the Roman empire) which hindered, and would continue to do so, until the fixed time of his revelation was up, 2Th 2:6 when be should be manifest; though he should not always continue, being to be consumed and destroyed by the breath of Christ's mouth, and the splendour of his coming, 2Th 2:8 and the appearance of antichrist in the world, being a matter of considerable importance, it is described by being after the working of Satan, and as attended with lying and false miracles, and with all deceitful and unrighteous doctrines and practices; which reprobate men would be left to give into, as a punishment of their not receiving cordially the truth of the Gospel; upon which account God would give them to such judicial blindness, as to give credit to a lie, which would bring on their final damnation, they not believing the truth, but taking pleasure in unrighteousness, 2Th 2:9, but lest this account of things should be discouraging to the saints at Thessalonica, the apostle styles them brethren; asserts them to be the beloved of the Lord; gives an instance of it, for which he gives thanks, namely, their election of God; the date of which was from everlasting; the means sanctification of the Spirit, and belief of the truth; the end salvation by Jesus Christ; and the evidence of which was their effectual calling by the Gospel, to the obtaining of the glory of Christ, 2Th 2:13 and then he exhorts them to stand fast in the doctrines that had been taught them, either in an epistolary way, or by the ministry of the word, 2Th 2:15 and concludes the chapter with petitions for them made to God the Father, and to Christ who had loved and comforted them, and given them good hope of everlasting things; that they might be comforted more and more, and be established in every good doctrine and practice, 2Th 2:16.

College: 2 Thessalonians (Book Introduction)

INTRODUCTION

The pressures of persecution, apparent in 1 Thessalonians, have intensified in this letter. In its three brief chapters the reader perceives the vital importance for suffering believers of confident hope in the Lord's return. Likewise intensified is the problem of idleness. In the face of abuses of Christian generosity, 2 Thessalonians gives a sharp reminder of the individual Christian's duty to live as a responsible member of the community, hard-working and self-supporting.

Much of what was said about the circumstances and organization of 1 Thessalonians can also be affirmed of the second letter (see introduction to 1 Thessalonians above). But unlike 1 Thessalonians, this letter presents two major critical problems. Brief attention will be given to these below.

AUTHORSHIP

Unlike 1 Thessalonians, the second letter has widely been taken as a pseudepigraph, composed after Paul's death by one of his followers who used 1 Thessalonians as a model. Several lines of evidence have been cited to support the hypothesis that 2 Thessalonians is not an authentic letter of Paul.

One of these concerns the letter's eschatology. While 1 Thessalonians emphasized that the Lord's return was imminent, that is, that it could occur at any time (5:1-11), 2 Thessalonians appears to propose a series of preliminary signs which must occur before the Lord can return (2:1-12). If this is indeed the case, then, it is argued, that the tension between the two letters is such that Paul could not have written both. More particularly, it is often argued that the less imminent expectation of 2 Thessalonians reflects a later period in the life of the church, when the vivid expectation that the Lord would return within the lifetime of the first generation of Christians had been disappointed. If so, then it is clearly a production of the generation after the apostle Paul.

Secondly, it is argued that the tone of 2 Thessalonians is considerably colder and more formal than 1 Thessalonians. As an example, "we ought to thank" in 2 Thess 1:3; 2:13 is regarded as less warm than "we thank" in 1 Thess 1:2. Likewise, the repeated use of "command" in 2 Thess 3:6, 12 is said to reflect a less intimate relationship between the writer and the readers. Such a shift in tone is thought to be unlikely if Paul had written both letters, especially if 1 Thessalonians was written first, but is entirely to be expected if the second letter was a pseudepigraph.

Thirdly, the background of the readers appears to be different. 1 Thess 1:9 appears to indicate a predominantly Gentile audience, but in 2 Thessalonians references to the final judgment (1:6-10) and the man of lawlessness (2:1-12) appear to assume knowledge that could be expected only of Jews. It is consequently argued that the second letter was not written for the same church, indicating that the addressee and so also the author named in the salutation are fictions.

