2 Thessalonians

1. EPISTOLARY SALUTATION (1:1–2)

This second epistle begins exactly as 1 Thessalonians did, using nearly identical wording. Paul and his associates (1:1) add here that grace and peace come “from God our Father and the Lord Jesus Christ” (1:2), placing the Lord Jesus along with the Father as the agent of salvation.

2. THANKSGIVING AND PRAYERS FOR THE FAITH, LOVE, AND STEADFASTNESS OF THE PERSECUTED THESSALONIANS (1:3–12)

The apostles begin the second epistle with a thanksgiving to God for the church (1:3–5), then discuss the final judgment of the persecutors and the relief the Lord will give to his afflicted (1:6–10). This introduction ends with a report regarding their prayers for the church (1:11–12).

A. The first thanksgiving (1:3–5). 1:3. The first words of this thanksgiving are almost identical to 1 Th 1:3. Here the authors see their thanksgiving as an obligation. The language echoes Jewish reflection on prayer. The reason the apostles thank God is that they understand him to be the agent in the Thessalonians’ moral growth. The members of this church were noted for their active “faith” in the midst of persecutions (1 Th 1:3; 3:2, 5–7; 5:8; 2 Th 1:10–11), and “love” characterized the relations among the believers (1 Th 1:3; 3:6, 12; 4:9–10; 5:8, 13). However, the apostles had exhorted them to love each other more and more (1 Th 4:10) and had prayed for an increase of love among them (1 Th 3:12). Clearly the Thessalonians have responded to the exhortation, and there is reciprocity in this love.

Between Paul’s first and second letters to Thessalonica, someone has confused these believers by teaching that the “day of the Lord” has already arrived. Since the Lord’s return was supposed to bring relief from suffering, Paul has to clarify his teaching on the subject.

1:4–5. Paul comments on their growing faith and love among other congregations (1:4). Those who suffered dishonor in their town were being honored among the churches. Perseverance was one of the most valued virtues in the early church. The following verse (1:5) is a transition from the thanksgiving to an exposition on the destiny of the persecutors and the Christians. The evidence that God’s judgment is right can be found precisely in the persecutions themselves (1:4). Persecution is a sign not of God’s rejection but rather of his acceptance (Heb 12:5–8; 1 Pt 4:17–19). In the city of Thessalonica, the believers have suffered reproach and dishonor due to their faith (1 Th 2:14), but God counts them worthy of the kingdom (1:5). The kingdom and sufferings are intimately connected.

B. The destiny of the persecutors (1:6–10). 1:6–7. In the eyes of God it is right to recompense the persecutors with affliction (1:6; cf. 1:8–9) and give the Thessalonians relief (1:7). It would be unjust to allow the persecutors to escape recompense for their actions (Ps 137:8; Is 66:4, 6; Rm 12:19; Heb 10:30). God is not unmindful of his people or their persecutors. Paul assures the church that God will “give relief to you who are afflicted” (1:7). The relief in mind is the resurrection and rapture of the church (1 Th 4:13–18) and its glorification (2 Th 2:14). This will occur at the time of Christ’s revelation (1 Co 1:7; 1 Pt 1:7, 13).

1:8. The language of 1:8, taken from the Greek translation of Is 66:15 and 66:4, speaks of Christ’s vengeance, which is the result of his righteous judgment (Lk 18:3, 5; 21:22; Ac 7:24; Rm 12:19). Those who experience his vengeance are those who have rejected God (Rm 1:18–32; 1 Th 4:5) and the call of the gospel (Rm 2:8; 1 Pt 4:17). Flames were a sign of God’s presence (Ex 3:2–3) but also repeatedly appear as a symbol of his judgment (Dt 32:22; Is 29:6; 30:27, 30, 33; 33:14; 66:15–16).

1:9–10. As the guilty party in judicial proceedings, the condemned will be punished with “eternal destruction” (1:9; as 1 Th 5:3). “Destruction” is a term that appears frequently with reference to eschatological ruin and loss (Jr 25:31; 48:3; Hg 2:22; 1 Tm 6:9). The fact that this destruction is “eternal” (Mt 18:8; 25:41, 46; Jd 7) does not imply annihilation but rather indicates that the chastisement will endure and will not end. The discussion about judgment aims to encourage the believers in their affliction (1:4), letting them know that God will act in justice in favor of the community and against their persecutors.

Not only will the Lord Jesus come to judge, but also in that day his people will glorify and honor this one who was despised and rejected (1:10). The “day” (see Is 2:11, 17) is the “day of the Lord” (1 Th 5:2, 4; 2 Th 2:2), the time when God will be exalted and the idolaters will be humbled.

