2nd THESSALONIANS - Chapter 2
2nd Thess. 2:1 Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, (KJV)
2:1 Now in regard to the coming of our Lord Jesus Christ and our gathering together to meet Him, we ask you, brothers and sisters, (Amplified Bible)
A. Concerning the coming. The preposition used by Paul means perhaps something more than ‘concerning,’ and is equivalent to ‘in explanation or defense of.’ The coming of Christ had been misrepresented; Paul now does it justice by setting it in a clearer light. (Popular NT)
B. Our gathering together. That is, the gathering together of all Christians to be forever with Christ, spoken of in the First Epistle, 1Th_4:17. (Popular NT)
2nd Thess. 2:2 That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand.
2:2 not to be quickly unsettled or alarmed either by a [so-called prophetic revelation of a] spirit or a message or a letter [alleged to be] from us, to the effect that the day of the Lord has [already] come.
A. That ye be not soon shaken out of your mind.
a. Evidently Paul had heard that they had been excited by false impressions about the nearness of the Lord’s coming, and had acted as men who had lost their senses, giving up their ordinary occupations and scandalizing sober-minded people. The word ‘shaken’ ‘marks that agitated and disquieted state of mind, which, in the present case, was due to wild spiritual anticipations’ (Ellicott). This state of mind had been ‘soon’ brought about, i.e. without due consideration, and as soon as any one said to them, ‘Lo, here is Christ,’ or ‘Lo, there.’ To prevent this instability and a disorder so prejudicial to the cause, Paul now again writes to them. (Popular NT)
b. The word here used signifies, properly, to be moved as a wave of the sea, or to be tossed upon the waves, as a vessel is. Then it means to be shaken in any way. The reference here is to the agitation or alarm felt from the belief that the day of judgment would soon occur. It is uniformly said in the Scriptures, that the approach of the Lord Jesus to judge the world, will produce a great consternation and alarm. Mat_24:30, “then shall appear the sign of the Son of man in heaven, and then shall all the tribes of the earth mourn.” Rev_1:7, “behold, he cometh with clouds; and every eye shall see him and they also which pierced him; and all kindreds of the earth shall wail because of him.” Luk_23:30, “then shall they begin to say to the mountains, Fall on us; and to the hills Cover us;” (Albert Barnes)
B. Or be troubled - That is, disturbed, or terrified. It would seem that this belief had produced much consternation among them. (AB)
C. Neither by spirit - By any pretended spirit of prophecy. But whether this refers to the predictions of those who were false prophets in Thessalonica, or to something which it was alleged the apostle Paul had himself said there, and which was construed as meaning that the time was near, is not certain. This depends much on the question whether the phrase “as from us,” refers only to the letters which had been sent to them, or also to the “word” and to the “spirit,” here spoken of. It would seem, from the connection, that all their consternation had been caused by some misconstruction which had been put on the sentiments of Paul himself, for if there had been any other source of alarm, he would naturally have referred to it. It is probable, therefore, that allusion is made to some representation which had been given of what he had said under the influence of the Holy Spirit, and that the expectation that the end of the world was near, was supposed to be a doctrine of inspiration. Whether, however, the Thessalonians themselves put this construction on what he said, or whether those who had caused the alarm represented him as teaching this, cannot be determined. (AB)
D. Nor by word - That is, by public instruction, or in preaching. It is evident that when the apostle was among them, this subject, from such causes, was prominent in his discourses; see 2Th_2:5. It had been inferred, it seems, from what he said, that he meant to teach that the end of the world was near. (AB)
E. Nor by letter - Either the one which he had before written to them - the First Epistle to the Thessalonians - or one which had been forged in his name. “As from us.” That is, Paul, Silas, and Timothy, who are united in writing the two epistles 1Th_1:1; 2Th_1:1, and in whose names a letter would be forged, if one of this description were sent to them. It has been made a question, whether the apostle refers here to the former epistle which he had sent to them, or to a forged letter; and on this question critics have been about equally divided. The reasons for the former opinion may be seen in Paley’s Herin Paulinae, in loc. The question is not very important, and perhaps cannot be easily settled. There are two or three circumstances, however, which seem to make it probable that he refers to an epistle which had been forged, and which had been pretended to be received from him. (1.) one is found in the expression “as from us.” If he had referred to his own former letter, it seems to me that the allusion would have been more distinct, and that the particle “as” (??? ho¯s) would not have been used. This is such an expression as would have been employed if the reference were to such a forged letter. (AB)