Combined with these concerns is the literary style of 2 Thessalonians. In some respects it closely resembles 1 Thessalonians, following a similar outline (including a double thanksgiving: 1 Thess 1:2-10; 2:13-16; 2Thess 2 Thess 1:3-12; 2:13-17) and discussing similar themes (eschatology, idleness). However, it has been argued that the sentence structure of 2 Thessalonians is significantly different from the undisputed letters of Paul. In particular, 2 Thess 2:3-12 is a more complex sentence than is found elsewhere in Paul's letters, constructions with the genitive are more frequent, and subordinating conjunctions are more numerous. Likewise it is argued that a number of terms and concepts from Paul's authentic letters are used in a different sense in 2 Thessalonians. The combination of similarity and dissimilarity is said to point to a post-Pauline imitator, who at some points incorporated elements of Paul's style and substance from 1 Thessalonians and at others reflected followed his own course.

The force of these arguments is considerable, and a large number of contemporary scholars have been persuaded by them to reject Pauline authorship of this letter. However, the idea that 2 Thessalonians is pseudepigraphical is itself problematic. It is first of all difficult to understand why someone would write 2 Thessalonians and ascribe it to Paul, since presumably it contained nothing so controversial as to demand the apostle's authority for its acceptance. Furthermore, if written by a later imitator, that person knew only 1 Thessalonians, since the major parallels are only with that letter. Such a situation would be surprising for a second-generation disciple of Paul. The reference to the temple in 2:4 gives no indication that the Jerusalem temple has been destroyed by the Romans, again surprising if the letter were written near the end of the first century when the fall of Jerusalem was well known. Furthermore, 3:6-15 give every appearance of having been written to a specific congregation in response to a particular problem. It would be most unusual for a letter to be written to specific church in the name of Paul after his death and not be detected as a pseudepigraph. And if all in the church recognized the fiction and accepted it as such, we must explain how the later church forgot the origins of the letter, since all external evidence affirms that Paul is the author (Marcion, c. A.D. 150, and the Muratorian Canon, c. A.D. 180, both ascribe it to Paul). These considerations make the hypothesis of pseudepigraphy less than likely.

In fact, each argument for pseudepigraphy can be explained on the hypothesis that Paul wrote 2 Thessalonians himself. The eschatological tension in fact has less to do with a lessening of expectancy than is often allowed. Exegesis of 2:1-12 in the comments below will indicate that what Paul discusses here is probably not a series of preliminary signs but the present reality that evil and the Evil One appear to dominate and that such dominance is itself proof that the Lord has not yet returned. In this case, there is absolutely no tension between the eschatology of the first and second letters. However, even if this interpretation should be wrong, it is not impossible that Paul would express a different perspective on the Lord's coming in 2 Thessalonians and not view it as contradictory, just as he does in 1 Cor 15:1-58, which stresses the general resurrection, and 2 Cor 5:1-10, which stresses individual immortality.

Likewise, the change in tone between the two letters can be explained by the change in circumstances. In 1 Thessalonians part of Paul's concern was to reassure the readers of his affection for them despite his absence. That need having been met, the second letter - preoccupied with the persecution of the church, the problem about the Lord's return and the idleness of some members - reflects less of the personal warmth emphasized in the first. Furthermore, if Paul used a different amanuensis for each letter, or if Silas and Timothy had different roles in the composition of each letter, the tone and style could easily have changed.

The change from a Gentile to a Jewish background is more apparent than real. As noted in the introduction to 1 Thessalonians, that letter includes a number of phrases which assume knowledge of the Old Testament and Judaism. The Jewish orientation of the second letter is more explicit but hardly necessitates a different audience. This observation also obviates the need for other hypotheses, such as that Paul sent the two letters to two different factions of the church, one Gentile and the other Jewish, or that he sent the first letter to the church at large and the second to the leaders of the church.

