Chapter 2

1 He willeth them to continue stedfast in the truth received, 3 sheweth that there shall be a departure from the faith, 9 and a discovery of antichrist, before the day of the Lord come. 15 And thereupon repeateth his former exhortation, and prayeth for them.

1. We beseech you. It appears that erroneous ideas concerning Paul’s teaching about the nearness of Christ’s coming were being circulated in the church at Thessalonica. To correct these misconceptions Paul wrote the second epistle. He handles the matter with great tact, addressing his readers, not as inferiors, but as brethren, and begs them to heed the instruction he is about to give. He desires to encourage, not discourage, the fainthearted.

By. Rather, “concerning,” or “on behalf of the coming.”

Coming. Gr. parousia (see on Matt. 24:3). Paul’s argument in vs. 1–12 revolves around the theme of Christ’s return.

Our gathering together. One of the paramount purposes of Christ’s return is to gather together His elect (see on Matt. 24:31; John 14:3) that they may “ever be with the Lord” (1 Thess. 4:17). Paul invokes the prospect of this event to focus the Thessalonians’ thoughts on his topic, and to solemnize their thinking.

2. Shaken in mind. The Thessalonians were not to be driven from their anchorage of settled conviction, and “carried about with every wind of doctrine” (Eph. 4:14). Christians must be intellectually steadfast.

Troubled. Gr. throeoµ, “to cry aloud,” “to frighten,” hence, “to trouble.” Here the word refers to a state of agitation or nervous excitement. The thought that the coming of the Lord was imminent had been keeping the Thessalonians in a state of continuous alarm.

Spirit. Here doubtless signifying the Spirit of prophecy (cf. on 1 Cor. 7:40; 12:10).

Word. That is, oral teaching.

Letter. That is, a written communication.

As from us. This phrase may be understood as applying to all three types of communication, in which case all had allegedly come from Paul. Many interpreters consider that Paul is here referring to some communication forged in his name. It is possible that Paul had forged writings in mind, especially in the light of the precaution that he took to sign the letter with his own hand (see on ch. 3:17). Others believe that if such were the case, he would probably have dealt more forcefully with the question. They suggest that it is more likely that some actual utterance of Paul in teaching, or in formal address, or in the writing of his first epistle was being misconstrued (see on 1 Thess. 4:15, 17; 2 Thess. 2:1; cf. AA 264).

The day of Christ. Textual evidence favors (cf. p. 10) the reading “the day of the Lord.” For comment on “the day of the Lord” see on Acts 2:20.

Is at hand. Gr. enisteµmi, “to stand near,” “to be impending,” or in the form here found “to have arrived,” “to have set in.” Enestoµs is translated “present” in Gal. 1:4. Paul had emphasized in his first epistle, as had Lord in His teachings, that Christians should be living in a state of preparedness for the Lord’s return (Matt. 24:42, 44, 1 Thess. 1:10; 5:23). They are to watch and be ready, but they are never to be so imbued with a sense of the second advent’s immediacy as to be in a state of unreasonable agitation.

3. Let no man. The apostle recognizes that the danger of deception is real and grave (cf. Matt. 24:4). The anticipated methods of deceit are many, and Paul does not attempt to limit them to the three mentioned in 2 Thess. 2:2, but allows for “any means.” The enemy of the church will use signs and apparent miracles to lead the unwary into accepting the great delusion, or lie (vs. 9–11). Hence, God’s people should beware of being led astray. Their faith must stand upon the plain statements of God’s Word.

That day shall not come. These words are validly supplied to complete the thought. What is not to come until Anti-christ’s revealing is obviously Christ’s gathering of His own, about which the Thessalonians were troubled (v. 1).

