<hi type="bold">23. the very God--</hi>rather as the Greek, "the God of peace Himself"; who can do for you by His own power what I cannot do by all my monitions, nor you by all your efforts (<reference osisRef="Rom.16.20">Ro 16:20</reference>; <reference osisRef="Heb.13.20">He 13:20</reference>), namely, keep you from all evil, and give you all that is good.

<hi type="bold">sanctify you--</hi>for holiness is the necessary condition of "peace" (<reference osisRef="Phil.4.6-Phil.4.9">Php 4:6-9</reference>).

<hi type="bold">wholly--</hi>Greek, "(so that you should be) perfect in every respect" [Tittmann].

<hi type="bold">and--</hi>that is, "and so (omit 'I pray God'; not in the Greek) may your ... spirit and soul and body be preserved," &c.

<hi type="bold">whole--</hi>A different Greek word from "wholly." Translate, "entire"; with none of the integral parts wanting [Tittmann]. It refers to man in his normal integrity, as originally designed; an ideal which shall be attained by the glorified believer. All three, spirit, soul, and body, each in its due place, constitute man "entire." The "spirit" links man with the higher intelligences of heaven, and is that highest part of man which is receptive of the quickening Holy Spirit (<reference osisRef="1Cor.15.47">1Co 15:47</reference>). In the unspiritual, the spirit is so sunk under the lower animal soul (which it ought to keep under) that such are termed "animal" (English Version. "sensual," having merely the body of organized matter, and the soul the immaterial animating essence), having not the Spirit (compare <reference osisRef="1Cor.2.14">1Co 2:14</reference>; see on <reference osisRef="1Cor.15.44">1Co 15:44</reference>; 1Cor 15:46-48; <reference osisRef="John.3.6">Joh 3:6</reference>). The unbeliever shall rise with an animal (soul-animated) body, but not like the believer with a spiritual (spirit-endued) body like Christ's (<reference osisRef="Rom.8.11">Ro 8:11</reference>).

<hi type="bold">blameless unto--</hi>rather as Greek, "blamelessly (so as to be in a blameless state) at the coming of Christ." In Hebrew, "peace" and "wholly" (perfect in every respect) are kindred terms; so that the prayer shows what the title "God of peace" implies. Bengel takes "wholly" as collectively, all the Thessalonians without exception, so that no one should fail. And "whole (entire)," individually, each one of them entire, with "spirit, soul, and body." The mention of the preservation of the body accords with the subject (<reference osisRef="1Thess.4.16">1Th 4:16</reference>). Trench better regards "wholly" as meaning, "having perfectly attained the moral end," namely, to be a full-grown man in Christ. "Whole," complete, with no grace which ought to be wanting in a Christian.

23. the very God-- rather as the Greek, "the God of peace Himself"; who can do for you by His own power what I cannot do by all my monitions, nor you by all your efforts (Ro 16:20; He 13:20), namely, keep you from all evil, and give you all that is good. sanctify you-- for holiness is the necessary condition of "peace" (Php 4:6-9). wholly-- Greek, "(so that you should be) perfect in every respect" [Tittmann]. and-- that is, "and so (omit 'I pray God'; not in the Greek) may your... spirit and soul and body be preserved," &c. whole-- A different Greek word from "wholly." Translate, "entire"; with none of the integral parts wanting [Tittmann]. It refers to man in his normal integrity, as originally designed; an ideal which shall be attained by the glorified believer. All three, spirit, soul, and body, each in its due place, constitute man "entire." The "spirit" links man with the higher intelligences of heaven, and is that highest part of man which is receptive of the quickening Holy Spirit (1Co 15:47). In the unspiritual, the spirit is so sunk under the lower animal soul (which it ought to keep under) that such are termed "animal" (English Version. "sensual," having merely the body of organized matter, and the soul the immaterial animating essence), having not the Spirit (compare 1Co 2:14; see on 1Co 15:44; 1Cor 15:46-48; Joh 3:6). The unbeliever shall rise with an animal (soul-animated) body, but not like the believer with a spiritual (spirit-endued) body like Christ's (Ro 8:11). blameless unto-- rather as Greek, "blamelessly (so as to be in a blameless state) at the coming of Christ." In Hebrew, "peace" and "wholly" (perfect in every respect) are kindred terms; so that the prayer shows what the title "God of peace" implies. Bengel takes "wholly" as collectively, all the Thessalonians without exception, so that no one should fail. And "whole (entire)," individually, each one of them entire, with "spirit, soul, and body." The mention of the preservation of the body accords with the subject (1Th 4:16). Trench better regards "wholly" as meaning, "having perfectly attained the moral end," namely, to be a full-grown man in Christ. "Whole," complete, with no grace which ought to be wanting in a Christian.


<hi type="bold">24. Faithful--</hi>to His covenant promises (<reference osisRef="John.10.27-John.10.29">Joh 10:27-29</reference>; <reference osisRef="1Cor.1.9">1Co 1:9</reference>; <reference osisRef="1Cor.10.23">10:23</reference>; <reference osisRef="Phil.1.6">Php 1:6</reference>).

<hi type="bold">he that calleth you--</hi>God, the caller of His people, will cause His calling not to fall short of its designed end.

<hi type="bold">do it--</hi>preserve and present you blameless at the coming of Christ (<reference osisRef="1Thess.5.23">1Th 5:23</reference>; <reference osisRef="Rom.8.30">Ro 8:30</reference>; <reference osisRef="1Pet.5.10">1Pe 5:10</reference>). You must not look at the foes before and behind, on the right hand and on the left, but to God's faithfulness to His promises, God's zeal for His honor, and God's love for those whom He calls.

24. Faithful-- to His covenant promises (Joh 10:27-29; 1Co 1:9; 10:23; Php 1:6). he that calleth you-- God, the caller of His people, will cause His calling not to fall short of its designed end. do it-- preserve and present you blameless at the coming of Christ (1Th 5:23; Ro 8:30; 1Pe 5:10). You must not look at the foes before and behind, on the right hand and on the left, but to God's faithfulness to His promises, God's zeal for His honor, and God's love for those whom He calls.


25. Some oldest manuscripts read, "Pray ye also for (literally, 'concerning') us"; make us and our work the subject of your prayers, even as we have been just praying for you (<reference osisRef="1Thess.5.23">1Th 5:23</reference>). Others omit the "also." The clergy need much the prayers of their flocks. Paul makes the same request in the Epistles to Romans, Ephesians, Philippians, Colossians, Philemon, and in Second Corinthians; not so in the Epistles to Timothy and Titus, whose intercessions, as his spiritual sons, he was already sure of; nor in the Epistles, I Corinthians, and Galatians, as these Epistles abound in rebuke.

25. Some oldest manuscripts read, "Pray ye also for (literally, 'concerning') us"; make us and our work the subject of your prayers, even as we have been just praying for you (1Th 5:23). Others omit the "also." The clergy need much the prayers of their flocks. Paul makes the same request in the Epistles to Romans, Ephesians, Philippians, Colossians, Philemon, and in Second Corinthians; not so in the Epistles to Timothy and Titus, whose intercessions, as his spiritual sons, he was already sure of; nor in the Epistles, I Corinthians, and Galatians, as these Epistles abound in rebuke.


26. Hence it appears this Epistle was first handed to the elders, who communicated it to "the brethren."

<hi type="bold">holy kiss--</hi>pure and chaste. "A kiss of charity" (<reference osisRef="1Pet.5.14">1Pe 5:14</reference>). A token of Christian fellowship in those days (compare <reference osisRef="Luke.7.45">Lu 7:45</reference>; <reference osisRef="Acts.20.37">Ac 20:37</reference>), as it is a common mode of salutation in many countries. The custom hence arose in the early Church of passing the kiss through the congregation at the holy communion [Justin Martyr, Apology, 1.65; Apostolic Constitutions, 2.57], the men kissing the men, and the women the women, in the Lord. So in the Syrian Church each takes his neighbor's right hand and gives the salutation, "Peace."

