not to be quickly shaken in your mind, and not be troubled, either by spirit, or by word, or by letter as if from us, saying that the day of Christ has already come. Let no one deceive you in any way. For it will not be, unless the rebellion comes first, and the man of sin is revealed, the son of destruction,
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Now, brothers, concerning the coming of our Lord Jesus Christ and our gathering together to him, we ask you not to be quickly shaken in your mind, and not be troubled, either by spirit, or by word, or by letter as if from us, saying that the day of Christ has already come. Let no one deceive you in any way. For it will not be, unless the rebellion comes first, and the man of sin is revealed, the son of destruction, he who opposes and exalts himself against all that is called God or that is worshiped, so that he sits as God in the temple of God, setting himself up as God. Don’t you remember that, when I was still with you, I told you these things? Now you know what is restraining him, to the end that he may be revealed in his own season. For the mystery of lawlessness already works. Only there is one who restrains now, until he is taken out of the way. Then the lawless one will be revealed, whom the Lord will kill with the breath of his mouth, and destroy by the manifestation of his coming; even he whose coming is according to the working of Satan with all power and signs and lying wonders, and with all deception of wickedness for those who are being lost, because they didn’t receive the love of the truth, that they might be saved. Because of this, God sends them a working of error, that they should believe a lie; that they all might be judged who didn’t believe the truth, but had pleasure in unrighteousness.
Parallel Translations
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not to be quickly shaken in your mind, and not be troubled, either by spirit, or by word, or by letter as if from us, saying that the day of Christ has already come.
Let no one deceive you in any way. For it will not be, unless the rebellion comes first, and the man of sin is revealed, the son of destruction,
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that ye be not sodely moved from youre mynde and be not troubled nether by sprete nether by wordes nor yet by letter which shuld seme to come from vs as though the daye of Christ were at honde.
Let no man deceave you by eny meanes for the lorde commeth not excepte ther come a departynge fyrst and that that synfnll man be opened the sonne of perdicion
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That ye be not suddenly mooued from your minde, nor troubled neither by spirit, nor by worde, nor by letter, as it were from vs, as though the day of Christ were at hand.
Let no man deceiue you by any meanes: for that day shall not come, except there come a departing first, and that that man of sinne be disclosed, euen the sonne of perdition,
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Cross-references (41)
- Matthew 24:4-6 (vv2–3) Jesus answered them, “Be careful that no one leads you astray. For many will come in my name, saying, ‘I am the Christ,’ and will lead many…
- Ephesians 5:6 (vv2–3) Let no one deceive you with empty words. For because of these things, the wrath of God comes on the children of disobedience.
- 1 John 2:18 (v3) Little children, these are the end times, and as you heard that the Antichrist is coming, even now many antichrists have arisen. By this we…
- 1 Timothy 4:1-3 (v3) But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of…
- 2 Thessalonians 2:8-10 (v3) Then the lawless one will be revealed, whom the Lord will kill with the breath of his mouth, and destroy by the manifestation of his…
Show all 39 cross-references
- Daniel 7:25 (v3) He will speak words against the Most High, and will wear out the saints of the Most High. He will plan to change the times and the law; and…
- 1 John 4:1-2 (v2) Beloved, don’t believe every spirit, but test the spirits, whether they are of God, because many false prophets have gone out into the…
- Daniel 8:25 (v3) Through his policy he will cause deceit to prosper in his hand. He will magnify himself in his heart, and he will destroy many in their…
- 2 Timothy 3:1-3 (v3) But know this: that in the last days, grievous times will come. For men will be lovers of self, lovers of money, boastful, arrogant,…
- 2 Timothy 4:3-4 (v3) For the time will come when they will not listen to the sound doctrine, but having itching ears, will heap up for themselves teachers after…
- Mark 13:7 (v2) “When you hear of wars and rumors of wars, don’t be troubled. For those must happen, but the end is not yet.
- John 17:12 (v3) While I was with them in the world, I kept them in your name. I have kept those whom you have given me. None of them is lost except the son…
- Revelation 13:5-6 (v3) A mouth speaking great things and blasphemy was given to him. Authority to make war for forty-two months was given to him. He opened his…
- Revelation 13:11-18 (v3) I saw another beast coming up out of the earth. He had two horns like a lamb, and he spoke like a dragon. He exercises all the authority of…
- 2 Thessalonians 3:17 (v2) The greeting of me, Paul, with my own hand, which is the sign in every letter: this is how I write.
- 2 Peter 3:4-8 (v2) and saying, “Where is the promise of his coming? For, from the day that the fathers fell asleep, all things continue as they were from the…
- Luke 21:9 (v2) When you hear of wars and disturbances, don’t be terrified, for these things must happen first, but the end won’t come immediately.”
- 1 Corinthians 6:9 (v3) Or don’t you know that the unrighteous will not inherit God’s Kingdom? Don’t be deceived. Neither the sexually immoral, nor idolaters, nor…
- Revelation 17:8 (v3) The beast that you saw was, and is not; and is about to come up out of the abyss and to go into destruction. Those who dwell on the earth…
- Jeremiah 23:25-27 (v2) “I have heard what the prophets have said, who prophesy lies in my name, saying, ‘I had a dream! I had a dream!’ How long will this be in…
- Daniel 11:36 (v3) “The king will do according to his will. He will exalt himself, and magnify himself above every god, and will speak marvelous things…
- Matthew 24:24 (v2) For there will arise false christs, and false prophets, and they will show great signs and wonders, so as to lead astray, if possible, even…
- Luke 21:19 (v2) “By your endurance you will win your lives.
- John 14:1 (v2) “Don’t let your heart be troubled. Believe in God. Believe also in me.
- 1 Corinthians 1:8 (v2) who will also confirm you until the end, blameless in the day of our Lord Jesus Christ.
- 1 Thessalonians 4:15 (v2) For this we tell you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will in no way precede…
- 2 Peter 2:1-3 (v2) But false prophets also arose among the people, as false teachers will also be among you, who will secretly bring in destructive heresies,…
- Revelation 17:11 (v3) The beast that was, and is not, is himself also an eighth, and is of the seven; and he goes to destruction.
- Deuteronomy 13:1-5 (v2) If a prophet or a dreamer of dreams arises among you, and he gives you a sign or a wonder, and the sign or the wonder comes to pass, of…
- Isaiah 7:2 (v2) David’s house was told, “Syria is allied with Ephraim.” His heart trembled, and the heart of his people, as the trees of the forest tremble…
- Isaiah 8:12-13 (v2) “Don’t say, ‘A conspiracy!’ concerning all about which this people say, ‘A conspiracy!’ neither fear their threats, nor be terrorized.…
- Micah 2:11 (v2) If a man walking in a spirit of falsehood lies: “I will prophesy to you of wine and of strong drink;” he would be the prophet of this…
- Isaiah 26:3 (v2) You will keep whoever’s mind is steadfast in perfect peace, because he trusts in you.
- Acts 20:23-24 (v2) except that the Holy Spirit testifies in every city, saying that bonds and afflictions wait for me. But these things don’t count; nor do I…
- 1 Thessalonians 3:3 (v2) that no one would be moved by these afflictions. For you know that we are appointed to this task.
- Revelation 19:20 (v2) The beast was taken, and with him the false prophet who worked the signs in his sight, with which he deceived those who had received the…
- John 14:27 (v2) Peace I leave with you. My peace I give to you; not as the world gives, I give to you. Don’t let your heart be troubled, neither let it be…
- 1 Thessalonians 5:2 (v2) For you yourselves know well that the day of the Lord comes like a thief in the night.
- 2 Thessalonians 2:15 (v2) So then, brothers, stand firm and hold the traditions which you were taught by us, whether by word or by letter.
39 distinct cross-references across this passage (41 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (24 sources)
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John Calvin 1540 · Public Domain On vv2–3 2 That ye be not soon shaken in judgment.…
2 That ye be not soon shaken in judgment. He employs the term judgment to denote that settled faith which rests on sound doctrine. Now, by means of that fancy which he rejects, they would have been carried away as it were into ecstasy. He notices, also, three kinds of imposture, as to which they must be on their guard — spirit, word, and spurious epistle. By the term spirit he means pretended prophecies, and it appears that this mode of speaking was common among the pious, so that they applied the term spirit to prophesyings, with the view of putting honor upon them. For, in order that prophecies may have due authority, we must look to the Spirit of God rather than to men. But as the devil is wont to transform himself into an angel of light, (2 Corinthians 11:14,) impostors stole this title, in order that they might impose upon the simple. But although Paul could have stripped them of this mask, he, nevertheless, preferred to speak in this manner, by way of concession, as though he had said, “However they may pretend to have the spirit of revelation, believe them not.” John, in like manner, says:
“Try the spirits, whether they are of God.” (1 John 4:1.)
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Speech, in my opinion, includes every kind of doctrine, while false teachers insist in the way of reasons or conjectures, or other pretexts. What he adds as to epistle, is an evidence that this impudence is ancient — that of feigning the names of others. So much the more wonderful is the mercy of God towards us, in that while Paul’s name was on false grounds made use of in spurious writings, his writings have, nevertheless, been preserved entire even to our times. This, unquestionably, could not have taken place accidentally, or as the effect of mere human industry, if God himself had not by his power restrained Satan and all his ministers.
