1

0 SECOND THESSALONIANS

FROM CORINTH A.D. 50 OR 51

BY WAY OF INTRODUCTION

It is plain that First Thessalonians did not settle all the difficulties in Thessalonica. With some there was precisely the opposite result. There was some opposition to Paul's authority and even defiance. So Paul repeats his "command" for discipline (2Th 3:6) as he had done when with them (2Th 3:10). He makes this Epistle a test of obedience (2Th 3:14) and finds it necessary to warn the Thessalonians against the zeal of some deceivers who even invent epistles in Paul's name to carry their point in the church (2Th 2:1), an early instance of pseudepigraphic "Pauline" epistles, but not for a "pious" purpose. Paul's keen resentment against the practise should make us slow to accept the pseudepigraphic theory about other Pauline Epistles. He calls attention to his own signature at the close of each genuine letter. As a rule he dictated the epistle, but signed it with his own hand (2Th 3:17). Paul writes to calm excitement (Ellicott) and to make it plain that he had not said that the Second Coming was to be right away.

This Epistle is a bit sharper in tone than the First and also briefer. It has been suggested that there were two churches in Thessalonica, a Gentile Church to which First Thessalonians was sent, and a Jewish Church to which Second Thessalonians was addressed. There is no real evidence for such a gratuitous hypothesis. It assumes a difficulty about his sending a second letter to the same church that does not exist. The bearer of the first letter brought back news that made a second necessary. It was probably sent within the same year as the first.

1

1 Paul, etc.

( Παυλοσ, ετχ.). This address or superscription is identical with that in 1Th 1:1 save that our ( ημων) is added afterFather

( πατρ).

2 From God the Father and the Lord Jesus Christ

( απο θεου πατρος κα Κυριου Ιησου Χριστου). These words are not genuine in 1Th 1:1, but are here and they appear in all the other Pauline Epistles. Note absence of article both after εν and απο, though both God and Lord Jesus Christ are definite. In both cases Jesus Christ is put on a par with God, though not identical. See on 1Th 1:1 for discussion of words, but note difference between εν, in the sphere of, by the power of, and απο, from, as the fountain head and source of grace and peace.

3 We are bound

( οφειλομεν). Paul feels a sense of obligation to keep on giving thanks to God ( ευχαριστειν τω θεω, present infinitive with dative case) because of God's continued blessings on the Thessalonians. He uses the same idiom again in 2Th 2:13 and nowhere else in his thanksgivings. It is not necessity ( δε) that Paul here notes, but a sense of personal obligation as in 1Jn 2:6 (Milligan).Even as it is meet

( καθως αξιον εστιν). Οφειλομεν points to the divine, αξιον to the human side of the obligation (Lightfoot), perhaps to cheer the fainthearted in a possible letter to him in reply to Paul's First Thessalonian epistle (Milligan). This adjective αξιος is from αγω, to drag down the scales, and so weighty, worthy, worthwhile, old word and appropriate here.For that your faith groweth exceedingly

( οτ υπεραυξανε η πιστις υμων). Causal use of οτ referring to the obligation stated in οφειλομεν. The verb υπεραυξανω is one of Paul's frequent compounds in υπερ ( υπερ-βαινω, 1Th 4:6; υπερ-εκ-τεινω, 2Co 10:14; υπερ-εν-τυγχανω, Rom 8:26; υπερ-νικαω, Rom 8:37; υπερ-πλεοναζω, 1Ti 1:14) and occurs only here in N.T. and rare elsewhere (Galen, Dio Cass.). Figure of the tree of faith growing above ( υπερ) measure. Cf. parable of Jesus about faith-like a grain of mustard seed (Mat 13:31).Aboundeth

( πλεοναζε). Same verb in 1Th 3:12, here a fulfilment of the prayer made there. Milligan finds diffusive growth of love in this word because of "each one" ( ενος εκαστου). Frame finds in this fulfilment of the prayer of 1Th 3:12 one proof that II Thessalonians is later than I Thessalonians.

4 So that

( ωστε). Another example of ωστε and the infinitive ( ενκαυχασθα) for result as in 1Th 1:7 which see.We ourselves

( αυτους ημας). Accusative of general reference with the infinitive, but not merely ημας (or εαυτους), perhaps in contrast with εν υμιν (in you), as much as to say, "so that we ourselves, contrary to your expectations, are boasting" (Frame). Ενκαυχαομα occurs here alone in N.T., but is found in the LXX and in Aesop's Fables, proof enough of its vernacular use. Paul was not above praising one church to other churches, to provoke them to good works. Here he is boasting of Thessalonica in Macedonia to the Corinthians as he did later to the Corinthians about the collection (2Co 8:1-15) after having first boasted to the Macedonians about the Corinthians (2Co 9:1-5). There were other churches in Achaia besides Corinth (2Co 1:1).For

( υπερ). Over, about, like περ (1Th 1:2).In all your persecutions

( εν πασιν τοις διωγμοις υμων). Their patience and faith had already attracted Paul's attention (1Th 1:3) and their tribulations θλιψεσιν (1Th 1:6). Here Paul adds the more specific term διωγμος, old word from διωκω, to chase, to pursue, a word used by Paul of his treatment in Corinth (2Co 12:10).Which ye endure

( αις ανεχεσθε). B here reads ενεχεσθε, to be entangled in, to be held in as in Gal 5:1, but ανεχεσθε is probably correct and the αις is probably attracted to locative case of θλιψεσιν from the ablative ων after ανεχεσθε,from which ye hold yourselves back

(cf. Col 3:13).

