Study Notes

1:1–2 See note on 1Th 1:1.

1:1 Paul. See note on Ro 1:1. Lord Jesus Christ. Occurs also at the end of this letter (3:18). See note on 1Th 1:1.

1:2 Grace and peace. See note on Ro 1:7.

1:3 ought. Paul is obliged to give thanks where it is due (cf. 1Th 1:7–8; see note on Php 1:3–4). brothers and sisters. See NIV text note. faith . . . love. Two virtues that Paul had been pleased to acknowledge in the Thessalonian church (see 1Th 3:6–7 and note on 3:6) but that were also somewhat lacking (see 1Th 3:10,12 and note on 3:10). is increasing. The same verb Paul had used in his prayer that its members’ love might grow (1Th 3:12).

1:4 we. Emphatic, “we ourselves.” Paul seems to imply that it was unusual for the founders of a church to boast about it, though others might do so (cf. 1Th 1:9). But the Thessalonians were so outstanding that Paul departed from normal practice. persecutions and trials. See 1Th 1:6; 2:14; 3:3.

1:5 evidence that God’s judgment is right. The godly way the Thessalonians endured trials showed that God’s choice of them was right. He provided strength to endure, and this in turn produced spiritual and moral character. It also proved that God was on their side and gave a warning to their persecutors (cf. Php 1:28 and note). kingdom of God. See notes on 1Th 2:12; Mt 3:2.

1:6 God is just. The justice of God brings punishment on unrepentant sinners (cf. Mk 9:47–48; Lk 13:3–5), and it may be in the here and now (see Ro 1:24, 26,28 and note) as well as on judgment day.

1:7 give relief. Justice involves not only punishment of the evil but also relief for the righteous. us as well. Paul was no dispassionate onlooker writing in comfort from a distance; rather, he was suffering just as they were. revealed. Christ is now hidden, and many people even deny his existence. But at his second coming he will be seen by everyone for who he is. blazing fire. Jesus will return to judge the wicked and “give relief” to the righteous (see Rev 19:12–21; cf. Isa 66:15–16; Rev 1:14).

1:8 do not know God. Does not refer to those who have never heard of the true God but to those who refuse to recognize him (cf. 2:10,12 and note on 2:10; Ro 1:28). do not obey. The gospel invites acceptance, and rejection is disobedience to a royal invitation.

1:9 destruction. Since salvation implies resurrection of the body, the annihilation of the whole self cannot be in mind here (see 1Th 5:3 and note; cf. also the Jewish intertestamental work 4 Maccabees 10:15). The word means something like “complete ruin” (see Mt 7:13 and note). Here it means being shut out from Christ’s presence. This eternal separation is the penalty of sin and the essence of hell (cf. Rev 20:14–15; 21:8,27).

1:10 the day. See note on 1Th 5:2. holy people. See note on 1Th 3:13. our testimony. The preaching of the gospel is essentially bearing testimony to what God has done in Christ.

1:11 constantly pray. See notes on 1Th 5:17; Col 4:2. desire for goodness . . . deed prompted by faith. God initiates every such “desire” and every act “prompted by faith” (see 1Th 1:3 and note); Paul prays accordingly that he will bring them to fulfillment.

1:12 name. In ancient times one’s name was often more than a personal label; it summed up what a person was. Lord Jesus may be glorified in you. Paul looks for glory to be ascribed to Christ because of all he will do in the lives of the Thessalonian Christians (see v. 10 and note). and you in him. Christians will share in Christ’s glory by virtue of their union with him (cf. Jn 15:4 and note; 17:21).

2:1 coming. See 1Th 2:19 and note. The second coming of Christ is the principal topic of 2 Thessalonians. What Paul wrote was supplemental to his oral teaching and the instructions contained in his earlier letter. gathered to him. See 1Th 4:17 and note.

