8. Translate, "the lawless one"; the embodiment of all the godless "lawlessness" which has been working in "mystery" for ages (<reference osisRef="2Thess.2.7">2Th 2:7</reference>): "the man of sin" (<reference osisRef="2Thess.2.3">2Th 2:3</reference>).

<hi type="bold">whom the Lord--</hi>Some of the oldest manuscripts read, "the Lord Jesus." How awful that He whose very name means God-Saviour, should appear as the Destroyer; but the salvation of the Church requires the destruction of her foe. As the reign of Israel in Canaan was ushered in by judgments on the nations for apostasy (for the Canaanites were originally worshippers of the true God: thus Melchisedek, king of Salem, was the "priest of the most high God," <reference osisRef="Gen.14.18">Ge 14:18</reference>: Ammon and Moab came from righteous Lot), so the Son of David's reign in Zion and over the whole earth, is to be ushered in by judgments on the apostate Christian world.

<hi type="bold">consume ... and ... destroy--</hi>So <reference osisRef="Dan.7.26">Da 7:26</reference>, "consume and destroy"; <reference osisRef="Dan.11.45">Da 11:45</reference>. He shall "consume" him by His mere breath (<reference osisRef="Isa.11.4">Is 11:4</reference>; <reference osisRef="Isa.30.33">30:33</reference>): the sentence of judgment being the sharp sword that goeth out of His mouth (<reference osisRef="Rev.19.15">Re 19:15</reference>, <reference osisRef="Rev.19.21">21</reference>). Antichrist's manifestation and destruction are declared in the same breath; at his greatest height he is nearest his fall, like Herod his type (<reference osisRef="Isa.1.24-Isa.1.27">Is 1:24-27</reference>; <reference osisRef="Acts.12.20-Acts.12.23">Ac 12:20-23</reference>). As the advancing fire, while still at a distance consumes little insects [Chrysostom] by its mere heat, so Christ's mere approach is enough to consume Antichrist. The mere "appearance of the coming" of the Lord of glory is sufficient to show to Antichrist his perfect nothingness. He is seized and "cast alive into the take of fire" (<reference osisRef="Rev.19.20">Re 19:20</reference>). So the world kingdoms, and the kingdom of the beast, give place to that of the Son of man and His saints. The Greek for "destroy" means "abolish" (the same Greek is so translated, <reference osisRef="2Tim.1.10">2Ti 1:10</reference>); that is, cause every vestige of him to disappear. Compare as to Gog attacking Israel and destroyed by Jehovah (<reference osisRef="Ezek.38.1-Ezek.39.29">Eze 38:1-39:29</reference>), so as not to leave a vestige of him.

<hi type="bold">with the brightness of his coming--</hi>Greek, "the manifestation, (or appearance) of His presence": the first outburst of His advent--the first gleam of His presence--is enough to abolish utterly all traces of Antichrist, as darkness disappears before the dawning day. Next, his adherents are "slain with the sword out of His mouth" (<reference osisRef="Rev.19.21">Re 19:21</reference>). Bengel's distinction between "the appearance of His coming" and the "coming" itself is not justified by <reference osisRef="1Tim.6.14">1Ti 6:14</reference>; <reference osisRef="2Tim.1.10">2Ti 1:10</reference>; <reference osisRef="1Cor.4.1">4:1</reference>, <reference osisRef="1Cor.4.8">8</reference>; <reference osisRef="Titus.2.13">Tit 2:13</reference>, where the same Greek for "appearing" (English Version, here "the brightness") plainly refers to the coming itself. The expression, "manifestation (appearing) of His presence," is used in awful contrast to the revelation of the wicked one in the beginning of the verse.

8. Translate, "the lawless one"; the embodiment of all the godless "lawlessness" which has been working in "mystery" for ages (2Th 2:7): "the man of sin" (2Th 2:3). whom the Lord-- Some of the oldest manuscripts read, "the Lord Jesus." How awful that He whose very name means God-Saviour, should appear as the Destroyer; but the salvation of the Church requires the destruction of her foe. As the reign of Israel in Canaan was ushered in by judgments on the nations for apostasy (for the Canaanites were originally worshippers of the true God: thus Melchisedek, king of Salem, was the "priest of the most high God," Ge 14:18: Ammon and Moab came from righteous Lot), so the Son of David's reign in Zion and over the whole earth, is to be ushered in by judgments on the apostate Christian world. consume... and... destroy-- So Da 7:26, "consume and destroy"; Da 11:45. He shall "consume" him by His mere breath (Is 11:4; 30:33): the sentence of judgment being the sharp sword that goeth out of His mouth (Re 19:15, 21). Antichrist's manifestation and destruction are declared in the same breath; at his greatest height he is nearest his fall, like Herod his type (Is 1:24-27; Ac 12:20-23). As the advancing fire, while still at a distance consumes little insects [Chrysostom] by its mere heat, so Christ's mere approach is enough to consume Antichrist. The mere "appearance of the coming" of the Lord of glory is sufficient to show to Antichrist his perfect nothingness. He is seized and "cast alive into the take of fire" (Re 19:20). So the world kingdoms, and the kingdom of the beast, give place to that of the Son of man and His saints. The Greek for "destroy" means "abolish" (the same Greek is so translated, 2Ti 1:10); that is, cause every vestige of him to disappear. Compare as to Gog attacking Israel and destroyed by Jehovah (Eze 38:1-39:29), so as not to leave a vestige of him. with the brightness of his coming-- Greek, "the manifestation, (or appearance) of His presence": the first outburst of His advent--the first gleam of His presence--is enough to abolish utterly all traces of Antichrist, as darkness disappears before the dawning day. Next, his adherents are "slain with the sword out of His mouth" (Re 19:21). Bengel's distinction between "the appearance of His coming" and the "coming" itself is not justified by 1Ti 6:14; 2Ti 1:10; 4:1, 8; Tit 2:13, where the same Greek for "appearing" (English Version, here "the brightness") plainly refers to the coming itself. The expression, "manifestation (appearing) of His presence," is used in awful contrast to the revelation of the wicked one in the beginning of the verse.


<hi type="bold">9. whose coming--</hi>The same Greek as was used for the Lord's coming (<reference osisRef="2Thess.2.8">2Th 2:8</reference>) or personal "presence."

<hi type="bold">is--</hi>in its essential character.

<hi type="bold">after--</hi>according to the working ("energy") of Satan, as opposed to the energy or working of the Holy Spirit in the Church (see on <reference osisRef="Eph.1.19">Ep 1:19</reference>). As Christ is related to God, so is Antichrist to Satan, his visible embodiment and manifestation: Satan works through him. <reference osisRef="Rev.13.2">Re 13:2</reference>, "The dragon gave him (the beast) his power ... seat ... great authority."