26. Hence it appears this Epistle was first handed to the elders, who communicated it to "the brethren." holy kiss-- pure and chaste. "A kiss of charity" (1Pe 5:14). A token of Christian fellowship in those days (compare Lu 7:45; Ac 20:37), as it is a common mode of salutation in many countries. The custom hence arose in the early Church of passing the kiss through the congregation at the holy communion [Justin Martyr, Apology, 1.65; Apostolic Constitutions, 2.57], the men kissing the men, and the women the women, in the Lord. So in the Syrian Church each takes his neighbor's right hand and gives the salutation, "Peace."


<hi type="bold">27. I charge--</hi>Greek, "I adjure you."

<hi type="bold">read unto all--</hi>namely, publicly in the congregation at a particular time. The Greek aorist tense implies a single act done at a particular time. The earnestness of his adjuration implies how solemnly important he felt this divinely inspired message to be. Also, as this was the FIRST of the Epistles of the New Testament, he makes this the occasion of a solemn charge, that so its being publicly read should be a sample of what should be done in the case of the others, just as the Pentateuch and the Prophets were publicly read under the Old Testament, and are still read in the synagogue. Compare the same injunction as to the public reading of the Apocalypse, the LAST of the New Testament canon (<reference osisRef="Rev.1.3">Re 1:3</reference>). The "all" includes women and children, and especially those who could not read it themselves (<reference osisRef="Deut.31.12">De 31:12</reference>; <reference osisRef="Josh.8.33-Josh.8.35">Jos 8:33-35</reference>). What Paul commands with an adjuration, Rome forbids under a curse [Bengel]. Though these Epistles had difficulties, the laity were all to hear them read (<reference osisRef="1Pet.4.11">1Pe 4:11</reference>; <reference osisRef="2Pet.3.10">2Pe 3:10</reference>; even the very young, <reference osisRef="2Tim.1.5">2Ti 1:5</reference>; <reference osisRef="1Cor.3.15">3:15</reference>). "Holy" is omitted before "brethren" in most of the oldest manuscripts, though some of them support it.

27. I charge-- Greek, "I adjure you." read unto all-- namely, publicly in the congregation at a particular time. The Greek aorist tense implies a single act done at a particular time. The earnestness of his adjuration implies how solemnly important he felt this divinely inspired message to be. Also, as this was the FIRST of the Epistles of the New Testament, he makes this the occasion of a solemn charge, that so its being publicly read should be a sample of what should be done in the case of the others, just as the Pentateuch and the Prophets were publicly read under the Old Testament, and are still read in the synagogue. Compare the same injunction as to the public reading of the Apocalypse, the LAST of the New Testament canon (Re 1:3). The "all" includes women and children, and especially those who could not read it themselves (De 31:12; Jos 8:33-35). What Paul commands with an adjuration, Rome forbids under a curse [Bengel]. Though these Epistles had difficulties, the laity were all to hear them read (1Pe 4:11; 2Pe 3:10; even the very young, 2Ti 1:5; 3:15). "Holy" is omitted before "brethren" in most of the oldest manuscripts, though some of them support it.


28. (See on <reference osisRef="2Cor.13.14">2Co 13:14</reference>.) Paul ends as he began (<reference osisRef="1Thess.1.1">1Th 1:1</reference>), with "grace." The oldest manuscripts omit "Amen," which probably was the response of the Church after the public reading of the Epistle.

 The subscription is a comparatively modern addition. The Epistle was not, as it states, written from Athens, but from Corinth; for it is written in the names of Silas and Timothy (besides Paul), who did not join the apostle before he reached the latter city (<reference osisRef="Acts.18.5">Ac 18:5</reference>).  <chapter eID="1Thess.5"/>

28. (See on 2Co 13:14.) Paul ends as he began (1Th 1:1), with "grace." The oldest manuscripts omit "Amen," which probably was the response of the Church after the public reading of the Epistle. The subscription is a comparatively modern addition. The Epistle was not, as it states, written from Athens, but from Corinth; for it is written in the names of Silas and Timothy (besides Paul), who did not join the apostle before he reached the latter city (Ac 18:5).


<milestone n="THE SECOND EPISTLE OF PAUL THE APOSTLE TO THE THESSALONIANS" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE SECOND EPISTLE OF PAUL THE APOSTLE TO THE THESSALONIANS</title>


<title type="x-IS">INTRODUCTION</title>
 Its GENUINENESS is attested by Polycarp [Epistle to the Philippians, 11], who alludes to <reference osisRef="2Thess.3.15">2Th 3:15</reference>. Justin Martyr [Dialogue with Trypho, p. 193.32], alludes to <reference osisRef="2Thess.2.3">2Th 2:3</reference>. Irenæus [Against Heresies, 7.2] quotes <reference osisRef="2Thess.2.8">2Th 2:8</reference>. Clement of Alexandria [Miscellanies, 1.5, p. 554; The Instructor, 1.17], quotes <reference osisRef="2Thess.3.2">2Th 3:2</reference>, as Paul's words. Tertullian [On the Resurrection of the Flesh, 24] quotes <reference osisRef="2Thess.2.1">2Th 2:1</reference>, <reference osisRef="2Cor.2.2">2</reference>, as part of Paul's Epistle.

<hi type="bold">Design.--</hi>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 (<reference osisRef="1Thess.4.13">1Th 4:13</reference>, &c., and <reference osisRef="1Thess.5.2">1Th 5:2</reference>), 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" (<reference osisRef="2Thess.2.2">2Th 2:2</reference>) 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 <reference osisRef="2Thess.2.2">2Th 2:2</reference> refers to such a spurious letter, rather than to Paul's first Epistle, appears likely from the statement, <reference osisRef="2Thess.3.17">2Th 3:17</reference>, 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 (<reference osisRef="2Thess.2.1-2Thess.2.17">2Th 2:1-17</reference>), 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 (<reference osisRef="2Thess.3.7-2Thess.3.9">2Th 3:7-9</reference>), and that the faithful must withdraw themselves from such disorderly professors (<reference osisRef="2Thess.3.6">2Th 3:6</reference>, <reference osisRef="2Thess.3.10-2Thess.3.15">10-15</reference>). Thus, there are three divisions of the Epistle: (1) <reference osisRef="2Thess.1.1-2Thess.1.12">2Th 1:1-12</reference>. Commendations of the Thessalonians' faith, love, and patience, amidst persecutions. (2) <reference osisRef="2Thess.2.1-2Thess.2.17">2Th 2:1-17</reference>. The error as to the immediate coming of Christ corrected, and the previous rise and downfall of the Man of Sin foretold. (3) <reference osisRef="2Thess.3.1-2Thess.3.16">2Th 3:1-16</reference>. Exhortations to orderly conduct in their whole walk, with prayers for them to the God of peace, followed by his autograph salutation and benediction.

<hi type="bold">Date of writing.--</hi>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 <reference osisRef="Acts.18.18">Ac 18:18</reference>, with <reference osisRef="Acts.19.22">Ac 19:22</reference>; 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, <reference osisRef="Acts.18.11">Ac 18:11</reference> (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.

<hi type="bold">Style.--</hi>The style is not different from that of most of Paul's other writings, except in the prophetic portion of it (<reference osisRef="2Thess.2.1-2Thess.2.12">2Th 2:1-12</reference>), 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 <reference osisRef="Col.2.8">Col 2:8</reference>, <reference osisRef="2Cor.2.16">16</reference>, with <reference osisRef="2Thess.2.3">2Th 2:3</reference>; <reference osisRef="1Cor.15.24-1Cor.15.28">1Co 15:24-28</reference>, with <reference osisRef="2Thess.2.8">2Th 2:8</reference>, <reference osisRef="2Cor.2.9">9</reference>; <reference osisRef="Rom.1.18">Ro 1:18</reference>, with <reference osisRef="2Thess.2.8">2Th 2:8</reference>, <reference osisRef="2Cor.2.10">10</reference>), 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 (<reference osisRef="1Thess.4.1-1Thess.5.28">1Th 4:1-5:28</reference>), 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 (<reference osisRef="2Thess.2.5">2Th 2:5</reference>). Several points of coincidence occur between the two Epistles, confirming the genuineness of the latter. Thus, compare <reference osisRef="2Thess.3.2">2Th 3:2</reference>, with <reference osisRef="1Thess.2.15">1Th 2:15</reference>, <reference osisRef="2Cor.2.16">16</reference>; again, <reference osisRef="2Thess.2.9">2Th 2:9</reference>, the Man of Sin "coming after the working of Satan," with <reference osisRef="1Thess.2.18">1Th 2:18</reference>; <reference osisRef="2Cor.3.5">3:5</reference>, where Satan's incipient work as the hinderer of the Gospel, and the tempter, appears; again, mild warning is enjoined, <reference osisRef="1Thess.5.14">1Th 5:14</reference>; but, in this second Epistle, when the evil had grown worse, stricter discipline (<reference osisRef="2Thess.3.6">2Th 3:6</reference>, <reference osisRef="2Thess.3.14">14</reference>): "withdraw from" the "company" of such.

