Seventh-day Adventist Bible Commentary2 Thessalonians 1

The Second Epistle of Paul the Apostle to the THESSALONIANS INTRODUCTION 1. Title. In the earliest extant Greek manuscripts the title of this epistle is simply, Pros Thessalonikeis B (―To [the] Thessalonians II‖). The considerably lengthened title in the KJV, The Second Epistle of Paul the Apostle to the Thessalonians, is the result of later elaboration. 2. Authorship. Until recent times the Pauline authorship of the epistle has not been seriously questioned. The character of Paul is reflected throughout the epistle. The author‘s tender regard for his converts (ch. 2:13–17), his commendation of their virtues (chs. 1:3–5; 3:4), the extreme care he uses in pointing out weaknesses, and yet the strong, authoritative nature of his commands (ch. 3:6, 12), all give evidence that the author was Paul. Not until the early part of the 19th century was serious question raised over the Pauline authorship of the section dealing with the ―man of sin.‖ It was urged that there is nothing else of such an apocalyptic nature in Paul‘s other epistles. This fact, however, does not make unreasonable the long-held view that Paul wrote the epistle. Although he nowhere else deals so directly with the apocalyptic, the fact that he did have visions (Acts 22:17–21; 2 Cor. 12:2–4) makes it understandable that he could have written such an apocalyptic passage. The author‘s treatment of this prophecy, with the earnest solicitude that God‘s people should not be deceived with respect to the time of the Lord‘s coming, but be ready for that great event, is definitely Pauline. The genuineness of the epistle is sustained by strong evidence. Besides being named in the earliest extant lists of the NT canon, the second epistle is referred to or quoted by the same early church writers as is the first epistle (see p. 223). In addition, it seems to have been known by Polycarp (c. A.D. 150; Epistle of Polycarp to the Phillipians 11); and Justin Martyr (c. A.D. 150; Dialogue With Trypho 32; 110) mentions the ―man of sin,‖ as if making reference to Paul‘s prophecy in 2 Thess. 2:3. Concerning the date of writing see Vol. VI, p. 103. 3. Historical Setting. That the time and place of writing of the second epistle are the same as for the first is evident from the fact that the same three apostles are associated together (see 1 Thess. 1:1; 2 Thess. 1:1). Paul remained at Corinth only a year and a half on his Second Missionary Tour (see Acts 18:11), and there is no evidence that Silas was associated with him later. The second letter must have been written not more than a few months after the first; consequently their historical backgrounds are in general the same (see p. 223; for a discussion of the date of writing see Vol. VI p. 103). Probably the messenger who bore the first epistle returned and brought information to Paul that there was a feverish, fanatical spirit of unrest spreading among the members at Thessalonica owing to a feeling that the Lord‘s advent was about to take place. This condition demanded immediate attention. Any delay would be fatal to the best interests of the church, for among these humble Christians were fainthearted ones who were in grave danger of falling a prey to the deceptions of agitators. 4. Theme. In view of the problems at Thessalonica that prompted this letter, one of its first objectives was to assure the humble Christians of that church of their acceptance with the Lord. He insists that he must thank God for the victories won. He notes their