<hi type="bold">lying wonders--</hi>literally, "wonders" or "prodigies of falsehood." His "power, signs, and wonders," all have falsehood for their base, essence, and aim (<reference osisRef="John.8.44">Joh 8:44</reference>), [Alford]. In <reference osisRef="Matt.24.24">Mt 24:24</reference> Jesus implies that the miracles shall be real, though demoniac, such mysterious effects of the powers of darkness as we read of in the case of the Egyptian sorcerers, not such as Jesus performed in their character, power, or aim; for they are against the revealed Word, and therefore not to be accepted as evidences of truth; nay, on the authority of that sure Word of prophecy (here, and <reference osisRef="Matt.24.24">Mt 24:24</reference>), to be known and rejected as wrought in support of falsehood (<reference osisRef="Deut.13.1-Deut.3.5">De 13:1-3, 5</reference>; <reference osisRef="Gal.1.8">Ga 1:8</reference>, <reference osisRef="1Cor.1.9">9</reference>; Re 13:11-15; 19:20). The same three Greek words occur for miracles of Jesus (<reference osisRef="Acts.2.22">Ac 2:22</reference>; <reference osisRef="Heb.2.4">He 2:4</reference>); showing that as the Egyptian magicians imitated Moses (<reference osisRef="2Tim.3.1-2Tim.3.8">2Ti 3:1-8</reference>), so Antichrist will try to imitate Christ's works as a "sign," or proof of divinity.

9. whose coming-- The same Greek as was used for the Lord's coming (2Th 2:8) or personal "presence." is-- in its essential character. after-- according to the working ("energy") of Satan, as opposed to the energy or working of the Holy Spirit in the Church (see on Ep 1:19). As Christ is related to God, so is Antichrist to Satan, his visible embodiment and manifestation: Satan works through him. Re 13:2, "The dragon gave him (the beast) his power... seat... great authority." lying wonders-- literally, "wonders" or "prodigies of falsehood." His "power, signs, and wonders," all have falsehood for their base, essence, and aim (Joh 8:44), [Alford]. In Mt 24:24 Jesus implies that the miracles shall be real, though demoniac, such mysterious effects of the powers of darkness as we read of in the case of the Egyptian sorcerers, not such as Jesus performed in their character, power, or aim; for they are against the revealed Word, and therefore not to be accepted as evidences of truth; nay, on the authority of that sure Word of prophecy (here, and Mt 24:24), to be known and rejected as wrought in support of falsehood (De 13:1-3, 5; Ga 1:8, 9; Re 13:11-15; 19:20). The same three Greek words occur for miracles of Jesus (Ac 2:22; He 2:4); showing that as the Egyptian magicians imitated Moses (2Ti 3:1-8), so Antichrist will try to imitate Christ's works as a "sign," or proof of divinity.


<hi type="bold">10. deceivableness--</hi>rather as Greek, "deceit of (to promote) unrighteousness" (<reference osisRef="2Thess.2.12">2Th 2:12</reference>).

<hi type="bold">in--</hi>The oldest manuscripts and versions omit "in." Translate, "unto them that are perishing" (<reference osisRef="2Cor.2.15">2Co 2:15</reference>, <reference osisRef="2Cor.2.16">16</reference>; <reference osisRef="2Cor.4.3">4:3</reference>): the victims of him whose very name describes his perishing nature, "the son of perdition"; in contrast to you whom (<reference osisRef="2Thess.2.13">2Th 2:13</reference>) "God hath from the beginning chosen to salvation through sanctification of the Spirit and belief of the truth."

<hi type="bold">because--</hi>literally, "in requital for"; in just retribution for their having no love for the truth which was within their reach (on account of its putting a check on their bad passions), and for their having "pleasure in unrighteousness" (<reference osisRef="2Thess.2.12">2Th 2:12</reference>; <reference osisRef="Rom.1.18">Ro 1:18</reference>); they are lost because they loved not, but rejected, the truth which would have saved them.

<hi type="bold">received not--</hi>Greek, "welcomed not"; admitted it not cordially.

<hi type="bold">love of the truth--</hi>not merely love of truth, but love of THE truth (and of, Jesus who is the Truth, in opposition to Satan's "lie," <reference osisRef="2Thess.2.9">2Th 2:9</reference>, <reference osisRef="2Cor.2.11">11</reference>; <reference osisRef="John.8.42-John.8.44">Joh 8:42-44</reference>), can save (<reference osisRef="Eph.4.21">Ep 4:21</reference>). We are required not merely to assent to, but to love the truth (<reference osisRef="Ps.119.97">Psa 119:97</reference>). The Jews rejected Him who came in His divine Father's name; they will receive Antichrist coming in his own name (<reference osisRef="John.5.43">Joh 5:43</reference>). Their pleasant sin shall prove their terrible scourge.

10. deceivableness-- rather as Greek, "deceit of (to promote) unrighteousness" (2Th 2:12). in-- The oldest manuscripts and versions omit "in." Translate, "unto them that are perishing" (2Co 2:15, 16; 4:3): the victims of him whose very name describes his perishing nature, "the son of perdition"; in contrast to you whom (2Th 2:13) "God hath from the beginning chosen to salvation through sanctification of the Spirit and belief of the truth." because-- literally, "in requital for"; in just retribution for their having no love for the truth which was within their reach (on account of its putting a check on their bad passions), and for their having "pleasure in unrighteousness" (2Th 2:12; Ro 1:18); they are lost because they loved not, but rejected, the truth which would have saved them. received not-- Greek, "welcomed not"; admitted it not cordially. love of the truth-- not merely love of truth, but love of THE truth (and of, Jesus who is the Truth, in opposition to Satan's "lie," 2Th 2:9, 11; Joh 8:42-44), can save (Ep 4:21). We are required not merely to assent to, but to love the truth (Psa 119:97). The Jews rejected Him who came in His divine Father's name; they will receive Antichrist coming in his own name (Joh 5:43). Their pleasant sin shall prove their terrible scourge.


<hi type="bold">11. for this cause--</hi>because "they received not the love of the truth." The best safeguard against error is "the love of the truth."

<hi type="bold">shall send--</hi>Greek, "sends," or "is sending"; the "delusion" is already beginning. God judicially sends hardness of heart on those who have rejected the truth, and gives them up in righteous judgment to Satan's delusions (<reference osisRef="Isa.6.9">Is 6:9</reference>, <reference osisRef="Isa.6.10">10</reference>; Ro 1:24-26, 28). They first cast off the love of the truth, then God gives them up to Satan's delusions, then they settle down into "believing the lie": an awful climax (<reference osisRef="1Kgs.22.22">1Ki 22:22</reference>, <reference osisRef="1Kgs.22.23">23</reference>; <reference osisRef="Ezek.14.9">Eze 14:9</reference>; <reference osisRef="Job.12.16">Job 12:16</reference>; <reference osisRef="Matt.24.5">Mt 24:5</reference>, <reference osisRef="Matt.24.11">11</reference>; <reference osisRef="1Tim.4.1">1Ti 4:1</reference>).

<hi type="bold">strong delusion--</hi>Greek, "the powerful working of error," answering to the energizing "working of Satan" (<reference osisRef="2Thess.2.9">2Th 2:9</reference>); the same expression as is applied to the Holy Ghost's operation in believers: "powerful" or "effectual (energizing) working" (<reference osisRef="Eph.1.19">Ep 1:19</reference>).

<hi type="bold">believe a lie--</hi>rather, "the lie" which Antichrist tells them, appealing to his miracles as proofs of it ... (<reference osisRef="2Thess.2.9">2Th 2:9</reference>).