 Paul probably visited Thessalonica on his way to Asia subsequently (<reference osisRef="Acts.20.4">Ac 20:4</reference>), 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 (<reference osisRef="Acts.27.2">Ac 27:2</reference>; <reference osisRef="Col.4.10">Col 4:10</reference>; Phm 24). According to tradition he became bishop of Apamea.
 <title type="x-s">CHAPTER 1</title>
 <reference osisRef="2Thess.1.1-2Thess.1.12">2Th 1:1-12</reference>. 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.

<hi type="bold">1. in God our Father--</hi>still more endearing than the address, <reference osisRef="1Thess.1.1">1Th 1:1</reference> "in God THE Father."

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, 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 Ac 18:18, with Ac 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, Ac 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, 16, with 2Th 2:3; 1Co 15:24-28, with 2Th 2:8, 9; Ro 1:18, with 2Th 2:8, 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; 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, 14): "withdraw from" the "company" of such. Paul probably visited Thessalonica on his way to Asia subsequently (Ac 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 (Ac 27:2; Col 4:10; Phm 24). According to tradition he became bishop of Apamea. CHAPTER 1 2Th 1:1-12. 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. 1. in God our Father-- still more endearing than the address, 1Th 1:1 "in God THE Father."


<hi type="bold">2. from God our Father--</hi>So some oldest manuscripts read. Others omit "our."

2. from God our Father-- So some oldest manuscripts read. Others omit "our."


<hi type="bold">3. We are bound--</hi>Greek, "We owe it as a debt" (<reference osisRef="2Thess.2.13">2Th 2:13</reference>). They had prayed for the Thessalonians (<reference osisRef="1Thess.3.12">1Th 3:12</reference>) that they might "increase and abound in love"; their prayer having been heard, it is a small but a bounden return for them to make, to thank God for it. Thus, Paul and his fellow missionaries practice what they preach (<reference osisRef="1Thess.5.18">1Th 5:18</reference>). In <reference osisRef="1Thess.1.3">1Th 1:3</reference>, their thanksgiving was for the Thessalonians' faith, love, and patience"; here, for their exceeding growth in faith, and for their charity abounding. "We are bound" expresses the duty of thanksgiving from its subjective side as an inward conviction. "As it is meet," from the objective: side as something answering to the state of circumstances [Alford]. Observe the exact correspondence of the prayer (<reference osisRef="1Thess.3.12">1Th 3:12</reference>, "The Lord make you to abound in love") and the answer, "The love of every one of you all toward each other aboundeth" (compare <reference osisRef="1Thess.4.10">1Th 4:10</reference>).

<hi type="bold">meet--</hi>right.

3. We are bound-- Greek, "We owe it as a debt" (2Th 2:13). They had prayed for the Thessalonians (1Th 3:12) that they might "increase and abound in love"; their prayer having been heard, it is a small but a bounden return for them to make, to thank God for it. Thus, Paul and his fellow missionaries practice what they preach (1Th 5:18). In 1Th 1:3, their thanksgiving was for the Thessalonians' faith, love, and patience"; here, for their exceeding growth in faith, and for their charity abounding. "We are bound" expresses the duty of thanksgiving from its subjective side as an inward conviction. "As it is meet," from the objective: side as something answering to the state of circumstances [Alford]. Observe the exact correspondence of the prayer (1Th 3:12, "The Lord make you to abound in love") and the answer, "The love of every one of you all toward each other aboundeth" (compare 1Th 4:10). meet-- right.


<hi type="bold">4. glory in you--</hi>make our boast of you, literally, "in your case." "Ourselves" implies that not merely did they hear others speaking of the Thessalonians' faith, but they, the missionaries themselves, boasted of it. Compare <reference osisRef="1Thess.1.8">1Th 1:8</reference>, wherein the apostle said, their faith was so well known in various places, that he and his fellow missionaries had no need to speak of it; but here he says, so abounding is their love, combined with faith and patience, that he and his fellow missionaries themselves, make it a matter of glorying in the various churches elsewhere (he was now at Corinth in Achaia, and boasted there of the faith of the Macedonian churches, 2Co 10:15-17; 8:1, at the same time giving the glory to the Lord), not only looking forward to glorying thereat at Christ's coming (<reference osisRef="1Thess.2.19">1Th 2:19</reference>), but doing so even now.

<hi type="bold">patience--</hi>in <reference osisRef="1Thess.1.3">1Th 1:3</reference>, "patience of hope." Here hope is tacitly implied as the ground of their patience; <reference osisRef="2Thess.1.5">2Th 1:5</reference>, <reference osisRef="1Cor.1.7">7</reference> state the object of their hope, namely, the kingdom for which they suffer.

<hi type="bold">tribulations--</hi>literally, "pressures." The Jews were the instigators of the populace and of the magistrates against Christians (<reference osisRef="Acts.17.6">Ac 17:6</reference>, <reference osisRef="Acts.17.8">8</reference>).

<hi type="bold">which ye endure--</hi>Greek, "are (now) enduring."

4. glory in you-- make our boast of you, literally, "in your case." "Ourselves" implies that not merely did they hear others speaking of the Thessalonians' faith, but they, the missionaries themselves, boasted of it. Compare 1Th 1:8, wherein the apostle said, their faith was so well known in various places, that he and his fellow missionaries had no need to speak of it; but here he says, so abounding is their love, combined with faith and patience, that he and his fellow missionaries themselves, make it a matter of glorying in the various churches elsewhere (he was now at Corinth in Achaia, and boasted there of the faith of the Macedonian churches, 2Co 10:15-17; 8:1, at the same time giving the glory to the Lord), not only looking forward to glorying thereat at Christ's coming (1Th 2:19), but doing so even now. patience-- in 1Th 1:3, "patience of hope." Here hope is tacitly implied as the ground of their patience; 2Th 1:5, 7 state the object of their hope, namely, the kingdom for which they suffer. tribulations-- literally, "pressures." The Jews were the instigators of the populace and of the magistrates against Christians (Ac 17:6, 8). which ye endure-- Greek, "are (now) enduring."


<hi type="bold">5. Which--</hi>Your enduring these tribulations is a "token of the righteous judgment of God," manifested in your being enabled to endure them, and in your adversaries thereby filling up the measure of their guilt. The judgment is even now begun, but its consummation will be at the Lord's coming. David (<reference osisRef="Ps.73.1-Ps.73.14">Psa 73:1-14</reference>) and Jeremiah (<reference osisRef="Jer.12.1-Jer.12.4">Jr 12:1-4</reference>) were perplexed at the wicked prospering and the godly suffering. But Paul, by the light of the New Testament, makes this fact a matter of consolation. It is a proof (so the Greek) of the future judgment, which will set to rights the anomalies of the present state, by rewarding the now suffering saint, and by punishing the persecutor. And even now "the Judge of all the earth does right" (<reference osisRef="Gen.18.25">Ge 18:25</reference>); for the godly are in themselves sinful and need chastisement to amend them. What they suffer unjustly at the hands of cruel men they suffer justly at the hands of God; and they have their evil things here that they may escape condemnation with the world and have their good things hereafter (<reference osisRef="Luke.16.25">Lu 16:25</reference>; <reference osisRef="1Cor.11.32">1Co 11:32</reference>) [Edmunds].