2nd Thess. 2:3 Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;
2:3 Let no one in any way deceive or entrap you, for that day will not come unless the apostasy comes first [that is, the great rebellion, the abandonment of the faith by professed Christians], and the man of lawlessness is revealed, the son of destruction [the Antichrist, the one who is destined to be destroyed],
A. Let no man deceive you by any means, either by professing superior enlightenment as if a spirit spoke through him, or by interpreting my words as if I had meant what he affirms. (Pop NT)
B. The apostasy, of which Paul had spoken while at Thessalonica, and which our Lord predicted in Mat_24:12 as a characteristic of the last days. Comp. also the concluding words of the parable of the importunate widow, ‘When the Son of man cometh, shall He find faith on the earth.’ This general ‘going out from us’ of those who ‘were not of us,’ this widespread falling away from faith in Christ, will apparently be produced by distressing outward circumstances, the perplexed and disturbed state of nations, and calamities of the kind most difficult to be borne. So that when our Lord speaks of this apostasy, pity rather than surprise or reproach is the pre-dominating sentiment in His mind. (Pop NT)
C. The man of sin. This title might appropriately be used of an element existing in many men, as Paul elsewhere speaks in that sense of ‘the old man;’ or it might be used as the designation of a class of men rather than of an individual, as we speak of ‘the intemperate man;’ but when we read on and find that all the expressions Paul uses regarding ‘the man of sin’ and his coming are not only personal but individual, we cannot but think he expected that the final outburst of evil would be headed by a personal Antichrist (Popular NT)
D. Be revealed. Before Christ is revealed, Antichrist must first be revealed. The same term is used of both; strengthening the supposition that Paul speaks of a personal, individual Antichrist. Paul speaks of the revelation of the man of sin in contrast with the hidden working of iniquity which had already begun, 2Th_2:7. ‘Even as Christ is now spiritually present in His Church, to be personally revealed more gloriously hereafter, even so the power of Antichrist is now secretly at work, but will hereafter be made manifest in a definite and distinctive bodily personality’ (Ellicott). (Pop NT)
E. The son of perdition. The term applied to Judas, and signifying the most intimate connection of the person with perdition. (Pop NT)
2nd Thess. 2:4 Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.
2:4 who opposes and exalts himself [so proudly and so insolently] above every so-called god or object of worship, so that he [actually enters and] takes his seat in the temple of God, publicly proclaiming that he himself is God.
(Pulpit Comm.)
A. Who opposeth; or, the opposer, taken substantively. The object of opposition is not so much believers, as Christ; he is antichrist, the opponent of Christ. And yet antichrist is not Satan, the great adversary (1 Peter 5:8; Revelation 12:10), for he is expressly distinguished from him (2 Thessalonians 2:9), but the instrument of Satan. As Satan entered into the heart of Judas Iscariot, the son of perdition, so does he take possession of the man of sin.
B. And exalteth himself above; or rather, against, in a hostile manner.
C. All that is called God; not only against all the false gods of the heathen, but also against the true God (comp. Daniel 7:25; Daniel 11:36).
D. Or that is worshipped; that is an object of worship. The same word that is used in Acts 17:23, "As I passed by and beheld your devotions" - the objects of your worship.
E. So that he as God. The words "as God" are to be omitted, as not found in the best manuscripts.
F. Sitteth in the temple of God. According to some, the temple of Jerusalem (De Wette, Lunemann, Eadie), either as it then existed or as restored according to the prophecy of Ezekiel.
G. Showing - exhibiting - himself that he is God. His sitting in the temple of God was an assertion of his divinity; he claimed to be regarded and worshipped as God. This was the crowning act of his impiety; not only, like the Roman emperors, he demanded to be worshipped as one of many gods, but he claimed to himself the prerogative of the Godhead, not only to the exclusion of the false gods of heathenism, but even of the tree God. 2 Thessalonians 2:4
2nd Thess. 2:5 Remember ye not, that, when I was yet with you, I told you these things?