A falling away. Gr. heµ apostasia, “the falling away,” or “the apostasy.” Apostasia occurs in the NT only here and in Acts 21:21. The article (heµ) indicates that a definite apostasy is referred to, and implies that this falling away is something well known to the readers. Paul himself had doubtless given oral instruction to the Thessalonians concerning the coming apostasy. In his address to the elders of the Ephesian church some years later he predicted that the apostasy would be due to men within the church arising “to draw away disciples after them” (Acts 20:30). He warned Timothy of similar dangers, adding that a time was coming when men would turn to fables, closing their ears to the truth (1 Tim. 4:1–3; 2 Tim. 4:3, 4). Peter and Jude speak with searing words about those who have forsaken the right way (2 Peter 2:1, 12–22; Jude 4, 10–13). And John testifies that, at his time of writing, many antichrists have come (1 John 2:18). The Lord Himself urged His followers to beware of false prophets (Matt. 7:15; 24:24), and predicted that many would be offended (Matt. 24:10). The form of the apostasy is not specifically defined by Paul at this juncture, but can be inferred from the above-mentioned scriptures. This much, however, is clear: (1) The apostasy is a religious matter, a spiritual rebellion, having no prime connection with politics. (2) The falling away is still future at the time of Paul’s writing. (3) The apostasy was not only to precede the second advent (2 Thess. 2:2), it would serve as a sign of the nearness of Christ’s return; hence the Lord’s coming should not be expected without the prior apostasy. The prophecy concerning the falling away was partially fulfilled in Paul’s day, and much more so during the Dark Ages, but its complete fulfillment occurs in the days immediately prior to the return of Jesus (cf. Additional Note on Rom. 13). See Vol. VI, pp. 64–67.

That man of sin. That is, the man whose distinguishing characteristic is sin. Important textual evidence may be cited (cf. p. 10) for the reading “the man of the lawlessness” (cf. on v. 8, where “that Wicked” is literally, “the lawless one”). The presence of the definite article (here translated “that”) indicates that Paul is referring to an enemy about whom he had already spoken to the Thessalonians, and that he expects them to know of whom he is writing. That he employs the Greek word for “man” (anthroµpos) further indicates a definite person or power. For comment on the identity of that person or power see on v. 4.

Revealed. Gr. apokaluptoµ, “to uncover,” “to unveil,” “to disclose,” “to make known,” (cf. on Rev. 1:1). The same verb is repeated in 2 Thess. 2:6, 8, and is used elsewhere in the NT of supernatural revelations (cf. Matt. 16:17; Luke 10:22; etc.) and particularly of the appearing of Christ (cf. Luke 17:30. The noun form, apokalupsis, “revelation,” occurs in 1 Cor. 1:7; 2 Thess. 1:7; 1 Peter 1:7, 13; 4:13). This would suggest that the revelation of the “man of sin” may involve supernatural elements, and that his area of operation may be distinctly religious in character. That the “man of sin” is going to be “revealed” implies that he will be hidden until a certain moment when he will be manifested to the world, from which he has hitherto been concealed, or he will lay aside his disguise and appear in his true colors, or the disguise will be torn from him and his true nature be made known to earth’s inhabitants.

The son of perdition. Or, “son of destruction,” that is, a son destined to destruction. This is another title or description of the “man of sin.” There is only one other place in Scripture where this appellation is used. There it is applied by the Saviour to Judas (see on John 17:12), an apostle, once a companion and equal of the other disciples, but one who so allowed Satan to enter into his heart (John 13:2, 27) that he betrayed his Lord (Matt. 26:47–50).

4. Opposeth. Gr. antikeimai, “to be adverse to,” “to withstand,” “to oppose.”

Exalteth. Gr. huperairomai, “to lift [oneself] above,” “to raise [oneself] up over” something.

Above. Or, “against.”

All that is called God. This rightly includes all forms of deity, both true and false, and should not be limited to the Christian’s God.

That is worshipped. Gr. sebasma, “an object of worship,” “whatever is religiously honored.” Paul’s words depict an arrogant power that opposes all competitors in the filed of religion and permits no rival to receive the worship he claims for himself.

So that. These words serve to indicate the purpose of the actions of the haughty power.

As God. Important textual evidence may be cited (cf. p. 10) for the omission of these words. Such omission does not seriously affect the meaning of the related passage, since the thought is implicit in the words that follow. The overbearing power assumes divine prerogatives, with reference to the true God and not simply pagan deities.