5 A manifest token of the righteous judgment of God

( ενδειγμα της δικαιας κρισεως του θεου). Old word from ενδεικνυμ, to point out, result reached ( -μα), a thing proved. It is either in the accusative of general reference in apposition with the preceding clause as in Rom 8:3; Rom 12:1, or in the nominative absolute when ο εστιν, if supplied, would explain it as in Phi 1:28. This righteous judgment is future and final (verses 2Th 1:6-10).To the end that you may be counted worthy

( εις το καταξιωθηνα υμας). Another example of εις το for purpose with first aorist passive infinitive from καταξιοω, old verb, with accusative of general reference υμας and followed by the genitive της βασιλειας (kingdom of God). See 1Th 2:12 forkingdom of God

.For which ye also suffer

( υπερ ης κα πασχετε). Yealso

as well as we and the present tense means that it is still going on.

6 If so be that it is a righteous thing with God

( ειπερ δικαιον παρα θεω). Condition of first class, determined as fulfilled, assumed as true, but with ειπερ (if on the whole, provided that) as in Rom 8:9; Rom 8:17, and with no copula expressed. A righteous thing "with God" means by the side of God ( παρα θεω) and so from God's standpoint. This is as near to the idea of absolute right as it is possible to attain. Note the phrase in verse 2Th 1:5.To recompense affliction to them that afflict you

( ανταποδουνα τοις θλιβουσιν ημας θλιψιν). Second aorist active infinitive of double compound αντ-αποδιδωμ, old verb, either in good sense as in 1Th 3:9 or in bad sense as here. Paul is certain of this principle, though he puts it conditionally.

7 Rest with us

( ανεσιν μεθ' ημων). Let up, release. Old word from ανιημ, from troubles here (2Co 2:13; 2Co 7:5; 2Co 8:13), and hereafter as in this verse. Vivid word. They shared suffering with Paul (verse 2Th 1:5) and so they will share ( μεθ') therest

.At the revelation of the Lord Jesus

( εν τη αποκαλυψε του Κυριου Ιησου). Here the Παρουσια (1Th 2:19; 1Th 3:13; 1Th 5:23) is pictured as aRevelation

(Un-veiling, απο-καλυψις) of the Messiah as in 1Co 1:7; 1Pe 1:7; 1Pe 1:13 (cf. Luk 17:30). At this Unveiling of the Messiah there will come therecompense

(verse 2Th 1:6) to the persecutors and therest

from the persecutions. This Revelation will befrom heaven

( απ' ουρανου) as to place andwith the angels of his power

( μετ' αγγελων δυναμεως αυτου) as the retinue andin flaming fire

( εν πυρ φλογος, in a fire of flame, fire characterized by flame). In Act 7:30 the text isflame of fire

where πυρος is genitive (like Isa 66:15) rather than φλογος as here (Exo 3:2).

8 Rendering

( διδοντος). Genitive of present active participle of διδωμ, to give, agreeing with Ιησου.Vengeance

( εκδικησιν). Late word from εκδικεω, to vindicate, in Polybius and LXX.To them that know not God

( τοις μη ειδοσιν θεον). Dative plural of perfect active participle ειδως. Apparently chiefly Gentiles in mind (1Th 4:3; Gal 4:8; Rom 1:28; Eph 2:12), though Jews are also guilty of wilful ignorance of God (Rom 2:14).And to them that obey not the gospel of our Lord Jesus

( κα τοις μη υπακουουσιν τω ευαγγελιω του κυριου ημων Ιησου). Repetition of the article looks like another class and so Jews (Rom 10:16). Both Jews as instigators and Gentiles as officials ( πολιταρχς) were involved in the persecution in Thessalonica (Act 17:5-9; 2Th 1:6). Note the use of "gospel" here as in Mar 1:15 "believe in the gospel."

9 Who

( οιτινες). Qualitative use, such as. Vanishing in papyri though surviving in Paul (1Co 3:17; Rom 1:25; Gal 4:26; Phi 4:3).Shall suffer punishment

( δικην τισουσιν). Future active of old verb τινω, to pay penalty ( δικην, right, justice), here only in N.T., but αποτινω once also to repay Phm 1:19. In the papyri δικη is used for a case or process in law. This is the regular phrase in classic writers for paying the penalty.Eternal destruction

( ολεθρον αιωνιον). Accusative case in apposition with δικην (penalty). This phrase does not appear elsewhere in the N.T., but is in IV Macc. 10:15 τον αιωνιον του τυραννου ολεθρον the eternal destruction of the tyrant (Antiochus Epiphanes). Destruction (cf. 1Th 5:3) does not mean here annihilation, but, as Paul proceeds to show, separationfrom the face of the Lord

( απο προσωπου του κυριου) and from theglory of his might

( κα απο της δοξης της ισχυος αυτου), an eternity of woe such as befell Antiochus Epiphanes. Αιωνιος in itself only means age-long and papyri and inscriptions give it in the weakened sense of a Caesar's life (Milligan), but Paul means by age-longthe coming age

in contrast withthis age

, aseternal

as the New Testament knows how to make it. See on Mat 25:46 for use of αιωνιος both with ζωην, life, and κολασιν, punishment.

10 When he shall come

( οταν ελθη). Second aorist active subjunctive with οταν, future and indefinite temporal clause (Robertson, Grammar, pp. 971ff.) coincident with εν τη αποκαλυψε in verse 2Th 1:7.To be glorified

( ενδοξασθηνα). First aorist passive infinitive (purpose) of ενδοξαζω, late verb, in N.T. only here and verse 2Th 1:12, in LXX and papyri.In his saints

( εν τοις αγιοις αυτου). The sphere in which Christ will find his glory at the Revelation.And to be marvelled at

( κα θαυμασθηνα). First aorist passive infinitive (purpose), common verb θαυμαζω.That believed

( τοις πιστευσασιν). Why aorist active participle instead of present active πιστευουσιν (that believe)? Frame thinks that Paul thus reassures those who believed his message when there (1Th 1:6; 1Th 2:13). The parenthetical clause, though difficult, falls in with this idea:Because our testimony unto you was believed

( οτ επιστευθη το μαρτυριον ημων εφ' υμας). Moffatt calls it an anti-climax.On that day

( εν τη ημερα εκεινη). The day of Christ's coming (2Ti 1:12; 2Ti 1:18; 2Ti 4:8).

