The Second Epistle of Paul the Apostle to the
THESSALONIANS
Author: Paul
Date: A.D. 50
Theme: The Return of the Lord- Advance Indicators and Life-style in the Meanwhile.
Key Words: Day of the Lord, Man of Sin, Tradition
Author and Date First and 2 Thessalonians are very similar in language, suggesting that Paul wrote 2 Thessalonians within a few weeks of 1 Thessalonians. The return of the Lord is of central importance in both letters. First Thessalonians reveals that some Thessalonians were perplexed over the death of loved ones and whether they might miss the Lord’s return. In 2 Thessalonians, a different problem surfaces–one still related to the coming of the Lord. (On the origins of the church at Thessalonica and Paul’s earlier relations with them, see the Introduction to 1 Thessalonians.)
Both in 1 Thessalonians (1:6; 2:14; 3:3̑5) and in 2 Thessalonians (1:4̑7), it is clear that believers there suffered certain persecutions and hardships–just as Paul and Silas themselves did, leading to their departure by night from the city (Acts 17:5–10; 1 Thess. 2:2). Paul’s concern for the spiritual stability of the Thessalonian church had led him to send Timothy and to express, in writing 1 Thessalonians, joyful relief upon learning of their spiritual health (1 Thess. 2:17–3:10). The steadfastness of the Thessalonians, their persistence and patience amid adversity, drew the frequent praise and gratitude of the apostle (1 Thess. 1:3; 2 Thess. 1:4). Still, there were clear concerns over imbalanced attitudes related to Christ’s coming.
"We hear," said the apostle (3:11), "that there are some who walk among you in a disorderly manner, not working at all...." Work stoppage, it seems, was prompted by an erroneous teaching that someone, unnamed, had brought to Thessalonica–a doctrine that announced that "the day of Christ had come" (2:2). Such a teaching may have had a falsely claimed charismatic origin ("by spirit," 2:2). Or it may have surfaced in a letter falsely attributed to Paul.
Whatever the source of the erroneous teaching, Paul quickly wrote 2 Thessalonians to round out the proper way to understand the return of the Lord. That day, he clarifies, will not occur until certain events take place. First, there will be a falling away and more importantly, the Man of Sin will be revealed–the "son of perdition" (2:3). This figure, in the letters of John called the Antichrist (1 John 2:18; 4:3; 2 John 7), will blasphemously call himself God (2:4). He will deceive many, for he will possess charismatic powers, including the ability to perform miracles (2:9). The spirit of such a figure, the "mystery of lawlessness" (2:7) was already at work in Paul’s day. But a restraining power–not clearly identified by the apostle (see note on 2:6, 7 ̑ controls the Man of Sin in such a way as to keep him from interfering with God’s consummation of the course of human events through the return of Christ at the Second Coming.
Twice in 2 Thessalonians (2:15; 3:6), the apostle appeals to the "tradition" beliefs within the churches–as a check upon charismatic but novel teaching. Frequently in the Thessalonian letters he reminds his readers to continue in the things he earlier taught (1 Thess. 2:11, 12; 3:4; 4:2; 2 Thess. 2:5, 15; 3:4, 6, 10, 14). Already in these letters, probably the earliest of New Testament books to be written, a body of fixed Christian beliefs is developing Second Thessalonians, if written only a few weeks after 1 Thessalonians, would therefore also have been written about A.D. 50.
Personal Application Scripture presents both signs and suddenness as descriptions of the Lord’s return. That may seem contradictory. But alert Christians observe the signs and know that the ͅmystery of lawlessnessʷ is perennial. They avoid datȇsetting, leaving the times and the seasons in the hands of the Lord of history (1 Thess. 5:1). Yet they live expectantly, knowing that whether they live or die they are the Lord’s (Rom. 14:8; 1 Thess. 5:10).