11. for this cause-- because "they received not the love of the truth." The best safeguard against error is "the love of the truth." shall send-- Greek, "sends," or "is sending"; the "delusion" is already beginning. God judicially sends hardness of heart on those who have rejected the truth, and gives them up in righteous judgment to Satan's delusions (Is 6:9, 10; Ro 1:24-26, 28). They first cast off the love of the truth, then God gives them up to Satan's delusions, then they settle down into "believing the lie": an awful climax (1Ki 22:22, 23; Eze 14:9; Job 12:16; Mt 24:5, 11; 1Ti 4:1). strong delusion-- Greek, "the powerful working of error," answering to the energizing "working of Satan" (2Th 2:9); the same expression as is applied to the Holy Ghost's operation in believers: "powerful" or "effectual (energizing) working" (Ep 1:19). believe a lie-- rather, "the lie" which Antichrist tells them, appealing to his miracles as proofs of it... (2Th 2:9).


<hi type="bold">12. they all ... damned--</hi>rather as Greek, "that all," &c. He here states the general proposition which applies specially to Antichrist's adherents. Not all in the Church of Rome, or other anti-Christian systems, shall be damned, but only "all who believed not the truth," when offered to them, "but had pleasure in unrighteousness" (<reference osisRef="Rom.1.32">Ro 1:32</reference>; 2:8). Love of unrighteousness being the great obstacle to believing the truth.

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


<hi type="bold">13. But--</hi>In delightful contrast to the damnation of the lost (<reference osisRef="2Thess.2.12">2Th 2:12</reference>) stands the "salvation" of Paul's converts.

<hi type="bold">are bound--</hi>in duty (<reference osisRef="2Thess.1.3">2Th 1:3</reference>).

<hi type="bold">thanks ... to God--</hi>not to ourselves, your ministers, nor to you, our converts.

<hi type="bold">beloved of the Lord--</hi>Jesus (<reference osisRef="Rom.8.37">Ro 8:37</reference>; <reference osisRef="Gal.2.20">Ga 2:20</reference>; <reference osisRef="Eph.5.2">Ep 5:2</reference>, <reference osisRef="Eph.5.25">25</reference>). Elsewhere God the Father is said to love us (<reference osisRef="2Thess.2.16">2Th 2:16</reference>; <reference osisRef="John.3.16">Joh 3:16</reference>; <reference osisRef="Eph.2.4">Ep 2:4</reference>; <reference osisRef="Col.3.12">Col 3:12</reference>). Therefore Jesus and the Father are one.

<hi type="bold">from the beginning--</hi>"before the foundation of the world" (<reference osisRef="Eph.1.4">Ep 1:4</reference>; compare <reference osisRef="1Cor.2.7">1Co 2:7</reference>; <reference osisRef="2Tim.1.9">2Ti 1:9</reference>); in contrast to those that shall "worship the beast, whose names are not written in the book of life of the Lamb slain from the foundation of the world" (<reference osisRef="Rev.13.8">Re 13:8</reference>). Some of the oldest manuscripts read as English Version, but other oldest manuscripts and Vulgate read, "as first-fruits." The Thessalonians were among the first converts in Europe (compare <reference osisRef="Rom.16.5">Ro 16:5</reference>; <reference osisRef="1Cor.16.15">1Co 16:15</reference>). In a more general sense, it occurs in <reference osisRef="Jas.1.18">Jas 1:18</reference>; <reference osisRef="Rev.14.4">Re 14:4</reference>; so I understand it here including the more restricted sense.

<hi type="bold">chosen you--</hi>The Greek, is not the ordinary word for "elected," implying His eternal selection; but taken for Himself, implying His having adopted them in His eternal purpose. It is found in the Septuagint (<reference osisRef="Deut.7.7">De 7:7</reference>; <reference osisRef="Deut.10.15">10:15</reference>).

<hi type="bold">through--</hi>rather as Greek, "in sanctification" as the element in which the choice to salvation had place (compare <reference osisRef="1Pet.1.2">1Pe 1:2</reference>), standing in contrast to the "unrighteousness," the element in which Antichrist's followers are given over by God to damnation (<reference osisRef="2Thess.2.12">2Th 2:12</reference>).

<hi type="bold">of the Spirit--</hi>wrought by the Spirit who sanctifies all the elect people of God, first by eternally consecrating them to perfect holiness in Christ, once for all, next by progressively imparting it.

<hi type="bold">belief of the truth--</hi>contrasted with "believed not the truth" (<reference osisRef="2Thess.2.12">2Th 2:12</reference>).

13. But-- In delightful contrast to the damnation of the lost (2Th 2:12) stands the "salvation" of Paul's converts. are bound-- in duty (2Th 1:3). thanks... to God-- not to ourselves, your ministers, nor to you, our converts. beloved of the Lord-- Jesus (Ro 8:37; Ga 2:20; Ep 5:2, 25). Elsewhere God the Father is said to love us (2Th 2:16; Joh 3:16; Ep 2:4; Col 3:12). Therefore Jesus and the Father are one. from the beginning-- "before the foundation of the world" (Ep 1:4; compare 1Co 2:7; 2Ti 1:9); in contrast to those that shall "worship the beast, whose names are not written in the book of life of the Lamb slain from the foundation of the world" (Re 13:8). Some of the oldest manuscripts read as English Version, but other oldest manuscripts and Vulgate read, "as first-fruits." The Thessalonians were among the first converts in Europe (compare Ro 16:5; 1Co 16:15). In a more general sense, it occurs in Jas 1:18; Re 14:4; so I understand it here including the more restricted sense. chosen you-- The Greek, is not the ordinary word for "elected," implying His eternal selection; but taken for Himself, implying His having adopted them in His eternal purpose. It is found in the Septuagint (De 7:7; 10:15). through-- rather as Greek, "in sanctification" as the element in which the choice to salvation had place (compare 1Pe 1:2), standing in contrast to the "unrighteousness," the element in which Antichrist's followers are given over by God to damnation (2Th 2:12). of the Spirit-- wrought by the Spirit who sanctifies all the elect people of God, first by eternally consecrating them to perfect holiness in Christ, once for all, next by progressively imparting it. belief of the truth-- contrasted with "believed not the truth" (2Th 2:12).


<hi type="bold">14. you--</hi>The oldest manuscripts read, "us."

<hi type="bold">by our gospel--</hi>"through" the Gospel which we preach.

<hi type="bold">to ... glory--</hi>In <reference osisRef="2Thess.2.13">2Th 2:13</reference> it was "salvation," that is, deliverance from all evil, of body and soul (<reference osisRef="1Thess.5.9">1Th 5:9</reference>); here it is positive good, even "glory," and that "the glory of our Lord Jesus" Himself, which believers are privileged to share with Him (<reference osisRef="John.17.22">Joh 17:22</reference>, <reference osisRef="John.17.24">24</reference>; <reference osisRef="Rom.8.17">Ro 8:17</reference>, <reference osisRef="Rom.8.29">29</reference>; <reference osisRef="2Tim.2.10">2Ti 2:10</reference>).

14. you-- The oldest manuscripts read, "us." by our gospel-- "through" the Gospel which we preach. to... glory-- In 2Th 2:13 it was "salvation," that is, deliverance from all evil, of body and soul (1Th 5:9); here it is positive good, even "glory," and that "the glory of our Lord Jesus" Himself, which believers are privileged to share with Him (Joh 17:22, 24; Ro 8:17, 29; 2Ti 2:10).