As if the day of Christ were at hand. This may seem to be at variance with many passages of Scripture, in which the Spirit declares that that day is at hand. But the solution is easy, for it is at hand with regard to God, with whom one day is as a thousand years. (2 Peter 3:8.) In the mean time, the Lord would have us be constantly waiting for him in such a way as not to limit him to a certain time.
Watch, says he, for ye know neither the day nor the hour. (Matthew 24:32.)
On the other hand, those false prophets whom Paul exposes, while they ought to have kept men’s minds in suspense, bid them feel assured of his speedy advent, that they might not be wearied out with the irksomeness of delay.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv2–3 Either by word of mouth, or by books written.
Either by word of mouth, or by books written.
By dreams and fables, which men pretend to be spiritual revelations.
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Either by forged letters, or falsely glossed upon.
We must take heed of false prophets, especially in this matter, which go about to deceive, and that for the most part, after three sorts: for either they brag of fained prophetical revelations, or they bring conjectures and reasons of their own, or use counterfeit writings.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–3 2 That ye be not soon shaken in mind,…
2 That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand.
Ver. 2. That ye be not soon shaken] Σαλευθηναι ( a nomine σαλος, salum). As seamen are tossed by a tempest, and even brought to their wits’ ends, Psa 107:27. That ye be not shaken out of your wits, and put beside yourselves; so the words may be rendered. And indeed errors and heresies sanam tollunt de cardine mentem, drive men out of their little wits; as we see by woeful experience at this day.
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Or be troubled] Or, terrified, θροεισθαι, as with a sudden hubbub, alarm, tumult, uproar. It imports such perturbation as ariseth from rumour, Mar 13:5-27, or relation of something troublesome.
Neither by spirit] Pretended revelations, such as was that whereby the old impostor deceived that young prophet into a lion’s mouth.
Nor by word] Traditions, unwritten verities, &c.
Nor by letter] Counterfeited, supposititious, spurious, such as were those Gospels that went under the names of St Thomas, St Bartholomew, &c. Or by wresting and writhing that passage of his former letter, 1Th 4:17, to another meaning than ever the apostle intended it. So St Austin was served, and he foresaw it: I believe, saith he, that some of my readers will imagine me sensisse quod non sensi, aut non sensisse quod sensi, that I was in many things of another mind than ever I was indeed. And it happened accordingly; for as Baronius witnesseth, after St Austin’s death there arose up divers, Qui ex eius scriptis male perceptis complures invexerunt errores, who by mistaking of what he had written, brought in many pernicious errors, and vouched him for their author. (Baron. Annal. tom. 6.)
As that the day of Christ] Peter’s scoffers asked, "Where is the promise of his coming?" as if Christ would never come. These were afraid he would come too soon, and take them with their task undone. The devil usually tempteth by extremes, as he did our Saviour, Mat 4:1-11, and as he did Mr Knox upon his deathbed, first to despair, by setting his sins before him; and then to presumption, by reminding him of his reformations.
Is at hand] Just now, this present year, for so the Greek ενεστηκεν signifieth. This fear racked and almost wrecked their minds, as a storm forceth a ship riding in the road to cut cable.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2–3 That ye be not soon shaken in mind; saleuyhnai…
That ye be not soon shaken in mind; saleuyhnai it is an allusion to the waves of the sea that are tossed with the winds, as false doctrines tend to unsettle the mind, as Eph 4:14; Heb 13:9; and to be established in the truth is often commanded, 1Co 16:13; Phi 4:1; Col 1:23, &c. And by mind here is either meant the faculty itself; and then the apostle beseecheth them to keep company with their understanding, not to be removed from their mind: as false doctrine is said to bewitch men, Gal 3:1, and to make men foolish, 2Th 2:3; as madness is called amentia, or dementia, as that which doth as it were unmind men, and corrupt the mind, and pervert the judgment, 2Ti 3:8,9, as Jannes and Jambres deceived the people by their enchantments, as the apostle there mentions. Or else, the sentence and judgment of the mind; and then he beseecheth them to hold fast the right judgment they had entertained about Christ’s coming, and not to hesitate and waver about it; so the word is taken, 1Co 2:16.
Or be troubled; yroeisyai, alluding to soldiers affrighted with a sudden alarm. We find the word, Mat 24:6; Mar 13:7, used in this allusion. And the opinion of Christ’s coming to be at hand might occasion this trouble in them, either lest they might be surprised by it, and unprepared for it, or by judging themselves mistaken in their former apprehensions about it; and those false teachers that broach this opinion, did also perhaps so represent this coming in such terror as to cause this trouble; as false teachers in general are such as are said to cause trouble, Gal 1:7; 5:12; though the coming of Christ is in itself rather the saints’ hope and joy, than ground of trouble, as 1Th 1:10; 4:18, &c. And it may be some did pretend for this opinion the Spirit, or some letter from the apostle, either the former Epistle to them, or some letter that was forged, or some word he had spoken, or preached. And those words as from us may refer to all these: the Spirit,
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as from us; or word, as from us; or letter, as from us.
Neither by spirit; some extraordinary revelation of the Spirit, which the false teachers pretended to, especially in the primitive times, when they were more ordinary; as in the church of Corinth, 1Co 14:6, and the churches of Galatia, Gal 3:2,5; some would pretend the Spirit that called Jesus accursed, 1Co 12:3, and therefore the apostle bids: Try the spirits, 1Jo 4:1. Simon Magus pretended to it, and had his Helene, Montanus his Paraclete, Mahomet his Dove: and the man of sin pretends to this Spirit, though it is in truth the spirit of antichrist, 1Jo 4:3, and the spirit of Satan, in the next chapter of this Epistle, as was foretold that in the last times there would arise seducing spirits, 1Ti 4:1; as there was in the times of the Old Testament false prophets that pretended to the Spirit, as 1Ki 22:24; Mic 2:11. And the very heathen would pretend to divine oracles, inspirations, and revelations, especially their kings and lawgivers, as Numa Pompilius, Lycurgus, &c.; and still there are enthusiasts who make these pretences.
Nor by word; dea logou, whereby some understand calculation by astrological rules, that the day of Christ was at hand; others render the word reasoning; and so from the declining of the vigour of the earth, and the nearer approach of the sun to it, as Ptolemy observed in his time, or some other natural causes, they reasoned the coming of Christ and the dissolution of the world to be nigh at hand: but rather we understand by it some word from the apostle’s own mouth, which was pretended he had spoken or preached some where, though not written. As the Church of Rome pretends to traditions, besides the written word, upon which they ground many of their superstitions and idolatries, not warranted by Scripture. As the Jews had a second Mishneh, and their Cabbala, collected in part from the sayings of Moses, or some other of their prophets, which they did not write.
Nor by letter; some letter that was sent to them from some other hand, or else by some forged letter as from the apostle himself, or his former Epistle misunderstood.
As that the day of Christ is at hand.
Objection. But is it not said that the day of the Lord, or the coming of the Lord, is at hand, 1Co 10:11; Phi 4:5; Jam 5:7,8; 1Pe 4:2?
Answer. The word used in those places differs from this in the text; for it signifies either that which is actually present, or very near it, as Rom 8:38; Gal 1:4; as that which is to be done presently is spoken of as done, Joh 17:4; 2Ti 4:7. Or those places mean his coming is at hand, as to God’s account of time, though not as to man’s. And in that sense Christ saith: Behold, I come quickly, Rev 22:7. But the error the apostle warns them of is, as if the coming of Christ would be in the age in which they lived. The apostles all said that the coming of the Lord was at hand, but their right meaning was perverted to a false sense, as seducers usually do.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv2–3 Note here, 1. The error which the apostle disproves,…
Note here, 1. The error which the apostle disproves, namely that the day of Christ, that is, the day of judgment, was then at hand, to come in a few years; which was very true with respect to his coming to destroy Jerusalem, but not as the final judgment.
Learn hence, That the time of Christ’s coming to judgment must be patiently expected, but not postively determined.
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Note, 2. The effect which this error might produce, namely, trouble and unsettledness of mind: That ye be not soon shaken in mind, or troubled: implying,
(1.) That errors breed trouble and disquietude of mind.
(2.) That Christians should be so established, and have such constancy of mind, that they should not be easily shaken and moved from the faith.