Before novel teachings that originated with charismatic prophecy are adopted, they should be tested (1 Thess. 5.19, 20) One such test is surely consistency with the generally accepted beliefs–"traditions"–of the historic church and especially alignment with apostolic beliefs. It is sobering to learn that even the Man of Sin, the Antichrist, will possess miraculous powers. Miracles, surprisingly, are never a sufficient ground for faith (Matt. 7:21̑23; John 2:23̑25): they can be imitated. But the enduring love of God, which is poured out in the hearts of believers by the Holy Spirit (Rom 5:5), continues into eternity even after charismatic gifts have passed (1 Cor. 13:̀13). Love, then, is the way believers experience eternity within time.
Father God Revealed As elsewhere in the New Testament, God is seen as the Father (1:1-2:16), the source of grace (1:12) and love (3:5), and the object of thanks (1:3; 2:13). He has chosen (2:13) those in His kingdom (1:5) and makes them worthy of His saving call (1:11), but as well He repays evildoers (1:6) and allows delusion to those the truth (2:11) and who do not know Him (1:8). The churches are His (1:4), they rest in Him (1:1).
Christ Revealed The coequality of Christ with God receives particular attention in this book. Father and Son together are the source of grace and
peace (1:2, 12; 3:16, 18), comfort and stability (2:16, 17), love and patience (3:5). Though the church is located geographically in Thessalonica, its spiritual position lies "in God our Father and the Lord Jesus Christ" (1:1; 3:12). As in 1 Thess., the Lord Jesus will come again (1:7, 10; 2:1); and He will, "with the breath of His mouth" (2:O, discomfit the Man of Sin at the moment of His return (2:8) and take vengeance on those who have no knowledge of God (1:8).
The Holy Sprit at Work In the single direct reference to the Holy Spirit in 2 Thessalonians, Paul gives thanks to God for the Thessalonians, whose selection for salvation by God "from the beginning’’ the apostle describes comprehensively as "through sanctification by the Spirit and belief in the truth" (2:13). The Spirit’s sanctifying work can be seen as one way to view the intent of God for His people in saving them. Prophetic utterance from the Spirit, or alleged to be so (2:2), must always be tested (1 Thess. 5:20, 21; 1 Cor. 14:29).
Jack W. Hayford, Spirit Filled Life Study Bible
THESSALONIANS
Author: Paul
Date: A.D. 50
Theme: The Return of the Lord- Advance Indicators and Life-style in the Meanwhile.
Key Words: Day of the Lord, Man of Sin, Tradition
Author and Date First and 2 Thessalonians are very similar in language, suggesting that Paul wrote 2 Thessalonians within a few weeks of 1 Thessalonians. The return of the Lord is of central importance in both letters. First Thessalonians reveals that some Thessalonians were perplexed over the death of loved ones and whether they might miss the Lord’s return. In 2 Thessalonians, a different problem surfaces–one still related to the coming of the Lord. (On the origins of the church at Thessalonica and Paul’s earlier relations with them, see the Introduction to 1 Thessalonians.)
Both in 1 Thessalonians (1:6; 2:14; 3:3̑5) and in 2 Thessalonians (1:4̑7), it is clear that believers there suffered certain persecutions and hardships–just as Paul and Silas themselves did, leading to their departure by night from the city (Acts 17:5–10; 1 Thess. 2:2). Paul’s concern for the spiritual stability of the Thessalonian church had led him to send Timothy and to express, in writing 1 Thessalonians, joyful relief upon learning of their spiritual health (1 Thess. 2:17–3:10). The steadfastness of the Thessalonians, their persistence and patience amid adversity, drew the frequent praise and gratitude of the apostle (1 Thess. 1:3; 2 Thess. 1:4). Still, there were clear concerns over imbalanced attitudes related to Christ’s coming.
"We hear," said the apostle (3:11), "that there are some who walk among you in a disorderly manner, not working at all...." Work stoppage, it seems, was prompted by an erroneous teaching that someone, unnamed, had brought to Thessalonica–a doctrine that announced that "the day of Christ had come" (2:2). Such a teaching may have had a falsely claimed charismatic origin ("by spirit," 2:2). Or it may have surfaced in a letter falsely attributed to Paul.
