II THESSALONIANS



Chapter 1
Chapter 2
Chapter 3

This is a shorter letter than the First Thessalonian Epistle, and it is said to have been written very shortly after the first one. Some have made the claim that the Apostle Paul wrote this letter to correct that which he set forth in the first epistle, I Thessalonians 4:13-17. However if one reads this epistle, he soon discovers that such is not the case; and to even assume such is to deny the inspiration of the apostle's writings. All Christians believe that the Holy Ghost inspired the apostles to write all the letters to the various churches, and that the Holy Ghost made no mistakes to need correction. An erroneous translation of a phrase in Chapter II, verse 2, may be the cause of some thinking such.


Chapter 1


(Verses 1 and 2) "Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians in God our Father, and the Lord Jesus Christ: Grace unto you, and peace from God our Father and the Lord Jesus Christ."

 

Thus Paul identifies himself and two of his companions, Silvanus and Timotheus, the latter of which we know as Timothy; and he addresses the "church of the Thessalonians in God our Father and the Lord Jesus Christ." Then, as he usually does, he prays that God our Father and our Lord Christ Jesus may continue to bless this church with grace and peace.

 

(Verses 3 through 6) "We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth; so that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure: which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer: seeing it is a righteous thing with God to recompense tribulation to them that trouble you;"

 

Paul gives a wonderful testimonial of the great faith and fervent love of the Thessalonians, saying that it is proper that he always thank God for them, because of the growing of their faith in God, and the abounding of their love for one another. He even finds himself boasting to other churches concerning the patience and faith of these brethren under the persecutions and tribulations that are upon them. His comfort to them is that this, their suffering such is a manifest, or clearly evident, token of God's righteous judgment, and shows that they are "counted worthy of the kingdom of God ." The suffering surely is not pleasant, but it is a great comfort in the assurance it gives that we are accepted of God. Paul's motto, in regard to himself and all Christians, is given in II Timothy 3:12, "Yea, and all who will live godly in Christ Jesus shall suffer persecution". Here he says, "Seeing it is a righteous thing with God to recompense tribulation to them that trouble you," signifying that this not only shows that we are accepted with God, but also opens the door for Him to exercise His righteousness in inflicting judgment upon those who persecute us. It is a righteous thing for Him to do so. But the only righteous course for us to pursue is to endure as patiently as possible whatever persecutions are sent upon us, looking by faith unto Him, and leaving all judgment and recompense for such in His hands, for He will not fail.

 

(Verses 7 through 10) "And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with His mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power; when He shall come to be glorified in His saints, and to be admired in all them that believe (because our testimony among you was believed) in that day."

 

This account should be contrasted very carefully against that given in I Thessalonians 4:13-17. In such a study it becomes evident that they are two separate and distinct events connected with the return of our Lord. Many have a problem understanding what the scriptures tell us about His return because they start with a false premise. They think that when He comes "as the lightning," all the graves, of both righteous and wicked, will burst, the dead shall all arise at once in a confused multitude, and will have to be separated and judged, one rewarded and another condemned, in the same session of court. This just simply is not the case, as described by our Lord Himself,  and the Apostle Paul. Our Lord, speaking, in John 5:28-29, very distinctly separates the resurrection of the righteous, "the resurrection of life," from that of the wicked, "the resurrection of damnation." In Matthew 24:30-31, He says, "And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other." Mark 13:26-27 gives almost identical wording. Paul, in I Thessalonians 4:16-17, says, "For the Lord Himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air." In these accounts the Lord descends from heaven in the clouds of glory, and from His position "in the air" sends His angels to gather His elect, both living and dead, from the entire earth, "from the four winds, from one end of heaven to the other." Thus are they gathered together in the clouds to "meet the Lord in the air." This is sufficient coverage of this event of His coming for the moment. What Paul is at this point considering is a different event of His coming, for in the one we have just considered there is no mention of the wicked or of their fate. Here, however, the apostle tells these persecuted brethren that they are to "rest with us, when the Lord Jesus shall be revealed from heaven with His mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ." Although that will be a time of terrible vengeance upon the wicked, all who trust in our Lord Jesus the Christ will be able to rest in perfect safety. As the destroying angel said to Lot , (Genesis 19:22 ,) "Haste thee, escape thither; for I cannot do any thing till thou be come thither." So it has ever been, and will be; God's elect must be in a place of safety before He will release His awful judgments upon the wicked. Then will He come "with His mighty angels, in flaming fire taking vengeance on them that know not God, and obey not the gospel of our Lord Jesus Christ." These unbelievers will then be punished with eternal ruin, forever shut off from the presence of our Lord and the glory of His power. This will all take place on that day, when our Lord comes "to be glorified in His saints, and to be admired [wondered at] in all them that believe." That is, when He shall demonstrate to them, in a manner and measure they have never before seen, His wonderful power and might in overcoming and punishing His enemies. Since all believers will be given the privilege of seeing and marveling at this great work, Paul comforts these brethren by saying, "because our testimony among you was believed", thus assuring them that on that day they will have nothing to fear, but will rejoice in the glory of Jesus Christ.