Note, 3. A removal of all the supposed foundations of this error, or the means which these imposters used to entice the Thessalonians to embrace it; and they are three, namely, spirit, word, and letter; Not by spirit, that is, be not shaken in mind by any pretence of spiritual or divine revelation; nor by word, by any pretended message or word from us; nor by letter, that is, nor by any thing contained in our former epistle, or in any spurious and counterfeit writings, passing under the apostle’s name: mentioning as if Christ should come in that age wherein they loved. We need not wonder that St. Paul is so careful to obviate this error of the present coming and appearance of Christ, because, should the Thessalonians have depended upon it, and found themselves deceived in their expectation of it, it might have caused great trouble to them, and even shaken their steadfastness in faith.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v3 In these words the apostle confutes the error against…
In these words the apostle confutes the error against which he had cautioned them, and gives the reasons why they should not expect the coming of Christ as just at hand. There were several events previous to the second coming of Christ; in particular, he tells them there would be,
I. A general apostasy, there would come a falling away first, Th2 2:3. By this apostasy we are not to understand a defection in the state, or from civil government, but in spiritual or religious matters, from sound doctrine, instituted worship and church government, and a holy life. The apostle speaks of some very great apostasy, not only of some converted Jews or Gentiles, but such as should be very general, though gradual, and should give occasion to the revelation of rise of antichrist, that man of sin. This, he says (Th2 2:5), he had told them of when he was with them, with design, no doubt, that they should not take offence nor be stumbled at it. And let us observe that no sooner was Christianity planted and rooted in the world than there began to be a defection in the Christian church. It was so in the Old Testament church; presently after any considerable advance made in religion there followed a defection: soon after the promise there was revolting; for example, soon after men began to call upon the name of the Lord all flesh corrupted their way, - soon after the covenant with Noah the Babel-builders bade defiance to heaven, - soon after the covenant with Abraham his seed degenerated in Egypt, - soon after the Israelites were planted in Canaan, when the first generation was worn off, they forsook God and served Baal, - soon after God's covenant with David his seed revolted, and served other gods, - soon after the return out of captivity there was a general decay of piety, as appears by the story of Ezra and Nehemiah; and therefore it was no strange thing that after the planting of Christianity there should come a falling away.
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II. A revelation of that man of sin, that is (Th2 2:3), antichrist would take his rise from this general apostasy. The apostle afterwards speaks of the revelation of that wicked one (Th2 2:8), intimating the discovery which should be made of his wickedness, in order to his ruin: here he seems to speak of his rise, which should be occasioned by the general apostasy he had mentioned, and to intimate that all sorts of false doctrines and corruptions should centre in him. Great disputes have been as to who or what is intended by this man of sin and son of perdition: and, if it be not certain that the papal power and tyranny are principally or only intended, yet this is plain, What is here said does very exactly agree thereto. For observe,
1. The names of this person, or rather the state and power here spoken of. He is called the man of sin, to denote his egregious wickedness; not only is he addicted to, and practises, wickedness himself, but he also promotes, countenances, and commands sin and wickedness in others; and he is the son of perdition, because he himself is devoted to certain destruction, and is the instrument of destroying many others both in soul and body. These names may properly be applied, for these reasons, to the papal state; and thereto agree also,
2. The characters here given, Th2 2:4. (1.) That he opposes and exalts himself above all that is called God, or is worshipped; and thus have the bishops of Rome not only opposed God's authority, and that of the civil magistrates, who are called gods, but have exalted themselves above God and earthly governors, in demanding greater regard to their commands than to the commands of God or the magistrate. (2.) As God, he sits in the temple of God, showing himself that he is God. As God was in the temple of old, and worshipped there, and is in and with his church now, so the antichrist here mentioned is some usurper of God's authority in the Christian church, who claims divine honours; and to whom can this better apply than to the bishops of Rome, to whom the most blasphemous titles have been given, as Dominus Deus noster papa - Our Lord God the pope; Deus alter in terr - Another God on earth; Idem est dominium Dei et papae - The dominion of God and the pope is the same?
3. His rise is mentioned, Th2 2:6, Th2 2:7. Concerning this we are to observe two things: - (1.) There was something that hindered or withheld, or let, until it was taken away. This is supposed to be the power of the Roman empire, which the apostle did not think fit to mention more plainly at that time; and it is notorious that, while this power continued, it prevented the advances of the bishops of Rome to that height of tyranny to which soon afterwards they arrived. (2.) This mystery of iniquity was gradually to arrive at its height; and so it was in effect that the universal corruption of doctrine and worship in the Romish church came in by degrees, and the usurpation of the bishops of Rome was gradual, not all at once; and thus the mystery of iniquity did the more easily, and almost insensibly, prevail. The apostle justly calls it a mystery of iniquity, because wicked designs and actions were concealed under false shows and pretences, at least they were concealed from the common view and observation. By pretended devotion, superstition and idolatry were advanced; and, by a pretended zeal for God and his glory, bigotry and persecution were promoted. And he tells us that this mystery of iniquity did even then begin, or did already work. While the apostles were yet living, the enemy came, and sowed tares; there were then the deeds of the Nicolaitans, persons who pretended zeal for Christ, but really opposed him. Pride, ambition, and worldly interest of church-pastors and church-rulers, as in Diotrephes and others, were the early working of the mystery of iniquity, which, by degrees, came to that prodigious height which has been visible in the church of Rome.
4. The fall or ruin of the antichristian state is declared, Th2 2:8. The head of this antichristian kingdom is called that wicked one, or that lawless person who sets up a human power in competition with, and contradiction to, the divine dominion and power of the Lord Jesus Christ; but, as he would thus manifest himself to be the man of sin, so the revelation or discovery of this to the world would be the sure presage and the means of his ruin. The apostle assures the Thessalonians that the Lord would consume and destroy him; the consuming of him precedes his final destruction, and that is by the Spirit of his mouth, by his word of command; the pure word of God, accompanied with the Spirit of God, will discover this mystery of iniquity, and make the power of antichrist to consume and waste away; and in due time it will be totally and finally destroyed, and this will be by the brightness of Christ's coming. Note, The coming of Christ to destroy the wicked will be with peculiar glory and eminent lustre and brightness.
5. The apostle further describes the reign and rule of this man of sin. Here we are to observe, (1.) The manner of his coming, or ruling, and working: in general, that it is after the example of Satan, the grand enemy of souls, the great adversary of God and man. He is the great patron of error and lies, the sworn enemy of the truth as it is in Jesus and all the faithful followers of Jesus. More particularly, it is with Satanical power and deceit. A divine power is pretended for the support of this kingdom, but it is only after the working of Satan. Signs and wonders, visions and miracles, are pretended; by these the papal kingdom was first set up, and has all along been kept up, but they have false signs to support false doctrines; and lying wonders, or only pretended miracles that have served their cause, things false in fact, or fraudulently managed, to impose upon the people: and the diabolical deceits with which the antichristian state has been supported are notorious. The apostle calls it all deceivableness of unrighteousness, Th2 2:10. Others may call them pious frauds, but the apostle called them unrighteous and wicked frauds; and, indeed, all fraud (which is contrary to truth) is an impious thing. Many are the subtle artifices the man of sin has used, and various are the plausible pretences by which he had beguiled unwary and unstable souls to embrace false doctrines, and submit to his usurped dominion. (2.) The persons are described who are his willing subjects, or most likely to become such, Th2 2:10. They are such as love not the truth that they may be saved. They heard the truth (it may be), but they did not love it; they could not bear sound doctrine, and therefore easily imbibed false doctrines; they had some notional knowledge of what was true, but they indulged some powerful prejudices, and so became a prey to seducers. Had they loved the truth, they would have persevered in it, and been preserved by it; but no wonder if they easily parted with what they never had any love to. And of these persons it is said that they perish or are lost; they are in a lost condition, and in danger to be lost for ever. For,
6. We have the sin and ruin of the subjects of antichrist's kingdom declared, Th2 2:11, Th2 2:12. (1.) Their sin is this: They believed not the truth, but had pleasure in unrighteousness: they did not love the truth, and therefore they did not believe it; and, because they did not believe the truth, therefore they had pleasure in unrighteousness, or in wicked actions, and were pleased with false notions. Note, An erroneous mind and vicious life often go together and help forward one another. (2.) Their ruin is thus expressed: God shall send them strong delusions, to believe a lie. Thus he will punish men for their unbelief, and for their dislike of the truth and love to sin and wickedness; not that God is the author of sin, but in righteousness he sometimes withdraws his grace from such sinners as are here mentioned; he gives them over to Satan, or leaves them to be deluded by his instruments; he gives them up to their own hearts' lusts, and leaves them to themselves, and then sin will follow of course, yea, the worst of wickedness, that shall end at last in eternal damnation. God is just when he inflicts spiritual judgments here, and eternal punishments hereafter, upon those who have no love to the truths of the gospel, who will not believe them, nor live suitably to them, but indulge false doctrines in their minds, and wicked practices in their lives and conversations.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv2–3 That ye be not soon shaken in mind,.... Or…
That ye be not soon shaken in mind,.... Or "from your mind or sense", as the Vulgate Latin version; or "from the solidity of sense", as the Arabic version; that is, from what they had received in their minds, and was their sense and judgment, and which they had embraced as articles of faith; that they would not be like a wave of the sea, tossed to and fro with every wind of doctrine; or be moved from the hope of the Gospel, from any fundamental article of it, and from that which respects the second coming of Christ particularly; and especially, that they would not be quickly and easily moved from it; see Gal 1:6
or be troubled; thrown into consternation and surprise, for though the coming of Christ will not be terrible to saints, as it will be to sinners; yet there is something in it that is awful and solemn, and fills with concern; and to be told of it as at that instant might be surprising and shocking: the several ways in which their minds might be troubled and distressed with such an account are enumerated by the apostle, that they might guard against them, and not be imposed upon by them:
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neither by spirit; by a prophetic spirit, by pretensions to a revelation from the Spirit, fixing the precise time of Christ's coming, which should not be heeded or attended to; since his coming will be as a thief in the night:
nor by word: by reason and a show of it, by arguments drawn from it, which may carry in them a show of probability; by enticing words of man's wisdom; by arithmetical or astronomical calculations; or by pretensions to a word, a tradition of Christ or his apostles, as if they had received it "viva voce", by word of mouth from any of them:
nor by letter, as from us; by forging a letter and counterfeiting their hands, for such practices began to be used very early; spurious epistles of the Apostle Paul were carried about, which obliged him to take a method whereby his genuine letters might be known; see Th2 3:17 or he may have respect in this clause to his former epistle, wherein he had said some things concerning the Coming of Christ, which had been either wrongly represented, or not understood; and as if his sense was, that it would be while he and others then living were alive and on the spot: wherefore he would not have them neither give heed to any enthusiastic spirits, nor to any plausible reasonings of men, or unwritten traditions; nor to any letters in his name, or in the name of any of the apostles; nor even to his former letter to them, as though it contained any such thing in it,
as that the day of Christ is at hand; or is at this instant just now coming on; as if it would be within that year, in some certain month, and on some certain day in it; which notion the apostle would have them by no means give into, for these reasons, because should Christ not come, as there was no reason to believe he would in so short a time, they would be tempted to disbelieve his coming at all, at least be very indifferent about it; and since if it did not prove true, they might be led to conclude there was nothing true in the Christian doctrine and religion; and besides, such a notion of the speedy coming of Christ would tend to indulge the idle and disorderly persons among them in their sloth and negligence: and now for these, and for the weighty reasons he gives in the next verse, he dissuades them from imbibing such a tenet; for though the coming of Christ is sometimes said to be drawing nigh, and to be quickly, yet so it might be, and not at that instant; besides, such expressions are used with respect to God, with whom a thousand years are as one day, and one day as a thousand years; and because the Gospel times, or times of the Messiah, are the last days, there will be no other dispensation of things until the second coming of Christ; and chiefly they are used to keep up the faith, and awaken the hope and expectation of the saints with respect to it. The Alexandrian copy, and some others, read, "the day of the Lord"; and so the Vulgate Latin version; and accordingly the Syriac and Ethiopic versions, "the day of our Lord".