Whatever the source of the erroneous teaching, Paul quickly wrote 2 Thessalonians to round out the proper way to understand the return of the Lord. That day, he clarifies, will not occur until certain events take place. First, there will be a falling away and more importantly, the Man of Sin will be revealed–the "son of perdition" (2:3). This figure, in the letters of John called the Antichrist (1 John 2:18; 4:3; 2 John 7), will blasphemously call himself God (2:4). He will deceive many, for he will possess charismatic powers, including the ability to perform miracles (2:9). The spirit of such a figure, the "mystery of lawlessness" (2:7) was already at work in Paul’s day. But a restraining power–not clearly identified by the apostle (see note on 2:6, 7 ̑ controls the Man of Sin in such a way as to keep him from interfering with God’s consummation of the course of human events through the return of Christ at the Second Coming.
Twice in 2 Thessalonians (2:15; 3:6), the apostle appeals to the "tradition" beliefs within the churches–as a check upon charismatic but novel teaching. Frequently in the Thessalonian letters he reminds his readers to continue in the things he earlier taught (1 Thess. 2:11, 12; 3:4; 4:2; 2 Thess. 2:5, 15; 3:4, 6, 10, 14). Already in these letters, probably the earliest of New Testament books to be written, a body of fixed Christian beliefs is developing Second Thessalonians, if written only a few weeks after 1 Thessalonians, would therefore also have been written about A.D. 50.
Personal Application Scripture presents both signs and suddenness as descriptions of the Lord’s return. That may seem contradictory. But alert Christians observe the signs and know that the ͅmystery of lawlessnessʷ is perennial. They avoid datȇsetting, leaving the times and the seasons in the hands of the Lord of history (1 Thess. 5:1). Yet they live expectantly, knowing that whether they live or die they are the Lord’s (Rom. 14:8; 1 Thess. 5:10).
Before novel teachings that originated with charismatic prophecy are adopted, they should be tested (1 Thess. 5.19, 20) One such test is surely consistency with the generally accepted beliefs–"traditions"–of the historic church and especially alignment with apostolic beliefs. It is sobering to learn that even the Man of Sin, the Antichrist, will possess miraculous powers. Miracles, surprisingly, are never a sufficient ground for faith (Matt. 7:21̑23; John 2:23̑25): they can be imitated. But the enduring love of God, which is poured out in the hearts of believers by the Holy Spirit (Rom 5:5), continues into eternity even after charismatic gifts have passed (1 Cor. 13:̀13). Love, then, is the way believers experience eternity within time.
Father God Revealed As elsewhere in the New Testament, God is seen as the Father (1:1-2:16), the source of grace (1:12) and love (3:5), and the object of thanks (1:3; 2:13). He has chosen (2:13) those in His kingdom (1:5) and makes them worthy of His saving call (1:11), but as well He repays evildoers (1:6) and allows delusion to those the truth (2:11) and who do not know Him (1:8). The churches are His (1:4), they rest in Him (1:1).
Christ Revealed The coequality of Christ with God receives particular attention in this book. Father and Son together are the source of grace and
peace (1:2, 12; 3:16, 18), comfort and stability (2:16, 17), love and patience (3:5). Though the church is located geographically in Thessalonica, its spiritual position lies "in God our Father and the Lord Jesus Christ" (1:1; 3:12). As in 1 Thess., the Lord Jesus will come again (1:7, 10; 2:1); and He will, "with the breath of His mouth" (2:O, discomfit the Man of Sin at the moment of His return (2:8) and take vengeance on those who have no knowledge of God (1:8).
The Holy Sprit at Work In the single direct reference to the Holy Spirit in 2 Thessalonians, Paul gives thanks to God for the Thessalonians, whose selection for salvation by God "from the beginning’’ the apostle describes comprehensively as "through sanctification by the Spirit and belief in the truth" (2:13). The Spirit’s sanctifying work can be seen as one way to view the intent of God for His people in saving them. Prophetic utterance from the Spirit, or alleged to be so (2:2), must always be tested (1 Thess. 5:20, 21; 1 Cor. 14:29).
Jack W. Hayford, Spirit Filled Life Study Bible