11 To which end

( εις ο). So Col 1:29. Probably purpose with reference to the contents of verses 2Th 1:5-10. We have had the Thanksgiving (verses 2Th 1:3-10) in a long, complicated, but rich period or sentence. Now he makes a brief Prayer (verses 2Th 1:11-12) that God will fulfil all their hopes and endeavours. Paul and his colleagues can still pray for them though no longer with them (Moffatt).That

( ινα). Common after προσευχομα (Col 4:3; Eph 1:17; Phi 1:9) when the content of the prayer blends with the purpose (purport and purpose).Count you worthy

( υμας αξιωση). Causative verb (aorist active subjunctive) like καταξιοω in verse 2Th 1:5 with genitive.Of your calling

( της κλησεως). Κλησις can apply to the beginning as in 1Co 1:26; Rom 11:29, but it can also apply to the final issue as in Phi 3:14; Heb 3:1. Both ideas may be here. It is God's calling of the Thessalonians.And fulfil every desire of goodness

( κα πληρωση πασαν ευδοκιαν αγαθωσυνης). "Whom he counts worthy he first makes worthy" (Lillie). Yes, in purpose, but the wonder and the glory of it all is that God begins to count us worthy in Christ before the process is completed in Christ (Rom 8:29). But God will see it through and so Paul prays to God. Ευδοκια (cf. Luk 2:14) is more than mere desire, rather good pleasure, God's purpose of goodness, not in ancient Greek, only in LXX and N.T. Αγαθωσυνη like a dozen other words in -συνη occurs only in late Greek. This word occurs only in LXX, N.T., writings based on them. It is made from αγαθος, good, akin to αγαμα, to admire. May the Thessalonians find delight in goodness, a worthy and pertinent prayer.Work of faith

( εργον πιστεως). The same phrase in 1Th 1:3. Paul prays for rich fruition of what he had seen in the beginning. Work marked by faith, springs from faith, sustained by faith.With power

( εν δυναμε). In power. Connect with πληρωση (fulfil), God's power (Rom 1:29; Col 1:4) in Christ (1Co 1:24) through the Holy Spirit (1Th 1:5).

12 That

( οπως). Rare with Paul compared with ινα (1Co 1:29; 2Co 8:14). Perhaps here for variety (dependent on ινα clause in verse 2Th 1:11).The name

( το ονομα). The Old Testament (LXX) uses ονομα embodying the revealed character of Jehovah. So here theName

of our Lord Jesus means the Messiahship and Lordship of Jesus. The common Greek idiom of ονομα for title or dignity as in the papyri (Milligan) is not quite this idiom. The papyri also give examples of ονομα for person as in O.T. and Act 1:15 (Deissmann, Bible Studies, pp. 196ff.).In you, and ye in him

( εν υμιν, κα υμεις εν αυτω). This reciprocal glorying is Pauline, but it is also like Christ's figure of the vine and the branches in Joh 15:1-11.According to the grace

( κατα την χαριν). Not merely standard, but also aim (Robertson, Grammar, p. 609).Of our God and the Lord Jesus Christ

( του θεου ημων κα κυριου Ιησου Χριστου). Here strict syntax requires, since there is only one article with θεου and κυριου that one person be meant, Jesus Christ, as is certainly true in Tit 2:13; 2Pe 1:1 (Robertson, Grammar, p.786). This otherwise conclusive syntactical argument, admitted by Schmiedel, is weakened a bit by the fact that Κυριος is often employed as a proper name without the article, a thing not true of σωτηρ in Tit 2:13; 2Pe 1:1. So in Eph 5:5 εν τη βασιλεια του Χριστου κα θεου the natural meaning isin the Kingdom of Christ and God

regarded as one, but here again θεος, like Κυριος, often occurs as a proper name without the article. So it has to be admitted that here Paul may mean "according to the grace of our God and the Lord Jesus Christ," though he may also mean "according to the grace of our God and Lord, Jesus Christ."

2

1 Touching the coming of our Lord Jesus Christ

( υπερ της παρουσιας του Κυριου (ημων) Ιησου Χριστου). For ερωτωμεν, to beseech, see on 1Th 4:1; 1Th 4:12. Hυπερ originally meant over, in behalf of, instead of, but here it is used like περ, around, concerning as in 2Th 1:4; 1Th 3:2; 1Th 5:10, common in the papyri (Robertson, Grammar, p. 632). For the distinction between Παρουσια, Επιφανεια (Epiphany), and Αποκαλυψις (Revelation) as applied to the Second Coming of Christ see Milligan on Thessalonian Epistles, pp. 145-151, in the light of the papyri. Παρουσια lays emphasis on thepresence

of the Lord with his people, επιφανεια on hismanifestation

of the power and love of God, αποκαλυψις on therevelation

of God's purpose and plan in the Second Coming of the Lord Jesus.And our gathering together unto him

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

2 To the end that

( εις το). One of Paul's favourite idioms for purpose, εις το and the infinitive.Ye be not quickly shaken

( μη ταχεως σαλευθηνα υμας). First aorist passive infinitive of σαλευω, old verb to agitate, to cause to totter like a reed (Mat 11:7), the earth (Heb 12:26). Usual negative μη and accusative of general reference υμας with the infinitive.From your mind