advance in the Christian virtues of faith (2 Thess. 1:3), brotherly love (2 Thess. 1:3; cf. 1 Thess. 4:9, 10), and steadfastness under persecution (2 Thess. 1:4). Since the second letter says nothing further in regard to the manner of Christ‘s coming and the resurrection of the righteous dead, the first letter must have succeeded in enlightening the church concerning these matters. In accomplishing this, however, the apostle had emphasized the necessity of being prepared for the great day of the Lord‘s return, of daily living with the second coming of Christ constantly in view (1 Thess. 5:1– 11; cf. Titus 2:11–13). This emphasis upon the second advent seems to have been understood by many as indicating that Paul expected Christ‘s return almost immediately (see 2 Thess. 2:2). That such was not his meaning he now hastens to explain, reminding his readers that he had taught them in person that the apostasy, followed by the appearance of the antichrist, must first take place (see vs. 2, 3, 5). Paul appeals directly to the unruly idlers, who apparently claimed that work was unnecessary in view of the imminent advent. He had already warned them in his first epistle (1 Thess. 4:11; 5:14), and now he commands and admonishes them in the Lord (2 Thess. 3:12). He urges that the church take disciplinary measures against them, with the objective of reforming them (vs. 14, 15). Thus the theme of the second epistle, as that of the first, is practical godliness (ch. 1:11, 12). The fainthearted must be comforted and established (ch. 2:17); the agitators must be silenced (ch. 3:12). The church must know of the deceptive work of the great adversary in bringing about the apostasy and the reign of the antichrist, and also of the final overthrow of all the power of Satan (ch. 2:3–12). With the glorious hope of the triumph of God‘s cause before them, the Thessalonian Christians are urged so to live that they may be accounted worthy of the Lord‘s calling (ch. 1:11, 12). 5. Outline. I. Consolation of Persecuted Believers, 1:1–12. A. Salutation, 1:1, 2. B. Thanks to God for their spiritual growth, 1:3, 4. 1. Marked advancement in faith and brotherly love, 1:3. 2. Patient endurance in persecution, 1:4. C. The prospect of judgment and salvation, 1:5–10. 1. Persecuted believers accounted worthy, 1:5. 2. Tribulation recompensed to persecutors, 1:6. 3. Rest from affliction for righteous at the Lord‘s advent, 1:7. 4. Eternal separation from God of rejectors of His mercy, 1:8, 9. 5. Glorification of Christ in His saints, 1:10. D. Prayer for the afflicted ones, 1:11, 12. II. Instruction and Exhortation Regarding the Antichristian Consummation of Evil, 2:1–17. A. Warning against being led into fanaticism regarding the time of Christ‘s coming, 2:1–12. 1. Not to be deceived by any means, 2:1, 2. 2. The apostasy and the reign of the man of sin must come first, 2:3, 4. 3. Reminder of previous oral teaching, 2:5. 4. Mysterious work of the adversary, 2:6, 7. 5. The revelation, destiny, and working of the wicked one, 2:8–10. 6. The deluding and damning of those who accept the wicked one, 2:11, 12. B. Thanksgiving, admonition, and prayer, 2:13–17.

1. Thanks to God for His saving choice of the Thessalonians, 2:13, 14. 2. Admonition to stand fast and hold the truths taught, 2:15. 3. Prayer for comfort and stability, 2:16, 17. III. Final Requests, Admonitions, and Commands, 3:1–15. A. Requests for prayer on behalf of the apostles, 3:1, 2. B. Paul‘s confidence and petition concerning the Thessalonians, 3:3–5. C. Commands and exhortations relating to those who walk disorderly, 3:6–15. 1. Command to withdraw from the disorderly, 3:6. 2. The apostles‘ personal example, 3:7–9. 3. Previous command concerning idleness, 3:10. 4. Present injunctions, 3:11–13. 5. Counsel concerning the obstinate, 3:14, 15. IV. Closing prayers and salutation, 3:16–18. A. Prayer for peace, 3:16. B. Personal salutation, 3:17. C. Benediction, 3:18.

Paul, and Silvanus, and Timotheus. For comment on this superscription see on 1 Thess. 1:1. In God our Father. This phrase differs from that in 1 Thess. 1:1 only in the use of the word ―our,‖ which stresses the intimate and personal relationship of Paul and his converts to the One whom they worshipped. However, textual evidence may be cited (cf. p. 10) for the omission of ―our.‖

Grace unto you. The customary Pauline benediction (see on Rom. 1:7; cf. 1 Thess. 1:1). Only in the pastoral epistles is the formula varied by the addition of ―mercy.‖ The apostle recognizes that the spiritual gifts of grace and peace can come only from God. Grace is God‘s love in action, freely providing complete salvation to undeserving sinners through Jesus Christ, whereas peace, the result of such action, involves the consciousness of sins forgiven, the recognition of reconciliation with God.

We are bound. Or, ―we ought.‖ To thank God. Upon hearing the good news of the spirituality of the church situated at Thessalonica (see p. 262), Paul, rather than feeling that he should take credit to himself for their spirituality, considered it to be solely a cause for returning thanks to God. As it is meet. Or, ―even as it is befitting‖ (see on 1 Cor. 16:4). In view of his previous request concerning the spiritual condition of the Thessalonians (1 Thess. 3:12), Paul felt it to be only just that he acknowledge the answer to his prayers. Your faith groweth exceedingly. Paul had been anxious about his converts, and had prayed earnestly for the opportunity to visit them in order to strengthen them, and to build up that which was lacking in their faith (see 1 Thess. 3:10). This privilege had been denied him. And yet God, in His own good way, had so blessed them that abundant growth in faith had been made. Charity. Gr. agapē (see on 1 Cor. 13:1). Not only had the faith of the Thessalonians grown, but their love for one another had overflowed, as it were, and was also increasing.