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv2–3 Be not shaken in mind - In judgment. Or…
Be not shaken in mind - In judgment. Or terrified - As those easily are who are immoderately fond of knowing future things. Neither by any pretended Revelation from the Spirit, nor by pretense of any word spoken by me.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2–3 Verse 2. Be not soon shaken in mind] αποτουνοος.…
Verse 2. Be not soon shaken in mind] αποτουνοος. From the mind; i.e. that they should retain the persuasion they had of the truths which he had before delivered to them; that they should still hold the same opinions, and hold fast the doctrines which they had been taught.
Neither by spirit] Any pretended revelation.
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Nor by word] Any thing which any person may profess to have heard the apostle speak.
Nor by letter] Either the former one which he had sent, some passages of which have been misconceived and misconstrued; or by any other letter, as from us - pretending to have been written by us, the apostles, containing predictions of this kind. There is a diversity of opinion among critics concerning this last clause, some supposing that it refers simply to the first epistle; others supposing that a forged epistle is intended. I have joined the two senses.
The word σαλευθηναι, to be shaken, signifies to be agitated as a ship at sea in a storm, and strongly marks the confusion and distress which the Thessalonians had felt in their false apprehension of this coming of Christ.
As that the day of Christ is at hand.] In the preface to this epistle I have given a general view of the meaning of the phrase the coming of Christ. Now the question is: Whether does the apostle mean, the coming of Christ to execute judgment upon the Jews, and destroy their polity, or his coming at the end of time, to judge the world? There are certainly many expressions in the following verses that may be applied indifferently to either, and some seem to apply to the one, and not to the other; and yet the whole can scarcely be so interpreted as to suit any one of these comings exclusively. This is precisely the case with the predictions of our Lord relative to these great events; one is used to point out and illustrate the other. On this ground I am led to think that the apostle, in the following confessedly obscure words, has both these in view, speaking of none of them exclusively; for it is the custom of the inspired penmen, or rather of that Spirit by which they spoke, to point out as many certain events by one prediction as it was possible to do, and to choose the figures, metaphors, and similes accordingly; and thus, from the beginning, God has pointed out the things that were not by the things that then existed, making the one the types or significations of the other. As the apostle spoke by the same Spirit, he most probably followed the same plan; and thus the following prophecy is to be interpreted and understood.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v3 2Th 2:3-4. Let no man deceive you by any…
2Th 2:3-4. Let no man deceive you by any means — By any of these ways fore-mentioned, or any other; for that day shall not come, unless a falling away, η αποστασια, the apostacy, come first — The article here is emphatical, denoting both that this was to be a great apostacy, the apostacy, by way of eminence, (the general, grand departure of the whole visible church into idolatrous worship,) and that the Thessalonians had been already apprized of its coming. Although the Greek word here used often signifies the rebellion of subjects against the supreme power of the country where they live, or the revolt of soldiers against their general, or the hostile separation of one part of a nation from another; yet in Scripture it commonly signifies a departure, either in whole or in part, from a religious faith or obedience formerly professed, Act 21:21; Heb 3:12. Here it denotes the defection of the disciples of Christ from the true faith and worship of God, enjoined in the gospel. Accordingly, the apostle, foretelling this very defection, (1Ti 4:1,) says, αποστησονται τινες, some shall apostatize from the faith. See the note on that verse. And that man of sin — The head of this apostacy, given up to all sin himself, (Rev 13:5-6,) and a ringleader of others unto sin, 2Th 2:12; 2Th 2:14. If this idea be derived from any ancient prophet, it must be from Daniel, who hath described the like arrogant and tyrannical power, Dan 7:25; He shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws. See also Dan 11:26. Any man may be satisfied that St. Paul alluded to this description by Daniel, because he hath not only borrowed the ideas, but hath even adopted some of the phrases and expressions. The man of sin may signify either a single man, or a succession of men; the latter being meant in Daniel, it is probable that the same is intended here also. Indeed, a single man appears hardly sufficient for the work here assigned; and it is agreeable to the phraseology of Scripture to speak of a body, or a number of men, under the character of one. Thus a king (Dan 7:8.; Revelation 17.) is often used for a succession of kings, and the high-priest, (Heb 9:7; Heb 9:25,) for the series and order of high-priests. A single beast, (Daniel 7, 8.; Revelation 13.) often represents a whole empire or kingdom, in all its changes and revolutions. The woman clothed with the sun, (Rev 12:1,) is designed as an emblem of the true church, as the woman arrayed in purple and scarlet, (Rev 17:4,) is the portrait of a corrupt communion. This man of sin is said to be revealed when he enters on the stage, and acts as he is described. The son of perdition — One who brings destruction upon others, both spiritual and temporal, (Rev 17:2; Rev 17:6,) and is devoted to destruction himself, 2Th 2:8. Thus the Papacy has caused the death of numberless multitudes both of opposers and followers, has destroyed innumerable souls, and will itself go to destruction. The son of perdition is also the denomination of the traitor Judas, (Joh 17:12,) which implies that the man of sin should, like Judas, be a false prophet, should betray Christ, and be devoted to destruction.
Who opposeth — Or shall oppose, (the prophets speaking of things future as present,) and exalt himself above all — Greek, επι παντα, above every one, that is called God — This is manifestly copied from Daniel; He shall exalt and magnify himself above every god, and speak marvellous things against the God of gods. Or that is worshipped — Εεβασμα, alluding to the title of the Roman emperors, σεβαστος, august, or venerable. He shall oppose and exalt himself, not only above inferior magistrates, who are sometimes called gods in holy writ, but even above the greatest emperors, and shall arrogate to himself divine honours; so that he, as God — Assuming the authority of Christ; sitteth in the temple of God — Exercises supreme and sovereign power over the visible church, as head thereof, even over all that profess Christianity. By the temple of God, the apostle could not well mean the temple of Jerusalem, because he knew very well that would be totally destroyed within a few years. It is an observation of the learned Bochart, that after the death of Christ the temple at Jerusalem is never called by the apostles the temple of God; and that when they mention the house or temple of God, they mean the Christian Church in general, or every particular believer; which indeed is very evident from many passages in their epistles: see 1Ti 3:15; 1Co 6:19; 2Co 6:16; Eph 2:19-22; 1Pe 2:5. Besides, in the Revelation by St. John, which was written some years after the destruction of Jerusalem, there is mention made of men’s becoming pillars in the temple of God, (Rev 3:12,) which is a further proof that the sitting of the man of sin in the temple of God, by no means implies that he was to appear in the temple of Jerusalem. In short, the meaning of the verse is, that the wicked teachers, of whom the apostle speaks, would first oppose Christ by corrupting the doctrine of the gospel concerning him, and after that they would make void the government of God and of Christ in the Christian Church, and the government of the civil magistrate in the state, by arrogating to themselves the whole spiritual authority which belongs to Christ, and all the temporal authority belonging to princes and magistrates; showing himself that he is God — Exercising all the prerogatives of God, accepting such titles, and doing such things, as, if they indeed belonged to him, would show him to be God: an exact description certainly of the Papal power.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv2–3 That ye be not soon shaken in mind -…
That ye be not soon shaken in mind - The word here used signifies, properly, to be moved as a wave of the sea, or to be tossed upon the waves, as a vessel is. Then it means to be shaken in any way; see Mat 11:7; Mat 24:29; Luk 6:38; Act 4:31; Heb 12:26. The reference here is to the agitation or alarm felt from the belief that the day of judgment would soon occur. It is uniformly said in the Scriptures, that the approach of the Lord Jesus to judge the world, will produce a great consternation and alarm. Mat 24:30, “then shall appear the sign of the Son of man in heaven, and then shall all the tribes of the earth mourn.” Rev 1:7, “behold, he cometh with clouds; and every eye shall see him and they also which pierced him; and all kindreds of the earth shall wail because of him.” Luk 23:30, “then shall they begin to say to the mountains, Fall on us; and to the hills Cover us;” compare Isa 2:21-22.