<hi type="bold">that ye may be counted worthy--</hi>expressing the purpose of God's "righteous judgment" as regards you.

<hi type="bold">for which--</hi>Greek, "in behalf of which ye are also suffering" (compare <reference osisRef="Acts.5.41">Ac 5:41</reference>; <reference osisRef="Acts.9.16">9:16</reference>; <reference osisRef="Phil.1.29">Php 1:29</reference>). "Worthy" implies that, though men are justified by faith, they shall be judged "according to their works" (<reference osisRef="Rev.20.12">Re 20:12</reference>; compare <reference osisRef="1Thess.2.12">1Th 2:12</reference>; <reference osisRef="1Pet.1.6">1Pe 1:6</reference>, <reference osisRef="1Cor.1.7">7</reference>; <reference osisRef="Rev.20.4">Re 20:4</reference>). The "also" implies the connection between the suffering for the kingdom and being counted worthy of it. Compare <reference osisRef="Rom.8.17">Ro 8:17</reference>, <reference osisRef="Rom.8.18">18</reference>.

5. Which-- Your enduring these tribulations is a "token of the righteous judgment of God," manifested in your being enabled to endure them, and in your adversaries thereby filling up the measure of their guilt. The judgment is even now begun, but its consummation will be at the Lord's coming. David (Psa 73:1-14) and Jeremiah (Jr 12:1-4) were perplexed at the wicked prospering and the godly suffering. But Paul, by the light of the New Testament, makes this fact a matter of consolation. It is a proof (so the Greek) of the future judgment, which will set to rights the anomalies of the present state, by rewarding the now suffering saint, and by punishing the persecutor. And even now "the Judge of all the earth does right" (Ge 18:25); for the godly are in themselves sinful and need chastisement to amend them. What they suffer unjustly at the hands of cruel men they suffer justly at the hands of God; and they have their evil things here that they may escape condemnation with the world and have their good things hereafter (Lu 16:25; 1Co 11:32) [Edmunds]. that ye may be counted worthy-- expressing the purpose of God's "righteous judgment" as regards you. for which-- Greek, "in behalf of which ye are also suffering" (compare Ac 5:41; 9:16; Php 1:29). "Worthy" implies that, though men are justified by faith, they shall be judged "according to their works" (Re 20:12; compare 1Th 2:12; 1Pe 1:6, 7; Re 20:4). The "also" implies the connection between the suffering for the kingdom and being counted worthy of it. Compare Ro 8:17, 18.


<hi type="bold">6. seeing it is a righteous thing--</hi>This justifies the assertion above of there being a "righteous judgment" (<reference osisRef="2Thess.1.5">2Th 1:5</reference>), namely, "seeing that it is (literally, 'if at least,' 'if at all events it is') a righteous thing with (that is, in the estimation of) God" (which, as we all feel, it certainly is). Our own innate feeling of what is just, in this confirms what is revealed.

<hi type="bold">recompense--</hi>requite in kind, namely, tribulation to them that trouble you (affliction to those that afflict you); and to you who are troubled, rest from trouble.

6. seeing it is a righteous thing-- This justifies the assertion above of there being a "righteous judgment" (2Th 1:5), namely, "seeing that it is (literally, 'if at least,' 'if at all events it is') a righteous thing with (that is, in the estimation of) God" (which, as we all feel, it certainly is). Our own innate feeling of what is just, in this confirms what is revealed. recompense-- requite in kind, namely, tribulation to them that trouble you (affliction to those that afflict you); and to you who are troubled, rest from trouble.


<hi type="bold">7. rest--</hi>governed by "to recompense" (<reference osisRef="2Thess.1.6">2Th 1:6</reference>). The Greek is literally, "relaxation"; loosening of the tension which had preceded; relaxing of the strings of endurance now so tightly drawn. The Greek word for "rest," <reference osisRef="Matt.11.28">Mt 11:28</reference>, is distinct, namely, cessation from labor. Also, <reference osisRef="Heb.4.9">He 4:9</reference>, "A keeping of sabbath."

<hi type="bold">with us--</hi>namely, Paul, Silas, and Timothy, the writers, who are troubled like yourselves.

<hi type="bold">when--</hi>at the time when ... ; not sooner, not later.

<hi type="bold">with his mighty angels--</hi>rather as the Greek, "with the angels of His might," or "power," that is, the angels who are the ministers by whom He makes His might to be recognized (<reference osisRef="Matt.13.41">Mt 13:41</reference>, <reference osisRef="Matt.13.52">52</reference>). It is not their might, but His might, which is the prominent thought.

7. rest-- governed by "to recompense" (2Th 1:6). The Greek is literally, "relaxation"; loosening of the tension which had preceded; relaxing of the strings of endurance now so tightly drawn. The Greek word for "rest," Mt 11:28, is distinct, namely, cessation from labor. Also, He 4:9, "A keeping of sabbath." with us-- namely, Paul, Silas, and Timothy, the writers, who are troubled like yourselves. when-- at the time when...; not sooner, not later. with his mighty angels-- rather as the Greek, "with the angels of His might," or "power," that is, the angels who are the ministers by whom He makes His might to be recognized (Mt 13:41, 52). It is not their might, but His might, which is the prominent thought.


<hi type="bold">8. In flaming fire--</hi>Greek, "In flame of fire"; or, as other oldest manuscripts read, "in fire of flame." This flame of fire accompanied His manifestation in the bush (<reference osisRef="Exod.3.2">Ex 3:2</reference>); also His giving of the law at Sinai (<reference osisRef="Exod.19.18">Ex 19:18</reference>). Also it shall accompany His revelation at His advent (<reference osisRef="Dan.7.9">Da 7:9</reference>, <reference osisRef="Dan.7.10">10</reference>), symbolizing His own bright glory and His consuming vengeance against His foes (<reference osisRef="Heb.10.27">He 10:27</reference>; <reference osisRef="Heb.12.29">12:29</reference>; <reference osisRef="2Pet.3.7">2Pe 3:7</reference>, <reference osisRef="2Pet.3.10">10</reference>).

<hi type="bold">taking--</hi>literally, "giving" them, as their portion, "vengeance."

<hi type="bold">know not God--</hi>the Gentiles primarily (<reference osisRef="Ps.79.6">Psa 79:6</reference>; <reference osisRef="Gal.4.8">Ga 4:8</reference>; <reference osisRef="1Thess.4.5">1Th 4:5</reference>); not of course those involuntarily not knowing God, but those wilfully not knowing Him, as Pharaoh, who might have known God if he would, but who boasted "I know not the Lord" (<reference osisRef="Exod.5.2">Ex 5:2</reference>); and as the heathen persecutors who might have known God by the preaching of those whom they persecuted. Secondarily, all who "profess to know God but in works deny Him" (<reference osisRef="Titus.1.16">Tit 1:16</reference>).

<hi type="bold">obey not the gospel--</hi>primarily the unbelieving Jews (<reference osisRef="Rom.10.3">Ro 10:3</reference>, <reference osisRef="Rom.10.16">16</reference>); secondarily, all who obey not the truth (<reference osisRef="Rom.2.8">Ro 2:8</reference>).

<hi type="bold">Christ--</hi>omitted by some of the oldest manuscripts, and retained by others.

8. In flaming fire-- Greek, "In flame of fire"; or, as other oldest manuscripts read, "in fire of flame." This flame of fire accompanied His manifestation in the bush (Ex 3:2); also His giving of the law at Sinai (Ex 19:18). Also it shall accompany His revelation at His advent (Da 7:9, 10), symbolizing His own bright glory and His consuming vengeance against His foes (He 10:27; 12:29; 2Pe 3:7, 10). taking-- literally, "giving" them, as their portion, "vengeance." know not God-- the Gentiles primarily (Psa 79:6; Ga 4:8; 1Th 4:5); not of course those involuntarily not knowing God, but those wilfully not knowing Him, as Pharaoh, who might have known God if he would, but who boasted "I know not the Lord" (Ex 5:2); and as the heathen persecutors who might have known God by the preaching of those whom they persecuted. Secondarily, all who "profess to know God but in works deny Him" (Tit 1:16). obey not the gospel-- primarily the unbelieving Jews (Ro 10:3, 16); secondarily, all who obey not the truth (Ro 2:8). Christ-- omitted by some of the oldest manuscripts, and retained by others.