C. The remembrance of prayers (1:11–12). Having given thanks to God for the church at the start of the previous section (1:3–10), the apostles now offer up prayer for the Thessalonian believers (1:11–12). This prayer is linked specifically with the teaching in 1:6–10 concerning the revelation of the Lord Jesus and the implications of this event for the church and its persecutors. The future promise for the believers brings with it obligations in the present, and these become the theme of the prayer.

The prayer ends by emphasizing honor (1:12). The Lord Jesus had been rejected and dishonored by the unbelieving Thessalonians, but this very one will be glorified (see 1:10). Paul links this glorification to the conduct of the Thessalonian believers. The worshipers of Jesus are despised, as was the Lord himself, but there is coming a time when both the Lord and his followers will be honored—and it will be mutual glorification, he in them and they in him.

3. THE BODY OF THE LETTER (2:1–3:15)

The introduction of the letter includes both a thanksgiving with a digression concerning the revelation of the Lord (1:3–10) and a prayer for the church (1:11–12). The authors here introduce the eschatological and moral themes that constitute the body of the letter (2:1–3:15).

Throughout both of Paul’s Letters to the Thessalonians, the eschatological (related to last things) and the ethical (related to how we live now) are tightly connected.

A. The time of the day of the Lord (2:1–17). The first section of the body (2:1–17) is a discourse concerning the time of the day of the Lord (2:1–12) and a thanksgiving for the divine election of the Thessalonians (2:13–14), followed by an exhortation and blessing centered on concerns regarding the stability of the congregation (2:15–17).

2:1. Paul links the day of the Lord with both Christ’s “coming” and “our being gathered to him” (as 1 Th 4:15–5:2). The false teaching muddled the Thessalonians’ thinking about Christ’s coming. This caused anxiety precisely because the teaching distorted their view of the second coming (Gk parousia) and the resurrection/rapture of the church. Christ’s parousia (1 Th 2:19; 3:13; 4:15; 5:23; 2 Th 2:8) is the counterpoint to the coming of “the lawless one” (2:9). A parousia was the glorious coming of a deity or the official visit of the sovereign (emperor), who himself was honored as a god. Such events pale in comparison to Christ’s royal parousia.

2:2. The Thessalonians had become shaken and terrified due to the false teaching that entered by some means unknown to Paul. It could have been by “prophecy” (1 Co 12:10; 1 Jn 4:1–3) or by a “message” preached or taught by someone (2:15; Lk 4:32; 10:39; Jn 4:41; 17:20; Ac 2:41; 4:4; 10:44; 15:32; 20:2) or by a pseudonymous “letter” (see Paul’s response in 3:17). However it came, the teaching was that “the day of the Lord has come” (on the day of the Lord, see 1 Th 5:2, 4; 2 Th 1:10).

2:3. In light of the false teaching, the apostles exhort the church not to be deceived (2:3a)—that is, by any of the means previously mentioned. Certain events will precede the day of the Lord, and the fact that they have not happened is evidence that the Thessalonians are not at the very door of this event (2:3b). As here, in 1 Tm 4:1 Paul speaks of a desertion from God as one of the signs of the end times (Mt 24:10–13). The other event that will occur before the day of the Lord is that the man of lawlessness is revealed (2:3b; see 2:6–8). As soon as he is mentioned, Paul points to his end (cf. Jn 17:12). The one who incarnates sin, powerful as he might be, will meet his end when the Lord comes (2:8). He is elsewhere identified as the antichrist (1 Jn 2:18, 22; 4:3).

2:4. What captures the attention of the apostles is the unbridled pride of the lawless one. Much debate has occurred over Paul’s reference here. Parallels to the activity described here with emperor worship in the Roman world and Roman imperial claims to deity (e.g., Caligula), as well as with the figure of Antiochus Epiphanes, have been frequently noted. There are sufficient differences, however, to suggest that Paul may have anticipated another, yet future, event. Alternatively, Paul may have in mind the imperial cult that flourished in Thessalonica during this period and that served as the prototype for the event Paul describes in this passage.

2:5–9. Again and again the apostles remind the church of what they already know (1 Th 2:9; 3:4; 4:1; 5:1–2; 2 Th 3:10) and affirm the truths they have already learned (1 Th 1:5; 2:1–2, 5, 11; 3:3–4; 4:2; 5:2; 2 Th 3:7). Here Paul and his associates again appeal to what the Thessalonians know (2:5–6).

Most interpreters understand that a power or personage (2:7a) opposes the man of lawlessness (2:4, 6–8). What is the identity of this person or power? The identification is not certain. (See the article “Who or What Is the Restrainer in 2 Thessalonians?”) The term translated “restrains” may also mean “lay hold of” or “seize,” being sometimes used of those possessed by a supernatural power, such as that of the god Dionysus (see 1 Co 12:2). The power that previews the coming of the lawless one will be taken “out of the way” (2:7b) as part of the final process of judgment (2:8). As soon as the lawless one is revealed, he will meet his doom (2:8). The conquest will occur at the time of Christ’s coming (2:1), the counterpoint to the coming of the lawless one (2:9a). Christ’s splendor means doom for the lawless one (cf. Zph 2:11). Paul seeks to guard the Thessalonians from deception that can come when people see this figure’s “false miracles, signs, and wonders” (2:9b; cf. Ac 2:22; 2 Co 12:12; Heb 2:4).