<hi type="bold">15. Therefore--</hi>God's sovereign choice of believers, so far from being a ground for inaction on their part, is the strongest incentive to action and perseverance in it. Compare the argument, <reference osisRef="Phil.2.12">Php 2:12</reference>, <reference osisRef="2Cor.2.13">13</reference>, "Work out your own salvation, FOR it is God which worketh in you," &c. We cannot fully explain this in theory; but to the sincere and humble, the practical acting on the principle is plain. "Privilege first, duty afterwards" [Edmunds].

<hi type="bold">stand fast--</hi>so as not to be "shaken or troubled" (<reference osisRef="2Thess.2.2">2Th 2:2</reference>).

<hi type="bold">hold--</hi>so as not to let go. Adding nothing, subtracting nothing [Bengel]. The Thessalonians had not held fast his oral instructions but had suffered themselves to be imposed upon by pretended spirit-revelations, and words and letters pretending to be from Paul (<reference osisRef="2Thess.2.2">2Th 2:2</reference>), to the effect that "the day of the Lord was instantly imminent."

<hi type="bold">traditions--</hi>truths delivered and transmitted orally, or in writing (<reference osisRef="2Thess.3.6">2Th 3:6</reference>; <reference osisRef="1Cor.11.2">1Co 11:2</reference>; Greek, "traditions"). The Greek verb from which the noun comes, is used by Paul in <reference osisRef="1Cor.11.23">1Co 11:23</reference>; <reference osisRef="1Cor.15.3">15:3</reference>. From the three passages in which "tradition" is used in a good sense, Rome has argued for her accumulation of uninspired traditions, virtually overriding God's Word, while put forward as of co-ordinate authority with it. She forgets the ten passages (<reference osisRef="Matt.15.2">Mt 15:2</reference>, <reference osisRef="Matt.3.6">3, 6</reference>; <reference osisRef="Mark.7.3">Mr 7:3</reference>, <reference osisRef="Mark.5.8">5, 8</reference>, <reference osisRef="Mark.9.13">9, 13</reference>; <reference osisRef="Gal.1.14">Ga 1:14</reference>; <reference osisRef="Col.2.8">Col 2:8</reference>) stigmatizing man's uninspired traditions. Not even the apostles' sayings were all inspired (for example, Peter's dissimulation, <reference osisRef="Gal.2.11-Gal.2.14">Ga 2:11-14</reference>), but only when they claimed to be so, as in their words afterwards embodied in their canonical writings. Oral inspiration was necessary in their case, until the canon of the written Word should be complete; they proved their possession of inspiration by miracles wrought in support of the new revelation, which revelation, moreover, accorded with the existing Old Testament revelation; an additional test needed besides miracles (compare <reference osisRef="Deut.13.1-Deut.13.6">De 13:1-6</reference>; <reference osisRef="Acts.17.11">Ac 17:11</reference>). When the canon was complete, the infallibility of the living men was transferred to the written Word, now the sole unerring guide, interpreted by the Holy Spirit. Little else has come down to us by the most ancient and universal tradition save this, the all-sufficiency of Scripture for salvation. Therefore, by tradition, we are constrained to cast off all tradition not contained in, or not provable by, Scripture. The Fathers are valuable witnesses to historical facts, which give force to the intimations of Scripture: such as the Christian Lord's day, the baptism of infants, and the genuineness of the canon of Scripture. Tradition (in the sense of human testimony) cannot establish a doctrine, but can authenticate a fact, such as the facts just mentioned. Inspired tradition, in Paul's sense, is not a supplementary oral tradition completing our written Word, but it is identical with the written Word now complete; then the latter not being complete, the tradition was necessarily in part oral, in part written, and continued so until, the latter being complete before the death of St. John, the last apostle, the former was no longer needed. Scripture is, according to Paul, the complete and sufficient rule in all that appertains to making "the man of God perfect, throughly furnished unto all good works" (<reference osisRef="2Tim.3.16">2Ti 3:16</reference>, <reference osisRef="2Tim.3.17">17</reference>). It is by leaving Paul's God-inspired tradition for human traditions that Rome has become the forerunner and parent of the Antichrist. It is striking that, from this very chapter denouncing Antichrist, she should draw an argument for her "traditions" by which she fosters anti-Christianity. Because the apostles' oral word was as trustworthy as their written word, it by no means follows that the oral word of those not apostles is as trustworthy as the written word of those who were apostles or inspired evangelists. No tradition of the apostles except their written word can be proved genuine on satisfactory evidence. We are no more bound to accept implicitly the Fathers' interpretations of Scripture, because we accept the Scripture canon on their testimony, than we are bound to accept the Jews' interpretation of the Old Testament, because we accept the Old Testament canon on their testimony.

<hi type="bold">our epistle--</hi>as distinguished from a "letter AS from us," <reference osisRef="2Thess.2.2">2Th 2:2</reference>, namely, that purports to be from us, but is not. He refers to his first Epistle to the Thessalonians.

15. Therefore-- God's sovereign choice of believers, so far from being a ground for inaction on their part, is the strongest incentive to action and perseverance in it. Compare the argument, Php 2:12, 13, "Work out your own salvation, FOR it is God which worketh in you," &c. We cannot fully explain this in theory; but to the sincere and humble, the practical acting on the principle is plain. "Privilege first, duty afterwards" [Edmunds]. stand fast-- so as not to be "shaken or troubled" (2Th 2:2). hold-- so as not to let go. Adding nothing, subtracting nothing [Bengel]. The Thessalonians had not held fast his oral instructions but had suffered themselves to be imposed upon by pretended spirit-revelations, and words and letters pretending to be from Paul (2Th 2:2), to the effect that "the day of the Lord was instantly imminent." traditions-- truths delivered and transmitted orally, or in writing (2Th 3:6; 1Co 11:2; Greek, "traditions"). The Greek verb from which the noun comes, is used by Paul in 1Co 11:23; 15:3. From the three passages in which "tradition" is used in a good sense, Rome has argued for her accumulation of uninspired traditions, virtually overriding God's Word, while put forward as of co-ordinate authority with it. She forgets the ten passages (Mt 15:2, 3, 6; Mr 7:3, 5, 8, 9, 13; Ga 1:14; Col 2:8) stigmatizing man's uninspired traditions. Not even the apostles' sayings were all inspired (for example, Peter's dissimulation, Ga 2:11-14), but only when they claimed to be so, as in their words afterwards embodied in their canonical writings. Oral inspiration was necessary in their case, until the canon of the written Word should be complete; they proved their possession of inspiration by miracles wrought in support of the new revelation, which revelation, moreover, accorded with the existing Old Testament revelation; an additional test needed besides miracles (compare De 13:1-6; Ac 17:11). When the canon was complete, the infallibility of the living men was transferred to the written Word, now the sole unerring guide, interpreted by the Holy Spirit. Little else has come down to us by the most ancient and universal tradition save this, the all-sufficiency of Scripture for salvation. Therefore, by tradition, we are constrained to cast off all tradition not contained in, or not provable by, Scripture. The Fathers are valuable witnesses to historical facts, which give force to the intimations of Scripture: such as the Christian Lord's day, the baptism of infants, and the genuineness of the canon of Scripture. Tradition (in the sense of human testimony) cannot establish a doctrine, but can authenticate a fact, such as the facts just mentioned. Inspired tradition, in Paul's sense, is not a supplementary oral tradition completing our written Word, but it is identical with the written Word now complete; then the latter not being complete, the tradition was necessarily in part oral, in part written, and continued so until, the latter being complete before the death of St. John, the last apostle, the former was no longer needed. Scripture is, according to Paul, the complete and sufficient rule in all that appertains to making "the man of God perfect, throughly furnished unto all good works" (2Ti 3:16, 17). It is by leaving Paul's God-inspired tradition for human traditions that Rome has become the forerunner and parent of the Antichrist. It is striking that, from this very chapter denouncing Antichrist, she should draw an argument for her "traditions" by which she fosters anti-Christianity. Because the apostles' oral word was as trustworthy as their written word, it by no means follows that the oral word of those not apostles is as trustworthy as the written word of those who were apostles or inspired evangelists. No tradition of the apostles except their written word can be proved genuine on satisfactory evidence. We are no more bound to accept implicitly the Fathers' interpretations of Scripture, because we accept the Scripture canon on their testimony, than we are bound to accept the Jews' interpretation of the Old Testament, because we accept the Old Testament canon on their testimony. our epistle-- as distinguished from a "letter AS from us," 2Th 2:2, namely, that purports to be from us, but is not. He refers to his first Epistle to the Thessalonians.