<hi type="bold">9. Who--</hi>Greek, "persons who," &c.

<hi type="bold">destruction from the presence of the Lord--</hi>driven far from His presence [Alford]. The sentence emanating from Him in person, sitting as Judge [Bengel], and driving them far from Him (<reference osisRef="Matt.25.41">Mt 25:41</reference>; <reference osisRef="Rev.6.16">Re 6:16</reference>; <reference osisRef="Rev.12.14">12:14</reference>; compare <reference osisRef="1Pet.3.12">1Pe 3:12</reference>; <reference osisRef="Isa.2.10">Is 2:10</reference>, 19). "The presence of the Lord" is the source whence the sentence goes forth; "the glory of His power" is the instrument whereby the sentence is carried into execution [Edmunds]. But Alford better interprets the latter clause (see <reference osisRef="2Thess.1.10">2Th 1:10</reference>), driven "from the manifestation of His power in the glorification of His saints." Cast out from the presence of the Lord is the idea at the root of eternal death, the law of evil left to its unrestricted working, without one counteracting influence of the presence of God, who is the source of all light and holiness (<reference osisRef="Isa.66.24">Is 66:24</reference>; <reference osisRef="Mark.9.44">Mr 9:44</reference>).

9. Who-- Greek, "persons who," &c. destruction from the presence of the Lord-- driven far from His presence [Alford]. The sentence emanating from Him in person, sitting as Judge [Bengel], and driving them far from Him (Mt 25:41; Re 6:16; 12:14; compare 1Pe 3:12; Is 2:10, 19). "The presence of the Lord" is the source whence the sentence goes forth; "the glory of His power" is the instrument whereby the sentence is carried into execution [Edmunds]. But Alford better interprets the latter clause (see 2Th 1:10), driven "from the manifestation of His power in the glorification of His saints." Cast out from the presence of the Lord is the idea at the root of eternal death, the law of evil left to its unrestricted working, without one counteracting influence of the presence of God, who is the source of all light and holiness (Is 66:24; Mr 9:44).


10. "When He shall have come."

<hi type="bold">glorified in his saints--</hi>as the element and mirror IN which His glory shall shine brightly (<reference osisRef="John.17.10">Joh 17:10</reference>).

<hi type="bold">admired in all them that believe--</hi>Greek, "them that believed." Once they believed, now they see: they had taken His word on trust. Now His word is made good and they need faith no longer. With wonder all celestial intelligences (<reference osisRef="Eph.3.10">Ep 3:10</reference>) shall see and admire the Redeemer on account of the excellencies which He has wrought in them.

<hi type="bold">because, &c.--</hi>Supply for the sense, among whom (namely, those who shall be found to have believed) you, too, shall be; "because our testimony unto (so the Greek for 'among') you was believed" (and was not rejected as by those "who obey not the Gospel," <reference osisRef="2Thess.1.8">2Th 1:8</reference>). The early preaching of the Gospel was not abstract discussions, but a testimony to facts and truths experimentally known (<reference osisRef="Luke.24.48">Lu 24:48</reference>; <reference osisRef="Acts.1.8">Ac 1:8</reference>). Faith is defined by Bishop Pearson as "an assent unto truths, credible upon the testimony of God, delivered unto us by the apostles and prophets" (originally delivering their testimony orally, but now in their writings). "Glorified in His saints" reminds us that holiness is glory in the bud; glory is holiness manifested.

10. "When He shall have come." glorified in his saints-- as the element and mirror IN which His glory shall shine brightly (Joh 17:10). admired in all them that believe-- Greek, "them that believed." Once they believed, now they see: they had taken His word on trust. Now His word is made good and they need faith no longer. With wonder all celestial intelligences (Ep 3:10) shall see and admire the Redeemer on account of the excellencies which He has wrought in them. because, &c.-- Supply for the sense, among whom (namely, those who shall be found to have believed) you, too, shall be; "because our testimony unto (so the Greek for 'among') you was believed" (and was not rejected as by those "who obey not the Gospel," 2Th 1:8). The early preaching of the Gospel was not abstract discussions, but a testimony to facts and truths experimentally known (Lu 24:48; Ac 1:8). Faith is defined by Bishop Pearson as "an assent unto truths, credible upon the testimony of God, delivered unto us by the apostles and prophets" (originally delivering their testimony orally, but now in their writings). "Glorified in His saints" reminds us that holiness is glory in the bud; glory is holiness manifested.


<hi type="bold">11. Wherefore--</hi>Greek, "With a view to which," namely, His glorification in you as His saints.

<hi type="bold">also--</hi>We not only anticipate the coming glorification of our Lord in His saints, but we also pray concerning (so the Greek) YOU.

<hi type="bold">our God--</hi>whom we serve.

<hi type="bold">count you worthy--</hi>The prominent position of the "You" in the Greek makes it the emphatic word of the sentence. May you be found among the saints whom God shall count worthy of their calling (<reference osisRef="Eph.4.1">Ep 4:1</reference>)! There is no dignity in us independent of God's calling of us (<reference osisRef="2Tim.1.9">2Ti 1:9</reference>). The calling here is not merely the first actual call, but the whole of God's electing act, originating in His "purpose of grace given us in Christ before the world began," and having its consummation in glory.

<hi type="bold">the good pleasure of, &c.--</hi>on the part of God [Bengel].

<hi type="bold">faith--</hi>on your part. Alford refers the former clause, "good pleasure of his goodness," also to man, arguing that the Greek for "goodness" is never applied to God, and translates, "All [that is, every possible] right purpose of goodness." Wahl, "All sweetness of goodness," that is, impart in full to you all the refreshing delights of goodness. I think that, as in the previous and parallel clause, "calling" refers to God's purpose; and as the Greek for "good pleasure" mostly is used of God, we ought to translate, "fulfil (His) every gracious purpose of goodness (on your part)," that is, fully perfect in you all goodness according to His gracious purpose. Thus, "the grace of our God," <reference osisRef="2Thess.1.12">2Th 1:12</reference>, corresponds to God's "good pleasure" here, which confirms the English Version, just as "the grace of the Lord Jesus Christ" is parallel to "work of faith," as Christ especially is the object of faith. "The work of faith"; Greek, (no article; supply from the previous clause all) work of faith"; faith manifested by work, which is its perfected development (<reference osisRef="Jas.1.4">Jas 1:4</reference>; compare Note, see on <reference osisRef="1Thess.1.3">1Th 1:3</reference>). Working reality of faith.

<hi type="bold">with power--</hi>Greek, "in power," that is, "powerfully fulfil in you" (<reference osisRef="Col.1.11">Col 1:11</reference>).

11. Wherefore-- Greek, "With a view to which," namely, His glorification in you as His saints. also-- We not only anticipate the coming glorification of our Lord in His saints, but we also pray concerning (so the Greek) YOU. our God-- whom we serve. count you worthy-- The prominent position of the "You" in the Greek makes it the emphatic word of the sentence. May you be found among the saints whom God shall count worthy of their calling (Ep 4:1)! There is no dignity in us independent of God's calling of us (2Ti 1:9). The calling here is not merely the first actual call, but the whole of God's electing act, originating in His "purpose of grace given us in Christ before the world began," and having its consummation in glory. the good pleasure of, &c.-- on the part of God [Bengel]. faith-- on your part. Alford refers the former clause, "good pleasure of his goodness," also to man, arguing that the Greek for "goodness" is never applied to God, and translates, "All [that is, every possible] right purpose of goodness." Wahl, "All sweetness of goodness," that is, impart in full to you all the refreshing delights of goodness. I think that, as in the previous and parallel clause, "calling" refers to God's purpose; and as the Greek for "good pleasure" mostly is used of God, we ought to translate, "fulfil (His) every gracious purpose of goodness (on your part)," that is, fully perfect in you all goodness according to His gracious purpose. Thus, "the grace of our God," 2Th 1:12, corresponds to God's "good pleasure" here, which confirms the English Version, just as "the grace of the Lord Jesus Christ" is parallel to "work of faith," as Christ especially is the object of faith. "The work of faith"; Greek, (no article; supply from the previous clause all) work of faith"; faith manifested by work, which is its perfected development (Jas 1:4; compare Note, see on 1Th 1:3). Working reality of faith. with power-- Greek, "in power," that is, "powerfully fulfil in you" (Col 1:11).