They doubtless had continual opportunity to help one another because of the perils and privations arising from repeated persecutions. This is high commendation indeed. But Paul does not mean to imply that there are no weaknesses in the church. On the contrary, he proceeds in the two following chapters to point out serious defects, but he wants all to know that he has confidence in their spiritual powers.

We ourselves. That is, Paul and his companions, not the Thessalonians, who could not rightly boast of their own record. Glory. Gr. kauchaomai, ―to boast,‖ ―to glory‖ (cf. on Rom. 5:2). In the churches. Paul does not identify these churches by name, neither does he imply that all the Christians knew of the Thessalonians‘ excellent qualities. It is probable that he is referring to the local groups, such as those in Corinth and Berea. Later, in writing to the Corinthians, he boasted of the churches of Macedonia and urged that the Corinthians follow their Macedonian brethren‘s example in opening their hearts to the Spirit of God (see 2 Cor. 8). Patience. Gr. hupomonē (see on Rom. 2:7; 5:3). Faith. Gr. pistis (see on Rom. 3:3). To be of value, patience must be combined with faith; for without divine aid none can hope to succeed in his fight against the powers of darkness (Eph. 6:11–16). Merely stoical endurance is nowhere inculcated in Scripture, and sufferings in themselves are not to be coveted. It was not in his converts‘ sufferings that the apostle gloried, but in their steadfastness and faith. Persecutions. see on ch. 3:3. Tribulations. Gr. thlipseis (see on Rom. 2:9; 5:3). See 1 Thess. 3:4. Endure. Gr. anechomai, originally, ―to hold oneself erect,‖ hence, ―to sustain,‖ ―to bear,‖ ―to endure.‖ The word should be translated ―are enduring,‖ implying that the believers were even then being persecuted.

A manifest token. Gr. endeigma, ―evidence,‖ ―proof,‖ ―token‖ (cf. on Phil. 1:28, where a related word, endeixis, is used). It is not the persecutions and tribulations that are proof of the righteous judgment of God, but rather the attitude of the believers toward such affliction. Patient endurance and courageous faith under persecution, being the result of God‘s grace, are evidence of His present interest and care for the sufferers, and thus proof that He will finally reverse the injustices of the world (cf. Eccl. 3:16, 17). Righteous judgment of God. This may be applied to God‘s interposition on behalf of His people (v. 6), and to the great judgment whose execution is portrayed in vs. 7–10 (see on Ps. 73:3–24; Rom. 2:5). The fortitude of the persecuted saints is to the wicked an omen of their own coming destruction (cf. on Phil. 1:28). Counted worthy. The Christian is not of himself worthy of the kingdom of God, nor do sufferings necessarily make him so. There is nothing he can do to merit the kingdom of God (cf. on Eph. 2:8), but by God‘s forgiving grace he is deemed worthy (cf. on Rom. 6:23). The kingdom of God. The expression, as here used, is generally considered synonymous with ―heaven‖ (cf. on Matt. 4:17). Ye also suffer. Or, ―you, too, are suffering.‖ Paul realizes that the apostles are not the only sufferers, but that the Thessalonians even then were enduring persecution for the kingdom‘s sake.

A righteous thing. That is, a just thing from God‘s point of view. God sees not as man sees, and is able to come to completely just decisions, since He knows all the facts and can discern the motives in men‘s hearts. To recompense. Gr. antapodidōmi, literally, ―to give back in return,‖ hence, ―to repay,‖ ―to requite.‖ Principles of justice require that men be rewarded according to their works. Those who spurn the Saviour‘s atonement are without protection, and expose themselves to just retribution. Compare on Rom. 2:6; Gal. 6:7; Rev. 22:12. Trouble. Gr. thlibō, ―to press hard upon,‖ ―to afflict,‖ the verb that corresponds to the noun thlipsis, ―affliction,‖ ―tribulation‖ (see on v. 4). Those who afflict the Thessalonians are not here identified, but from the narrative in Acts (ch. 17:5–9) it is clear that the Jews were the instigators of the persecution.