<hi type="bold">16-17. himself--</hi>by His own might, as contrasted with our feebleness; ensuring the efficacy of our prayer. Here our Lord Jesus stands first; in <reference osisRef="1Thess.3.11">1Th 3:11</reference>, "God our Father."

<hi type="bold">which ... loved us--</hi>in the work of our redemption. Referring both to our Lord Jesus (<reference osisRef="Rom.8.37">Ro 8:37</reference>; <reference osisRef="Gal.2.20">Ga 2:20</reference>) and God our Father (<reference osisRef="John.3.16">Joh 3:16</reference>).

<hi type="bold">everlasting consolation--</hi>not transitory, as worldly consolations in trials (<reference osisRef="Rom.8.38">Ro 8:38</reference>, <reference osisRef="Rom.8.39">39</reference>). This for all time present, and then "good hope" for the future [Alford].

<hi type="bold">through grace--</hi>rather as Greek "IN grace"; to be joined to "hath given." Grace is the element in which the gift was made.

16-17. himself-- by His own might, as contrasted with our feebleness; ensuring the efficacy of our prayer. Here our Lord Jesus stands first; in 1Th 3:11, "God our Father." which... loved us-- in the work of our redemption. Referring both to our Lord Jesus (Ro 8:37; Ga 2:20) and God our Father (Joh 3:16). everlasting consolation-- not transitory, as worldly consolations in trials (Ro 8:38, 39). This for all time present, and then "good hope" for the future [Alford]. through grace-- rather as Greek "IN grace"; to be joined to "hath given." Grace is the element in which the gift was made.


<title type="x-s2">CHAPTER 3</title>
 <reference osisRef="2Thess.3.1-2Thess.3.18">2Th 3:1-18</reference>. He Asks Their Prayers: His Confidence in Them: Prayer for Them: Charges against Disorderly Idle Conduct; His Own Example: Concluding Prayer and Salutation.

<hi type="bold">1. Finally--</hi>literally, "As to what remains."

<hi type="bold">may have free course--</hi>literally, "may run"; spread rapidly without a drag on the wheels of its course. That the new-creating word may "run," as "swiftly" as the creative word at the first (<reference osisRef="Ps.147.15">Psa 147:15</reference>). The opposite is the word of God being "bound" (<reference osisRef="2Tim.2.9">2Ti 2:9</reference>).

<hi type="bold">glorified--</hi>by sinners accepting it (<reference osisRef="Acts.13.48">Ac 13:48</reference>; <reference osisRef="Gal.1.23">Ga 1:23</reference>, <reference osisRef="1Cor.1.24">24</reference>). Contrast "evil spoken of" (<reference osisRef="1Pet.4.14">1Pe 4:14</reference>).

<hi type="bold">as it is with you--</hi>(<reference osisRef="1Thess.1.6">1Th 1:6</reference>; <reference osisRef="1Cor.4.10">4:10</reference>; <reference osisRef="1Cor.5.11">5:11</reference>).

CHAPTER 3 2Th 3:1-18. He Asks Their Prayers: His Confidence in Them: Prayer for Them: Charges against Disorderly Idle Conduct; His Own Example: Concluding Prayer and Salutation. 1. Finally-- literally, "As to what remains." may have free course-- literally, "may run"; spread rapidly without a drag on the wheels of its course. That the new-creating word may "run," as "swiftly" as the creative word at the first (Psa 147:15). The opposite is the word of God being "bound" (2Ti 2:9). glorified-- by sinners accepting it (Ac 13:48; Ga 1:23, 24). Contrast "evil spoken of" (1Pe 4:14). as it is with you-- (1Th 1:6; 4:10; 5:11).


<hi type="bold">2. that we ... be delivered from unreasonable ... men--</hi>literally, men out of place, inept, unseemly: out of the way bad: more than ordinarily bad. An undesigned coincidence with <reference osisRef="Acts.18.5-Acts.18.9">Ac 18:5-9</reference>. Paul was now at Corinth, where the Jews "opposed themselves" to his preaching: in answer to his prayers and those of his converts at Thessalonica and elsewhere, "the Lord, in vision," assured him of exemption from "the hurt," and of success in bringing in "much people." On the unreasonable, out-of-the way perversity of the Jews, as known to the Thessalonians, see <reference osisRef="1Thess.2.15">1Th 2:15</reference>, <reference osisRef="2Cor.2.16">16</reference>.

<hi type="bold">have not faith--</hi>or as Greek, "the faith" of the Christian: the only antidote to what is "unreasonable and wicked." The Thessalonians, from their ready acceptance of the Gospel (<reference osisRef="1Thess.1.5">1Th 1:5</reference>, <reference osisRef="1Cor.1.6">6</reference>), might think "all" would similarly receive it; but the Jews were far from having such a readiness to believe the truth.

2. that we... be delivered from unreasonable... men-- literally, men out of place, inept, unseemly: out of the way bad: more than ordinarily bad. An undesigned coincidence with Ac 18:5-9. Paul was now at Corinth, where the Jews "opposed themselves" to his preaching: in answer to his prayers and those of his converts at Thessalonica and elsewhere, "the Lord, in vision," assured him of exemption from "the hurt," and of success in bringing in "much people." On the unreasonable, out-of-the way perversity of the Jews, as known to the Thessalonians, see 1Th 2:15, 16. have not faith-- or as Greek, "the faith" of the Christian: the only antidote to what is "unreasonable and wicked." The Thessalonians, from their ready acceptance of the Gospel (1Th 1:5, 6), might think "all" would similarly receive it; but the Jews were far from having such a readiness to believe the truth.


<hi type="bold">3. faithful--</hi>alluding to "faith" (<reference osisRef="2Thess.3.2">2Th 3:2</reference>): though many will not believe, the Lord (other very old manuscripts read "God") is still to be believed in as faithful to His promises (<reference osisRef="1Thess.5.24">1Th 5:24</reference>; <reference osisRef="2Tim.2.13">2Ti 2:13</reference>). Faith on the part of man answers to faithfulness on the part of God.