 

(Verses 11 and 12) "Wherefore also we pray always for you, that our God would count you worthy of His calling, and fulfil all the good pleasure of His goodness, and the work of faith with power: that the name of our Lord Jesus Christ may be glorified in you, and ye in Him, according to the grace of our God and the Lord Jesus Christ."

 

Notice that Paul does not pray that the burden of persecution and tribulation be lifted from these brethren, but that they be accounted worthy of this calling, which, according to verse 5, clearly will continue the persecution. Then his prayer is that God will fulfill "all the good pleasure of His goodness, and the work of faith with power." This will then result in the name of our Lord Jesus the Christ being glorified in them, and they will be glorified in Him. All of this is to be "according to the grace of our God and the Lord Jesus Christ."


Chapter 2


(Verses 1 and 2) "Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto Him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor word, nor by letter as from us, as that the day of Christ [the Lord] is at hand."

 

Before commenting on any other part of this passage, let us look at what is here translated, "the day of Christ." This, in Greek, would have to be, "he hemera Xristou," whereas the actual Greek text is "he hemera tou kuriou," and can only be "the day of the Lord;" and this expression, in all seventeen places where it occurs in scripture, indicates a time of the outpouring of the judgment of God upon wicked men, although some of those judgments are temporal. In this instance it can mean nothing but that event covered in verses 7 through 10 of the preceding chapter, Paul taught the Thessalonians while he was among them, and repeated that teaching in I Thessalonians 4:13-17, that Jesus would deliver them from the wrath and judgment of that day. Here we find them much disturbed by some false teachers, and perhaps even a letter someone has forged in the name of the Apostle Paul, to the effect that the rapture is already past, and the persecutions and tribulations they are suffering, are those of the judgments following it. If this were true their hope in Christ would be totally worthless; they would still be left in their sins, to face the awful judgment of God. So Paul says, to them, "Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and our gathering together unto Him_ _ _." The coming here mentioned is that in which we will be "caught up together in the clouds to meet the Lord in the air;" and this he uses as the basis for his plea to them, thus assuring them that they have not been passed by; and His coming is still in the future. So by it he begs them to "be not soon shaken in mind, or be troubled." They have no reason to worry: our Lord has not forgotten us. He then tells them that no matter what means someone may use to try to convince them of such, "neither by spirit, nor by word, nor by letter as from us," they are not to be troubled or uneasy in their minds about this; it just is not so. Under the stress of heavy persecution and tribulation some may become so depressed that a Satanic spirit may whisper to them that they have been by-passed and left to the time of tribulation and judgment. Or, someone may come along preaching this. And it may even be that someone will claim to have a letter from Paul to this effect. If any, or all, of these means are used, Paul begs them to give no heed to such. This, which they are experiencing, is not "the day of the Lord," the great day of tribulation.

 

(Verses 3 through 5) "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; 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. Remember ye not, that, when I was with you, I told you these things?"

 

A comparison of what the apostle says here and that which he said in I Thessalonians 4:13-17 will show a very clear point of difference between the two events, which is never specifically mentioned. There his repetitive use of the phrase, "we which are alive and remain" signifies clearly that there is no known great event which must come to pass before the coming of our Lord to gather His people together unto Himself. But, before He comes to mete out judgment to the wicked, there are two things which must take place. One is that there must be a falling away. Often, because of coldness in the churches, and the moral decay of the world, people will talk of a great falling away that seems to be taking place now. But this is nothing when compared to that which will take place after our Lord lifts His saints out of this world, and gathers them unto Himself. Then will be such a falling away as will prepare the way for the second necessary event, the introduction and revelation of "the man of sin," the "antichrist," and this will literally take place. That "man of sin" will arise to such a position of power in the world, that he will set himself up in the temple of God , declare to the world that he is God, and forbid the worship of any one or any thing except himself. Paul reminds these brethren thus: "Remember ye not, that, when I was yet with you, I told you these things?" This is no new message to them, but only a reminder of what he has already taught.

 

(Verses 6 through 10) "And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only He Who now letteth will let, until He be taken out of the way. 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: even him whose coming is after the working of Satan with all power and signs and lying wonders, and with all the deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved."