Of the truth of this, there can be no doubt. We may imagine something of the effects which will be produced by the alarm caused in a community when a belief prevails that the day of judgment is near. In a single year (1843) 17 persons were admitted to the Lunatic Asylum in Worcester, Mass., who had become deranged in consequence of the expectation that the Lord Jesus was about to appear. It is easy to account for such facts, and no doubt, when the Lord Jesus shall actually come, the effect on the guilty world will be overwhelming. The apostle here says, also, that those who were Christians were “shaken in mind and troubled” by this anticipation. There are, doubtless, many true Christians who would be alarmed at such an event, as there are many who, like Hezekiah Isa 38:1-2, are alarmed at the prospect of death. Many real Christians might, on the sudden occurrence of such an event, feel that they were not prepared, and be alarmed at the prospect of passing through the great trial which is to determine their everlasting destiny. It is no certain evidence of a want of piety to be alarmed at the approach of death. Our nature dreads death, and though there may be a well-founded hope of heaven, it will not always preserve a delicate physical frame from trembling when it comes.
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Or be troubled - That is, disturbed, or terrified. It would seem that this belief had produced much consternation among them.
Neither by spirit - By any pretended spirit of prophecy. But whether this refers to the predictions of those who were false prophets in Thessalonica, or to something which it was alleged the apostle Paul had himself said there, and which was construed as meaning that the time was near, is not certain. This depends much on the question whether the phrase “as from us,” refers only to the letters which had been sent to them, or also to the “word” and to the “spirit,” here spoken of; see Oldshausen on the place. It would seem, from the connection, that all their consternation had been caused by some misconstruction which had been put on the sentiments of Paul himself, for if there had been any other source of alarm, he would naturally have referred to it. It is probable, therefore, that allusion is made to some representation which had been given of what he had said under the influence of the Holy Spirit, and that the expectation that the end of the world was near, was supposed to be a doctrine of inspiration. Whether, however, the Thessalonians themselves put this construction on what he said, or whether those who had caused the alarm represented him as teaching this, cannot be determined.
Nor by word - That is, by public instruction, or in preaching. It is evident that when the apostle was among them, this subject, from such causes, was prominent in his discourses; see 2Th 2:5. It had been inferred, it seems, from what he said, that he meant to teach that the end of the world was near.
Nor by letter - Either the one which he had before written to them - the First Epistle to the Thessalonians - or one which had been forged in his name. “As from us.” That is, Paul, Silas, and Timothy, who are united in writing the two epistles 1Th 1:1; 2Th 1:1, and in whose names a letter would be forged, if one of this description were sent to them. It has been made a question, whether the apostle refers here to the former epistle which he had sent to them, or to a forged letter; and on this question critics have been about equally divided. The reasons for the former opinion may be seen in Paley’s Herin Paulinae, in loc. The question is not very important, and perhaps cannot be easily settled. There are two or three circumstances, however, which seem to make it probable that he refers to an epistle which had been forged, and which had been pretended to be received from him. (1.) one is found in the expression “as from us.” If he had referred to his own former letter, it seems to me that the allusion would have been more distinct, and that the particle “as” (ὡς hōs) would not have been used. This is such an expression as would have been employed if the reference were to such a forged letter.
(2) A second circumstance is found in the expression in the next verse, “Let no man deceive you by any means,” which looks as if they were not led into this belief by their own interpretation of his former epistle, but by a deliberate attempt of some one to delude them on the subject.
(3) Perhaps a third circumstance would be found in the fact that it was not uncommon in early times of Christianity to attempt to impose forged writings on the churches. Nothing would be more natural for an impostor who wished to acquire influence, than to do this; and that it was often done is well known. That epistles were forged under the names of the apostles, appears very probable, as Benson has remarked, from chap. 2Th 3:17; Gal 6:11; and Phm 1:19. There are, indeed, none of those forged epistles extant which were composed in the time of the apostles, but there is extant an epistle of Paul to the Corinthians, besides the two which we have; another to the Laodiceans, and six of Paul’s epistles to Seneca - all of which are undoubted forgeries; see Benson in loc. If Paul, however, here refers to his former epistle, the reference is doubtless to 1Th 4:15, and 1Th 5:2-4, which might easily be understood as teaching that the end of the world was near, and to which those who maintained that opinion might appeal with great plausibility. We have, however, the authority of the apostle himself that he meant to teach no such thing. “As that the day of Christ is at hand.” The time when he would appear - called “the day of Christ,” because it would be appointed especially for the manifestation of his glory. The phrase “at hand,” means near. Grotius supposes that it denotes that same year, and refers for proof to Rom 8:38; 1Co 3:22; Gal 1:4. Heb 9:9. If so, the attempt to fix the day was an early indication of the desire to determine the very time of his appearing - a disposition which has been so common since, and which has led into so many sad mistakes.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2–3 St. Augustine, writing to Hesychium, declareth that no one…
St. Augustine, writing to Hesychium, declareth that no one from the Scripture can be assured of the day, year, or age [century] when the second coming shall be. (ep. lxxx.) Let us attend to what St. Augustine declares he had learnt from the first Church authorities. At the last judgment, or about that time, will arrive Elias, the Thesbite, the conversion of the Jews, the persecution of antichrist, the coming of Jesus Christ, the resurrection of the dead, the separation of the good from the bad, the conflagration of the world, and the renovation of the same: that these things will arrive, we are to believe, but in what manner and in what order experience will teach better than reason. It is my opinion that they will come in the order I have related them. (De Civ. Dei. lib. xx. cap. ult.) That the man of sin will be born of the Jewish tribe of Dan, that he will cruelly persecute the faithful for three years and a half, that he will put to death Henoch [Enoch] and Elias, and that great, very great, will be the apostacy, is the general belief. Oh! God, preserve us with thy grace, and do not permit us to lose sight of the dreadful danger that threatens even the elect.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2–3 soon--on trifling grounds, without due consideration.
soon--on trifling grounds, without due consideration.
shaken--literally, "tossed" as ships tossed by an agitated sea. Compare for the same image, Eph 4:14.
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in mind--rather as the Greek, "from your mind," that is, from your mental steadfastness on the subject.
troubled--This verb applies to emotional agitation; as "shaken" to intellectual.
by spirit--by a person professing to have the spirit of prophecy (Co1 12:8-10; Jo1 4:1-3). The Thessalonians had been warned (Th1 5:20-21) to "prove" such professed prophesyings, and to "hold fast (only) that which is good."
by word--of mouth (compare Th2 2:5, Th2 2:15); some word or saying alleged to be that of Paul, orally communicated. If oral tradition was liable to such perversion in the apostolic age (compare a similar instance, Joh 21:23), how much more in our age!
by letter as from us--purporting to be from us, whereas it is a forgery. Hence he gives a test by which to know his genuine letters (Th2 3:17).
day of Christ--The oldest manuscripts read, "day of the Lord."
is at hand--rather, "is immediately imminent," literally, "is present"; "is instantly coming." Christ and His apostles always taught that the day of the Lord's coming is at hand; and it is not likely that Paul would imply anything contrary here; what he denies is, that it is so immediately imminent, instant, or present, as to justify the neglect of everyday worldly duties. CHRYSOSTOM, and after him ALFORD, translates, "is (already) present" (compare Ti2 2:18), a kindred error. But in Ti2 3:1, the same Greek verb is translated "come." WAHL supports this view. The Greek is usually used of actual presence; but is quite susceptible of the translation, "is all but present."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv2–3 2. That—Depends upon beseech.
2. That—Depends upon beseech.
Soon—Hastily; as soon as the rumour reaches your ear.
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Shaken—Tossed to and fro, as by billows of the sea.
In mind—Rather, from your intellect, in the higher sense; wise judgment, and so self-possession and composure.
By spirit—Neither a false understanding of the ancient prophecies, nor any sign by dreams is meant: but the declaration through the Spirit of some inspired Church member. Note on 1Th_5:19.