2:5 Do you not remember that when I was still with you, I was telling you these things?
A. Remember ye not, that when I was yet with you,.... At Thessalonica, for the apostle had been there in person, and had preached there with great boldness and success; he had declared the whole counsel of God, and the Gospel came in power and worked effectually in them, and yet there was too great a forgetfulness of it; with which the apostle tacitly charges them, and rebukes them gently for it; and as a faithful monitor, stirs up their pure minds by way of remembrance, and reminds them of former truths delivered to them:
B. I told you these things: or "words" as the Arabic version; concerning the coming of Christ as that it would not be yet, that there, must be a defection from the faith, and antichrist must be revealed; which shows that these were things of moment and importance, and were useful and profitable to be insisted on; and therefore the apostle had told them of them, and spoke freely and largely about them, at his first preaching among them, and were what he inculcated everywhere; and also that his doctrine was all of a piece at one time as another; it was not yea and nay, or contradictory; what he now said was no other than what he had said before; and therefore it was the more inexcusable in them, to be shaken or troubled by any means with another doctrine. (Gill)
2nd Thess. 2:6 And now ye know what withholdeth that he might be revealed in his time.
2:6 And you know what restrains him now [from being revealed]; it is so that he will be revealed at his own [appointed] time.
A. And now ye know what withholdeth - Margin, “holdeth.” The reference is, to something that then operated to constrain or hold back the obvious tendency of things, so that the “man of sin” should not at once appear, or so that things should not soon so develop themselves as to give rise to this anti-Christian power. There were causes at work even then, which would ultimately lead to this; but there was also something which checked the tendency of things, so that the revelation or development of the “man of sin” was put off to a future period. The obvious meaning of this would be, that, when the apostle wrote, there was a tendency to what would occur under the great apostasy, and that this would soon develop itself if it were not restrained. (AB)
B. That he might be revealed in his time - The man of sin. The meaning is, that there was then a restraint operating which would prevent the development of this anti-Christian power until the proper time; that is, until the state of the world should be such that in the divine arrangements it would be proper to permit it. It was not to be permitted until the gospel should be extensively preached, and had had an opportunity of showing its fair effects on the nations; until it had become so planted and established that even the rise of this anti-Christian power could not effectually uproot it. If the “man of sin” had been permitted to rise at once, the consequence might have been that the new religion would have been crushed, so that it could never have revived again. There was then a providential arrangement by which this growth of wickedness should be checked and restrained, until the new religion should take deep root in the earth, and its perpetuity should be secured. Then the great trial was to be permitted under the “man of sin.” (AB)
2nd Thess. 2:7 For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way.
2:7 For the mystery of lawlessness [rebellion against divine authority and the coming reign of lawlessness] is already at work; [but it is restrained] only until he who now restrains it is taken out of the way.
A. For the mystery of lawlessness doth already work. The wickedness which is finally to culminate in an individual, and in an open undisguised manner, already works in a hidden, mysterious way. In Paul’s own day ‘there were shadows and forebodings, earnests, and operating elements, of that which was one day to come in its fulness. Just as the types of Christ went before Christ, so the shadows of Antichrist precede him. In truth, every event of this world is a type of those that follow, history proceeding forward as a circle ever enlarging’ (Newman, Discussions, p. 49). Similarly the Apostle John says (1Jn_2:18; 1Jn_4:3), ‘Even new are there many antichrists;’ ‘This is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.’ (Pop NT)
B. Only he who now letteth will let. (Withhold or Restrains)
a. The latent iniquity would quickly appear in a fully developed form were it not for this restraining influence, here ascribed to a person, or at least personified. (Pop NT)
b. or, restraineth, the old meaning of the word "let." Will let. These words are not in the original, and ought to be omitted. Until he be taken out of the way. The whole clause ought to be rendered, "The mystery of lawlessness is already working, only until he who restraineth is removed;" when that takes place, when the restraining influence is removed, the mystery of lawlessness will no longer work secretly, but will be openly manifested. (Pulpit Comm)
C. He?
a. The Roman Empire and Roman emperors.
b. The Holy Ghost -- Taken out of the way: We should not think that the Holy Spirit would leave the earth during the Great Tribulation. He will be present on the earth during the Great Tribulation because many are saved, sealed, and serve God during this period (Rev_7:3-14; Rev_14:1-5), and this can’t happen without the ministry of the Holy Spirit. The Holy Spirit is taken out of the way, not removed. (David Guzik)
c. The Church in the rapture.