<hi type="bold">stablish you--</hi>as he had prayed (<reference osisRef="2Thess.2.17">2Th 2:17</reference>). Though it was on himself that wicked men were making their onset, he turns away from asking the Thessalonians' prayers for HIS deliverance (<reference osisRef="2Thess.3.2">2Th 3:2</reference>: so unselfish was he, even in religion), to express his assurance of THEIR establishment in the faith, and preservation from evil. This assurance thus exactly answers to his prayer for them (<reference osisRef="2Thess.2.17">2Th 2:17</reference>), "Our Lord ... stablish you in every good word and work." He has before his mind the Lord's Prayer, "Lead us not into temptation, but deliver us from evil"; where, as here, the translation may be, "from the evil one"; the great hinderer of "every good word and work." Compare <reference osisRef="Matt.13.19">Mt 13:19</reference>, "the wicked one."

3. faithful-- alluding to "faith" (2Th 3:2): though many will not believe, the Lord (other very old manuscripts read "God") is still to be believed in as faithful to His promises (1Th 5:24; 2Ti 2:13). Faith on the part of man answers to faithfulness on the part of God. stablish you-- as he had prayed (2Th 2:17). Though it was on himself that wicked men were making their onset, he turns away from asking the Thessalonians' prayers for HIS deliverance (2Th 3:2: so unselfish was he, even in religion), to express his assurance of THEIR establishment in the faith, and preservation from evil. This assurance thus exactly answers to his prayer for them (2Th 2:17), "Our Lord... stablish you in every good word and work." He has before his mind the Lord's Prayer, "Lead us not into temptation, but deliver us from evil"; where, as here, the translation may be, "from the evil one"; the great hinderer of "every good word and work." Compare Mt 13:19, "the wicked one."


<hi type="bold">4. we have confidence in the Lord--</hi>as "faithful" (<reference osisRef="2Thess.3.3">2Th 3:3</reference>). Have confidence in no man when left to himself [Bengel].

<hi type="bold">that ye both do--</hi>Some of the oldest manuscripts insert a clause, "that ye both have done" before, "and are doing, and will do." He means the majority by "ye," not all of them (compare <reference osisRef="2Thess.3.11">2Th 3:11</reference>; <reference osisRef="2Thess.1.3">2Th 1:3</reference>; <reference osisRef="1Thess.3.6">1Th 3:6</reference>).

4. we have confidence in the Lord-- as "faithful" (2Th 3:3). Have confidence in no man when left to himself [Bengel]. that ye both do-- Some of the oldest manuscripts insert a clause, "that ye both have done" before, "and are doing, and will do." He means the majority by "ye," not all of them (compare 2Th 3:11; 2Th 1:3; 1Th 3:6).


5. If "the Lord" be here the Holy Ghost (<reference osisRef="2Cor.3.17">2Co 3:17</reference>), the three Persons of the Trinity will occur in this verse.

<hi type="bold">love of God--</hi>love to God.

<hi type="bold">patient waiting for Christ--</hi>rather as Greek, "the patience (endurance) of Christ," namely, which Christ showed [Alford] (<reference osisRef="2Thess.2.4">2Th 2:4</reference>; <reference osisRef="1Thess.1.3">1Th 1:3</reference>). Estius, however, supports English Version (compare <reference osisRef="Rev.1.9">Re 1:9</reference>; <reference osisRef="1Cor.3.10">3:10</reference>). At all events, this grace, "patience," or persevering endurance, is connected with the "hope" (<reference osisRef="1Thess.1.3">1Th 1:3</reference>, <reference osisRef="1Cor.1.10">10</reference>) of Christ's coming. In Alford's translation we may compare <reference osisRef="Heb.12.1">He 12:1</reference>, <reference osisRef="2Cor.12.2">2</reference>, "Run with patience (endurance) ... looking to Jesus ... who, for the joy that was before Him, endured the cross"; so WE are to endure, as looking for the hope to be realized at His coming (<reference osisRef="Heb.10.36">He 10:36</reference>, <reference osisRef="Heb.10.37">37</reference>).

5. If "the Lord" be here the Holy Ghost (2Co 3:17), the three Persons of the Trinity will occur in this verse. love of God-- love to God. patient waiting for Christ-- rather as Greek, "the patience (endurance) of Christ," namely, which Christ showed [Alford] (2Th 2:4; 1Th 1:3). Estius, however, supports English Version (compare Re 1:9; 3:10). At all events, this grace, "patience," or persevering endurance, is connected with the "hope" (1Th 1:3, 10) of Christ's coming. In Alford's translation we may compare He 12:1, 2, "Run with patience (endurance)... looking to Jesus... who, for the joy that was before Him, endured the cross"; so WE are to endure, as looking for the hope to be realized at His coming (He 10:36, 37).


<hi type="bold">6. we command you--</hi>Hereby he puts to a particular test their obedience in general to his commands, which obedience he had recognized in <reference osisRef="2Thess.3.4">2Th 3:4</reference>.

<hi type="bold">withdraw--</hi>literally, "to furl the sails"; as we say, to steer clear of (compare <reference osisRef="2Thess.3.14">2Th 3:14</reference>). Some had given up labor as though the Lord's day was immediately coming. He had enjoined mild censure of such in <reference osisRef="1Thess.5.14">1Th 5:14</reference>, "Warn ... the unruly"; but now that the mischief had become more confirmed, he enjoins stricter discipline, namely, withdrawal from their company (compare <reference osisRef="1Cor.5.11">1Co 5:11</reference>; 2Jo 10, 11): not a formal sentence of excommunication, such as was subsequently passed on more heinous offenders (as in <reference osisRef="1Cor.5.5">1Co 5:5</reference>; <reference osisRef="1Tim.1.20">1Ti 1:20</reference>). He says "brother," that is, professing Christian; for in the case of unprofessing heathen, believers needed not be so strict (<reference osisRef="1Cor.5.10-1Cor.5.13">1Co 5:10-13</reference>).

<hi type="bold">disorderly--</hi>Paul plainly would not have sanctioned the order of Mendicant Friars, who reduce such a "disorderly" and lazy life to a system. Call it not an order, but a burden to the community (Bengel, alluding to the Greek, <reference osisRef="2Thess.3.8">2Th 3:8</reference>, for "be chargeable," literally, "be a burden").

<hi type="bold">the tradition--</hi>the oral instruction which he had given to them when present (<reference osisRef="2Thess.3.10">2Th 3:10</reference>), and subsequently committed to writing (<reference osisRef="1Thess.4.11">1Th 4:11</reference>, <reference osisRef="1Thess.4.12">12</reference>).

<hi type="bold">which he received of us--</hi>Some oldest manuscripts read, "ye received"; others, "they received." The English Version reading has no very old authority.

6. we command you-- Hereby he puts to a particular test their obedience in general to his commands, which obedience he had recognized in 2Th 3:4. withdraw-- literally, "to furl the sails"; as we say, to steer clear of (compare 2Th 3:14). Some had given up labor as though the Lord's day was immediately coming. He had enjoined mild censure of such in 1Th 5:14, "Warn... the unruly"; but now that the mischief had become more confirmed, he enjoins stricter discipline, namely, withdrawal from their company (compare 1Co 5:11; 2Jo 10, 11): not a formal sentence of excommunication, such as was subsequently passed on more heinous offenders (as in 1Co 5:5; 1Ti 1:20). He says "brother," that is, professing Christian; for in the case of unprofessing heathen, believers needed not be so strict (1Co 5:10-13). disorderly-- Paul plainly would not have sanctioned the order of Mendicant Friars, who reduce such a "disorderly" and lazy life to a system. Call it not an order, but a burden to the community (Bengel, alluding to the Greek, 2Th 3:8, for "be chargeable," literally, "be a burden"). the tradition-- the oral instruction which he had given to them when present (2Th 3:10), and subsequently committed to writing (1Th 4:11, 12). which he received of us-- Some oldest manuscripts read, "ye received"; others, "they received." The English Version reading has no very old authority.