In. Literally, “into,” indicating both the entrance of this power into the temple of God and his seating himself there.

Temple. Gr. naos, the inner sanctuary, or shrine, contrasted with hieron, which designates the entire temple complex. Some, on the basis of 1 Cor. 3:16; 2 Cor. 6:16; Eph. 2:21, believe that “temple” here refers to the church; others, that Paul is using the term temple figuratively to represent a center of religious worship. In a place presumably dedicated to the worship of the true God the wicked one sits soliciting worship of himself.

Shewing himself. Gr. apodeiknumi, “to point out,” “to exhibit,” “to declare.” His taking his seat in the inner sanctuary of the temple reveals that he claims to sit “as God,” that, indeed, “he is God.” Blasphemy can go no further.

To informed students of the Bible, the marks of identity enumerated in vs. 3, 4 are already familiar, since they are found elsewhere in the Inspired Word. A comparison with Daniel’s prophecy of the blasphemous power that succeeds that of pagan Rome (see on Dan. 7:8, 19–26), and with John’s word picture of the leopardlike beast (see on Rev. 13:1–18), reveals many similarities between the three descriptions. This leads to the conclusion that Daniel, Paul, and John are speaking of the same power, namely, the papacy (GC 49–54, 356). Many commentators apply the term Antichrist, “one who opposes Christ,” or “one who stands in the place of Christ” (cf. on 1 John 2:18), to the power here described. For extended comment on the various marks of identity see on the above-mentioned passages in Daniel and in Revelation.

In a larger sense the power here described may be identified with Satan, who has long striven to be “like the most High” (see on Isa. 14:14). “Satan is working to the utmost to make himself as God and to destroy all who oppose his power. And today the world is bowing before him. His power is received as the power of God” (6T 14). “The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience” (9T 230). “In this age antichrist will appear as the true Christ, and then the law of God will be fully made void. … But the true leader of all this rebellion is Satan clothed as an angel of light. Men will be deceived and will exalt him to the place of God, and deify him” (TM 62). “The last great delusion is soon to open before us. Antichrist is to perform his marvelous works in our sight” (GC 593).

5. Remember ye not? In his two epistles to the Thessalonians the apostle frequently appeals to his former oral instruction (cf. 1 Thess. 2:1, 9, 11, 13; 3:4; 4:1; 5:1, 2; 2 Thess. 2:15; 3:10).

I told you. Rather, “I used to tell you,” as indicated by the Greek. It is unlikely that so conscientious a teacher as Paul would have failed to instruct his converts in so important a topic. That he can freely remind his readers of his former teaching shows that his vies concerning the coming of Christ had undergone no change, and that he had not previously expected the Lord’s immediate appearing. At the same time, his written words are carefully framed, possibly with a view to avoiding political complications should his letter fall into opponents’ hands.

6. And now ye know. Paul is again reminding his readers of a subject on which they were at least partially informed. Later students of his words have the disadvantage of not knowing the full content of his oral instruction.

Withholdeth. Gr. katechoµ, “to detain,” “to hold back,” “to restrain.” The phrase is, literally, “the restraining thing,” or “the withholding thing,” being of neuter gender in the Greek. In v. 7 Paul uses a similar expression, but employs the masculine gender, “the withholding one,” or “he who withholds.”

Commentators recognize great difficulties in vs. 6–12, and trace those difficulties to the fact that Paul is addressing the Thessalonians against a background of previously imparted information, which we do not now possess. Thus any explanation of the passage that is advanced contains an element of conjecture, and must be carefully weighed against the context of Paul’s message to the Thessalonians.

Some hold that the restraining power is the Roman Empire. Pagan persecutions held in check the tendency of the church to adopt heathen customs and beliefs, and thus held back the appearance of the papacy (GC 49). Probably Paul does not here identify the restraining power because he is dealing with a delicate question on which he dare not be more explicit for fear of bringing further persecution upon his converts should his letter fall into enemy hands.