( απο του νοος). Ablative case of nous, mind, reason, sober sense, "from your witte" (Wyclif), to "keep their heads."Nor yet be troubled

( μηδε θροεισθα). Old verb θροεω, to cry aloud (from θροος, clamour, tumult), to be in a state of nervous excitement (present passive infinitive, as if it were going on), "a continued state of agitation following the definite shock received ( σαλευθηνα)" (Milligan).Either by spirit

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

( μητε δια λογου). Oral statement of a conversation with Paul (Lightfoot) to this effectas from us

. An easy way to set aside Paul's first Epistle by report of a private remark from Paul.Or by epistle as from us

( μητε δι' επιστολης ως δι' ημων). In 1Th 4:13-5 Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once,as that the day of the Lord is now present

( ως οτ ενεστηκεν η ημερα του κυριου). Perfect active indicative of ενιστημ, old verb, to place in, but intransitive in this tense to stand in or at or near. So "is imminent" (Lightfoot). The verb is common in the papyri. In 1Co 3:22; Rom 8:38 we have a contrast between τα ενεστωτα, the things present, and τα μελλοντα, the things future (to come). The use of ως οτ may be disparaging here, though that is not true in 2Co 5:19. In the Koine it comes in the vernacular to mean simply "that" (Moulton, Proleg., p. 212), but that hardly seems the case in the N.T. (Robertson, Grammar, p. 1033). Here it means "to wit that," though "as that" or "as if" does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. "It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes 2Th 1:3-2, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes 2Th 3:1-18" (Frame). It is enough to give one pause to note Paul's indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a "pious fraud" was so common and easily condoned as some today argue, it is difficult to explain Paul's evident anger. Moreover, Paul's words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation.

3 Let no man beguile you in any wise

( μη τις υμας εξαπατηση κατα μηδενα τροπον). First aorist active subjunctive of εξαπαταω (old verb to deceive, strengthened form of simple verb απαταω) with double negative ( μη τισ, μηδενα) in accord with regular Greek idiom as in 1Co 16:11 rather than the aorist imperative which does occur sometimes in the third person as in Mar 13:15 ( μη καταβατω). Paul broadens the warning to go beyond conversation and letter. He includes "tricks" of any kind. It is amazing how gullible some of the saints are when a new deceiver pulls off some stunts in religion.For it will not be

( οτ). There is an ellipse here of ουκ εστα (or γενησετα) to be supplied after οτ. Westcott and Hort make an anacoluthon at the end of verse 2Th 2:4. The meaning is clear. Hοτ is causal, because, but the verb is understood. The second coming not only is not "imminent," but will not take place before certain important things take place, a definite rebuff to the false enthusiasts of verse 2Th 2:2.Except the falling away come first

( εαν μη ελθη η αποστασια πρωτον). Negative condition of the third class, undetermined with prospect of determination and the aorist subjunctive. Αποστασια is the late form of αποστασις and is our word apostasy. Plutarch uses it of political revolt and it occurs in I Macc. 2:15 about Antiochus Epiphanes who was enforcing the apostasy from Judaism to Hellenism. In Jos 22:22 it occurs for rebellion against the Lord. It seems clear that the word here means a religious revolt and the use of the definite article ( η) seems to mean that Paul had spoken to the Thessalonians about it. The only other New Testament use of the word is in Act 21:21 where it means apostasy from Moses. It is not clear whether Paul means revolt of the Jews from God, of Gentiles from God, of Christians from God, or of the apostasy that includes all classes within and without the body of Christians. But it is to befirst

( πρωτον) before Christ comes again. Note this adverb when only two events are compared (cf. Act 1:1).And the man of sin be revealed, the son of perdition

( κα αποκαλυφθη ο ανθρωπος της ανομιασ, ο υιος της απωλειας). First aorist passive subjunctive after εαν μη and same condition as with ελθη. The use of this verb αποκαλυπτω, like αποκαλυψιν of the second coming in 2Th 1:7, seems to note the superhuman character (Milligan) of the event and the same verb is repeated in verses 2Th 2:6; 2Th 2:8. The implication is thatthe man of sin

is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2Co 11:13), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in verse 2Th 2:8) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (verse 2Th 2:4). He seems to be the Antichrist of 1Jn 2:18. The terrible phrase, the son of perdition, is applied to Judas in Joh 17:12 (like Judas doomed to perdition), but here to the lawless one ( ο ανομος, verse 2Th 2:8), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time.

4 He that opposeth and exalteth himself

( ο αντικειμενος κα υπεραιρομενος). Like John's Antichrist this one opposes ( αντι-) Christ and exalts himself (direct middle of υπεραιρω, old verb to lift oneself upabove

others, only here and 2Co 12:7 in N.T.), but not Satan, but an agent of Satan. This participial clause is in apposition with the two preceding phrases, the man of sin, the son of perdition. Note 1Co 8:5 about one called God and Act 17:23 for σεβασμα (from σεβαζομα), object of worship, late word, in N.T. only in these two passages.So that he sitteth in the temple of God

( ωστε αυτον εις τον ναον του θεου καθισα). Another example of the infinitive with ωστε for result. Caius Caligula had made a desperate attempt to have his statue set up for worship in the Temple in Jerusalem. This incident may lie behind Paul's language here.Setting himself forth as God

( αποδεικνυντα εαυτον οτ εστιν θεος). Present active participle ( μ form) of αποδεικνυμ, agreeing in case with αυτον,showing himself that he is God

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

5 When I was yet with you

( ετ ων προς υμας). The present participle takes the time of the verb ελεγον (imperfect active),I used to tell you these things