Nor by word—Intelligence of some word or statement of ours.
Letter as from us—The as implies that the reference is not to his first epistle, but to some letter falsely rumoured as from him. St. Paul herein denies the having sent any such letter. Why, however, any one should forge a letter, or what motive there could be for the Church dishonestly to spread those false impressions, it is impossible to conceive. But it is plain that the Church was in high excitement under false rumours. The charismatic persons were led, by excitement, to imagine revelations, which it required the higher inspiration of the apostle to overmaster; and probably misinterpretation of his first epistle was shaped by rumour into the statement that an epistle had been received announcing the immediate advent.
Day of Christ—Better reading, of our Lord—The parousia, or second advent. Note on 1Co_15:23. The notion of any allusion to the destruction of Jerusalem, or of any double meaning in this prophecy, (as countenanced by Dr. Clarke,) is to be promptly rejected. See our notes on Matthew 24, 25.
At hand—The Greek is very strong: is present, is here. Probably a somewhat reproving hyperbole, as implying that their excited fancies made them feel and act as if the judgment throne were visible and already set! The true height of Christian calmness should prevent such billowy commotion, even if it were so; but the old man will often surge up and disturb the new man in us.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2–3 2. that ye be not soon shaken in mind,…
2. that ye be not soon shaken in mind, or be troubled] Lit., to the end that ye be not quickly shaken from your mind (R. V.):—more freely rendered: we beseech you … not to lose your balance of mind under any sudden shock; or keeping nearer to the Greek, not to be shaken out of your wits.
“Quickly” points, as probably in Gal_1:6, to the speedy effect of the disturbing cause. Starting declarations were made about the Second Advent; the Thessalonians must take care that they are not carried away by them. Let them resist the first impression of these sensational announcements, and put them to the test of cool judgement and enquiry, as men who “prove all things” (1Th_5:21); they will find out how baseless they really are.
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nor yet, he continues, be kept in alarm. The former clause describes the overthrow of one’s mental equilibrium; this deprecates a continued agitation, a nervous, fluttered condition of mind. The word occurs in the like connection in Mat_24:6; Mar_13:7 : “When ye shall hear of wars, &c., be not troubled”—i.e. alarmed, discomposed. From the words that follow it is evident that various attempts were made to disturb the Church upon this subject; and while some would be startled at once out of their self-possession, others, less excitable, would still by the recurrence of the rumours be kept in perturbation.
neither by spirit, nor by word, nor by letter as from us] There is a contrast in the Greek between the two states of mind just referred to (shaken, nor yet troubled), but not between the various means by which they were produced; for the latter were used not as alternatives, but in combination. Hence the R. V. renders: either by spirit, or by word, or by epistle as from us.
The import of the phrase “by spirit” is apparent from 1Th_5:19; 1Th_5:21 (see notes). Gifts of prophecy were possessed by various members of the Church, and men professing to speak “through Spirit”—i.e. under the inspiration of the Holy Spirit and by a supernatural influence—were declaring, “The Day of the Lord is come!”
“Word” stands in contrast with “spirit,” just as “word of wisdom” and “of knowledge” with “prophecy,” and “doctrine” with “revelation,” in 1Co_12:8-11; 1Co_14:26. It denotes the ordinary expression of rational thought and judgement, in distinction from the ecstatic or prophetic utterances of supernaturally inspired persons.
“As from us”—strictly, as through (or by) us; the preposition is the same that has been used thrice already in the clause. But this phrase appears to qualify epistle alone, not spirit or word; for these latter modes of communication belonged to others besides the Apostle. It was by letter that his authorisation was claimed for the rumour in question. “As through us” signifies as though on our authority; comp. “through the Lord Jesus,” 1Th_4:2.—Was this opinion ascribed to the Apostle from misinterpretation of his previous letter, or of some other letter to the Thessalonians not preserved for us? or on the, authority of a pretended, or even forged Epistle? It is impossible to answer with certainty. His reference is vague, perhaps intentionally so. He surmised that his authority was being abused in this way, but possibly had no precise information on the point. If some members of the Church had not had the former Epistle communicated to them, as when writing 1Th_5:27 he feared might happen, it may easily have been misrepresented, or misquoted, to the effect indicated. On the other hand, the fact that at the close of this Epistle (ch. 2Th_3:17) he guards his readers against imposture, suggests to us that actual deceit was attempted; comp. the words of the next verse, “Let no one cheat you.” The authors of the false announcement must at least have hinted at the existence of another letter in their favour, if they wished to persuade those well acquainted with our First Epistle; for 1 Thessalonians lends no countenance to their views. A hint of this kind, brought to the Apostle’s knowledge, would put him at once upon his guard.
as that the day of Christ is at hand] Both reading and rendering are at fault here. As that is equal to supposing that: the agitation which the Apostle deprecates being such as this belief would naturally create. Day of Christ should be day of the Lord, as in 1Th_5:2 (see note), and elsewhere (of Christ, however, in Php_1:10; Php_2:16). And the verb means more than is at hand,—rather, is now present (R. V.), is upon us; under the same verb (in its participle) “things present” are contrasted with “things to come” in Rom_8:38, and 1Co_3:22.
This enthusiastic Church, full of the thought of Christ’s heavenly kingdom, was ready to believe what it wished, and lent too credulous an ear to those who in such a time of spiritual tension and exaltation were sure to be found crying out, “Lo here!” or “Lo there!” Against this class of agitators the Lord warned His people. When He does return. He will have no need of heralds or forerunners; “For as the lightning shines out, flashing from the one side of heaven unto the other, so will the Son of Man be in His day” (Mat_24:27; Luk_17:14).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2–3 (2) Not soon shaken.—The meaning would be clearer if…
(2) Not soon shaken.—The meaning would be clearer if we inserted “so” before “soon,” for it does not mean vaguely that they were for the future not to be lightly shaken, but (as in Gal_1:6) that they had already been shaken, and that in an unconscionably short time since their first teaching on the subject.
In mind.—In the original it is, from your mind; from your reason,
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Be troubled.—The tense of the verb “be troubled” differs in the Greek from that of “be shaken”; for the “driving out of their wits” is regarded as a single act; the “agitation,” or being troubled, as a chronic condition, into which there was fear of their falling. This shaking and trouble probably brought about the disorders spoken of in 2 Thessalonians 3. The instruments by which men had partly driven the Thessalonians out of their wits already were three:—(1) “Through spirit,” i.e., by pretended manifestations of the Holy Spirit’s power, whether through false signs or, more probably, through “prophesyings.” (See 1Th_5:20-22, where the fear of some abuse of prophecy is clearly marked already.) (2) “Through word,” i.e., Word of mouth, as opposed to the written letter next mentioned. Most modern commentators seem rightly to take the words “as from us” with this clause as well as with the next; some persons misrepresented what they had heard the Apostles say on the topic, or pretended to have been intrusted with a message from them. (3) “Through letter;” apparently forged letters, purporting to be from (or, literally, through) St. Paul, had been circulated. (See Note on 2Th_3:17.) “Word” and “letter” occur again in 2Th_2:15 as his ordinary means of teaching.
As that the day of Christ is at hand—i.e., “to the effect that it is, ”—giving the contents of the pretended revelation; for “as that” follows grammatically upon “spirit, word, letter,” not upon “shaken, troubled.” The word for “is at hand” implies a very close proximity indeed, the participle, in fact (like our word “instant”), being used for “present,” e.g., Gal_1:4. Probably the form which the false doctrine at Thessalonica was beginning to take was that the day of the Lord had already set in, thus confusing the whole idea of a personal, visible Advent, just as, at a later period, Hymenæus and Philetus confused the true doctrine of resurrection by affirming that it was already past (2Ti_2:18). St. Paul not only denies vigorously that the day is come, but proceeds in the next verse to show that the signs of its approach are not yet exhibited. The best reading gives “the day of the Lord,” not “of Christ.” (See Note on 1Th_5:2.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2–3 That; to the end that, the purpose for which…
That; to the end that, the purpose for which the apostle besought the Thessalonians. Ye be not soon; quickly. This has been variously interpreted, "so soon after my exhortation," or "so soon after my departure from Thessalonica," or "so soon after your reception of the gospel," or "so soon after this opinion of the imminence of Christ"s coming was promulgated." Others refer it to manner rather than to time and with small reason" (Alford). Shaken ; agitated like the waves by a storm, as the word signifies. In mind; or rather, from your mind from your sober reason. Or be troubled; a still stronger expression; "terrified." Neither by spirit; not any falsely understood prophecies of the Old Testament, nor any mistaken revelations, whether by visions or dreams; but prophetical discourses delivered by members of the Church in a state of excitement, announcing the immediate coming of Christ, and which were mistaken for Divine communications. There does not appear to have been any intention to deceive; the Thessalonians erred in neglecting "to try the spirits" and to "prove the prophecies." Nor by word; not any traditional word of Christ, nor any misinterpretation of his prophecy concerning the destruction of Jerusalem, nor a calm discourse in distinction from prophetic utterances; but the report of some of the apostle"s words, either erroneous or misunderstood. Nor by letter. Not the apostle"s former Epistle to the Thessalonians, the passages in which concerning the advent had been misinterpreted (Paley); for, if this were the case, the apostle would have expressed himself more plainly and would not have repudiated it; but some letter, either forged in the apostle"s name or pretending to inculcate his views. As from us. These words apply to the last two particulars: "Let no pretended saying or pretended letter of mine disturb you in this matter." As that to the effect thatthe day of Christ; or, as the best manuscripts read, of the Lord. Is at hand; literally, is present, so R.V The verb is so translated in the other passages where it occurs (Rom_8:38; 1Co_3:22; Gal_1:4; Heb_9:9) except in. 2Ti_3:1, where it ought also to have been so rendered. It is, however, difficult to conceive how the Thessalonians could think that the day of the Lord was actually present. We cannot imagine that they thought that Christ had already come for judgment. To escape the difficulty, some conceive that "the day of the Lord" is not identical with "the coming of the Lord," but that, besides the actual advent, it includes the events which are its antecedents and concomitants (Eadie) It appears, however, best to suppose that the word is a strong expression for the imminence of that day; that the hour of the advent was about in strike. The Thessalonians ought always to be living in a state of preparation for the day of the Lord, as that day would come suddenly and unexpectedly; but they were not to be so impressed with a sense of its immediateness as to be deprived of their sober reason.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv2–3 That ye be not soon shaken in mind
2Th_2:2
That ye be not soon shaken in mind
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A firm anchorage
There lies a maritime figure in the word shaken.