Others see a wider application of the phrase. They believe that the masculine form “he who withholds” (see above) refers to God. In such a case “what withholdeth” could be regarded as a reference to the circumstances arranged and permitted by God (cf. on Dan. 4:17) to delay the manifestation of the Antichrist, both in his historical aspect and in his final manifestation yet to come (see on 2 Thess. 2:4). For the manner in which God keeps the powers of evil in check see on Rev. 7:1.

That he might be revealed. Although Paul does not specifically identify the “he,” the context makes it clear that he is still speaking of the “man of sin” (vs. 3, 4). For comment on “revealed” see on v. 3.

In his time. Or, “in his season,” that is, in the time or season appointed by God, not in a time determined by the “man of sin” himself. The Antichrist will be manifested when the proper time comes. When applied to the historical papacy (see on v. 4) this has been understood to refer to the 1260-year period of domination of that religious power (see on Dan. 7:25; Rev. 12:6). When given the wider application (see on 2 Thess. 2:4) the passage is viewed as referring also to the time when Satan will play a personal role in last-day events only to have his carefully laid scheme for world domination unveiled and its true nature become apparent (see on 2 Thess. 2:4; Rev. 17:16).

7. Mystery of iniquity. Gr. musteµrion teµs anomias. For the significance of musteµrion, as something hidden, see on Rom. 11:25; for anomias, “contempt and violation of law,” “iniquity,” see above on “that man of sin” (2 Thess. 2:3). The title refers to a power that is characterized by lawlessness. The reference to law is particularly significant in view of the attempt to change the law referred to in Dan. 7:25 (see comment there). In the last analysis, this description applies to Satan, the author of lawlessness (TM 365), but the devil has generally camouflaged his personality by working through agents. In the last days he will personally play a more direct role, culminating his deception by personally counterfeiting the coming of Christ (see on 2 Thess. 2:4, 9).

Work. Gr. energeoµ (see on Phil. 2:13). Paul is referring to an agency already operating. In Paul’s day the apostasy had begun (see on 2 Thess. 2:3). As time passed, that apostasy took the form of papal pretensions, so that, from a modern historical point of view, “the mystery of iniquity” can be identified with the papal power (GC 49–55). Hence the “man of sin” and “the mystery of iniquity” may be considered as representing the same apostate papal power (GC 356); and behind all human manifestations of iniquity stands Satan himself, who in the end will play a personal role in an effort to lead the whole world captive (see on vs. 4, 9).

Only. This word introduces the element that delimits the operation of the mystery of iniquity.

Letteth. Gr. katechoµ (see on v. 6). In Old English “let” meant “to restrain.” Most commentators agree that the Greek construction calls for the addition of an explanatory phrase such as “will restrain,” in order to complete the thought of the sentence. Some believe that the Roman Empire is referred to here as in v. 6; others, that God is the restrainer (see on v. 6).

Taken out of the way. Or, “out of the midst is taken.” Those who hold that the restraining power is the Roman Empire (see above on “letteth”) believe that it is this power that is taken away. Those who hold that God is the restrainer paraphrase the second half of the verse thus: “The Restrainer, God, who holds the evil in check [GC 589, 614], will continue to restrain, until the time comes for the mystery of iniquity to be ‘revealed’ [v. 8] and ‘taken out of the way.’” Such commentators regard this phrase as assuring the believer that, in spite of the operation of the apostate power, it will not continue forever. God will, in His appointed time, bring its activities to an end (see on Matt. 24:21, 22).

8. Then. Those who hold that the one “taken out of the way” (v. 7) is the Roman Empire understand “then” to refer to the time that papal Rome ascended to power (see on Dan. 7:8). Those who hold that the one “taken out of the way” is the Antichrist (see below on “that Wicked”), believe that “then” applies to the time still future, when the papacy will experience a brief period of revival (see on Rev. 13:3), following which its true nature will be exposed (see on Rev. 17:16, 17), or, in a wider application, to the time when Satan, the supreme Antichrist, takes a personal part in last-day affairs, only to have the falsity of his claims to deity exposed (see on 2 Thess. 2:4).