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

6 That which restraineth

( το κατεχον).And now you know

( κα νυν οιδατε), says Paul in this cryptic apocalyptic passage. Unfortunately we do not know what Paul means bythat which restrains

(holds back, κατεχον), neuter here and masculine in verse 2Th 2:7 ο κατεχων. "This impersonal principle or power is capable also of manifesting itself under a personal form" (Milligan). "He is Satan's messiah, an infernal caricature of the true Messiah" (Moffatt). Warfield (Expositor, III, iv, pp. 30ff.) suggested that the man of lawlessness is the imperial line with its rage for deification and that the Jewish state was the restraining power. But God overrules all human history and his ultimate purpose is wrought out.To the end that

( εις το). Another example of εις το and the infinitive for purpose.In his own season

( εν τω αυτου καιρω). Note αυτου (his), not εαυτου (his own),revealed in his time

, in the time set him by God.

7 For the mystery of lawlessness doth already work

( το γαρ μυστηριον ηδη ενεργειτα της ανομιας). See 1Th 2:13 for ενεργειτα. The genitive της ανομιας (lawlessness) describes το μυστηριον (note emphatic position of both). This mystery ( μυστηριον secret, from μυστης, an initiate, μυεω, to wink or blink) means here the secret purpose of lawlessness already at work, the only instance of this usage in the N.T. where it is used of the kingdom of God (Mat 13:11), of God (1Co 2:1) and God's will (Eph 1:9), of Christ (Eph 3:4), of the gospel (Eph 6:9), of faith (1Ti 3:9), of godliness (1Ti 3:16), of the seven stars (Rev 1:20), of the woman (Rev 17:7). But this secret will be "revealed" and then we shall understand clearly what Paul's meaning is here.Until he be taken out of the way

( εως εκ μεσου γενητα). Usual construction with εως for the future (aorist middle subjunctive, γενητα). Note absence of αν as often in N.T. and the Κοινη. Paul uses εως only here and 1Co 4:5. When the obstacle is removed then the mystery of lawlessness will be revealed in plain outline.

8 And then

( κα τοτε). Emphatic note of time,then

when the restraining one ( ο κατεχων) is taken out of the way, then θε λαwλεσς ονε ( ο ανομος), the man of sin, the man of perdition, will be revealed.Whom the Lord [Jesus] shall slay

( ον ο κυριος [Ιησουσ] ανελε). Whether Jesus is genuine or not, he is meant by Lord. Ανελε is a late future from αναιρεω, in place of αναιρησε. Paul uses Isa 11:4 (combiningby the word of his mouth

within breath through lips

) to picture the triumph of Christ over this adversary. It is a powerful picture how the mere breath of the Lord will destroy this arch-enemy (Milligan).And bring to naught by the manifestation of his coming

( κα καταργησε τη επιφανεια της παρουσιας αυτου). This verb καταργεω ( κατα, αργος) to render useless, rare in ancient Greek, appears 25 times in Paul and has a variety of renderings. In the papyri it has a weakened sense of hinder. It will be a grand fiasco, this advent of the man of sin. Paul here uses both επιφανεια ( επιφανψ, elsewhere in N.T. in the Pastorals, familiar to the Greek mind for a visit of a god) and παρουσια (more familiar to the Jewish mind, but common in the papyri) of the second coming of Christ. "The apparition of Jesus heralds his doom" (Moffatt). The mere appearance of Christ destroys the adversary (Vincent).

9 Whose coming is

( ου εστιν η παρουσια). Refers to ον in verse 2Th 2:8. The Antichrist has his παρουσια also. Deissmann (Light from the Ancient East, pp. 374, 378) notes an inscription at Epidaurus in which "Asclepius manifested his Παρουσια." Antiochus Epiphanes is called the manifest god (III Macc. 5:35). So the two Epiphanies coincide.Lying wonders

( τερασιν ψευδους). "In wonders of a lie." Note here the three words for the miracles of Christ (Heb 2:4), power ( δυναμις), signs ( σημεια), wonders ( τερατα), but all according to the working of Satan ( κατα ενεργειαν του Σατανα, the energy of Satan) just as Jesus had foretold (Mat 24:24), wonders that would almost lead astray the very elect.

10 With all deceit of unrighteousness

( εν παση απατη αδικιας). This pastmaster of trickery will have at his command all the energy and skill of Satan to mislead and deceive. How many illustrations lie along the pathway of Christian history.For them that are perishing

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

( ανθ' ον). In return for which things ( αντ and the genitive of the relative pronoun). Same idiom in Luk 1:20; Luk 12:3; Luk 19:44; Act 12:23 and very common in the LXX.The love of the truth

( την αγαπην της αληθειας). That is the gospel in contrast with lying and deceit.That they might be saved

( εις το σωθηνα αυτους). First aorist passive infinitive of σωζω with εις το, again, epexegetic purpose ofthe truth

if they had heeded it.

11 And for this reason God sendeth them

( κα δια τουτο πεμπε αυτοις ο θεος). Futuristic (prophetic) present of the time when the lawless one is revealed. Here is the definite judicial act of God (Milligan) who gives the wicked over to the evil which they have deliberately chosen (Rom 1:24; Rom 1:26; Rom 1:28).A working of error

( ενεργειαν πλανης). Terrible result of wilful rejection of the truth of God.That they should believe a lie

( εις το πιστευσα αυτους τω ψευδε). Note εις το again and τω ψευδε (the lie, the falsehood already described), a contemplated result. Note Rom 1:25 "who changed the truth of God into the lie."