Wordsworth well paraphrases it. In order that you may not soon be shaken off from the anchorage of your firmly settled mind, and be drifted about by winds of false doctrine, as a ship in your harbor is shaken off from its moorings by the surge of the sea. They are warned against being driven out of their ordinary state of mental composure--shaken out of their sanctified common sense. Thrown off their balance, is what we might say; or be troubled: the clause has a slightly climactic force--thrown into a state of unreasoning, and frenzied confusion (Mat_24:6). (J. Hutchison, D. D.)
Errors concerning the Second Advent
I. From the error disproved, observe that the time of Christs coming must be patiently expected. Not rashly defined or determined. But is this such an error (Jam_5:8; 1Pe_4:7; 1Co_10:11; Rom_13:12)? Why then should the apostle speak so vehemently against the nearness of Christ? I shall show--
1. That the apostle had reason to say that the day of the Lord was at hand.
(1) With respect to faith: for faith gives a kind of presence to things which are afar off (Heb_11:1). Therein it agrees with the light of prophecy (Rev_20:12). The Second Coming is as certain to faith as if He were already come (Php_4:5).
(2) With respect to love. Love will not account it long to endure the hardships of this present world until Christ comes to set all things to rights (Gen_29:20). Faith sees the certainty of it, and love makes us hold out till the time come about.
(3) As comparing time with eternity (Psa_90:4; 2Pe_3:8). The longest time to eternity is but as a drop in the ocean. All the tediousness of the present life is but like one rainy day to an everlasting sunshine (2Co_4:17).
(4) Paul speaks to particular men, whose abode in the world is not very long. Eternity and judgment are at hand, though Christ tarry long till the Church be completed (2Pe_3:9). Now what is long, and afar off to the whole Church, considered in several successions of ages is short to particular persons. Christ is ready to judge at all times, though the world is not ready to be judged. The Coming of Christ is uncertain, that men in all ages might be quickened to watchfulness, and make preparation (Luk_12:40; Mat_24:42).
2. The seducers had little reason to pervert the apostles speech, and the apostle had good reason to confute their supposition that Christ would come in that age.
(1) To inquire after the time is curiosity (Act_1:7). It is a great evil to pry into our Masters secrets, when we have so many revealed truths to busy our minds about. It is ill manners to open a secret letter. The practice of known duties would prevent this curiosity which tends not to edification.
(2) Much more was it a sin to fix the time (Mat_24:36).
(3) The fixing of the time did harm--
(a) It drew away their minds from necessary duties.
(b) It pleased Satan who is the author of error.
(c) It had a tendency to shake faith in other things when their credulity was disproved by the event.
(d) It showed a diseased mind, that they were sick of questions when they had so much wholesome food to feed upon (1Ti_6:4).
(e) It engendered strife.
II. The effect this error was likely to produce. Trouble and unsettledness, in which is a two-fold metaphor, the one taken from a tempest, the other from the sudden alarm of a land fight.
1. Errors breed trouble in the mind: they do not only disturb the Churchs peace (Gal_5:12), but personal tranquility (Gal_1:7). How?--
(1) They are on unsound foundation, and can never yield solid peace. We only find soul rest in true religion; others are left to uncertainties (Jer_6:16).
(2) Because false peace ends in trouble. Every erroneous way is comfortless eventually. False doctrine breeds anxiety, and cannot quiet conscience; but truth breeds delight (Pro_24:13-14; Mat_11:28-30).
2. Christians should be so established as not to be easily shaken.
(1) Let us see how this is pressed.
(a) From the encouragement of the great hope (1Co_15:58; Act_20:24).
(b) From its absolute necessity (Col_1:28).
(2) Let us inquire what is necessary to this establishment.
(a) A clear conviction of the truth, not some fluctuating opinion about it (Jam_1:8; 1Th_5:21; 2Pe_3:16-17; Eph_4:14).
(b) A resolution to adhere to the truth. The heart must be established by grace as well as the mind soundly convinced (Heb_13:9; 1Co_7:37; Act_21:13). This resolution of the heart is by faith and love (Heb_3:12; 2Th_2:10; Eph_1:7).
(3) The opposite to this is inconstancy (Gal_1:6; Mat_11:7; Pro_14:15), of which the causes are--
(a) Want of solid roofing in the truth (Mat_13:5; Mat_13:20).
(b) Want of mortification (2Ti_4:10).
(c) A readiness of mind which disposes men to conform to their Company, as the looking glass represents every face that looks into it (Jer_38:5).
(d) Want of a thorough inclination to God, so that they are right only for a while or in some things (1Ki_2:28; Hos_7:8).
(e) Want of holiness and living up to the truths we know (1Ti_3:9).
(f) Libertinism. Men think they may run from one sect to another as the wind of interest blows. They would die rather than change their religion, but think nothing of the differences among Christians when their turn is to be served. (T. Manton, D. D.)
Calmness in view of the Second Advent
Two anecdotes of two very different men well illustrate that practical combination of energetic discharge of duty with Advent expectation which these Epistles have secured to the Church. When Francis of Sales was once, after intense labour, unbending himself at a game of chess, some morbid precisian who was near, asked him what he would do if he knew that the Lords coming was even at hand, Finish the game, said the bishop, boldly; for His glory I began it. General Lee wrote a striking story to his son, Last century, in New England, a day of sudden and unaccountable gloom, known yet by tradition as the dark day, occurred while the senate of the State was sitting. The universal impression was that doomsday had indeed come. Suddenly a well-known member stood up, President, said he, I propose that lights be brought in, and that we pass to the order of the day. If the Judge comes He had best find us at our duty. (Bp. Alexander.)
Neither by Spirit, nor by word, nor by letter, as that the day of Christ is at hand--
Dangers of deception
These are the three ways in which the Thessalonians were in danger of being deceived and so troubled. A fanatical spirit had insinuated itself, and, as in all such cases, fraud was sure to follow closely on its footsteps.
I. Spirit. Voices had been heard in their assemblies which professed to come from those who had the gift of prophecy. These had to be tried, for they might be full of error (1Th_5:21).
II. Word. Not simply any rumour that might be gaining currency, or any reckoning as to the time which men might make; nor some unwritten saying of our Lord, or oral message from the apostle; but simply ordinary teaching in the Church. It would thus seem that unscrupulous or fanatical men, getting a footing in the Church, were busy in misleading and so troubling believers.
III. Letter. As from us, is not to be connected with all three terms, for the spirit, as of the absent Paul, could not have been feigned. The manifestation must have been present in his own person. And so, if it cannot be attached to the first, it should not be to the second. Confining it to letter it refers not to some misconstruction of Pauls former Epistle, but to actual fictitious letters. Such are hinted at in 2Th_3:17. False or fanatical brethren had made such letters current in the Thessalonian community. Nor is this so very extraordinary. Literary forgeries, meant as pious frauds, were not uncommon, and the offence, daring as it was, is somewhat softened to our view when we reflect that Pauls letters, while they had the authority, were not yet invested with all the sanctity with which we now regard them. It is quite conceivable, then, that there were some who thought they were serving a good purpose, one that Paul had himself at heart, in circulating, perhaps anonymously, as a representation of Pauline teaching, letters which, as they thought, cleared up the obscurities of his instruction. (J. Hutchison.)
Dissuasives against error
I. Ways and means God has appointed to settle choice and opinion in religion.
I. The light of nature antecedently to external revelation will sufficiently convince us of the being of God and our dependence upon Him (Rom_1:19-20). For I must know there is a God, or else I cannot believe in a revelation from Him. Nature will tell us that there is a First Cause of all things, of infinite power, wisdom, and goodness, that it is reasonable that He should be served by His creatures; that He will reward or punish men as they disobey or serve Him: but how He is to be served, and how after disobedience return is possible is revealed in the Word of God.