<hi type="bold">12. the name of our Lord Jesus--</hi>Our Lord Jesus in His manifested personality as the God-man.

<hi type="bold">in you, and ye in him--</hi>reciprocal glorification; compare <reference osisRef="Isa.28.5">Is 28:5</reference>, "The Lord of hosts shall be ... a crown of glory and ... a diadem of beauty unto ... His people," with <reference osisRef="Isa.62.3">Is 62:3</reference>, "Thou (Zion) shalt be a crown of glory in the hand of the Lord, and a royal diadem," &c. (<reference osisRef="John.21.10">Joh 21:10</reference>; <reference osisRef="Gal.1.24">Ga 1:24</reference>; <reference osisRef="1Pet.4.14">1Pe 4:14</reference>). The believer's graces redound to Christ's glory, and His glory, as their Head, reflects glory on them as the members.

<hi type="bold">the grace of our God and the Lord Jesus Christ--</hi>There is but one Greek article to both, implying the inseparable unity of God and the Lord Jesus. <chapter eID="2Thess.1"/>

12. the name of our Lord Jesus-- Our Lord Jesus in His manifested personality as the God-man. in you, and ye in him-- reciprocal glorification; compare Is 28:5, "The Lord of hosts shall be... a crown of glory and... a diadem of beauty unto... His people," with Is 62:3, "Thou (Zion) shalt be a crown of glory in the hand of the Lord, and a royal diadem," &c. (Joh 21:10; Ga 1:24; 1Pe 4:14). The believer's graces redound to Christ's glory, and His glory, as their Head, reflects glory on them as the members. the grace of our God and the Lord Jesus Christ-- There is but one Greek article to both, implying the inseparable unity of God and the Lord Jesus.


<title type="x-s2">CHAPTER 2</title>
 <reference osisRef="2Thess.2.1-2Thess.2.17">2Th 2:1-17</reference>. 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.

<hi type="bold">1. Now--</hi>rather, "But"; marking the transition from his prayers for them to entreaties to them.

<hi type="bold">we beseech you--</hi>or "entreat you." He uses affectionate entreaty, rather than stern reproof, to win them over to the right view.

<hi type="bold">by--</hi>rather, "with respect to"; as the Greek for "of" (<reference osisRef="2Cor.1.8">2Co 1:8</reference>).

<hi type="bold">our gathering together unto him--</hi>the consummating or final gathering together of the saints to Him at His coming, as announced, <reference osisRef="Matt.24.31">Mt 24:31</reference>; <reference osisRef="1Thess.4.17">1Th 4:17</reference>. The Greek noun is nowhere else found except in <reference osisRef="Heb.10.25">He 10:25</reference>, 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.

CHAPTER 2 2Th 2:1-17. 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. 1. Now-- rather, "But"; marking the transition from his prayers for them to entreaties to them. we beseech you-- or "entreat you." He uses affectionate entreaty, rather than stern reproof, to win them over to the right view. by-- rather, "with respect to"; as the Greek for "of" (2Co 1:8). our gathering together unto him-- the consummating or final gathering together of the saints to Him at His coming, as announced, Mt 24:31; 1Th 4:17. The Greek noun is nowhere else found except in He 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.


<hi type="bold">2. soon--</hi>on trifling grounds, without due consideration.

<hi type="bold">shaken--</hi>literally, "tossed" as ships tossed by an agitated sea. Compare for the same image, <reference osisRef="Eph.4.14">Ep 4:14</reference>.

<hi type="bold">in mind--</hi>rather as the Greek, "from your mind," that is, from your mental steadfastness on the subject.

<hi type="bold">troubled--</hi>This verb applies to emotional agitation; as "shaken" to intellectual.

<hi type="bold">by spirit--</hi>by a person professing to have the spirit of prophecy (<reference osisRef="1Cor.12.8-1Cor.12.10">1Co 12:8-10</reference>; <reference osisRef="1John.4.1-1John.4.3">1Jo 4:1-3</reference>). The Thessalonians had been warned (<reference osisRef="1Thess.5.20">1Th 5:20</reference>, <reference osisRef="1Thess.5.21">21</reference>) to "prove" such professed prophesyings, and to "hold fast (only) that which is good."

<hi type="bold">by word--</hi>of mouth (compare <reference osisRef="2Thess.2.5">2Th 2:5</reference>, <reference osisRef="2Cor.2.15">15</reference>); 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, <reference osisRef="John.21.23">Joh 21:23</reference>), how much more in our age!

<hi type="bold">by letter as from us--</hi>purporting to be from us, whereas it is a forgery. Hence he gives a test by which to know his genuine letters (<reference osisRef="2Thess.3.17">2Th 3:17</reference>).

<hi type="bold">day of Christ--</hi>The oldest manuscripts read, "day of the Lord."

<hi type="bold">is at hand--</hi>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 <reference osisRef="2Tim.2.18">2Ti 2:18</reference>), a kindred error. But in <reference osisRef="2Tim.3.1">2Ti 3:1</reference>, 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."

2. soon-- on trifling grounds, without due consideration. shaken-- literally, "tossed" as ships tossed by an agitated sea. Compare for the same image, Ep 4:14. in mind-- rather as the Greek, "from your mind," that is, from your mental steadfastness on the subject. troubled-- This verb applies to emotional agitation; as "shaken" to intellectual. by spirit-- by a person professing to have the spirit of prophecy (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." by word-- of mouth (compare 2Th 2:5, 15); some word or saying alleged to be that of Paul, orally communicated. If oral tradition was liable to such perversion in the apostolic age (compare a similar instance, Joh 21:23), how much more in our age! by letter as from us-- purporting to be from us, whereas it is a forgery. Hence he gives a test by which to know his genuine letters (2Th 3:17). day of Christ-- The oldest manuscripts read, "day of the Lord." is at hand-- rather, "is immediately imminent," literally, "is present"; "is instantly coming." Christ and His apostles always taught that the day of the Lord's coming is at hand; and it is not likely that Paul would imply anything contrary here; what he denies is, that it is so immediately imminent, instant, or present, as to justify the neglect of everyday worldly duties. Chrysostom, and after him Alford, translates, "is (already) present" (compare 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."


<hi type="bold">3. by any means--</hi>Greek, "in any manner." Christ, in <reference osisRef="Matt.24.4">Mt 24:4</reference>, gives the same warning in connection with the same event. He had indicated three ways (<reference osisRef="2Thess.2.2">2Th 2:2</reference>) in which they might be deceived (compare other ways, <reference osisRef="2Thess.2.9">2Th 2:9</reference>, and <reference osisRef="Matt.24.5">Mt 24:5</reference>, <reference osisRef="Matt.24.24">24</reference>).

<hi type="bold">a falling away--</hi>rather as the Greek, "the falling away," or "apostasy," namely, the one of which "I told you" before (<reference osisRef="2Thess.2.5">2Th 2:5</reference>), "when I was yet with you," and of which the Lord gave some intimation (<reference osisRef="Matt.24.10-Matt.24.12">Mt 24:10-12</reference>; <reference osisRef="John.5.43">Joh 5:43</reference>).