12 That they all might be judged

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

13 See 2Th 1:3 for same beginning.Beloved of the Lord

( ηγαπημενο υπο κυριου). Perfect passive participle of αγαπαω with υπο and the ablative as in 1Th 1:4, only here κυριου instead of θεου, the Lord Jesus rather than God the Father.Because that God chose you

( οτ ειλατο υμας ο θεος). First aorist middle indicative of αιρεω, to take, old verb, but uncompounded only in N.T. here, Phi 1:22; Heb 11:25, and here only in sense ofchoose

, that being usually εξαιρεομα or προοριζω.From the beginning

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

( εις σωτηριαν). The ultimate goal, final salvation.In sanctification of the Spirit

( εν αγιασμω πνευματος). Subjective genitive πνευματος, sanctification wrought by the Holy Spirit.And belief of the truth

( κα πιστε αληθειας). Objective genitive αληθειας, belief in the truth.

14 Whereunto

( εις ο). The goal, that is the final salvation ( σωτηρια). Through our gospel ( δια του ευαγγελιου ημων). God called the Thessalonians through Paul's preaching as he calls men now through the heralds of the Cross as Godchose

(cf. 1Th 2:12; 1Th 5:24).To the obtaining

( εις περιποιησιν). Probably correct translation rather than possession. See on 1Th 5:9, thereof salvation

, hereof glory

(the shekinah, glory of Jesus).

15 So then

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

( στηκετε). Present imperative active of the late present στηκο from εστηκα (perfect active of ιστημ). See on 1Th 3:8.Hold the traditions

( κρατειτε τας παραδοσεις). Present imperative of κρατεω, old verb, to have masterful grip on a thing, either with genitive (Mar 1:31) or usually the accusative as here. Παραδοσις (tradition) is an old word for what is handed over to one. Dibelius thinks that Paul reveals his Jewish training in the use of this word (Gal 1:14), but the word is a perfectly legitimate one for teaching whether oral,by word

( δια λογου), or written,by epistle of ours

( δι' επιστολης ημων). Paul draws here no distinction between oral tradition and written tradition as was done later. The worth of the tradition lies not in the form but in the source and the quality of the content. Paul in 1Co 11:23 says: "I received from the Lord what I also handed over ( παρεδωκα) unto you." He praises them because ye "hold fast the traditions even as I delivered them unto you." Thetradition

may be merely that of men and so worthless and harmful in place of the word of God (Mar 7:8; Col 2:6-8). It all depends. It is easy to scoff at truth as mere tradition. But human progress in all fields is made by use of the old, found to be true, in connection with the new if found to be true. In Thessalonica the saints were already the victims of theological charlatans with their half-baked theories about the second coming of Christ and about social duties and relations.Which ye were taught

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

16 And God our Father

( κα [ο] θεος ο πατηρ ημων). It is uncertain whether the first article ο is genuine as it is absent in B D. Usually Paul has the Father before Christ except here, 2Co 13:13; Gal 1:1.Which loved us

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

( παρακλησιν αιωνιαν). Distinct feminine form of αιωνιος here instead of masculine as in Mat 25:46.

17 Comfort and stablish

( παρακαλεσα κα στηριξα). First aorist active optative of wish for the future of two common verbs παρακαλεω (see on 1Th 3:7; 1Th 4:18; 1Th 5:14) and στεριζω (see on 1Th 3:2; 1Th 3:13). God is the God ofcomfort

(2Co 1:3-7) and strength (Rom 1:11; Rom 16:25).

3

1 Finally

( το λοιπον). Accusative of general reference. Cf. λοιπον 1Th 4:1.Pray

( προσευχεσθε). Present middle, keep on praying. Note περ as in 1Th 5:25.That the word of the Lord may run and be glorified

( ινα ο λογος του κυριου τρεχη κα δοξαζητα). Usual construction of ινα after προσευχομα, sub-final use, content and purpose combined. Note present subjunctive with both verbs rather than aorist, may keep on running and being glorified, two verbs joined together nowhere else in the N.T. Paul probably derived this metaphor from the stadium as in 1Co 9:24; Gal 2:2; Rom 9:16; Phi 2:16; 2Ti 4:7. Lightfoot translates "may have a triumphant career." On the word of the Lord see on 1Th 1:8. Paul recognizes the close relation between himself and the readers. He needs their prayers and sympathy and he rejoices in their reception of the word of the Lord already,even as also it is with you

( καθως κα προς υμας). "As it does in your case" (Frame).

2 And that we may be delivered

( κα ινα ρυσθωμεν). A second and more personal petition (Milligan). First aorist passive subjunctive of ρυομα, old verb to rescue. Note change in tense from present to aorist (effective aorist).From unreasonable and evil men

( απο των ατοπων κα πονηρων ανθρωπων). Ablative case with απο. Originally in the old Greek ατοπος ( α privative and τοπος) is out of place, odd, unbecoming, perverse, outrageous, both of things and persons. Πονηρος is from πονεω, to work ( πονος), looking on labour as an annoyance, bad, evil. Paul had a plague of such men in Corinth as he had in Thessalonica.For all have not faith

( ου γαρ παντων η πιστις). Copula εστιν not expressed. Παντων is predicate possessive genitive, faith (article with abstract substantive) does not belong to all. Hence their evil conduct.

3 But the Lord is faithful

( πιστος δε εστιν ο κυριος).But faithful is the Lord

(correct rendition), with a play (paronomasia) on πιστις by πιστος as in Rom 3:3 we have a word-play on απιστεω and απιστια. The Lord can be counted on, however perverse men may be.From the evil one

( απο του πονηρου). Apparently a reminiscence of the Lord's Prayer in Mat 6:13 ρυσα ημας απο του πονηρου. But here as there it is not certain whether του πονηρου is neuter (evil) like to πονηρον in Rom 12:9 or masculine (the evil one). But we have ο πονηρος (the evil one) in 1Jn 5:18 and του πονηρου is clearly masculine in Eph 6:16. If masculine here, as is probable, is it "the Evil One" (Ellicott) or merely the evil man like those mentioned in verse 2Th 3:2? Perhaps Paul has in mind the representative of Satan, the man of sin, pictured in 2Th 2:1-12, by the phrase here without trying to be too definite.