It should be remembered that the apostle is not attempting to give a complete doctrinal outline of last-day events, but is seeking only to provide the Thessalonians with such prophetic information as will keep them from being deceived concerning the time of the Saviour’s return. We, therefore, should not expect a complete chronology of events that precede “the day of Christ.”

That Wicked. Gr. ho anomos, literally, “the [one] destitute of law,” hence, “the violator of the law,” “the lawless one,” or “the wicked one.” The reference is to the “man of sin” (v. 3), or the “mystery of iniquity” (v. 7). According to one view “the lawless one” is the papacy (see on v. 4; cf. GC 356, 579). According to a second view, he is not only the papacy, but more importantly, Satan himself, the supreme Antichrist, as he impersonates Christ just before the last day (see on vs. 4, 9).

Revealed. Gr. apokaluptoµ (see on v. 3). Applied to the papacy this would refer to its assumption of power following the decline of the Roman Empire. The reference could also be to the time yet future when the papal power will be revived (see on Rev. 13:8), and to the time when following this brief period of revival the true nature of the system will be unveiled, or exposed (see on Rev. 17:16, 17).

Applied to Satan, the revealing, or unveiling, would refer to his attempted counterfeit of the coming of Christ (see on v. 9).

The Lord. Textual evidence is divided (cf. p. 10) between this and the reading “the Lord Jesus,” a reading that harmonizes with the context, which speaks of Christ’s glorious return.

Shall consume. Gr. analiskoµ, “to expand,” “to use up,” “to consume,” “to destroy.” Textual evidence is divided (cf. p. 10) between analiskoµ and the reading anaireoµ, “to take away,” “to abolish,” “to put out of the way,” “to slay.” See below on “shall destroy.”

Spirit of his mouth. That is, the breath of his mouth (cf. on Luke 8:55; Rev. 19:15). There may be an allusion here to the wording of Isa. 11:4.

Shall destroy. Gr. katargeoµ, “to make idle,” hence, “to render null and void” (see on Rom. 3:3). This latter meaning fits well into the picture of the fate that awaits the papacy or, more basically, Satan at Christ’s second coming (cf. on Rev. 20:1–6). The papacy ceases to exist, and Satan’s carefully laid scheme collapses.

The words of this verse have sometimes been used to describe the destruction of the wicked at the second coming of Christ. It is true that the wicked living at that time will suddenly be slain, but Paul is here dealing with the fate of “that Wicked,” “the wicked one,” not with that of the wicked in general.

Brightness. Gr. epiphaneia, “an appearing,” “an appearance,” a word that was often used in classical Greek to describe the glorious appearing of the pagan gods. In the NT it is exclusively used for the glorious advents of the Lord Jesus, both the first (2 Tim. 1:10) and the second (1 Tim. 6:14; 2 Tim. 4:1, 8; Titus 2:13).

Coming. Gr. parousia, the word generally used for Christ’s second coming (cf. on 2 Thess. 2:1; see on Matt. 24:3).

9. Whose. The reference is to “that Wicked,” “the lawless one” (v. 8).

Coming. Gr. parousia, the same word used for Christ’s coming (see on v. 8) Because of (1) the quasi-technical force of the term parousia, (2) the frequent use of the term to describe the second advent of Christ, and (3) the juxtaposition of parousia here with the same word in v. 8, many hold that the apostle is referring to Satan’s spurious imitation of our Lord’s own glorious coming. For the fact that Satan will have a parousia see GC 593, 624, 625; 5T 698; 8T 27, 28. We may be thankful that God’s Word provides clear descriptions of Christ’s coming, so that believers may not be deceived. The Lord Himself will “descend from heaven” (1 Thess. 4:16) “with clouds” (Rev. 1:7), “in like manner as” His disciples saw Him “go into heaven” (Acts 1:11), and His coming will be “as the lightning cometh out of the east, and shineth even unto the west” (Matt. 24:27), hence, “every eye shall see him” (Rev. 1:7). It will not be possible for Satan accurately and completely to counterfeit such a parousia (see GC 625). God’s own people will, by diligent study of the Scriptures, and by reminding themselves of prophetic details concerning the genuine second advent, be able to escape the devil’s deception (see on Matt. 24:24).

