2 Thessalonians
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2 Thessalonians
Paul's authorship of 2 Thessalonians has been questioned frequently in recent years in spite of the fact that it has extremely strong support throughout church history. The objections to Pauline authorship are threefold: (1) The style of 2 Thessalonians is said to be more formal than 1 Thessalonians. (2) The vocabulary is supposedly too different from the rest of Paul's writings (ten words in 2 Thessalonians are not used elsewhere in Paul). (3) The unique approach to eschatology in 2 Thessalonians (the "man of lawlessness" is not mentioned elsewhere). However, these arguments are not convincing in light of the similarity of content between 1 and 2 Thessalonians.
The interval between 1 and 2 Thessalonians must have been rather short, for the second epistle does not presuppose major changes in the inner constitution of the Thessalonian church or in the conditions under which Paul was writing (see introduction to 1 Thessalonians).
Occasion of the Letter. The second letter was apparently evoked by alarm on the part of the Thessalonians who had been informed that the Day of the Lord had arrived.
The agitators who had confused the Thessalonians apparently appealed for authority either to the utterances of inspired prophets within the church, or to some phrases from Paul's writings, or possibly to a forged epistle (2 Thess. 2:1-2). Some who anticipated the Lord's soon return had ceased working and depended on others to supply them with life's necessities (3:11).
The church members were uncertain of their position because of inexperience.
They needed reassurance in order to cope with opposition of pagan culture and their own doubts raised by their own misunderstandings (2:15). Discipline was needed to keep the lazy ones from disrupting the community life (3:13-15).
Purpose and Theology. Paul's purpose in writing 2 Thessalonians paralleled his first letter to them.
- He wrote to encourage the persecuted church (1:4-10).
- He attempted to correct the misunderstanding about the Lord's return. (Much of the letter, 18 out of 47 verses, deals with this issue.)
- He exhorted the church to be steadfast in all things (2:13-3:15).
- Paul's emphasis was on the return of Christ when the church will be gathered to Him (2:1) and the wicked will be judged (1:6-9; 2:8).
- Paul instructed the church concerning the man of lawlessness (2:1-12).
The man of lawlessness has no exact parallel in history. The mystery of lawlessness was already at work but was restrained by some "secret power" (2:7) so that it might burst forth at any time in uncontrollable fury. The man of lawlessness is a human being possessed by demonic power who claims for himself the prerogatives of deity. The end times will be accompanied by a rise of organized evil. A blasphemous attempt to supplant the worship of God by the worship of a man who will be the final manifestation of Satanic power will culminate the final apostasy. The force that holds back (2:6) the completion of the mystery of lawlessness has been variously interpreted as (1) the Roman imperial rule, (2) the Jewish nation, (3) the church, or (4) the Holy Spirit.
- Salvation (1:1-2)
- Encouragement for the Church (1:3-12)
- Instructions to Correct Misunderstandings (2:1-12)
- Injunctions to Steadfastness (2:13-3:18)
Salvation (1:1-2)
The letter started by identifying Paul, Silas, and Timothy as its senders. No doubt Paul was the primary author. The letter's beginning followed the pattern of most Pauline letters (see 1 Thessalonians).
Encouragement (1:3-12)
The Thessalonians were commended for their growing faith and their maturing love and patience. Paul offered praise and thanksgiving to God for their lifestyles.
Paul offered hope to his readers by noting the forthcoming reversal in God's judgment of the present roles of the persecuted and the persecutors. While the Thessalonians were at that time facing persecution, the persecutors had to face judgment at the coming of the Lord Jesus Christ. Those who reject the good news of the gospel "will be punished with everlasting destruction and shut out from the presence of the Lord." God's people can be encouraged by knowing they will be vindicated at the Lord's coming and will realize they have neither believed nor suffered in vain.
The first chapter concludes with Paul's prayer that God's purposes for the church will be fulfilled in them. Paul expressed his desire that glory will be ascribed to Christ for all He will do in the lives of the believers.
Misunderstandings (2:1-12)
Some were wrongly teaching that the Day of the Lord had already occurred. Paul countered these false teachers by noting things that must precede the second coming of Christ. Before the Lord's coming the "man of lawlessness" must be revealed. Paul spoke of one who would hold back the mystery of lawlessness. The identification of this person or power remains unclear. Since the second century many have understood the restraining force as the Roman Empire. Others have suggested a supernatural power such as an angel; others have identified this power with the gospel message, the church, or the Holy Spirit. We cannot be sure about such an identification, but we can know that the coming of Christ will mean the overthrow of evil and those who oppose the gospel and take pleasure in unrighteousness.
Because of their deliberate rejection of the truth, God will send them "a powerful delusion so that they will believe the lie." The "lie" is not just any lie but the great lie that the man of lawlessness is God.
Remain Faithful (2:13-17)
Before taking up the discussion of the power of evil in people's lives, Paul offered thanksgiving for the Holy Spirit's work in the life of the church. He also encouraged them to remain faithful to all they had been taught. In typical Pauline style the apostle prayed that God would encourage their hearts and strengthen them in every good word and deed.
Pray for Me (3:1-5)
Paul in turn requested that they pray for him. He wanted God to bless and prosper the proclaimed word. He also expressed his concern to be delivered from wicked and evil men.