Rest. Gr. anesis, ―a loosening,‖ ―relaxing,‖ ―relief,‖ hence, ―rest.‖ It should be noted that the word ―rest‖ is here a noun, not a verb, as the KJV may seem to imply. Paul is contrasting the rewards of the persecutors and the persecuted. Persecutors will receive the tribulation they have meted out to others, whereas the persecuted will gain what they have longed for, that is, ―rest.‖ The value of this ―rest‖ is heightened by the knowledge that it will be enjoyed in company with the apostles. Converts and evangelists will triumph together. What an incentive to steadfastness this must have been to the persecuted Thessalonians! Shall be revealed. The clause may be literally translated, ―at the revelation of the Lord Jesus.‖ The word used for ―revelation‖ (apokalupsis) means ―an unveiling,‖ ―uncovering,‖ or ―revealing‖ (see on 1 Cor. 1:7; Rev. 1:1). Paul identifies with the second advent of their Lord in glory the finding of rest by the believers. At that time recompense will be given to the righteous and the living wicked (see Additional Notes on Rev. 20, Note 2). With his mighty angels. Compare on Matt. 25:31; Jude 14.

In flaming fire. This phrase should probably be attached to v. 7, as further describing the coming of Christ. The context and the general teaching of Scripture seem to support this. At the great advent day the Lord will be revealed in His own glory, with the glory of His Father, and of the holy angels (see Luke 9:26). Such glory appears to mortal eyes as fire. Thus Moses described the glory of God (Ex. 3:2), and thus, Ezekiel (Eze. 1:27), Daniel (Dan. 7:9, 10) and John the revelator (Rev. 1:14, 15). Vengeance. Gr. ekdikēsis (see on Rom. 12:19). The phrase may be translated, ―inflicting punishment.‖ Know not God. Paul conceives those whom the Lord punishes as belonging to two classes, those who know not God and those who obey not the gospel. Some interpret these classes as the Gentiles and the Jews respectively (cf. Jer. 10:25; Rom. 10:16), but it seems better to think of them as two general classes of people. The first are those who have had opportunity to know God but have spurned the privilege (see Ps. 19:1–3; Rom. 1:18–21). The second class are those who know the gospel message but have refused to obey it. Their reasons for rejecting the gospel are clearly shown by the Lord Himself to be their love of sin (see John 3:17–20).

Everlasting destruction. Gr. olethros aiōnios. For the meaning of olethros see on 1 Thess. 5:3; for the significance of aiōnios see on Matt. 25:41. The juxtaposition of the two words accurately describes the eventual fate of those who reject the Lord‘s mercies. All such will finally be destroyed, not temporarily, with a resurrection later, but with a destruction from which there will be no awakening. Paul‘s words preclude any idea of eternal torment (see on Matt. 3:12; 5:22). From the presence of the Lord. Literally, ―from the face of the Lord.‖ The phrase conveys the thought of separation from the Lord. Just as the summit of bliss for the righteous is to dwell in the presence of the Lord (Matt. 5:8; Rev. 22:4), so, at the other end of the scale, the worst part of the punishment of the wicked will be their exclusion from the divine presence. On earth, they have spurned their opportunities to know the Lord (cf. on 2 Thess. 1:8), but at the end, when it is too late, they will realize the value of the privileges they have rejected. It should be noted that Paul is not distinguishing between the comings of Christ before and after the millennium, but is comprehending the two as one grand event. The death of the wicked at the beginning of the millennium is followed, a thousand years later, by their resurrection, when they will be cast into the lake of fire and burned up (see Mal. 4:1–3; see on Rev. 20:5, 15). Since Paul is speaking of ―everlasting destruction,‖ it is not correct to refer to this passage as evidence that the wicked are destroyed at the second coming of Christ (see on Rev. 20:3). Glory of his power. Or, ―glory of his might,‖ that is, the glory that emanates from Christ‘s strength (see on John 1:14), which is manifested in His saving the saints and destroying the wicked.

When he shall come. The apostle again identifies the event around which his thoughts are revolving, namely, the coming of the Lord in glory (cf. v. 7). Glorified in his saints. That is, to be glorified in the persons of His saints. The supreme vindication of Christ‘s ways will take place when the whole family of His saints is gathered together. Then the universe will see the value of His sacrifice and the success of the course He pursued. Thus the Saviour will be glorified (cf. Gal. 1:24; 1 Thess. 2:20; 2 Thess. 1:4). As the artist is glorified in his masterpiece, so Christ is glorified before the heavenly throng by His handiwork—the miracles of His grace (see Matt. 13:43; TM 18, 49, 50). Throughout eternity glory will redound to the Saviour as His saints make known more fully the wisdom of God in His wondrous plan of salvation, which has been ―realized in Christ Jesus our Lord‖ (Eph. 3:10, 11, RSV). Admired. Gr. thaumazō, ―to wonder,‖ ―to wonder at,‖ ―to marvel‖; in a secondary sense, ―to admire.‖ Both senses appear in the text. The saints have eagerly awaited their Deliverer, they have joyfully anticipated His appearing, but the realization of their expectations far exceeds their most sanguine hopes. They never dreamed their Lord could be so glorious. When the beauty of His presence has dawned upon them, to their wonder is added a reverent admiration (see Isa. 25:9). In all. Or, ―by all.‖ That believe. Literally, ―who have believed,‖ or ―who have fixed their faith.‖ It is those who fixed their faith before Christ‘s coming who are saved ―in that day.‖ It is those who have already accepted their Lord by faith, and who have endured to the end, who will be saved when Jesus returns (Matt. 24:13). Paul particularly had in mind his