D. The Antichrist –And this tends to confirm more fully what I have already stated, that it is not one individual that is represented under the term Antichrist, but one kingdom, which extends itself through many ages. In the same sense, John says that Antichrist will come, but that there were already many in his time. (John Calvin) 1 John 2:18 “Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time.”
2nd Thess. 2:8 And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming:
2:8 Then the lawless one [the Antichrist] will be revealed and the Lord Jesus will slay him with the breath of His mouth and bring him to an end by the appearance of His coming.
A. And then. As soon as the restraining influence is removed. (Pop NT)
B. The lawless one. That is, the Man of Sin above spoken of. (Pop NT)
a. Antichrist (1 John), son of perdition, little Horn, Beast, Deceiver, Wicked one, Prince of Darkness, Angel of Darkness
C. Whom the Lord Jesus shall destroy. ‘Before describing his appearance, the apostle, as it were by way of consolation to the Church, anticipates his destruction’ (Jowett). (Pop NT)
D. With the breath of his month. An expression denoting the ease with which omnipotence accomplishes its object. In Psa_33:6 it is used of creative power, the hosts of heaven were made ‘by the breath of His mouth.’ Comp. also Isa_11:4, ‘With the breath of His lips shall He slay the wicked.’ (Pop NT)
E. With the manifestation of his coming. The word translated in the Authorized Version ‘brightness’ means simply manifestation or appearance, as of an enemy’s fleet coming in sight, or of gods making themselves visible to their worshippers, and points here therefore to the visible coming of Christ: His mere appearing will be sufficient to destroy His enemies. (Pop NT)
2nd Thess. 2:9 Even him, whose coming is after the working of Satan with all power and signs and lying wonders,
2:9 Then the lawless one [the Antichrist] will be revealed and the Lord Jesus will slay him with the breath of His mouth and bring him to an end by the appearance of His coming.
A. Even him, whose coming is after the working of Satan - Greek, ?at ? e??e´??e?a? t??` Sata?a? kat' energeian tou Satana. According to the energy of Satan; that is, the energetic or efficient operation of Satan. The word rendered “after,” it need not be said to one who looks at the Greek, does not refer to time, but is a preposition, meaning according to; in conformity with; meaning that the manner of his appearing would be accompanied by such works as would show that the agency of Satan was employed, and such as he only could produce. It does not mean that the coming of the Lord Jesus would be after Satan had worked in this manner, but that the manifestation of that wicked one would be with such demonstrations of power and wonder as Satan only could effect. The system over which he presides is originated by Satan, and sustained by those things which he alone can perform. On the word “Satan,” see the notes on Job_1:6. The idea is, that it would be under the direction and control of the great enemy of God, and that the things on which it would rely for support could be traced to his agency. In all the pretended miracles to which it would appeal, there would be nothing which Satan could not accomplish. (Albert Barnes)
B. With all power - With all the power which Satan can exhibit; meaning also, that there would be a great exertion of power in the case. It would not be a feeble and imbecile dominion. (AB)
C. And signs - This word frequently denotes real miracles, but not necessarily so. It may be applied to pretended miracles as well as real, and is undoubtedly so used here, as it is connected with “lying wonders,” and as it is said that the thing done would be “after the working of Satan.” There is doubtless reference to such “signs and wonders” as the Savior mentions in Mat_24:24; (AB)
D. And lying wonders - False or pretended miracles. They would be such as would be claimed to be miracles; such as would excite wonder; and yet such as were false and delusive. No Protestant assuredly needs to be convinced that this is just the character of the pretended miracles of the papacy. It would be impossible for language to describe them more clearly, in the apprehension of all Protestants, than is done in this language of the apostle Paul. (AB)
2nd Thess. 2:10 And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.
2:10 and by unlimited seduction to evil and with all the deception of wickedness for those who are perishing, because they did not welcome the love of the truth [of the gospel] so as to be saved [they were spiritually blind, and rejected the truth that would have saved them].