2:2 alarmed. Jesus issued a similar instruction, using the same verb (Mk 13:7). teaching allegedly from us. Paul seems to be uncertain about what was disturbing them, so he uses a general expression. prophecy. Or “spirit,” denoting a revelation inspired by either the Holy Spirit or some other spirit. word of mouth. Perhaps referring to a sermon or other oral communication. letter. A forgery or a misinterpretation of Paul’s previous letter. day of the Lord. See 1Th 5:2 and note. has already come. The climactic day of the Lord was yet to come. Claiming otherwise would “unsettle” or “alarm” the church by suggesting that they had somehow missed God’s blessing and still faced his wrath. Emerging Gnosticism would teach that a spiritual resurrection of all believers had already occurred and that no bodily transformation still awaited them.

2:3 the rebellion. In the last days there will be a falling away from the faith (Mt 24:10–12; 1Ti 4:1). But here Paul is speaking of a specific act of rebellion that embodies the supreme opposition of evil to the things of God. the man of lawlessness. The leader of the forces of evil in the end times. Only here is he called by this name. John tells us of many “antichrists” (1Jn 2:18), and this may be the worst of them—the antichrist of Rev 13—though Paul’s description of the man of lawlessness has some distinctive features. He is not Satan, because he is clearly distinguished from him in v. 9 (see article). revealed. Since the Greek for this word is from the same root as that used of Jesus Christ in 1:7, it may indicate something supernatural. doomed to destruction. For all his proud claims, his final overthrow is certain. The same expression is used of Judas Iscariot (Jn 17:12).

2:4 everything that is called God or is worshiped. He is not merely a political or military man but claims a place above every god and everything associated with worship. He even claims to be God (cf. Da 11:36–37 and note on 11:36; Rev 13:5–8). God’s temple. Could refer to the temple in Jerusalem (cf. Mt 24:15 and note), but elsewhere Paul always uses the word for “temple” for the Christian church or the individual Christian (1 Co 3:16, 17; 6:19; 2 Co 6:16; Eph 2:21), so perhaps he means that the man of lawlessness will emerge out of professing Christian circles.

2:6 what is holding him back. The expression is neuter, but the masculine equivalent is in v. 7. There have been many suggestions as to the identity of this restrainer: (1) the Roman state with its emperor, (2) Paul’s missionary work, (3) the Jewish nation, (4) the principle of law and government embodied in the state, (5) the Holy Spirit or (6) the restraining ministry of the Holy Spirit through the church, (7) the archangel Michael, or (8) God himself.

2:7 secret power. Or “mystery” (see note on Ro 11:25). The term is most often used in reference to the gospel or some aspect of it. The expression here, however, indicates that we know something about evil only as God reveals it. This evil is already at work and will continue until the restrainer is removed at the end time.

2:8 the lawless one will be revealed. Evidently refers to some supernatural aspects of his appearing (v. 9). overthrow with the breath of his mouth. Despite his impressiveness (v. 4), the man of lawlessness will be easily destroyed by Christ (cf. Da 11:45; Rev 19:20). splendor. In 2Ti 1:10 (“appearing”) the Greek for this word refers to Jesus’ first coming, but elsewhere in the NT it refers to his second coming.

2:9 coming. The same Greek word used of Christ’s coming in v. 8. Satan empowers the lawless one with signs and wonders (cf. Mt 24:24). the lie. See v. 11 and note.

2:10 deceives. The aim of the miracles of v. 9. refused. Their unbelief was willful and intentional. truth. In the NT often closely connected with Jesus (see Jn 14:6 and note; Eph 4:21) and with the gospel (Gal 2:5; Eph 1:13).

2:11 For this reason. Because of their deliberate rejection of the truth (v. 10). God sends them a powerful delusion. God uses sin to punish the sinful (cf. Ro 1:24–28). the lie. Not just any lie, but the great lie that the man of lawlessness is God (v. 4).

2:13 we ought always to thank God for you. See 1:3 and note. loved by the Lord . . . God chose. For the connection between God’s love and election, see Col 3:12; 1Th 1:4; see also note on Eph 1:4. firstfrujts. Refers to the first and best part of the harvest. It was an acknowledgment that the harvest was from God and pointed toward the fuller bounty that would follow (see Ex 23:19 and note). sanctifying work. A necessary aspect of salvation, not something reserved for special Christians (see 1Th 3:13; 4:3; 1Co 1:2 and notes). truth. See note on v. 10. All three persons of the Trinity are mentioned in this verse (see note on 1Th 1:1).