4 And we have confidence

( πεποιθομεν). Second perfect indicative of πειθω, to persuade, intransitive in this tense, we are in a state of trust.In the Lord touching you

( εν κυριω εφ' υμας). Note the two prepositions, εν in the sphere of the Lord (1Th 4:1) as the ground of Paul's confident trust, εφ' ( επ) with the accusative (towards you) where the dative could have been used (cf. 2Co 2:3).Ye both do and will do

( [και] ποιειτε κα ποιησετε). Compliment and also appeal, present and future tenses of ποιεω.The things which we command

( α παραγγελλομεν). Note of apostolic authority here, not advice or urging, but command.

5 Direct

( κατευθυνα). First aorist active optative of wish for the future as in 2Th 2:17; 1Th 5:23 from κατευθυνω, old verb, as in 1Th 3:11 (thereway

, herehearts

) and Luk 1:79 offeet

( ποδας). Perfective use of κατα. Bold figure for making smooth and direct road. The Lord here is the Lord Jesus.Into the love of God

( εις την αγαπην του θεου). Either subjective or objective genitive makes sense and Lightfoot pleads for both, "not only as an objective attribute of deity, but as a ruling principle in our hearts," holding that it is "seldom possible to separate the one from the other." Most scholars take it here as subjective, the characteristic of God.Into the patience of Christ

( εις την υπομνην του Χριστου). There is the same ambiguity here, though the subjective idea, the patience shown by Christ, is the one usually accepted rather than "the patient waiting for Christ" (objective genitive).

6 Now we command you

( παραγγελλομεν δε υμιν). Paul puts into practice the confidence expressed on their obedience to his commands in verse 2Th 3:4.In the name of the Lord Jesus Christ

( εν ονοματ του κυριου Ιησου Χριστου).Name

( ονομα) here for authority of Jesus Christ with which comparethrough the Lord Jesus

( δια του κυριου Ιησου) in 1Th 4:2. For a full discussion of the phrase see the monograph of W. Heitmuller, Im Namen Jesu. Paul wishes his readers to realize the responsibility on them for their obedience to his command.That ye withdraw yourselves

( στελλεσθα υμας). Present middle (direct) infinitive of στελλω, old verb to place, arrange, make compact or shorten as sails, to move oneself from or to withdraw oneself from (with απο and the ablative). In 2Co 8:20 the middle voice ( στελλομενο) means taking care.From every brother that walketh disorderly

( απο παντος αδελφου ατακτως περιπατουντος). He calls him "brother" still. The adverb ατακτως is common in Plato and is here and verse 2Th 3:11 alone in the N.T., though the adjective ατακτος, equally common in Plato we had in 1Th 5:14 which see. Military term, out of ranks.And not after the tradition

( κα μη κατα την παραδοσιν). See on 2Th 2:15 for παραδοσιν.Which they received of us

( ην παρελαβοσαν παρ ημων). Westcott and Hort put this form of the verb (second aorist indicative third person plural of παραλαμβανω, the -οσαν form instead of -ον, with slight support from the papyri, but in the LXX and the Boeotian dialect, Robertson, Grammar, pp. 335f.) in the margin with παρελαβετε (ye received) in the text. There are five different readings of the verb here, the others being παρελαβον, παρελαβε, ελαβοσαν.

7 How ye ought to imitate us

( πως δε μιμεισθα ημας). Literally, how it is necessary to imitate us. The infinitive μιμεισθα is the old verb μιμεομα from μιμος (actor, mimic), but in N.T. only here (and verse 2Th 3:9), Heb 13:7; 3Jn 1:11. It is a daring thing to say, but Paul knew that he had to set the new Christians in the midst of Jews and Gentiles a model for their imitation (Phi 3:17).For we behaved not ourselves disorderly among you

( οτ ουκ ητακτησαμεν εν υμιν). First aorist active indicative of old verb ατακτεω, to be out of ranks of soldiers. Specific denial on Paul's part in contrast to verse 2Th 3:6; 2Th 3:17.

8 For nought

( δωρεαν). Adverbial accusative, as a gift, gift-wise ( δωρεα, gift, from διδωμ). Same claim made to the Corinthians (2Co 11:7), old word, in LXX, and papyri. He lodged with Jason, but did not receive his meals gratis, for he paid for them. Apparently he received no invitations to meals. Paul had to make his financial independence clear to avoid false charges which were made in spite of all his efforts. To eat bread is merely a Hebraism for eat (verse 2Th 3:10). See 1Th 2:9 for labour and travail, and night and day ( νυκτος κα ημερας, genitive of time, by night and by day). See 1Th 2:9 for rest of the verse in precisely the same words.

9 Not because we have not the right

( ουχ οτ ουκ εχομεν εξουσιαν). Paul is sensitive on hisright

to receive adequate support (1Th 2:6; 1Th 2:1 where he uses the same word εξουσιαν in the long defence of thisright

, 1Co 9:1-27). So he here puts in this limitation to avoid misapprehension. He did allow churches to help him where he would not be misunderstood (2Co 11:7-11; Phi 4:45). Paul uses ουχ οτ elsewhere to avoid misunderstanding (2Co 1:24; 2Co 3:5; Phi 4:17).But to make ourselves an ensample unto you

( αλλ' ινα εαυτους τυπον δωμεν υμιν). Literally,but that we might give ourselves a type to you

. Purpose with ινα and second aorist active subjunctive of διδωμ. On τυπον see on 1Th 1:7.