Paul noted that these evil men did not have faith. In sharp contrast to their faithlessness God is faithful (3:2-3; see 1 Cor. 1:9; 2 Cor. 1:18). The apostle expressed confidence that God would continue to direct their paths. Before Paul's rebuke of the idle, he prayed that God would direct their hearts into God's love. There should be no hard feelings among those who are completely indebted to the love of God.
Why Quit Working? (3:6-15)
Some in Thessalonica had ceased working in light of the imminent return of the Lord. While Paul maintained his confidence in the Lord's return, he rebuked the idleness of those who passively waited. Paul instead urged them to be examples in the community, to earn their own living, and not to grow weary in well doing.
The problem was mentioned in the first letter (1 Thess. 4:11-12; 5:14) and had apparently grown worse. Paul responded in a most serious fashion, giving more attention to this matter than any in the book except for Christ's return per se. Christians must not be loafers or busybodies. Worse than being idle, they were interfering in other people's lives. Paul strongly urged the faithful believers not to associate with those who rejected his teaching. They, however, should not be treated as enemies but admonished as brothers.
Conclusion (3:16-18)
Paul concluded the letter with words of grace and peace and with his personal signature. Paul normally dictated his letters (see Rom. 16:22). Probably Silas penned the letter, but Paul added something in his own handwriting (see 1 Cor. 16:21; Gal. 6:11; Col. 4:18). The book included encouragement, instruction, rebuke, and admonishment. But it is a word of grace from beginning to end, concluding with "the grace of our Lord Jesus Christ be with you all."
Theological Significance. The emphasis on the second coming of Christ reminds us to be ready for Christ's coming at any time. We must be prepared, for He will come as suddenly as a thief in the night. Those who have died and those who are still alive will be united with Christ at His return. These words provide hope and encouragement for the church at all times.
Likewise, we must be alert to the evil schemes of the man of lawlessness. The church gains strength from the instruction about the wicked activity of Satan with all power and pretended signs and wonders. Believers are empowered with the truth that the man of lawlessness will be finally destroyed by the Lord Jesus at His coming (2:12). In the meantime the church must remain faithful and steadfast to the goodwill and providential purposes of God.
Questions for Reflection
- What should our attitude be concerning the return of the Lord?
- Compare and contrast the different features in Paul's teaching regarding the second coming in 1 and 2 Thessalonians.
- Why must believers avoid idleness in their expectancy of the Lord's coming?
- How is Paul's teaching about the return of Christ relevant for pastoral and evangelistic ministry today?
ARTICLE: The Return of Christ
The Lord Jesus, who was raised from the dead and ascended to the Father, will return. This conviction is expressed repeatedly in the New Testament.
The church used several terms to refer to the return of Christ. Parousia, meaning either coming or presence, often described the Lord's return (see Matt. 24:3; 1 Cor. 15:23; 1 Thess. 2:19). Epiphaneia in religious usage described the appearing of an unseen god (see Titus 2:13). The revelation ( apocalypsis) of the power and glory of the Lord was eagerly anticipated by the church (for example, see Luke 17:30; Rom. 8:18).
The phrase "the day of the Lord" (an Old Testament theme) is also common in the New Testament. "That day," "the day of Christ," and similar phrases were used as synonyms.
Often the writer implied that he was living in the last days (Acts 2:17; 1 John 2:18). The reference to time in many passages listed above, however, is ambiguous (see 1 Cor. 1:8; 5:5; Phil. 1:6,10; 1 Thess. 5:2; 2 Thess. 1:10). The character of that "day" is clearer than its timing. It is a day of judgment.
The Gospels. Jesus taught His disciples to expect a catastrophic conclusion to history. At that time God would effect a general resurrection and a final judgment with appropriate rewards for the just and the unjust (Matt. 7:21-27; 24:1-51; Mark 12:24-27; 13:1-37; Luke 11:31-32; 21:5-36).
Although the signs of the end receive considerable attention in the Gospels (Matt. 24; Mark 13; Luke 21), the time of the end remains obscure. Some sayings imply the end is near (Matt. 10:23; Mark 9:1; 13:30). Others imply a delay (Matt. 25:5; Mark 13:7,10). The clearest statements indicate that the time cannot be known (Matt. 24:36,42,44; Mark 13:32-37; Luke 12:35-40).
Acts 1:6-8 expresses the same conviction: the time cannot be known. According to Jesus, the disciples' task was to bear witness to the gospel. The time was left in the Father's hands.
The Epistles. As the church aged, questions arose. What happens to those who die before Jesus' return (1 Thess. 4:13-18)? What will His return be like, and when will it occur (1 Thess. 5:1-11; 2 Thess. 2:1-12)? What will happen to us and our world (1 Cor. 15:12-13,23-28)? Does His delay make His promised return a lie (2 Pet. 3:3-10)?
The New Testament answers these questions with a strong affirmation concerning Christ's return. The New Testament is not as clear regarding the time of His appearing. Yet the epistles clearly reveal a persistent faith in the return of Christ (Rom. 8:19-39; 2 Tim. 4:1). His lordship is real. His victory is assured. His people will share His glory at His return (Rev. 19:622:17). Thus the responsibility of the church is patience, faithfulness, and witness (see Acts 1:7-8; 1 Cor. 15:58; 1 Thess. 4:18).