 

Paul reminds these brethren that they are not in darkness and ignorance, but they know what is keeping that man of sin from being revealed until his time, that is, the time appointed of God. Through the centuries, many have fallen into the trap of "finger pointing", because they either did not realize, or had forgotten that the "antichrist" has a time, appointed of God, to be revealed. And until that time no man knows who he is, just as none of our Lord's disciples knew who would betray Him until the deed was done. Paul says that "the mystery of iniquity" is already at work, even in his day; but, until taken out of the way, the Holy Ghost hinders, and will hinder, his revelation. This is an act of mercy toward the children of God in the world. Were he permitted to be revealed while they are here, their tribulations would be multiplied many fold. Until the rapture of the saints, the Holy Ghost will stand in the way of the revelation of "the man of sin." After the rapture He will be taken "out of the way," not "out of the world," but He will no longer stand in the way of the revelation of this monster. At that time he will be allowed to rise to power; and when he does, he will exercise miraculous powers performing "signs and lying wonders," not just pretended miracles, as some have said, but very real ones, albeit "lying" ones because the testimony they will give is a lie. They will be used by the man of sin, to prove to the world that he is God, which, of course, is a lie. Yet these signs and wonders will have all the "deceivableness of unrighteousness in them that perish; because they received not the love of the truth that they might be saved." Only those to whom God in His grace has given the love of the truth shall be saved.

 

(Verses 11 and 12) "And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness."

 

Paul's phrase, "And for this cause," can only refer back to that which he has already said, "because they received not the love of the truth that they might be saved." So, because they have no love for the truth, "God shall send them strong delusion, that they should believe a lie." This is such a straightforward statement that it leaves no necessity for explanation. This is just simply something God is going to do, with no "ifs," "ands," or "buts" about it. Then, Why will He do it? The answer is just as clear: "That they all might be damned who believed not the truth, but had pleasure in unrighteousness."

 

(Verses 13 through 15) "But we are bound to give thanks alway 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; whereunto He called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle."

 

Here the apostle declares that he is constantly forced to give thanks for these brethren who are beloved of God, because God, for the love He has for them, did, from the beginning, choose them "to salvation through sanctification of the Spirit and belief of the truth." It is not something which He set before them, and said, "Take it, or leave it," as many today try to preach. No. He made choice of them to that end. In addition, Paul says, "whereunto He called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ." Two things are to be said about the gospel by which God called the Thessalonians. The first is, this is not Paul's gospel, in the sense that he is the owner, the source, or the subject thereof, but only in that God has entrusted him with the preaching of it. The other is, that Paul uses this word in two different ways, or with two different meanings. He sometimes uses it in reference to the preached word, the testimony of the gospel; and at other times his meaning is the substance of the gospel, what Christ has done, is doing, and has promised to do. The latter is apparently his meaning at this point, because, although the preached word does call to obedience, it can only be effective after, by the operation of the Holy Ghost, one has been made partaker of the death, burial, and resurrection of our Lord Jesus the Christ. So it is through the work wrought by our Lord, and applied to our hearts by His Holy Spirit, that we are called "to the obtaining of the glory of our Lord Jesus Christ." Nevertheless, because we are thus called, the apostle instructs us to "stand fast, and hold the traditions, which ye have been taught, whether by word, or our epistle." That is, Do not be disturbed, or moved by any doctrine contrary to this.

 

(Verses 16 and 17) "Now our Lord Jesus Christ Himself, and God, even our Father, Which hath loved us, and hath given us an everlasting consolation and good hope through grace, comfort your hearts, and stablish you in every good word and work."

 

It is to be noted that, though Paul is well aware of our Lord's declaration that He and the Father are One, he usually separates Them, as he does here, and prays that They will in unison do that for which he prays; in this instance, "comfort your hearts, and stablish you in every good word and work." The Christian is to be comforted, but he also is to be firmly grounded, both in good words and good deeds; and He Who has given us everlasting consolation and good confidence in Him through His grace, is certainly able to do this for us also.


Chapter 3


(Verses 1 through 5) "Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you: and that we may be delivered from unreasonable and wicked men: for all men have not faith. But the Lord is faithful, Who shall stablish you, and keep you from evil. And we have confidence in the Lord touching you, that ye both do and will do the things which we command you. And the Lord direct your hearts into the love of God, and into patient waiting for Christ."

 

First Paul makes a final request that these brethren pray for him; and in that request he asks that they pray that he be delivered from "unreasonable and wicked men," which some may consider as a selfish request; but notice what he says before asking this. "_ _ _That the word of the Lord may have free course, and be glorified, even as it is with you." His reason for desiring deliverance from unreasonable and wicked men is that the word of the Lord may not be hindered in its spread to others, where it will be glorified as it has been among the Thessalonians. Since all men do not have faith, if he falls into the hands of unreasonable and wicked men, the spread of the gospel message will be hindered. He then comforts them with the declaration that God is faithful; they can depend upon Him to establish them, and to keep them from evil. His next statement is clearly a reference to that which he has said in Chapter II, verses 1 and 2. Remember that they were much disturbed in mind, thinking that, perhaps, the Lord had already come, and they had been passed by. Now Paul says, "We have confidence in the Lord touching you, that ye both do and will do the things which we commanded you. And the Lord direct your hearts into the love of God, and into patient waiting for Christ." Notice that his confidence is in the Lord, that these brethren are doing, and will do, those things he has commanded them. That is, the Lord will cause them to do this. And as they do so, the Lord will also direct their hearts, not only into the love of God, but also "into patient waiting for Christ," thus assuring them that the Lord has not passed them by, but will at the appointed time come, and gather them, together with all His saints, unto Himself.