<hi type="bold">7. how ye ought to follow us--</hi>how ye ought to live so as to "imitate (so the Greek for 'follow') us" (compare Notes, see on <reference osisRef="1Cor.11.1">1Co 11:1</reference>; <reference osisRef="1Thess.1.6">1Th 1:6</reference>).

7. how ye ought to follow us-- how ye ought to live so as to "imitate (so the Greek for 'follow') us" (compare Notes, see on 1Co 11:1; 1Th 1:6).


<hi type="bold">8. eat any man's bread--</hi>Greek, "eat bread from any man," that is, live at anyone's expense. Contrast <reference osisRef="2Thess.3.12">2Th 3:12</reference>, "eat THEIR OWN bread."

<hi type="bold">wrought--</hi>(<reference osisRef="Acts.20.34">Ac 20:34</reference>). In both Epistles they state they maintained themselves by labor; but in this second Epistle they do so in order to offer themselves herein as an example to the idle; whereas, in the first, their object in doing so is to vindicate themselves from all imputation of mercenary motives in preaching the Gospel (<reference osisRef="1Thess.2.5">1Th 2:5</reference>, <reference osisRef="2Cor.2.9">9</reference>) [Edmunds]. They preached gratuitously though they might have claimed maintenance from their converts.

<hi type="bold">labour and travail--</hi>"toil and hardship" (see on <reference osisRef="1Thess.2.9">1Th 2:9</reference>).

<hi type="bold">night and day--</hi>scarcely allowing time for repose.

<hi type="bold">chargeable--</hi>Greek, "a burden," or "burdensome." The Philippians did not regard it as a burden to contribute to his support (<reference osisRef="Phil.4.15">Php 4:15</reference>, <reference osisRef="Phil.4.16">16</reference>), sending to him while he was in this very Thessalonica (<reference osisRef="Acts.16.15">Ac 16:15</reference>, 34, 40). Many Thessalonians, doubtless, would have felt it a privilege to contribute, but as he saw some idlers among them who would have made a pretext of his example to justify themselves, he waived his right. His reason for the same course at Corinth was to mark how different were his aims from those of the false teachers who sought their own lucre (<reference osisRef="2Cor.11.9">2Co 11:9</reference>, <reference osisRef="2Cor.12.13">12, 13</reference>). It is at the very time and place of writing these Epistles that Paul is expressly said to have wrought at tent-making with Aquila (<reference osisRef="Acts.18.3">Ac 18:3</reference>); an undesigned coincidence.

8. eat any man's bread-- Greek, "eat bread from any man," that is, live at anyone's expense. Contrast 2Th 3:12, "eat THEIR OWN bread." wrought-- (Ac 20:34). In both Epistles they state they maintained themselves by labor; but in this second Epistle they do so in order to offer themselves herein as an example to the idle; whereas, in the first, their object in doing so is to vindicate themselves from all imputation of mercenary motives in preaching the Gospel (1Th 2:5, 9) [Edmunds]. They preached gratuitously though they might have claimed maintenance from their converts. labour and travail-- "toil and hardship" (see on 1Th 2:9). night and day-- scarcely allowing time for repose. chargeable-- Greek, "a burden," or "burdensome." The Philippians did not regard it as a burden to contribute to his support (Php 4:15, 16), sending to him while he was in this very Thessalonica (Ac 16:15, 34, 40). Many Thessalonians, doubtless, would have felt it a privilege to contribute, but as he saw some idlers among them who would have made a pretext of his example to justify themselves, he waived his right. His reason for the same course at Corinth was to mark how different were his aims from those of the false teachers who sought their own lucre (2Co 11:9, 12, 13). It is at the very time and place of writing these Epistles that Paul is expressly said to have wrought at tent-making with Aquila (Ac 18:3); an undesigned coincidence.


9. (<reference osisRef="1Cor.9.4-1Cor.9.6">1Co 9:4-6</reference>, &c.; <reference osisRef="Gal.6.6">Ga 6:6</reference>.)

9. (1Co 9:4-6, &c.; Ga 6:6.)


<hi type="bold">10. For even--</hi>Translate, "For also." We not only set you the example, but gave a positive "command."

<hi type="bold">commanded--</hi>Greek imperfect, "We were commanding"; we kept charge of you.

<hi type="bold">would not work--</hi>Greek, "is unwilling to work." Bengel makes this to be the argument: not that such a one is to have his food withdrawn from him by others; but he proves from the necessity of eating the necessity of working; using this pleasantry, Let him who will not work show himself an angel, that is, do without food as the angels do (but since he cannot do without food, then he ought to be not unwilling to work). It seems to me simpler to take it as a punishment of the idle. Paul often quotes good adages current among the people, stamping them with inspired approval. In the Hebrew, "Bereshith Rabba," the same saying is found; and in the book Zeror, "He who will not work before the sabbath, must not eat on the sabbath."

10. For even-- Translate, "For also." We not only set you the example, but gave a positive "command." commanded-- Greek imperfect, "We were commanding"; we kept charge of you. would not work-- Greek, "is unwilling to work." Bengel makes this to be the argument: not that such a one is to have his food withdrawn from him by others; but he proves from the necessity of eating the necessity of working; using this pleasantry, Let him who will not work show himself an angel, that is, do without food as the angels do (but since he cannot do without food, then he ought to be not unwilling to work). It seems to me simpler to take it as a punishment of the idle. Paul often quotes good adages current among the people, stamping them with inspired approval. In the Hebrew, "Bereshith Rabba," the same saying is found; and in the book Zeror, "He who will not work before the sabbath, must not eat on the sabbath."


<hi type="bold">11. busy bodies--</hi>In the Greek the similarity of sound marks the antithesis, "Doing none of their own business, yet overdoing in the business of others." Busy about everyone's business but their own. "Nature abhors a vacuum"; so if not doing one's own business, one is apt to meddle with his neighbor's business. Idleness is the parent of busybodies (<reference osisRef="1Tim.5.13">1Ti 5:13</reference>). Contrast <reference osisRef="1Thess.4.11">1Th 4:11</reference>.

11. busy bodies-- In the Greek the similarity of sound marks the antithesis, "Doing none of their own business, yet overdoing in the business of others." Busy about everyone's business but their own. "Nature abhors a vacuum"; so if not doing one's own business, one is apt to meddle with his neighbor's business. Idleness is the parent of busybodies (1Ti 5:13). Contrast 1Th 4:11.


<hi type="bold">12. by--</hi>The oldest manuscripts read, "IN the Lord Jesus." So the Greek, <reference osisRef="1Thess.4.1">1Th 4:1</reference>, implying the sphere wherein such conduct is appropriate and consistent. "We exhort you thus, as ministers IN Christ, exhorting our people IN Christ."

<hi type="bold">with quietness--</hi>quiet industry; laying aside restless, bustling, intermeddling officiousness (<reference osisRef="2Thess.3.11">2Th 3:11</reference>).