<hi type="bold">that man of sin be revealed--</hi>The Greek order is, "And there have been revealed the man of sin." As Christ was first in mystery, and afterwards revealed (<reference osisRef="1Tim.3.16">1Ti 3:16</reference>), so Antichrist (the term used <reference osisRef="1John.2.18">1Jo 2:18</reference>; <reference osisRef="2Cor.4.3">4:3</reference>) is first in mystery, and afterwards shall be developed and revealed (<reference osisRef="2Thess.2.7-2Thess.2.9">2Th 2:7-9</reference>). 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 <reference osisRef="Dan.7.8">Da 7:8</reference>, <reference osisRef="Dan.7.25">25</reference>, "the little horn speaking great words against the Most High, and thinking to change times and laws"; and <reference osisRef="Dan.11.36">Da 11:36</reference>, 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."

<hi type="bold">the son of perdition--</hi>a title applied besides to Judas (the traitor, <reference osisRef="John.17.12">Joh 17:12</reference>), 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" (<reference osisRef="Rev.13.11">Re 13:11</reference>); "coming in peaceably and by flatteries," "working deceitfully," but "his heart shall be against the holy covenant" (<reference osisRef="Dan.11.21">Da 11:21</reference>, 23, 28, 30). Seeds of "the falling away" soon appear (<reference osisRef="1Tim.4.1-1Tim.4.3">1Ti 4:1-3</reference>), 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 (<reference osisRef="Rev.17.8">Re 17:8</reference>, <reference osisRef="Rev.17.11">11</reference>). "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 (<reference osisRef="2Thess.2.7">2Th 2:7</reference>) "the mystery of iniquity," then "the iniquitous one" (<reference osisRef="2Thess.2.8">2Th 2:8</reference>). 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.

3. by any means-- Greek, "in any manner." Christ, in Mt 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 Mt 24:5, 24). a falling away-- 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 (Mt 24:10-12; Joh 5:43). that man of sin be revealed-- The Greek order is, "And there have been revealed the man of sin." As Christ was first in mystery, and afterwards revealed (1Ti 3:16), so Antichrist (the term used 1Jo 2:18; 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 Da 7:8, 25, "the little horn speaking great words against the Most High, and thinking to change times and laws"; and Da 11:36, the wilful king who "shall exalt and magnify himself above every god, and shall speak marvellous things against the God of gods; neither shall he regard any god." the son of perdition-- a title applied besides to Judas (the traitor, Joh 17:12), and to none else. Antichrist (the second "beast" coming up out of the earth); therefore he shall at first be "like a lamb, while he speaks as a dragon" (Re 13:11); "coming in peaceably and by flatteries," "working deceitfully," but "his heart shall be against the holy covenant" (Da 11:21, 23, 28, 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 (Re 17:8, 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.


4. <reference osisRef="Dan.11.36">Da 11:36</reference>, <reference osisRef="Dan.11.37">37</reference> 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, <reference osisRef="Dan.2.38">Da 2:38</reference>, 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.

<hi type="bold">Who opposeth and exalteth himself--</hi>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 (<reference osisRef="1John.2.18">1Jo 2:18</reference>). As at the conclusion of the Old Testament period, Israel apostate allied itself with the heathen world power against Jesus and His apostles (<reference osisRef="Luke.23.12">Lu 23:12</reference>; and at Thessalonica, <reference osisRef="Acts.17.5-Acts.17.9">Ac 17:5-9</reference>), and was in righteous retribution punished by the instrumentality of the world power itself (Jerusalem being destroyed by Rome), <reference osisRef="Dan.9.26">Da 9:26</reference>, <reference osisRef="Dan.9.27">27</reference>; 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 (<reference osisRef="Zech.13.8">Zec 13:8</reference>, <reference osisRef="Zech.13.9">9</reference>; <reference osisRef="Zech.14.2">14:2</reference>; <reference osisRef="Rev.17.16">Re 17:16</reference>, <reference osisRef="Rev.17.17">17</reference>). 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 (<reference osisRef="Rev.17.16">Re 17:16</reference>); 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 (<reference osisRef="Rev.19.20">Re 19:20</reference>). 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 (<reference osisRef="Rev.17.8">Re 17:8</reference>, <reference osisRef="Rev.17.11">11</reference>). 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," <reference osisRef="Matt.24.24">Mt 24:24</reference>), but "opposes" Christ. The Greek implies one situated on an opposite side (compare <reference osisRef="1John.2.22">1Jo 2:22</reference>; 2Jo 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].

<hi type="bold">above all that is called God--</hi>(<reference osisRef="1Cor.8.5">1Co 8:5</reference>). 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.

<hi type="bold">or that is worshipped--</hi>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].

<hi type="bold">in the temple of God ... that he is God--</hi>"He will reign a time, times, and half a time" (<reference osisRef="Dan.7.25">Da 7:25</reference>), 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].

<hi type="bold">showing himself--</hi>with blasphemous and arrogant DISPLAY (compare a type, <reference osisRef="Acts.12.21-Acts.12.23">Ac 12:21-23</reference>). 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 (<reference osisRef="Rev.17.8">Re 17:8</reference>, <reference osisRef="Rev.17.11">11</reference>). 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 (<reference osisRef="1Cor.3.16">1Co 3:16</reference>, <reference osisRef="1Cor.3.17">17</reference>; <reference osisRef="1Cor.6.19">6:19</reference>) 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 <reference osisRef="Dan.11.41">Da 11:41</reference>, <reference osisRef="Dan.11.45">45</reference> (see on <reference osisRef="Dan.11.41">Da 11:41</reference>; <reference osisRef="Dan.11.45">Da 11:45</reference>), 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 (<reference osisRef="Dan.12.1">Da 12:1</reference>) "Michael, the great prince, shall stand up" to deliver God's people. Compare Note, see on <reference osisRef="Dan.9.26">Da 9:26</reference>, <reference osisRef="Dan.9.27">27</reference>. Also the king of Assyria, type of Antichrist (<reference osisRef="Isa.14.12-Isa.14.14">Is 14:12-14</reference>). "Lucifer" (a title of Messiah, assumed by Antichrist, <reference osisRef="Rev.22.16">Re 22:16</reference>); "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 (<reference osisRef="Ps.48.2">Psa 48:2</reference>); I will be like the Most High." <reference osisRef="Rev.11.1">Re 11:1</reference>, <reference osisRef="2Cor.11.2">2</reference>, "The temple of God ... the holy city" (namely, Jerusalem, <reference osisRef="Matt.4.5">Mt 4:5</reference>), compare <reference osisRef="Ps.68.18">Psa 68:18</reference>, <reference osisRef="Ps.68.29">29</reference>, referring to a period since Christ's ascension, therefore not yet fulfilled (<reference osisRef="Isa.2.1-Isa.2.3">Is 2:1-3</reference>; Eze 40:1-44:31; <reference osisRef="Zech.14.16-Zech.14.20">Zec 14:16-20</reference>; 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," <reference osisRef="Rev.11.8">Re 11:8</reference>, <reference osisRef="Rev.11.9">9</reference>), 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" (<reference osisRef="Heb.1.3">He 1:3</reference>), and who shall come to "sit" there where the usurper had sat (<reference osisRef="Matt.26.64">Mt 26:64</reference>). See on <reference osisRef="Dan.9.27">Da 9:27</reference>; <reference osisRef="Rev.11.2">Re 11:2</reference>, <reference osisRef="Rev.3.9">3, 9</reference>, <reference osisRef="Rev.3.11">11</reference>. Compare <reference osisRef="Ezek.38.2">Eze 38:2</reference>, <reference osisRef="Ezek.3.6">3, 6</reference>, <reference osisRef="Ezek.9.10">9, 10</reference>, <reference osisRef="Ezek.13.14">13, 14</reference>, <reference osisRef="Ezek.13.16">16</reference>, as to Tyre, the type of Antichrist, characterized by similar blasphemous arrogance.