The stylistic differences between 2 Thessalonians and the other letters of Paul are real, but they can be exaggerated. The complexity of sentences and concentration of subordinating conjunctions are in fact not two matters but one, since complex sentences require subordinating conjunctions. The sentence of 1:3-12 is exceptional, but it is approximated in Ephesians and Colossians. The authorship of those letters is also disputed, but to base an argument for one letter's inauthenticity on its similarity with another questioned letter is to build a supposition on another supposition. It would be fairer to admit that in a short letter like 2 Thessalonians, a few unusual expressions may create a false impression of stylistic variance. Furthermore, it is admitted by all that Paul's style changed with each letter. Only in Romans, for example, do we find the rhetorical question, "What shall we say then?" (3:5; 4:1; 6:1; 7:7; 8:31; 9:14, 30), and no one disputes the authenticity of Romans on that basis. Alleged differences in the use of key terms and presentation of concepts have likewise been exaggerated. Paul's usage elsewhere is often more flexible than some critics will allow. And 2 Thessalonians contains some Paulinisms which would have been difficult for an imitator to compose. The combination of similarities and differences between the two Thessalonians letters and between the second and the rest of the Pauline corpus is at least as consistent with the hypothesis that Paul wrote both under changing circumstances as it is with the hypothesis of a pseudepigrapher.

Thus, though the controversy over the authorship of this letter is likely to continue among scholars, the arguments against Paul's authorship are not sufficient to overturn the testimony of the letter itself and of the early church. By nature of the case, evidence to prove the authenticity of an ancient document always falls short of absolute proof. But those who have accepted 2 Thessalonians as a genuine letter of Paul can do so with integrity, knowing that the balance of evidence favors their conclusion.

ORDER AND CIRCUMSTANCES OF WRITING

The traditional assumption has always been that 2 Thessalonians was written not long after 1 Thessalonians, while Paul was still in Corinth. Paul had apparently received a report, perhaps from Timothy after the delivery of the first letter, of ongoing problems in the Thessalonian church. The persecution had not abated, misunderstandings about the Lord's return continued, and the willfully idle had not repented. Therefore, Paul composed a second letter to address the developing situation, probably only months after writing the first.

There have been several scholars who have questioned the traditional order, however, postulating that 2 Thessalonians was in fact written first. The traditional order of Paul's letters, these have argued, is based not on chronology but length, longer letters of Paul being placed before shorter ones in the canon. Therefore, internal considerations alone, the evidence of the letters themselves, must determine the order of writing.

The most recent and important advocate of the priority of 2 Thessalonians is Charles Wanamaker. His argument, which in the main follows a line marked out by others, may be summarized as follows. First, the persecution of 2 Thess 1:4-7 appears to be a matter of the past in 1 Thess 2:14. Secondly, the idlers of 2 Thess 3:6-15 appear to be a new problem, while 1 Thess 4:10-12 and 5:14 address it as something well known and already under control. Thirdly, the signature of 2 Thess 3:17 appears to be more fitting in Paul's first letter to the church. Fourth, the eschatological teaching of 1 Thess 4:13-5:11, especially in light of the remark in 5:1 that the readers had no need of such instruction because they had received it before, is more coherently explained if it is an elaboration on 2 Thess 2:1-12, especially if some implications of that passage had been misunderstood. On the other hand, if the church had already received 1 Thess 4:13-5:11, it is difficult to see how they would have concluded that the day of the Lord had already come (2 Thess 2:2), since the dead had not yet been raised and united with the living in the Lord's presence (1 Thess 4:17). Therefore, Wanamaker argues with earlier advocates of the hypothesis that 2 Thessalonians was written by Paul after he received a vague report about problems in the Thessalonian church and was delivered by Timothy in the visit described in 1 Thess 3:1-10.

While Wanamaker has succeeded in showing how little evidence there actually is for the priority of 1 Thessalonians, the case for the priority of 2 Thessalonians is far from proved. External evidence must be weighed also: Marcion apparently referred to 1 Thessalonians as the first letter despite the fact that he did not arrange his canon by length. As far as internal matters are concerned, if 2 Thessalonians was the first letter, it is surprising that Paul makes no reference to it in 1 Thessalonians as a part of his passionate discussion of his prior work with the Thessalonian church (2:1-12) and his attempts to return to them since his departure (2:17-20). Wanamaker suggests that the mention of Timothy's visit may be a tacit reference to it, since Timothy can be assumed to have carried some letter from Paul on this visit. Still, one might expect a more specific mention of so substantial a letter as 2 Thessalonians had it been written first. On the other hand, the references to letters in 2 Thess 2:2, 15; 3:17 are at least consistent with the idea that 1 Thessalonians had already been received, though they do not demand it.