A. And with all deceivableness of unrighteousness,.... Not that he deceives, or goes about to deceive, or thinks to deceive by open unrighteousness; but by unrighteousness, under a pretense of righteousness and holiness; as with the doctrines of justification and salvation by a man's own righteousness, with the doctrines of merit and of works of supererogation, which are taking to men, and by which they are deceived, and are no other than unrighteousness with God, and betray ignorance of his righteousness, and a non-submission to it; as also with practices which carry a show of holiness, religion, and devotion, when they are no other than acts of impiety, superstition, and will worship; as their litanies and prayers, their worship of images, angels, and saints departed, their frequent fasts and festivals, their pilgrimages, penance, and various acts of mortification and the like: but then these deceptions only have place. (John Gill)
B. in them that perish; whom the god of this world has blinded, from whom the Gospel is hid, and to whom it is foolishness: all men indeed are in a lost perishing condition, through original and actual sin; but all shall not perish, there are some that God will not have perish, whom Christ is given for that they should not perish, and whom he has redeemed by his blood, and to whom he gives eternal life; but there are others that are vessels of wrath afore ordained to condemnation, reprobate men left to themselves, and given up to their hearts' lusts; and these, and only these, are finally and totally deceived, by the signs and lying wonders, and false appearances of antichrist; (JG)
C. because they received not the love of the truth, that they might be saved; by the "truth" is meant either Christ the truth of types, the sum of promises, in whom the treasures of wisdom and knowledge are, and by whom grace and truth came; or the Gospel, often called truth, and the word of truth, it coming from the God of truth, has for its subject Christ the truth, is dictated and directed into by the spirit of truth, and contains nothing but truth: and by "the love" of it is meant, either the loveliness of it, for truth is an amiable, lovely thing, in its nature and use; or an affection for it, which there is, where true faith in it is, for faith works by love: there may be a flashy affection for the truths of the Gospel, where there is no true faith in Christ, or the root of the matter is not, as in the stony ground hearers; and there may be an historical faith in the doctrines of the Gospel, where the power of them is denied, and there is no true hearty love for them; and in these persons there is neither faith nor love; the truths of the Gospel are neither believed by them, nor are they affected with them, that so, they might be saved; for where there is true faith in the Gospel of Christ, and in Christ the substance of it, there is salvation; the reason therefore of these men's perishing is not the decree of God, nor even want of the means of grace, the revelation of the Gospel, but their rejection and contempt of it. (JG)
2nd Thess. 2:11 And for this cause God shall send them strong delusion, that they should believe a lie:
2:11 Because of this God will send upon them a misleading influence, [an activity of error and deception] so they will believe the lie,
A. For this cause; on account of their being destitute of a love of the truth. (Pulpit Comm.)
B. God shall send them; or rather, God sends them; the present being chosen because the apostasy had already commenced, the mystery of lawlessness was already working. (Pulpit Comm.)
C. Strong delusion; or, a working of error (R.V.). These words are not to be weakened, as if they meant merely that in righteous judgment God permitted strong delusion to be sent them; the words are not a mere assertion of judicial permission, but of actual retribution. It is the ordinance of God that the wicked by their wicked actions fall into greater wickedness, and that thus sin is punished by sin; and what is an ordinance of God is appointed by God himself. (Pulpit Comm.)
D. That they should believe a lie; or rather, the lie, namely the falsehood which the man of sin disseminates by his deceit of unrighteousness. Being destitute of the love of the truth, they are necessarily led to believe a lie - their minds are open to all manner of falsehood and delusion. (Pulpit Comm.)
Romans 1:28 “And even as they did not like to retain God in their knowledge, God gave them over
to a reprobate [deprived] mind, to do those things which are not convenient;”
2nd Thess. 2:12 That they all might be damned who believed not the truth, but had pleasure in unrighteousness.
2:12 in order that all may be judged and condemned who did not believe the truth [about their sin, and the need for salvation through Christ], but instead took pleasure in unrighteousness.