After. Gr.kata, “according to,” “in conformity with” (cf. 8T 226).

Working of Satan. That is, according to Satan’s method of operating.

Power … signs … lying wonders. The word “lying,” literally, “of a lie,” applies also to “power” and “signs.” The same words, “power,” “signs,” “wonders,” are used of the miracles of Jesus (see Vol. V, p. 208). But the Lord’s marvelous works were genuine, and were signs attesting His divine nature (see John 10:25, 37, 38). Miracles involving creative acts are, of course, beyond Satan’s power. It is recorded, however, that Satan has the power to bind men in physical infirmity (see Luke 13:16). Evidently, then, he has power to release them when it suits his purposes. Wonderful works of apparent healing, outwardly identical in character with those performed by Christ, will be performed by Satan and his agents (GC 588, 589, 593; TM 365; 5T 698; 9T 16). Marvelous acts and spiritualistic manifestations of supernatural power will be used in Satan’s final attempt to deceive the world.

10. All deceivableness of unrighteousness. That is, all deceit that comes from unrighteousness. This further identifies the nature of the counterfeit by laying bare its purpose (to deceive) and origin (unrighteousness).

In them that perish. Literally, “to [or, “for”] the perishing ones,” or “for them that are perishing.” The same Greek phrase occurs in 2 Cor. 2:15; 4:3. Satan succeeds in deceiving the unredeemed. The elect will not be deceived (cf. Matt. 24:23–27).

Received. Gr. dechomai, “to receive with favor,” “to welcome” (see on 2 Cor. 6:1). Paul here puts his finger on the reason why the unbelievers will be deceived. They had had an opportunity to love the truth, but had spurned that privilege.

The love of the truth. The unregenerate not only reject truth but even refuse to entertain a love for truth, that is, they hate truth. This attitude does not concern truth in the abstract, but “the truth,” the one great truth that comes from God, which is embodied in Christ Jesus. Final condemnation of sinners will be based on their rejection of Jesus, who is “the truth” (John 14:6). Their refusal to cherish a love for what is true makes them susceptible to being influenced by all that is deceitful, by all the machinations of the wicked one.

Might be saved. Just as rejection of the truth which is in Christ Jesus spells death, so its acceptance brings life unto eternal salvation.

11. For this cause. Or, “because of this,” that is, because of the unbelievers’ refusal to love and believe the truth. What follows is a result of their obdurate attitude.

God shall send. Textual evidence favors (cf. p. 10) the reading “God sends”; that is, at the same time the “Wicked” one is flooding the world with his deceits (vs. 8–10). At the final stage in world history here forecast, the unregenerate have clearly chosen lies in preference to truth, and have placed themselves beyond redemption. God therefore abandons them to the course of their choosing (see on Rom. 1:18, 24). In the Scriptures God is often said to do that which He does not prevent (see on 1 Sam. 16:14; 2 Chron. 18:18).

Strong delusion. Literally, “a working of error” (cf. on v. 9), that is, an operation that leads to the final error that results in irrevocable condemnation.

A lie. Rather, “the lie,” that is, the crowning deception, when Satan impersonates Christ. There can be no worse lie than this, that the author of evil should pose as Christ, the Source of truth. Those who are deluded into thinking Satan to be Jesus are beyond redemption.

12. Might be damned. Gr. krinoµ, “to judge.” The result of such judgment is to be inferred from the context, not from the word krinoµ (see on Rom. 2:2).

Believed not the truth. A negative definition of those who, in v. 11, are said to believe literally, “the lie,” as in v. 10 they are said to receive not the love of the truth.

But had pleasure. That is, they found their pleasure in unrighteousness or iniquity. This is the inspired analysis of the mentality of those who are lost: they preferred sin to righteousness, they enjoyed doing what was wrong rather than doing what was right.