<hi type="bold">their own--</hi>bread earned by themselves, not another's bread (<reference osisRef="2Thess.3.8">2Th 3:8</reference>).

12. by-- The oldest manuscripts read, "IN the Lord Jesus." So the Greek, 1Th 4:1, implying the sphere wherein such conduct is appropriate and consistent. "We exhort you thus, as ministers IN Christ, exhorting our people IN Christ." with quietness-- quiet industry; laying aside restless, bustling, intermeddling officiousness (2Th 3:11). their own-- bread earned by themselves, not another's bread (2Th 3:8).


<hi type="bold">13. be not weary--</hi>The oldest manuscripts read, "Be not cowardly in"; do not be wanting in strenuousness in doing well. Edmunds explains it: Do not culpably neglect to do well, namely, with patient industry do your duty in your several callings. In contrast to the "disorderly, not-working busybodies" (<reference osisRef="2Thess.3.11">2Th 3:11</reference>; compare <reference osisRef="Gal.6.9">Ga 6:9</reference>).

13. be not weary-- The oldest manuscripts read, "Be not cowardly in"; do not be wanting in strenuousness in doing well. Edmunds explains it: Do not culpably neglect to do well, namely, with patient industry do your duty in your several callings. In contrast to the "disorderly, not-working busybodies" (2Th 3:11; compare Ga 6:9).


<hi type="bold">14. note that man--</hi>mark him in your own mind as one to be avoided (<reference osisRef="2Thess.3.6">2Th 3:6</reference>).

<hi type="bold">that he may be ashamed--</hi>Greek, "made to turn and look into himself, and so be put to shame." Feeling himself shunned by godly brethren, he may become ashamed of his course.

14. note that man-- mark him in your own mind as one to be avoided (2Th 3:6). that he may be ashamed-- Greek, "made to turn and look into himself, and so be put to shame." Feeling himself shunned by godly brethren, he may become ashamed of his course.


<hi type="bold">15. admonish him as a brother--</hi>not yet excommunicated (compare <reference osisRef="Lev.19.17">Le 19:17</reference>). Do not shun him in contemptuous silence, but tell him why he is so avoided (<reference osisRef="Matt.18.15">Mt 18:15</reference>; <reference osisRef="1Thess.5.14">1Th 5:14</reference>).

15. admonish him as a brother-- not yet excommunicated (compare Le 19:17). Do not shun him in contemptuous silence, but tell him why he is so avoided (Mt 18:15; 1Th 5:14).


<hi type="bold">16. Lord of peace--</hi>Jesus Christ. The same title is given to Him as to the Father, "the God of peace" (<reference osisRef="Rom.15.33">Ro 15:33</reference>; <reference osisRef="Rom.16.20">16:20</reference>; <reference osisRef="2Cor.13.11">2Co 13:11</reference>). An appropriate title in the prayer here, where the harmony of the Christian community was liable to interruption from the "disorderly." The Greek article requires the translation, "Give you the peace" which it is "His to give." "Peace" outward and inward, here and hereafter (<reference osisRef="Rom.14.17">Ro 14:17</reference>).

<hi type="bold">always--</hi>unbroken, not changing with outward circumstances.

<hi type="bold">by all means--</hi>Greek, "in every way." Most of the oldest manuscripts read, "in every place"; thus he prays for their peace in all times ("always") and places.

<hi type="bold">Lord be with you all--</hi>May He bless you not only with peace, but also with His presence (<reference osisRef="Matt.28.20">Mt 28:20</reference>). Even the disorderly brethren (compare <reference osisRef="2Thess.3.15">2Th 3:15</reference>, "a brother") are included in this prayer.

16. Lord of peace-- Jesus Christ. The same title is given to Him as to the Father, "the God of peace" (Ro 15:33; 16:20; 2Co 13:11). An appropriate title in the prayer here, where the harmony of the Christian community was liable to interruption from the "disorderly." The Greek article requires the translation, "Give you the peace" which it is "His to give." "Peace" outward and inward, here and hereafter (Ro 14:17). always-- unbroken, not changing with outward circumstances. by all means-- Greek, "in every way." Most of the oldest manuscripts read, "in every place"; thus he prays for their peace in all times ("always") and places. Lord be with you all-- May He bless you not only with peace, but also with His presence (Mt 28:20). Even the disorderly brethren (compare 2Th 3:15, "a brother") are included in this prayer.


17. The Epistle was written by an amanuensis (perhaps Silas or Timothy), and only the closing salutation written by Paul's "own hand" (compare <reference osisRef="Rom.16.22">Ro 16:22</reference>; <reference osisRef="1Cor.16.21">1Co 16:21</reference>; <reference osisRef="Col.4.18">Col 4:18</reference>). Wherever Paul does not subjoin this autograph salutation, we may presume he wrote the whole Epistle himself (<reference osisRef="Gal.6.11">Ga 6:11</reference>).

<hi type="bold">which--</hi>which autograph salutation.

<hi type="bold">the token--</hi>to distinguish genuine Epistles from spurious ones put forth in my name (<reference osisRef="2Thess.2.2">2Th 2:2</reference>).

<hi type="bold">in every epistle--</hi>Some think he signed his name to every Epistle with his own hand; but as there is no trace of this in any manuscripts of all the Epistles, it is more likely that he alludes to his writing with his own hand in closing every Epistle, even in those Epistles (Romans, Second Corinthians, Ephesians, Philippians, First Thessalonians) wherein he does not specify his having done so.

<hi type="bold">so I write--</hi>so I sign my name: this is a specimen of my handwriting, by which to distinguish my geniune letters from forgeries.

17. The Epistle was written by an amanuensis (perhaps Silas or Timothy), and only the closing salutation written by Paul's "own hand" (compare Ro 16:22; 1Co 16:21; Col 4:18). Wherever Paul does not subjoin this autograph salutation, we may presume he wrote the whole Epistle himself (Ga 6:11). which-- which autograph salutation. the token-- to distinguish genuine Epistles from spurious ones put forth in my name (2Th 2:2). in every epistle-- Some think he signed his name to every Epistle with his own hand; but as there is no trace of this in any manuscripts of all the Epistles, it is more likely that he alludes to his writing with his own hand in closing every Epistle, even in those Epistles (Romans, Second Corinthians, Ephesians, Philippians, First Thessalonians) wherein he does not specify his having done so. so I write-- so I sign my name: this is a specimen of my handwriting, by which to distinguish my geniune letters from forgeries.


18. He closes every Epistle by praying for GRACE to those whom he addresses.

<hi type="bold">Amen--</hi>omitted in the oldest manuscripts It was doubtless the response of the congregation after hearing the Epistle read publicly; hence it crept into copies.

 The Subscription is spurious, as the Epistle was written not "from Athens," but from Corinth.  <chapter eID="2Thess.3"/>

18. He closes every Epistle by praying for GRACE to those whom he addresses. Amen-- omitted in the oldest manuscripts It was doubtless the response of the congregation after hearing the Epistle read publicly; hence it crept into copies. The Subscription is spurious, as the Epistle was written not "from Athens," but from Corinth.


<milestone n="THE PASTORAL EPISTLES OF PAUL THE APOSTLE TO TIMOTHY AND TITUS" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE PASTORAL EPISTLES OF PAUL THE APOSTLE TO TIMOTHY AND TITUS</title>