If 1 Thessalonians is prior, as the slight balance of probability suggests, we can assume that the persecution of the church, which may have abated after Paul's departure, has heated up again, or at least that the church is in greater turmoil because of it. Likewise, we must assume that the church's misunderstanding of the Lord's return in 2:2 occurred despite the logical force of 1 Thess 4:13-18. Also, the idle who were warned briefly in 1 Thess 4:11-12 and 5:14 did not heed that warning. Such developments will surprise those who assume that human behavior is always reasonable and orderly, but those who have experienced the give and take of pastoral leadership will recognize that churches and Christians, like stocks, seldom move in a straight line. Against such a background Paul dictated his second letter, seeking to correct the church's course and reinforce its growth.

THEOLOGICAL VALUE

2 Thessalonians focuses primarily on three issues: persecution, the Lord's return, and the problem of idleness. Each has remarkable relevance for today's church.

Persecution is perhaps less a part of the experience of Christians in North America than in other parts of the world. Nevertheless, for many Christians it remains a real threat. More broadly, all believers experience the hostility of unbelievers at various points, and all can be subject to the hurt of their ridicule, even if they are relatively safe from physical violence. 2 Thessalonians provides the important reminder that God notices such suffering and promises to bring vindication for his people. The suffering of the church will one day end.

Likewise, the pervasive dominance of evil, obvious to every modern observer, will one day end as well. Whatever the precise nature of the "man of lawlessness" (2:3), Paul certainly focuses attention on his present activity (2:9-12). Christians who wonder whether their faith is true when they see the opponents of Christianity with the upper hand have their answer in this letter. Evil will continue to run rampant in this age, but when Christ returns, he will utterly destroy every manifestation of it and the One who stands behind it. The goodness and faithfulness of God can be trusted to answer every aspect of injustice in this age.

Unemployment, underemployment and wide gaps in income are no less a social reality now than they were for Paul's readers. And so the need for Christian charity continues as it did in the first century. But the dangers inherent in such sharing are still real as well. Paul's reminders about the need for personal responsibility and self-support (3:6-12), coupled with the reminder to continue in good works of generosity (3:13) are messages to be heeded as today's church considers its role in addressing the pressing issues of poverty and the failures of the secular welfare state.

The observation that problems had intensified since Paul wrote his first letter contains a pertinent message in itself. Even in Paul's ministry, the life of the church was characterized by trouble as much as progress. Yet through such trouble the work and will of God are accomplished. Christians frustrated by the one-step-forward-two-steps-back trajectory of the church can take heart that in similar circumstances the great apostle still found much for which to give thanks and boast (1:3-4; 2:13-14). God's will, which will be fully realized only when Christ returns, is even now being worked out in the life of the church, even when outwardly it appears defeated.

-College Press New Testament Commentary: with the NIV

College: 2 Thessalonians (Outline)

OUTLINE

I. GREETING - 1:1-2

II. OPENING THANKSGIVING, ENCOURAGEMENT AND PRAYER - 1:3-12

A. Thanksgiving for the Thessalonians' Growth and Endurance in Persecution- 1:3-4

B. Encouragement in Light of God's Judgment - 1:5-10

C. The Content of Paul's Prayer - 1:11-12

III. INSTRUCTION ON THE LORD'S RETURN - 2:1-12

A. The Day of the Lord Not Yet Present - 2:1-2

B. The Apostasy and the Man of Lawlessness - 2:3-12

1. The Apostasy and the Revelation of the Man of Lawlessness - 2:3

2. A Description of the Man of Lawlessness - 2:4

3. Reminder of Oral Instruction on the Subject - 2:5

4. The One Who Restrains/Prevails - 2:6-10

5. God's Consequent Actions - 2:11-12

IV. RENEWED THANKSGIVING, ENCOURAGEMENT AND PRAYER - 2:13-17

A. Thanksgiving for the Salvation of the Thessalonians- 2:13-14

B. Encouragement to Remain Faithful to the Traditions Delivered by Paul - 2:15

C. Prayer for the Lord's Encouragement and Strength - 2:16-17

V. EXHORTATIONS - 3:1-16

A. General Exhortations - 3:1-5

B. Exhortations Regarding Church Discipline - 3:6-15

1. Exclusion of the Willfully Idle - 3:6-13

2. Exclusion of the Disobedient - 3:14-15

VI. CONCLUSION - 3:16-18

-College Press New Testament Commentary: with the NIV