2:10–12. The end goal of the lawless one is to deceive, and the counterpoint to his deception is the truth of the gospel (2:10). “Those who are perishing” are those who have not been saved (1 Co 1:18; 2 Co 2:15; 4:3), since they did not respond in obedience to the summons of the gospel (2 Th 1:8), which is here called “the truth” (2:13; Eph 1:13; Col 1:5). “Strong” (2:11) is the same word translated “working” in 2:9 and again speaks of a supernatural activity that is satanic and deceives those who do not receive the truth of the gospel. God, in his judgment, sometimes gives people over to the very sin and error they embrace (Ps 81:11–12; Rm 1:24, 26, 28; 11:8; 2 Tm 4:4). The end result is “that all will be condemned” (2:12). The choice is between the truth of the gospel, with all its moral implications, and disobedience (Rm 2:8; 1 Co 13:6; 2 Th 1:8). [Who or What Is the Restrainer in 2 Thessalonians?]

2:13–14. The second thanksgiving begins (2:13a) almost identically to 1:3. In this verse, Paul draws a sharp contrast between his readers and the ones who reject the truth and perish (2:10–12). The Thessalonians’ sanctification (2:13b) is empowered by the Holy Spirit, a state differentiated from those who reject the truth of the gospel (2:12). The Thessalonians became recipients of God’s salvation as they responded in faith to the truth (compare 2:10 with 2:13), that is, the gospel of Christ (2 Th 1:10; Eph 1:13; Col 1:5).

God’s election is here linked with his call (2:14; cf. Rm 9:12; Gl 5:8; 1 Th 2:12; 4:7; 5:24), which came to the Thessalonians through the preaching of the gospel. The calling was not simply an invitation but rather a summons, to which they responded in obedient faith. While “glory” is the final outcome of salvation (Rm 8:17–21; 1 Co 2:7; Heb 2:10; 1 Pt 5:1, 4), it also describes the fame, renown, or honor that a person receives, and for the Thessalonians this glory becomes the counterpoint to the dishonor they endure in their city.

2:15–17. The Thessalonians are called to “stand firm and hold to the traditions” they have received (2:15), through both the preaching they heard and the letter the apostles previously sent them (i.e., 1 Thessalonians). The verse reflects a common exhortation given to new converts (see Rm 14:4; 1 Co 16:13; Gl 5:1; Php 1:27; 4:1) to stay stable and faithful to the Lord in the face of opposition (see 1 Th 3:8). These traditions were not of human but of divine origin and are therefore authoritative (1 Th 2:13).

The first prayer of the letter (2:16–17) is directed equally to the Lord Jesus Christ and the Father (2 Th 1:2, 8, 12; 3:5). Paul’s prayer is that the gracious God and self-giving Son will encourage and strengthen the Thessalonians in the midst of their present difficult circumstances so that they might indeed remain faithful.

B. The final instructions (3:1–15). At the beginning of the final part of the letter, the apostles request prayer (3:1–2). Their concern is not simply for their personal needs but for the mission of the church. This and the following wish prayer (3:5) and intervening material (3:3–4) form the transition to the section of the letter containing Paul’s principal exhortations (3:6–15).

3:1–2. The exhortation in 3:1 is the same as in 1 Th 5:25, but here with more specifics about the needs of the apostles. The “word of the Lord” is the gospel (see Ac 8:25; 13:44, 48–49; 15:35–36; 19:10; 1 Th 1:8), and they want to make rapid progress in its extension through the world. The prayer is also that this message might be held in honor (Ac 13:48) instead of being dishonored and despised, as it was in many communities (Ac 28:22). To hold that message in honor would imply its acceptance, as it was received and honored by the Thessalonians (1 Th 1:6; 2:13). Paul is also looking for deliverance or rescue (2 Co 1:10; 2 Tm 3:11; 4:17–18) from “wicked and evil” people (3:2; cf. Lk 23:41; 1 Th 5:22; 2 Th 3:3). Paul likely has in mind those who oppose the Thessalonians and the gospel they received.

3:3–4. Paul and his companions remember the Thessalonians’ sufferings (3:3). This verse echoes the Lord’s Prayer, in which Satan is called “the evil one” (Mt 6:13; cf. Mt 13:19; Jn 17:15; Eph 6:16; 1 Jn 2:13–14). As in 2:13–15, Paul follows the statement about God’s care with a word about their responsibility (3:4). Within the statement about God’s work of strengthening and guarding them (3:3) we find the implicit exhortation to carry on doing what they are already doing (3:4).