A. That all may be condemned. That is, that they may receive the punishment due to their impiety. Thus, those that perish have no just ground to expostulate with God, inasmuch as they have obtained what they sought. For we must keep in view what is stated in Deuteronomy 13:3, that the hearts of men are subjected to trial, when false doctrines come abroad, inasmuch as they have no power except among those who do not love God with a sincere heart. Let those, then, who take pleasure in unrighteousness, reap the fruit of it. When he says all, he means that contempt of God finds no excuse in the great crowd and multitude of those who refuse to obey the gospel, for God is the Judge of the whole world, so that he will inflict punishment upon a hundred thousand, no less than upon one individual. (John Calvin)
B. The participle eudokesantes (taking pleasure) means (so to speak) a voluntary inclination to evil, for in this way every excuse is cut off from the ungrateful, when they take so much pleasure in unrighteousness, as to prefer it to the righteousness of God. For by what violence will they say that they have been impelled to alienate themselves by a mad revolt [683] from God, towards whom they were led by the guidance of nature? It is at least manifest that they willingly and knowingly lent an ear to falsehoods. (John Calvin)
2nd Thess. 2:13 But we are bound to give thanks always to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth:
2:13 But we should and are [morally] obligated [as debtors] always to give thanks to God for you, believers beloved by the Lord, because God has chosen you from the beginning for salvation through the sanctifying work of the Spirit [that sets you apart for God’s purpose] and by your faith in the truth [of God’s word that leads you to spiritual maturity].
A. But we are bound to give thanks alway to God for you,.... Lest the saints should be discouraged by the above account of antichrist, and his followers, and fear they should be left to the same deceptions, and damnation be their portion; the apostle being persuaded better things of them, gives their character, and represents their case in a quite different light; and signifies, that he and his fellow ministers were under obligation to be continually thankful to God for what he had done for them; for as God is the Father of mercies, whether spiritual or temporal, thanks are to be given to him; and saints are not only to bless his name for what they themselves receive from him, but for what others enjoy also, and that continually; because spiritual blessings, especially such as are afterwards instanced in, are permanent and durable, yea, everlasting: the characters which show them to be different from the followers of antichrist, are (John Gill)
B. brethren, beloved of the Lord or "of God", as the Vulgate Latin and Ethiopic versions read: they were the brethren of Christ, being the dear children of God, born of him, and belonging to his family, and of the apostles, and of one another, being of the household of faith; and they were beloved by God the Father, as the instances of their election to salvation by him, and their calling to eternal glory, show; and by the Lord Jesus Christ, who had wrought out for them the salvation they were chosen to; and by the Lord the Spirit, by whom they were regenerated, called, sanctified, and brought to the belief of the truth; (John Gill)
C. because God hath from the beginning chosen you to salvation -- God hath from the beginning chosen you to salvation, etc. - In your calling, God has shown the purpose that he had formed from the beginning, to call the Gentiles to the same privileges with the Jews, not through circumcision, and the observance of the Mosaic law, but by faith in Christ Jesus; but this simple way of salvation referred to the same end - holiness, without which no man, whether Jew or Gentile, can see the Lord. (Adam Clarke)
D. through sanctification of the Spirit -- Holiness not the cause of God’s election, but God hath decreed it to be the way to salvation; without holiness none shall ever see the Lord, Hebrews 12:14.
E. And belief of the truth: and therefore those were spoken of as persons to be damned who believed not the truth, in the former verse. And so it is evident, election is not upon the foresight of faith, it is through it we have salvation, but not election: but of this before, 1 Thessalonians 4:1-18. And the apostle joins sanctification and faith together, for they are not and cannot be put asunder. Now by all this the apostle proves they were beloved of the Lord. He saw the fruits of election in their sanctification and belief of the truth, thence concludes they were elected, and therefore loved. (Poole)
2nd Thess. 2:14 Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.
2:14 It was to this end that He called you through our gospel [the good news of Jesus’ death, burial, and resurrection], so that you may obtain and share in the glory of our Lord Jesus Christ.
14 To which he called us. He repeats the same thing, though in somewhat different terms. For the sons of God are not called otherwise than to the belief of the truth. Paul, however, meant to shew here how competent a witness he is for confirming that thing of which he was a minister. He accordingly puts himself forward as a surety, that the Thessalonians may not doubt that the gospel, in which they had been instructed by him, is the safety-bringing voice of God, by which they are aroused from death, and are delivered from the tyranny of Satan. He calls it his gospel, not as though it had originated with him, [690] but inasmuch as the preaching of it had been committed to him.