13. Bound to give thanks. Compare on ch. 1:3. A transition takes place here. Having completed his discourse on the “man of sin” and the “Wicked” one (vs. 1–12), the apostle thinks of the wonderful provision God has made in the gospel so that none need be deceived and lost. He is also encouraging his readers after presenting the somber picture found in vs. 1–12.

Beloved of the Lord. Compare on 1 Thess. 1:4, where the converts are described, literally, as “beloved of God.”

From the beginning. Textual evidence may also be cited (cf. p. 10) for the reading “first fruits,” or “first converts” (RSV, margin), but the KJV rendering is to be preferred as possibly meaning “from eternity” (cf. 1 John 1:1; 2:13). Paul is reminding his readers that God had chosen them “from the beginning.” This is parallel to the thought expressed in other epistles (Eph. 1:4; 2 Tim. 1:9). Compare on Rom. 16:25; Eph. 3:11; 1 Peter 1:20; Rev. 13:8; cf. DA 22).

Chosen you. Compare on Eph. 1:4; Col. 3:12; 1 Thess. 1:4; 5:9. That this choice is not an arbitrary choice on God’s part is shown by the qualifying words that follow. The choice is contingent upon the sanctification of the chosen ones.

Through sanctification of the Spirit. Or, “in sanctification of spirit.” It is recognized, however, that all true sanctification is the work of the Holy Spirit (cf. on 1 Peter 1:2). Such sanctification, together with “belief of the truth,” is the means through which salvation is effected in the believer’s life.

Belief of the truth. This stands in striking opposition to belief of, literally, “the lie” (v. 11), which results from falling victim to the deceptions of Antichrist.

14. Whereunto he called you. This clearly shows that the previous verse does not teach the predestination of some to salvation, and others to damnation (see on 1 Thess. 1:4). Because He purposes to save men, irrespective of race, God has inspired Paul with a burning desire and determination to preach the gospel to the Gentiles. The call, bringing the good news of salvation through Jesus Christ, was freely proclaimed. Its acceptance or rejection depended upon the individual. Those who believed and accepted the call were being transformed by the Holy Spirit. See on Rom. 8:28–30.

Our gospel. See on 1 Thess. 1:5.

Obtaining of the glory. This is the purpose of the gospel, that those who accept it may participate in the glory of Christ (cf. 1 Thess. 5:9). This “glory” may refer to the beauty of Christ’s character, in which all the redeemed will share (see on 1 John 3:2), and to the glory of Christ’s eternal kingdom (see on John 1:14; Rom. 8:17, 30).

15. Therefore, brethren. The Thessalonians had been discouraged by the misleading teachings concerning Christ’s immediate return. Paul’s instruction was specifically designed to encourage them. For the apostle’s frequent use of “brethren” see on 1 Thess. 1:4.

Stand fast. Gr. steµkoµ (see on Phil. 1:27). A correct understanding of the “blessed hope” is a great incentive to steadfastness of character (see on Titus 2:12, 13). Misunderstanding leads to agitation and possibly fanaticism (see on 2 Thess. 2:2).

Hold. Gr. krateoµ, “to hold fast,” “to keep carefully” (cf. Mark 7:8; Heb. 4:14; Rev. 3:11).

Traditions. Gr. paradoseis (see on Mark 7:3). The word means things delivered, handed over, or transmitted by way of teaching or doctrine. The prominent idea of the word is one of authority above that of the teacher; therefore, here it refers to inspired messages received by Paul and his companions and faithfully passed on to the Thessalonians.

By word, or our epistle. The adjective “our” applies to “word” as well as to “epistle.” Compare on v. 2. By these phrases Paul covers all sources of acceptable teaching. His phraseology also places these two forms of instruction on the same footing, as regards inspiration.

16. Now. Or, “but,” as if Paul, having urged the believers to stand fast (v. 15), wishes to make clear that God is the only true source of stability.