4. Da 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, Da 2:38, end; Medo-Persia had Cyrus; Greece had Alexander, and Antiochus Epiphanes, the forerunner of Antichrist); so the fourth and last world kingdom, under which we now live, shall have one final head, the concentrated embodiment of all the sin and lawless iniquity which have been in pagan and papal Rome. Rome's final phase will probably be an unholy alliance between idolatrous superstition and godless infidelity. Who opposeth and exalteth himself-- There is but one Greek article to both participles, implying that the reason why he opposeth himself is in order that he may exalt himself above, &c. Alford takes the former clause absolutely, "He that withstands (Christ)," that is, Antichrist (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 (Lu 23:12; and at Thessalonica, Ac 17:5-9), and was in righteous retribution punished by the instrumentality of the world power itself (Jerusalem being destroyed by Rome), Da 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; 14:2; Re 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 (Re 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 (Re 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 (Re 17:8, 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," Mt 24:24), but "opposes" Christ. The Greek implies one situated on an opposite side (compare 1Jo 2:22; 2Jo 7). One who, on the destruction of every religion, shall seek to establish his own throne, and for God's great truth, "God is man," to substitute his own lie, "Man is God" [Trench]. above all that is called God-- (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. or that is worshipped-- Rome here again gives a presage of Antichrist. The Greek is Sebasma; and Sebastus is the Greek for Augustus, who was worshipped as the secular ruler and divine vicegerent. The papacy has risen on the overthrow of 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]. in the temple of God... that he is God-- "He will reign a time, times, and half a time" (Da 7:25), that is, three and a half years, and will sit in the temple at Jerusalem: then the Lord shall come from heaven and cast him into the take of fire and shall bring to the saints the times of their reigning, the seventh day of hallowed rest, and give to Abraham the promised inheritance" [Irenæus, Against Heresies, 30.4]. showing himself-- with blasphemous and arrogant DISPLAY (compare a type, Ac 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 (Re 17:8, 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; 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 Da 11:41, 45 (see on Da 11:41; Da 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 (Da 12:1) "Michael, the great prince, shall stand up" to deliver God's people. Compare Note, see on Da 9:26, 27. Also the king of Assyria, type of Antichrist (Is 14:12-14). "Lucifer" (a title of Messiah, assumed by Antichrist, Re 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." Re 11:1, 2, "The temple of God... the holy city" (namely, Jerusalem, Mt 4:5), compare Psa 68:18, 29, referring to a period since Christ's ascension, therefore not yet fulfilled (Is 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," Re 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" (He 1:3), and who shall come to "sit" there where the usurper had sat (Mt 26:64). See on Da 9:27; Re 11:2, 3, 9, 11. Compare Eze 38:2, 3, 6, 9, 10, 13, 14, 16, as to Tyre, the type of Antichrist, characterized by similar blasphemous arrogance.


<hi type="bold">5. Remember, &c.--</hi>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.

<hi type="bold">I told you--</hi>more than once, literally, "I was telling," or "used to tell."

5. Remember, &c.-- confuting those who represent Paul as having labored under error as to Christ's immediate coming when writing his first Epistle, and as now correcting that error. I told you-- more than once, literally, "I was telling," or "used to tell."


<hi type="bold">6. now ye know--</hi>by my having told you. The power must have been one "known" to the Thessalonians.

<hi type="bold">what withholdeth--</hi>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.

<hi type="bold">that he might be--</hi>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 <reference osisRef="Dan.11.35">Da 11:35</reference>). 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 (<reference osisRef="Rev.17.3">Re 17:3</reference>, <reference osisRef="Rev.17.11-Rev.17.13">11-13</reference>), shall, with its leading representative head for the time being ("he who now letteth," Greek, "withholdeth," as in <reference osisRef="2Thess.2.6">2Th 2:6</reference>), 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" (<reference osisRef="Matt.28.20">Mt 28:20</reference>). 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 (<reference osisRef="Luke.18.8">Lu 18:8</reference>; <reference osisRef="Rev.11.3-Rev.11.12">Re 11:3-12</reference>). This was a power of which the Thessalonians might easily "know" through Paul's instruction.

6. now ye know-- by my having told you. The power must have been one "known" to the Thessalonians. what withholdeth-- that which holds him back; "keeps him in check": the power that has restrained the man of sin from his full and final development, is the moral and conservative influence of political states [Olshausen]: the fabric of human polity as a coercive power; as "he who now letteth" refers to those who rule that polity by which the great upbursting of godlessness is kept down [Alford]. The "what withholdeth" refers to the general hindrance; "he who now letteth," to the person in whom that hindrance is summed up. Romanism, as a forerunner of Antichrist, was thus kept in check by the Romanemperor (the then representative of the coercive power) until Constantine, having removed the seat of empire to Constantinople, the Roman bishop by degrees first raised himself to precedency, then to primacy, and then to sole empire above the secular power. The historical fact from which Paul starts in his prediction was probably the emperor Claudius' expulsion of the Jews, the representative of the anti-Christian adversary in Paul's day, from Rome, thus "withholding" them in some degree in their attacks on Christianity; this suggested the principle holding good to the end of time, and about to find its final fulfilment in the removal of the withholding person or authority, whereupon Antichrist in his worst shape shall start up. that he might be-- Greek, "in order that": ye know that which keeps him back, in God's purposes, from being sooner manifested, "in order that he may be revealed in his own time" (that is, the time appointed by God to him as his proper time for being manifested), not sooner (compare Da 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 (Re 17:3, 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" (Mt 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 (Lu 18:8; Re 11:3-12). This was a power of which the Thessalonians might easily "know" through Paul's instruction.


<hi type="bold">7. the mystery of iniquity--</hi>the counterwork to "the mystery of godliness" (<reference osisRef="1Tim.3.16">1Ti 3:16</reference>). 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 <reference osisRef="Eph.3.4">Ep 3:4</reference>, <reference osisRef="Eph.3.5">5</reference>). 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 <reference osisRef="Zech.5.9">Zec 5:9</reference>, <reference osisRef="Zech.5.10">Zec 5:10</reference>). "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 (<reference osisRef="Dan.12.1-Dan.12.3">Da 12:1-3</reference>; <reference osisRef="Zech.14.3-Zech.14.9">Zec 14:3-9</reference>). Compare <reference osisRef="Matt.12.43">Mt 12:43</reference>. 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, <reference osisRef="Zech.13.9">Zec 13:9</reference>, and Gentiles, <reference osisRef="Matt.28.20">Mt 28:20</reference>), when Christ shall suddenly come (<reference osisRef="Dan.11.32-Dan.11.45">Da 11:32-45</reference>; <reference osisRef="Luke.18.7">Lu 18:7</reference>, <reference osisRef="Luke.18.8">8</reference>).

<hi type="bold">already--</hi>(2Jo 9, 10; <reference osisRef="Col.2.18-Col.2.23">Col 2:18-23</reference>; <reference osisRef="1Tim.4.1">1Ti 4:1</reference>); compare "even now already" (<reference osisRef="1John.2.18">1Jo 2:18</reference>; <reference osisRef="2Cor.4.3">4:3</reference>) 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].

<hi type="bold">only he who now letteth will let--</hi>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 <reference osisRef="2Thess.2.6">2Th 2:6</reference>) be taken out of the way." "Only (waiting, <reference osisRef="Heb.10.13">He 10:13</reference>) until he," &c. Then it will work no longer in mystery, but in open manifestation.

7. the mystery of iniquity-- 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 Ep 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 (Da 12:1-3; Zec 14:3-9). Compare Mt 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, Mt 28:20), when Christ shall suddenly come (Da 11:32-45; Lu 18:7, 8). already-- (2Jo 9, 10; Col 2:18-23; 1Ti 4:1); compare "even now already" (1Jo 2:18; 4:3) as distinguished from "in his own time" of being revealed hereafter. Antiquity, it appears from hence, is not a justification for unscriptural usages or dogmas, since these were "already," even in Paul's time, beginning to spring up: the written word is the only sure test. "Judaism infecting Christianity is the fuel; the mystery of iniquity is the spark." "It is one and the same impurity diffusing itself over many ages" [Bengel]. only he who now letteth will let-- The italicized words are not in the Greek. Therefore, translate rather, "only (that is, the continuance of the MYSTERY of iniquity-working will be only) until he who now withholdeth (the same Greek as in 2Th 2:6) be taken out of the way." "Only (waiting, He 10:13) until he," &c. Then it will work no longer in mystery, but in open manifestation.