What he adds, to the acquisition or possession of the glory of Christ, may be taken either in an active or in a passive signification -- either as meaning, that they are called in order that they may one day possess a glory in common with Christ, or that Christ acquired them with a view to his glory. And thus it will be a second means of confirmation that he will defend them, as being nothing less than his own inheritance, and, in maintaining their salvation, will stand forward in defense of his own glory; which latter meaning, in my opinion, suits better.
That gospel has been the calling voice of God. In that way He has called you and you have believed it. You may know that you will take part in the glory of the Lord Jesus. That is awesome, isn’t it? We are not there yet, we still have to wait, but this is a certainty. You will obtain the glory which belongs to the Lord Jesus. In its fullness this goes beyond the inheritance in the kingdom of peace. You may consider this the glory that the Lord Jesus has received from the Father because of His work on the cross, where He glorified the Father (Jn 17:4-5). He will share that glory with all who will be with Him in the house of the Father (Jn 17:22). (King)
I. Of all the statements regarding the high calling of the Gospel, this is perhaps the most profound. It expresses as the purpose of God not merely that His people should be enriched, illuminated, and uplifted by the gifts which He bestows upon them through Christ, but that they should be identified with Him in that which was the distinctive glory of His life. For the glory of Christ is not merely to be seen in His present dignity and power in heavenly places, but comprehends also the obscure life which He lived on earth, and which was the pathway to the throne. His was not the glory of position, of wealth, or of material power, but of character. And since God 'looks not upon the outward appearance' and does not estimate worth in the same scale and with the same judgment as obtains amongst men, the obscure life of the Savior is to be understood as the true illustration of glory. The glory of character, of sincerity, of obedience, of self-effacement is that which is seen in Him and which, in the sight of God, is of greatest worth and beauty. And this is the glory which the Gospel calls us to share, and this the beauty with which our lives are to be constantly irradiated.
II. The glory of service is the secret of the Savior’s influence over the hearts of His followers. He conquered them by stooping. And we who are called unto the obtaining of the same glory will find opportunity for the acquisition and exertion of true and helpful influence only as we serve. For this all life's common duties will afford us occasion, for life in all its complexity of duty and responsibility is a man's God-given chance for realizing to the fullest degree the glory which is to be found alone in following the footsteps of the Master. (Expositor’s Dict.)
2nd Thess. 2:15 Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.
2:15 So then, brothers and sisters, stand firm and hold [tightly] to the traditions which you were taught, whether by word of mouth or by letter from us.
A. Human nature is prone to believe a lie and resist the truth. Satan accomplishes his best work through people in so-called Christian institutions (churches, schools, etc.) who do not believe God’s truth. They have “a form of godliness” but have never experienced the power of God’s saving truth. (Warren W. Wiersbe pg 201)
B. When Paul used the word traditions, he was not referring to man-made religious ideas that are not based on the Word of God. Our Lord rejected man’s religious traditions. Paul warned against them in Col. 2:8. It is sad to see religious people argue over man’s traditions and, at the same time, reject the simple truth of the Word of God. (Warren W. Wiersbe pg 201)
C. The word traditions simply means “that which is handed down from one person to another.” The truth of the Gospel began as an oral message proclaimed by Christ and the Apostles. Later, this truth was written down by the inspiration of the Holy Spirit, and it became Holy Scripture. God’s truth was not invented by men: it was handed down from God to man and each generations of believers had guarded this truth and passed it on to others. (W. W. W. pg 201.)
D. Traditions generally denote statements orally delivered and reported; here the word denotes the apostle’s instructions in Christianity, whether these are given by word of mouth or by letter. (Pulpit Comm.)