2. The written Word shows us the true way of worshipping and pleasing God, and being accepted with Him: therefore it is a sufficient direction to us. There is enough to satisfy conscience, though not to please wanton curiosity (2Ti_3:15; Psa_119:105). There we have many things evident by the light of nature made more clear, and that revealed which no natural light has shown.
3. The natural truths of the Word of God are evident by their own light. The supernatural truths, though above natural light are not against it, and fairly accord with principles which are naturally known, and are confirmed--
(1) By antecedent testimony (Joh_5:39; 2Pe_1:19).
(2) By evidence in their own frame and texture (2Co_4:2-4).
(3) Subsequent evidence, that of the apostles (Act_5:32).
4. The Word being thus stated and put into a sure record is intelligible on all necessary matters (Psa_25:8). To think otherwise were blasphemy or folly.
5. Besides, the illumination of the Spirit accompanies the Word and makes it effectual (2Co_4:6; Eph_1:17-18; 1Co_2:14).
6. There are promises of direction to humble and sincere minds (Psa_25:9; Pro_2:4-5; Joh_7:17; Jam_1:5).
II. The Christian who is thus established is fortified against--
1. Pretended revelations, Spirit; because:--
(1) Having his mind thus settled, he may boldly defy all revelations pretended to the contrary (Gal_1:8). Any doctrine if different from, or besides the written Word, a Christian may reject.
(2) A Christian is on better terms, having the written Word, than if God dealt with him by way of revelations (2Pe_1:19).
(3) It is not rational to expect new revelation, now the canon of faith is closed up (Heb_2:1-2; Mat_28:20; Joh_17:29).
(4) If any such be pretended, it must be tried by the Word (Isa_8:20; 1Jn_4:1).
(5) They that despise ordinary means, and pretend to vision or inspiration are usually such as are given over to error as a punishment (Mic_2:11).
2. Unwritten tradition Word. This should not shake the mind of a settled Christian, for it has no evidence of its certainty, and would lay us open to the deceits of men, blinded by their own interests and passions; and if such tradition be produced as has unquestionable authority it must be tried by the Scripture.
3. Epistle as from us--
(1) Supposititious writings which the Church in all ages has exploded, having received only those which are theirs whose names they bare.
(2) False expositions. These are confuted by inspection of the context, scope of the writer, comparing of obscure places with plain and clear. (T. Manton, D. D.)
Spirits to be tried
Genuine enthusiasm is the zeal of love for Christ and for human souls, guided by the Word of God. It is a very different thing from that blind zeal which is the fire and fervour of an overheated imagination, which exalts itself above the written Word, and is more properly named fanaticism, which is not a virtue but a vice. Wesley besought his followers to shun this rock in sober faith, saying, Give no place to a heated imagination. Do not hastily ascribe things to God. Do not easily suppose dreams, voices, impressions, visions, or revelations to be from God. They may be from Him. They may be from nature. They may be from the devil Therefore, Believe not every spirit, but try the spirits, whether they be of God. Try all things by the written Word, and let all things bow down before it.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv2–3 2. That ye be not soon shaken in mind.…
2. That ye be not soon shaken in mind. Be not agitated, or in distress (troubled). Neither by spirit. By some one who says he has a revelation of the Spirit. Nor by word. Nor by one who claims to quote a word or letter from us. It is thought that a forged letter had been circulated to which Paul alludes. In the close of this Epistle he shows how his letters may be known to be genuine. Some suppose, however, that by “letter” he refers to an incorrect interpretation which was placed on his first letter.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On vv2–3 2. “That you be not shaken from your mind,…
ARGUMENT 4
THE FALSE REPORT
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2. “That you be not shaken from your mind, nor jostled, neither by a spirit nor by word nor by letter as by us, as that the day of the Lord has come.” Paul’s first letter had wonderfully stirred on sanctification and the coming of the Lord. Their enemies had availed themselves of the opportunity to circulate the report that the Lord had already come and taken up his Bride, and they, of course, in that case had been left. This report filled them with grief and mortification, as in that case they had been left, thus forfeiting their place in the Bridehood. Their enemies had even confirmed this false report, by circulating a counterfeit letter with Paul’s signature, certifying that “the day of the Lord has come.” E.V. has the present tense here; i.e., “the day of the Lord is at hand.” You know Paul frequently states “the hour is nigh.” The uniform testimony of the inspired writers is that the “day of the Lord is at hand.” But the Greek here is in the past tense. E.V. has it wrong. R.V. corrects it in a measure. Paul assures them of their happy mistake, as the Lord has not yet come, and your chances are all right. Now he proceeds in the light of prophecy to specify certain events, which will precede the advent.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv2–3 to the end that ye be not quickly shaken…
to the end that ye be not quickly shaken from your mind [Shaken is a figurative expression taken from waves agitated by a storm. The minds of the Thessalonians having been instructed by Paul, and having a thorough apprehension of the entire subject, ought not to have been so readily, and with such small reason, confused-- Eph_4:14 ], nor yet be troubled, either by spirit, or by word, or by epistle as from us, as that [as teaching that] the day of the Lord is just at hand [Paul here enumerates the three forces which had produced the fanatical unrest at Thessalonica. The first was probably the cause of this unrest, and the second and third were more likely used to excuse or justify it. Some highly wrought souls, laboring under morbid excitement, had delivered exhortations or discourses which were professedly inspired. While these men ought not to have been despised without due consideration, neither ought they to have been believed without being thoroughly tested ( 1Th_5:20-21 ; 1Jo_4:1 ). The Thessalonians, however, despite the apostle's warning, had imprudently accepted both the prophet and the prophecy, and had permitted, and perhaps aided and encouraged, the justification of the prophecy. The prophecy was justified by "words," by which we may understand misapplications or misquotations either of the apostle's own teaching while he was with them, or of the words of Christ orally communicated by him to them, as, for instance, the sayings at Mat_16:28 ; Mat_24:34 . It was also justified by a misuse of certain phrases in Paul's first Epistle, as for instance the passages cited in our introduction, Commentators almost universally contend that by the phrase "epistle as from us" Paul means a spurious or forged epistle which had been palmed off upon the church as if it had come from him. In support of this notion it is urged that if Paul had referred to his first Epistle he would not have disowned it, but would have explained it. But to this it may be answered that Paul does explain his first Epistle by thus tersely and emphatically disowning the misconstruction placed upon it. Against the idea of forgery, four points may be considered: 1. Ought any of the church at Thessalonica to be lightly accused of such a fraud? 2. Was there any sufficient inducement for their committing such a fraud? 3. Was such an event likely to be made the subject of fraud? 4. Would Paul have passed over such a sacrilegious outrage without a syllable of rebuke, while in verse 5 he even rebukes their forgetfulness, and in 2Th_3:14 he orders the excommunication of any man who fails to give heed to his Epistle? Had there been a forgery we would reasonably have expected some such language as that of Gal_1:6-12 . Moreover, had there been a forgery Paul could not have repudiated it without explanation, else his repudiation might have been shrewdly used by the forgers to cast discredit upon his first Epistle. Paul taught that the day of the Lord was at hand ( Rom_13:12 ; Phi_4:5 ), as did other of the apostles ( 1Pe_4:7 ; Rev_1:3 ), John using a very strong expression ( Joh_2:18 ); but the phrase "just at hand" is stronger still; it denotes an imminence nothing short of the actual appearing of the Lord the next instant--an imminence answering to the fanaticism of the Thessalonians, and one which Paul had not taught. In teaching us to be always prepared for the Lord's coming, the Scripture nowhere justifies or excuses us in letting the thoughts of his coming absorb our mind, or the expectation of his coming interfere with the most trivial duty];
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On vv2–3 day of
day of
(See Scofield "Isa 2:12").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v3 General Information:
General Information:
Paul teaches about the man of lawlessness.
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it will not come
"the day of the Lord will not come"
the falling away
This refers to a future time when many people will turn away from God.
the man of lawlessness is revealed
This can be stated in active form. AT: "God reveals the man of lawlessness" (See: Active or Passive)
the son of destruction
Paul speaks of destruction as a person who bore a son whose goal is to totally destroy everything. AT: "the one who destroys everything he can" (See: Metaphor)
all that is called God or that is worshiped
This can be stated in active form. AT: "everything that people consider to be God or everything that people worship" (See: Active or Passive)
exhibits himself as God
"shows himself as God"
translationWords
deceive
lawful
reveal
son
God
worship
temple
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv2–3 2:2 The Thessalonian Christians previously asked Paul when the…
2:2 The Thessalonian Christians previously asked Paul when the day of the Lord would come (1 Thes 5:1-11). Now a false teaching that this day had already begun (cp. 2 Tim 2:18) was causing them to waver in faith and become frightened. • a spiritual vision, a revelation, or a letter: The source of the teaching might have been a false prophecy (cp. 1 Jn 4:1-2), an erroneous sermon, or a letter falsely attributed to Paul.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.