10 This

( τουτο). What he proceeds to give.If any will not work, neither let him eat

( οτ ε τις ου θελε εργαζεσθα μηδε εσθιετω). Recitative οτ here not to be translated, like our modern quotation marks. Apparently a Jewish proverb based on Gen 3:19. Wetstein quotes several parallels. Moffatt gives this from Carlyle's Chartism: "He that will not work according to his faculty, let him perish according to his necessity." Deissmann (Light from the Ancient East, p. 314) sees Paul borrowing a piece of workshop morality. It was needed, as is plain. This is a condition of the first class (note negative ου) with the negative imperative in the conclusion.

11 For we hear

( ακουομεν γαρ). Fresh news from Thessalonica evidently. For the present tense compare 1Co 11:18. The accusative and the participle is a regular idiom for indirect discourse with this verb (Robertson, Grammar, pp. 1040-2). Three picturesque present participles, the first a general description, περιπατουντας ατακτως, the other two specifying with a vivid word-play,that work not at all, but are busy-bodies

( μηδεν εργαζομενους αλλα περιεργαζομενους). Literally,doing nothing but doing around

. Ellicott suggests,doing no business but being busy bodies

. "The first persecution at Thessalonica had been fostered by a number of fanatical loungers (Act 17:5)" (Moffatt). These theological dead-beats were too pious to work, but perfectly willing to eat at the hands of their neighbours while they piddled and frittered away the time in idleness.

12 We command and exhort

( παραγγελλομεν κα παρακαλουμεν). Paul asserts his authority as an apostle and pleads as a man and minister.That with quietness they work, and eat their own bread

( ινα μετα ησυχιας εργαζομενο τον εαυτων αρτον εσθιωσιν). Substance of the command and exhortation by ινα and the present subjunctive εσθιωσιν. Literally,that working with quietness they keep on eating their own bread

. The precise opposite of their conduct in verse 2Th 3:11.

13 But ye, brethren, be not weary in well-doing

( υμεις δε, αδελφοι, μη ενκακησητε καλοποιουντες). Emphatic position of υμεις in contrast to these piddlers. Μη and the aorist subjunctive is a prohibition against beginning an act (Robertson, Grammar, pp. 851-4). It is a late verb and means to behave badly in, to be cowardly, to lose courage, to flag, to faint, ( εν, κακος) and outside of Luk 18:1 in the N.T. is only in Paul's Epistles (2Th 3:13; 2Co 4:1; 2Co 4:16; Gal 6:9; Eph 3:13). It occurs in Polybius. The late verb καλοποιεω, to do the fair ( καλος) or honourable thing occurs nowhere else in the N.T., but is in the LXX and a late papyrus. Paul uses το καλον ποιειν in 2Co 13:7; Gal 6:9; Rom 7:21 with the same idea. He has αγαθοποιεω, to do good, in 1Ti 6:18.

14 And if any one obeyeth not our word by this epistle

( ε δε τις ουχ υπακουε τω λογω ημων δια της επιστολης). Paul sums up the issue bluntly with this ultimatum. Condition of the first class, with negative ου, assuming it to be true.Note that man

( τουτον σημειουσθε). Late verb σημειοω, from σημειον, sign, mark, token. Put a tag on that man. Here only in N.T. "The verb is regularly used for the signature to a receipt or formal notice in the papyri and the ostraca of the Imperial period" (Moulton Milligan's Vocabulary). How this is to be done (by letter or in public meeting) Paul does not say.That ye have no company with him

( μη συναναμιγνυσθα αυτω). The MSS. are divided between the present middle infinitive as above in a command like Rom 12:15 Phi 3:16 or the present middle imperative συναναμιγνυσθε ( -α and -ε often being pronounced alike in the Koine). The infinitive can also be explained as an indirect command. This double compound verb is late, in LXX and Plutarch, in N.T. only here and 1Co 5:9; 1Co 5:11. Αυτω is in associative instrumental case.To the end that he may be ashamed

( ινα εντραπη). Purpose clause with ινα. Second aorist passive subjunctive of εντρεπω, to turn on, middle to turn on oneself or to put to shame, passive to be made ashamed. The idea is to have one's thoughts turned in on oneself.

15 Not as an enemy

( μη ως εχθρον). This is always the problem in such ostracism as discipline, however necessary it is at times. Few things in our churches are more difficult of wise execution than the discipline of erring members. The word εχθρος is an adjective, hateful, from εχθος, hate. It can be passive,hated

, as in Rom 11:28, but is usually activehostile

, enemy, foe.

16 The Lord of peace himself

( αυτος ο κυριος της ειρηνης). See 1Th 5:23 forthe God of peace himself

.Give you peace

( δοιη υμιν την ειρηνην). Second aorist active optative (Koine) of διδωμ, not δωη (subjunctive). So also Rom 15:5; 2Ti 1:16; 2Ti 1:18. The Lord Jesus whose characteristic is peace, can alone give real peace to the heart and to the world. (Joh 14:27).

17 Of me Paul with mine own hand

( τη εμη χειρ Παυλου). Instrumental case χειρ. Note genitive Παυλου in apposition with possessive idea in the possessive pronoun εμη. Paul had dictated the letter, but now wrote the salutation in his hand.The token in every epistle

( σημειον εν παση επιστολη). Mark (verse 2Th 3:14) and proof of the genuineness of each epistle, Paul's signature. Already there were spurious forgeries (2Th 2:2). Thus each church was enabled to know that Paul wrote the letter. If only the autograph copy could be found!

18 Salutation just like that in 1Th 5:28 with the addition of παντων (all).