E. And hold the traditions which ye have been taught On the word “traditions,” see the notes on Mat_15:2. It means properly things delivered over from one to another; then anything orally delivered - any precept, doctrine, or law. It is frequently employed to denote that which is not written, as contradistinguished from that which is written (compare Mat_15:2), but not necessarily or always; for here the apostle speaks of the “traditions which they had been taught by his epistle;” compare the notes, 1Co_11:2. Here it means the doctrines or precepts which they had received from the apostle, whether when he was with them, or after he left them; whether communicated by preaching or by letter. This passage can furnish no authority for holding the “traditions” which have come down from ancient times, and which profess to have been derived from the apostles; (Albert Barnes)
F. Paul stated clearly the believers’ dual responsibility in guarding the truth: “stand fast, and hold the traditions.” Stand fast means, “Do not move away from the truth of the Gospel.” You and I are helping to guard the “precious faith” and we must not be moved by the wiles of Satan or praises of men. If we stand, then we can hold. This word means “to hold fast, to hold firmly.” We are not to hold God’s truth in a careless way, but grasp it firmly with power and never let it slip from us. Each generation of Christians must receive the truth from others, guard it, and make sure it is kept intact for the next generation. (W. W. W. pg 202)
2nd Thess. 2:16 Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace,
2:16 Now may our Lord Jesus Christ Himself and God our Father, who has loved us and given us everlasting comfort and encouragement and the good [well-founded] hope [of salvation] by His grace,
A. It is not enough to believe the truth and guard it; we must also practice it. If we hear the Word, but do not obey it, we are only fooling ourselves. (W. W. W. pg 202)
B. Now our Lord Jesus Christ himself - This expression is equivalent to this: “I pray our Lord Jesus, and our Father, to comfort you.” It is really a prayer offered to the Savior - a recognition of Christ as the source of consolation as well as the Father, and a union of his name with that of the Father in invoking important blessings. It is such language as could be used only by one who regarded the Lord Jesus as divine. (A. B.)
C. and God, even our Father - the apostle meant to speak of the Father and the Son as the common Source of the blessing for which he prayed. (A. B.)
D. which hath loved us, - Referring particularly to the Father. The love which is referred to is that manifested in redemption, or which is shown us through Christ; (A. B.)
E. And hath given us everlasting consolation. - Not temporary comfort, but that which will endure forever. The joys of religion are not like other joys. They soon fade away - they always terminate at death - they cease when trouble comes, when sickness invades the frame, when wealth or friends depart, when disappointment lowers, when the senses by age refuse to minister as they once did to our pleasures. The comforts of religion depend upon no such contingencies. They live through all these changes - attend us in sickness, poverty, bereavement, losses, and age; they are with us in death, and they are perpetual and unchanging beyond the grave.
2nd Thess. 2:17 Comfort your hearts, and stablish you in every good word and work.
2:17 comfort and encourage and strengthen your hearts [keeping them steadfast and on course] in every good work and word.
A. Verses 16-17 record Paul’s desire and prayer for his friends: he wanted God to encourage them (“Comfort you hearts”) and establish (“stablish”) them “in every good word and work.”
(W. W. W. pg 202)
B. When Paul was with them, he encouraged them individually as a father does his children. He sent Timothy to encourage them (1 Thes. 3:2), and Paul himself was greatly encouraged with Timothy's report of their faithfulness (1 Thes. 3:7). (W. W. W. pg 202).
C. Paul encouraged them to walk to please God (1 Thes. 4:1), and to grow in their love for others (1 Thes. 4:10). He taught them about the Rapture of the church in order that they might encourage each other (1 Thes 4:18). To calm their fears, he explained the Day of the Lord to them (1 Thes. 5:11). In addition to his teaching he urged them to minister to each other (1 Thes. 5:18).
(W. W. W. pg 202)
D. Establishment in the Lord is also an important theme. Paul set Timothy back to Thessalonica that he might establish them in their faith (1 Thes. 3:2; and Paul prayed that God
might establish them (1 Thes. 3: 13). The child must be taught to stand before he can learn to
walk or run. (W. W. W. pg 202)
E. It is God who establishes, but He uses people to accomplish His work A great need in our churches is for Christians who will take time to establish the younger believers. (W. W. W. pg 202)
F. Too many Christians today emphasize guarding the truth, but downplay living the truth. One of the best ways to guard the truth is to put it into practice. It is good to be defenders of the faith, but we must not forget to be demonstrators of the faith. Lazarus did not have to give lectures on the resurrection. People had only to look at him and they believed. (W. W. W. pg 203)