Thessalonian converts and their initial act of belief in the gospel, as is made clear from the parenthetical expression ―because our testimony among you was believed.‖ They had become transformed as they accepted the message of salvation, and were assured that, if they were faithful, they would also be among the saints. But the phrase ―all them that believe‖ also applies to all faithful believers. Our testimony. The apostles bore witness to the great truths of the gospel (Acts 1:8; 2:32; 8:25; 1 John 1:1, 2). They did not preach abstract discussions, finespun theories, or ―cunningly devised fables‖ (2 Peter 1:16). Rather, their preaching was the testimony of eyewitnesses. These truths they knew experimentally, and they urged the acceptance of a way of life which they themselves lived. Such preaching always has power. In that day. Ambiguity is avoided if this phrase appears earlier in the verse, after ―when he shall come,‖ or following ―his saints.‖ For comment on ―that day‖ see on Acts 2:20; cf. on Phil. 1:6.

We pray always. Compare 1 Thess. 1:2; 2 Thess. 1:3; see on Phil. 1:4. Count you worthy. See on v. 5, where Paul implies that the Thessalonians‘ manner of enduring persecution commends them to God. Here he prays that God would count, or ―make‖ (RSV), them worthy of His calling. This calling. Rather, ―the calling.‖ See on Rom. 8:28, 30; 2 Tim. 1:9. The calling is to a holy life, to come out of the world and to be separate (2 Cor. 6:17, 18), to be citizens of the heavenly kingdom (Phil. 3:20, RSV). We may well ask, ―Does my life conform to the divine purpose of the One who so graciously calls? Will the Judge count me worthy?‖ Good pleasure of his goodness. Gr. eudokia agathosunēs, literally, ―good pleasure of goodness,‖ there being no word for ―his‖ in the Greek text. Eudokia means ―good will,‖ ―wish,‖ ―desire.‖ Agathōsunē, a word used only by Biblical and ecclesiastical writers, denotes uprightness of heart and life. But it is not God‘s goodness that is spoken of, but rather every ―good desire‖ on the part of God‘s people. Paul prayed that God would ―fulfil,‖ that is, fill to the full, or completely bring to pass, every aspiration for goodness felt by his converts. It is God who by His Spirit puts into our hearts the desire to do His ―good pleasure‖ (eudokia), and by the same Spirit gives us enabling power to carry out such desire (see Phil. 2:13; 1 Thess. 5:24). Moral goodness is one of the fruits of the Spirit (Gal. 5:22). The work of faith. The passage may be rendered, ―every good resolve and every work inspired by faith.‖ The kind of faith that Paul desires to see in the lives of God‘s people is not mere theoretical belief, but an active, working principle (cf. James 2:17). He recognized that such living, energizing faith was inspired by God and His Spirit (see 1 Thess. 1:3, 5). Consequently, he earnestly pleaded that God would enable His people to overcome human hindrances and perfect the work of faith in their lives (cf. Rom. 4:20, 21). With power. Or, ―in power,‖ the words being construed with the verb ―fulfil‖ as follows, ―God would … fulfil in power.‖

That the name. The final purpose in Paul‘s prayer was that the Thessalonians‘ lives should bring glory to the name of Jesus. For comment on the significance of the ―name‖ see on Acts 3:6; Phil. 2:9.

Glorified. We glorify that name when we demonstrate the saving power of His grace in our lives. This glorification is mutual; for as we glorify Him, He gives us of His glory by perfecting in us His character (see John 17:10, 22). Grace. Again Paul recognizes that the believer can of himself do no good thing (cf. on John 15:5; Rom. 7:18), and that goodness can come only through the operation of divine grace in the Christian‘s life. Our God and the Lord. The Greek permits the translation, ―our God and Lord, Jesus Christ‖ (see on Rom. 9:5). But in 1 Thess. 2:2, Paul speaks of ―our God‖ without reference to Christ; so it is possible that here he is also referring to the Father and the Son.