Our Lord Jesus Christ himself. Paul’s usual custom is to mention the Father first, in address and in prayer (cf. 1 Thess. 1:1; 3:11; 2 Thess. 1:1, 2, 11, 12); but here he first names the Son (cf. 2 Cor. 13:14; Gal. 1:1). This order probably occurs because of the apostle’s previous reference (2 Thess. 2:14) to “the glory of our Lord Jesus.” This conjecture is supported by the Greek construction in which the word for “himself” has first, and therefore emphatic, place in the sentence.

Hath loved us. The verb is in the singular, and may be regarded as applying to both the Son and the Father. The close connection attests Paul’s concept of the equal divinity of the Son with the Father. The form of the verb in the Greek shows that the author had a definite historical event in mind. He is referring to God’s unique act of love in giving His Son a sacrifice for our sins, and the self-denying act of our Saviour in giving Himself (John 3:16; Titus 2:14). The apostle can cite no greater evidence than the cross as the supreme manifestation of God’s love and the sure basis for comfort and hope.

Everlasting consolation. Gr. parakleµsis aioµnion. For parakleµsis see on Acts 9:31; for aioµnion see on Matt. 25:41. The consolation, or comfort, derived from the love of the Father and Son is not transitory, as earthly comfort so often is, but endures into eternity. Such a gift is well designed to cheer the fainthearted among the Thessalonians and to enable them to withstand any disturbing teachings concerning Christ’s return (1 Thess. 5:11, 14; 2 Thess. 2:2). Fainthearted souls are not to be despised, but encouraged (see Rom. 14:1; Heb. 12:12).

Good hope through grace. Or, “good hope in grace.” The hope (of redemption at Christ’s coming) is “good” in the sense of being genuine and therefore reliable, in contrast with false hopes aroused by erroneous teachings about the immediacy of the Saviour’s return. It is justifiably called “that blessed hope” (Titus 2:13). Like all God’s gifts to men, it is bestowed freely, in accord with Heaven’s abundant grace (cf. on Eph. 2:5, 8).

17. Comfort. Gr. parakaleoµ (see on Matt. 5:4). The verb is in the singular, as is that translated “stablish.” The comforting and the stablishing come from both the Father and the Son (see on 2 Thess. 2:16).

You. Textual evidence attests (cf. p. 10) the omission of this word, making the verb “stablish” applicable to “your hearts.” Only divine power can truly stabilize the heart, hence Paul’s prayer that Christ and God would do this for the Thessalonians.

Every good word and work. Textual evidence attests (cf. p. 10) a reversal of word order, giving the reading “every good work and word.” The two nouns “work” and “word” represent the area in which God comforts and stabilizes the believers’ hearts. The assured heart will direct the production of acceptable works and words.

Ellen G. White comments

2    MYP 30

2–4AA 265

3     GC 50, 356, 443, 446, 453, 456; 9T 230

3, 4 GC 49, 571; LS 96; SR 326, 382; 1T 76

4     GC 53; MB 126; SR 330; 6T 14

5, 7 AA 266

7     AA 587; GC 49, 54, 384; SR 326, 330; 5T 712; 7T 166

7, 8 GC 356

7–128T 226

8     DA 108; GC 37, 321, 579, 657; 2T 173

8–121T 290

9     EW 91, 261, 262, 265, 266; GC x; PP 686; 1T 302

9, 10    COL 414; GC 553; PK 717; 1T 291; 2T 172; 5T 746; 8T 49

9–11GC 389, 444

9–12AA 266

10   ChS 158; FE 88; GC 560; MYP 59; 1T 294, 299; 3T 407; 4T 557, 576, 594; 5T 102, 366, 429; 7T 113; 8T 28, 49, 162; 9T 62

10, 11  GC 559; PP 55; SR 397; TM 365; 1T 73, 300, 301; 6T 401; 8T 298

10–12GC 431, 523; 8T 249

11, 12  EW 44, 45, 88; 2T 173; 4T 595; 5T 144

12   GC 390; 2T 455, 470

13   CT 22; FE 189

13–178T 226

14   DA 341

15–17AA 267