2:14 called . . . through our gospel. The past tense refers to the time when the Thessalonians were converted, but the divine call is a present reality in 1Th 5:24. our gospel. See note on 1Th 1:5. glory of our Lord Jesus Christ. Cf. 1Th 2:12 and note. Ultimately there is no glory other than God’s (cf. Heb 1:2–3 and note).

2:15 teachings. Or “traditions.” Until the NT was written, essential Christian teaching was passed on in fairly fixed form, just as rabbinic law was (see Mt 15:2 and note); it could be either oral or written. In 1Co 15:3 (see note there) Paul uses the technical words for receiving and passing on traditions.

2:16–17 There is a similar prayer in the first letter (1Th 3:11–13).

2:17 encourage . . . strengthen. Also used together in 1Th 3:2. The prayer is for God’s provision of strength and encouragement to produce results in both action and speech.

3:1 As for other matters. In 1Th 5:25 Paul asked simply for prayer; here he mentions specifics.

3:2 For Paul’s difficulties at Corinth (where he wrote this letter), see Ac 18:12–13.

3:3 faithful. In the Greek text the word immediately follows “faith” (v. 2), putting the faithfulness of the Lord in sharp contrast with the lack of people’s faith (cf. 1Co 1:9 and note; 10:13; 2Co 1:18). the evil one. Satan (see Mt 6:13 and note).

3:5 hearts. See note on 1Th 2:4. God’s love. Paul is about to rebuke the idle and is here reminding them of God’s love. There should be no hard feelings among those who owe everything to the love of God. Christ’s perseverance. The endurance he so marvelously displayed in his incarnate life on earth (see Heb 12:1–3 and notes).

3:6 the name. See 1:12 and note. keep away. Not withdrawal of all contact but withholding of close fellowship. Idleness is sinful and disruptive, but those guilty of it are still brothers and sisters in Christ (v. 15). idle. The problem was mentioned in the first letter (4:11–12; 5:14; see notes there), and evidently had worsened. Paul takes it seriously and gives more attention to it in this letter than to anything else but the second coming. teaching. See 2:15 and note.

3:7 follow our example. See 1Th 1:6 and note.

3:8 eat . . . food. Paul is not saying that he never accepted hospitality but that he had not depended on other people for his living (see 1Th 2:9 and note).

3:9 the right. See note on 1Th 2:6; see also 1Co 9:3–14.

3:10 There are extrabiblical parallels to this saying. Obviously there is no way the church could prevent “every believer who is idle” (v. 6) from finding any source of food, but they could ensure that they did not “enable” their idleness with continuing aid, and they could exclude the individual from the fellowship meal and the Lord’s Supper that accompanied their worship services. These principles do not apply to those who are willing but physically unable to work or who cannot find a job.

3:11 busybodies. Worse than being idle, they were interfering with other people’s affairs, a problem to which idleness often leads.

3:12 settle down. Not going about as useless “busybodies” (v. 11).

3:14 Paul realizes that some may not heed his letter. associate with. The Greek for this phrase is an unusual double compound, meaning “mix up together with” (used elsewhere in the NT only in 1Co 5:9,11—of a similar withdrawal of close fellowship). It indicates a disassociation that will bring the person back to a right attitude. feel ashamed. And repent. The aim is not punishment but restoration to fellowship.

3:15 Discipline in the church should be carried out lovingly and gently (cf. Gal 6:1), never harshly. warn. See 1Th 5:12, where the Greek for this verb is translated “admonish.”

3:16,18 peace . . . grace. See note on Ro 1:7.

3:16 Lord of peace. The more usual phrase is “God of peace” (see note on 1Th 5:23). all of you. Even the disorderly.

3:17 Paul normally dictated his letters (cf. Ro 16:22), but toward the end of some of them he added a brief word in his own handwriting (see 1Co 16:21 and note; Gal 6:11; Col 4:18). Here he tells us that this practice was his “distinguishing mark.”

3:18 See 1Th 5:28 and note. Paul has criticized his offenders, but his last prayer is for everyone. Lord Jesus Christ. See note on 1:1. with you. See note on 2Co 13:14.