 

(Verses 6 through 9) "Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us. For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you; neither did we eat any man's bread for naught; but wrought with labour and travail night and day, that we might not be chargeable to any of you: not because we have not power, but to make ourselves an ensample unto you to follow us."

 

There is a great difference between the manner in which Paul addressed the  Thessalonians in verse 6 of this passage and in Chapter II, verse 1. There he was concerned with comforting them even though he, at the same time, was correcting an idea that someone had led them into, while here his concern is that they recognize the authority by which this is commanded. So here "in the name of," or by the authority of, the Lord Christ Jesus he commands, "withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us." There have been many arguments about the apostle's meaning in the expression, "withdraw yourselves." Some say that he means that the church should excommunicate such an one, while  others argue that we should withdraw ourselves, as individuals, from him, by just not keeping company with him. In the light of what Paul says in verses 14 and 15 of this chapter, it seems that the latter understanding is more in keeping with his intent, for there he says, "And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother." Another point in the apostle's statement (verse 6) which causes some a slight alarm is the word, "tradition." This is a translation of the Greek word, "paradosis," which, though it can mean "tradition," is better understood as "precept," or "instruction," both of which are also acceptable meanings of this word. Those who will not conduct themselves according to the instruction given by the apostle not only in word, but also by example, are to be noted, or marked; and we are to have no company with them until they are "ashamed," that is, until they have come to repentance. Now the apostle reminds these brethren that they know his manner of living among them, that it was not disorderly. In short, he never used the motto, which seems so popular with some today, "Do not as I do; but do as I say." He constantly declares his determination to be a living example of Christian service, and says, "Follow me." Then he reminds them that he was no expense to them, but worked, even under extreme hardship, "travail," night and day to support himself that he might not be "chargeable" to any of them. Verse 9 is one which many who claim to be gospel ministers today, either never knew, or have forgotten, "Not because we have not power, but to make ourselves an ENSAMPLE UNTO YOU TO FOLLOW US. The word, "power," in this sentence is, of course, to be understood as "authority." As an apostle of our Lord, it was certainly within the scope of his authority to require the church to support him, but as an example for us to follow, he supported himself.

 

(Verses 10 through 13) "For even when we were with you, this we commanded you, that if any would not work, neither should he eat. For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread. But ye, brethren, be not weary in well doing."

 

In this modern age there is much hue and cry about "welfare;" and some think that it is our "Christian duty" to take care of every person who has need of any thing, no matter who he is, or how he came to be in need. This sounds wonderful, and some say that to refuse to do this is totally non-Christian. Certainly Paul commands us, "But ye, brethren, be not weary in well doing." Unquestionably this means that we are not to grow weary, and give up on helping those who cannot help themselves. Nevertheless this is only the closing verse of the passage quoted above. What does he say before this? (Verse 10) "For even when we were with you, this we commanded you, that if any would not work, neither should he eat." Certainly those who CAN NOT WORK should, and must, be taken care of; but just as surely, those who WILL NOT WORK must be cut off. They are not to eat at the expense of others. He then says that he has heard that there are some among the Thessalonians that walk disorderly; and the only points of disorder that he mentions are that they work "not at all, but are busybodies." Some may argue that one will not necessarily be a busybody, just because he is not working. This MAY be true of one who CAN NOT WORK, but it will never be found so of one who WILL NOT WORK. He then says, "Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread." This is a very serious commandment, given not just by the authority of the Apostle Paul, but by the authority of our Lord Jesus the Christ. This is why he gives the instructions of verses 14 and 15, which we have already discussed.

 

(Verses 16 through 18) "Now the Lord of peace Himself give you peace always by all means. The Lord be with you all. The salutation of Paul with mine own hand, which is the token in every epistle: so I write. The grace of our Lord Jesus Christ be with you all. Amen."

 

Thus Paul concludes this letter to the Thessalonians, praying that our Lord Jesus the Christ, Who is the Lord of peace, will give them peace "always by all means," and that His grace will continue with them. He declares also that his salutation, written by his own hand, marks this epistle as authentic, and not a forgery. Apparently he had someone else do the writing of the body of the letter as he dictated it.

 

 



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