3:5. Paul’s second prayer for them (see 2:16–17) echoes 1 Ch 29:18 and Pr 21:1. The idea is to lead or direct someone’s steps or way (1 Th 3:11) in divine moral guidance. The prayer could be taken to mean that they too will love God (as Jn 5:42; 1 Jn 3:17) or that this love from God (Rm 5:5; 8:39) would motivate them.

Both Jesus in the Olivet Discourse and Paul here in 2 Thessalonians remind believers that responsible obedience in the present is the best way to prepare for the future.

3:6. Some within the Thessalonian church were not working and had become dependent on others to sustain them (3:10–12). They were “idle” in that they did not heed the apostles’ example (3:7–9) and verbal instruction (3:10). Most likely, these believers had resisted the apostolic instruction to abandon their status as dependent clients of rich patrons (see 1 Th 4:11–12; 5:14). Paul’s teaching here does not, however, absolve the church from its responsibilities toward those in true need (1 Th 4:9–10). Separation from disobedient members was a principal form of church discipline (Mt 18:17; Rm 16:17; 1 Co 5:9–13), though here it is not exercised as excommunication (3:14–15). In a collectivist society where honor is bound up with membership in the group, separation from the group would be a source of great shame and motivation to correct one’s conduct.

3:7–10. Here, as elsewhere, Paul calls the believers to imitate his and the others’ conduct (3:7, 9; see 1 Th 1:6; cf. Php 3:17; 1 Tm 4:12; Ti 2:7). Paul reminds the church that he and his associates were not idle; that is, they did not lead a disorderly life with regard to work (3:8). Paul taught that payment for Christian ministry was acceptable (1 Co 9:7–14; 1 Tm 5:17–18; Gl 6:6; see also Mt 10:10), though in order to become a model for the church to follow he did not take advantage of that privilege (3:9; cf. 1 Co 9:15). Paul’s command was about a person who is able to work and yet “isn’t willing” (3:10), not those who, for whatever reason, cannot work to earn their bread. Teaching about labor was part of the ethical instruction of the church (Eph 4:28; 1 Th 4:11–12).

3:11–13. Next follows a second exhortation. Paul and his companions somehow heard that some members of the church were disorderly, not following the apostolic example and teaching (3:11a). In a play on words in the Greek, Paul says they were meddlesome in other people’s affairs (3:11b), perhaps as they took up the causes of their patrons (see 1 Th 4:11–12). Paul again buttresses his exhortation with an appeal to divine authority (3:12; as 3:6; cf. 1 Th 4:1–8). Paul wants the believers to earn their own bread as he showed them in his example (3:7–8). This means of support causes no social scandal.

On the other hand, the church should continue to do good and support those in genuine need, never flagging in this responsibility (3:13; cf. Gl 6:9–10; 1 Th 4:9–10). Continuing to support those in need, as well as the mission, is what is good (Php 4:14–15). They should not become weary and abandon their efforts (Lk 18:1; 2 Co 4:1, 16; Gl 6:9; Eph 3:13).

3:14–15. Finally, Paul calls on the community to take disciplinary action. The verb “take note” (3:14) suggests disapproval and not just recognition of the problem. Such disorderly members, who have received repeated instruction and warning, are to be excluded even from the common meal of the church. The hope is that they will experience social shame (1 Co 4:14; Ti 2:8), which, in a society that values honor above all else, would be a very effective means of social control.

The situation here is not exactly parallel to 1 Co 5:9–11. Here the disorderly person remains a member of the community of salvation (3:15). Unruly members should be admonished (1 Th 5:12, 14) as those who are part of the family of God. Such counsel and warning aims to change the conduct of a person (Ac 20:31; Rm 15:14; 1 Co 4:14; Eph 6:4; Col 1:28).

4. THE THIRD PRAYER AND FINAL GREETINGS (3:16–18)

3:16. The letter closes with a prayer for the church. The peace they pray for from the Lord of peace (Jn 14:27; Rm 15:33; Php 4:9; 1 Th 5:23) is not an inward emotion but a social virtue that defines how they are to live together in community (2 Co 13:11; 1 Th 5:13) and how they are to live in relation to the unbelievers around them (Rm 12:18; 1 Co 7:15; Heb 12:14). This blessing flows from the character of God.

3:17–18. Though Paul wrote the letter with the collaboration of his companions, he gives a final greeting in his own handwriting (3:17). Ancient authors commonly used secretaries to write letters for them but then would add a final note in their own hand (1 Co 16:21; Gl 6:11; Col 4:18; Phm 19). Paul’s greeting would serve as a seal of authenticity (see 2:2). The letter ends as did the first (3:18; see 1 Th 5:28).