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The apostle is very careful to hinder the spreading of an error into which some among them had fallen concerning the coming of Christ, as being very near, 2Th 2:1-3. Then he proceeds to confute the error he cautioned them against, by telling them of two great events that were antecedent to the coming of Christ—a general apostasy, and the revelation of antichrist, concerning whom the apostle tells them many remarkable things, about his name, his character, his rise, his fall, his reign, and the sin and ruin of his subjects, 2Th 2:4-12. He then comforts them against the terror of this apostasy, and exhorts them to stedfastness, 2Th 2:13-15. And concludes with a prayer for them, 2Th 2:16,17.

Analysis Of The Chapter

The main object of 2 Thessalonians 2 is to correct an erroneous impression which had been made on the minds of the Thessalonians respecting the second coming of the Saviour, either by his own former letter, or by one forged in his name. They had received the impression that that event was about to take place. This belief had produced an unhappy effect on their minds; 2 Thessalonians 2:2. It became, therefore, necessary to state the truth on the subject, in order to free their minds from alarm; and this purpose of the apostle leads to one of the most important prophecies in the New Testament. The chapter comprises the following points:

I. An exhortation that they would not be alarmed or distressed by the expectation of the speedy coming of the Saviour; 2 Thessalonians 2:1-2.

II. A statement of the truth that he would not soon appear, and of the characteristics of a great apostasy which must intervene before his advent; 2 Thessalonians 2:3-12.

In this part of the chapter, the apostle shows that he did not mean to teach that that event would soon happen, by stating that before that there would occur a most melancholy apostasy, which would require a considerable time before it was matured.

(a) That day would not come until there should be a great apostasy, and a revelation of the man of sin; 2 Thessalonians 2:3.

(b) The character of this "man of sin" was to be such that it could not be mistaken: he would be opposed to God; would exalt himself above all that is called God; and would sit in the temple showing himself as God; 2 Thessalonians 2:4.

(c) There was a restraint then exercised which prevented the development of the great apostasy. There were indeed causes then at work which would lead to it, but they were then held in check, and God would restrain them until some future time, when he would suffer the man of sin to be revealed; 2 Thessalonians 2:5-7.

(d) When that time should come, then that "wicked" one would be revealed, with such marks that he could not be mistaken.

His coming would be after the working of Satan, with power and signs and lying wonders, and under him there would be strong delusion, and the belief of a lie; 2 Thessalonians 2:8-12. This great foe of God was to be destroyed by the coming of the Saviour, and one object of his appearing would be to put an end to his dominion; 2 Thessalonians 2:8.

III. The apostle then says, that there was occasion for thankfulness to God, that he had chosen them to salvation, and not left them to be destroyed; 2 Thessalonians 2:13-14.

IV. An exhortation to stand fast, and to maintain what they had been taught 2 Thessalonians 2:15, and a prayer that God, who had given them a good hope, would comfort their hearts, closes the chapter; 2 Thessalonians 2:16-17.

He exhorts the Thessalonians to stand fast in the faith, and not to be alarmed at the rumors they heard concerning the sudden coming of Christ, 2 Thessalonians 2:1, 2 Thessalonians 2:2. Because, previously to this coming, there would be a great apostasy from the true faith, and a manifestation of a son of perdition, of whose unparalleled presumption he gives an awful description; as well as of his pernicious success among men, and the means which he would use to deceive and pervert the world; and particularly those who do not receive the love of the truth, but have pleasure in unrighteousness, 2 Thessalonians 2:3-12. He thanks God for their steadfastness; shows the great privileges to which they were called; and prays that they may be comforted and established in every good word and work, 2 Thessalonians 2:13-17.

INTRODUCTION TO 2 Thessalonians 2

In this chapter the apostle guards against a notion, as if the second coming of Christ was at hand; declares that, previous to it, there must be a great apostasy, and a revelation of antichrist; comforts the saints against fears of being included in this defection; exhorts them to stand fast in the faith, and closes this chapter with petitions for them. He entreats them in a most tender and solemn manner not to imagine that the day of Christ was at hand, and that they would not be disturbed and moved at it; and points unto the several ways, and cautions against them, they might be imposed upon and deceived by men with respect to it, 2 Thessalonians 2:1 and assigns his reasons why it could not be yet, because before this time there was to be a general apostasy, and antichrist must appear; whom from his character, he calls the man of sin, and from his end, the son of perdition; and describes him as an opposer of God, an exalter of himself above all that is called God, as sitting in the temple of God and declaring himself to be God, 2 Thessalonians 2:3 of which things he had told them before, 2 Thessalonians 2:5 nor were they ignorant of what at present hindered the revelation of the man of sin, who was then in being, and was working and growing up apace; only there was something (the Roman empire) which hindered, and would continue to do so, until the fixed time of his revelation was up, 2 Thessalonians 2:6 when be should be manifest; though he should not always continue, being to be consumed and destroyed by the breath of Christ's mouth, and the splendour of his coming, 2 Thessalonians 2:8 and the appearance of antichrist in the world, being a matter of considerable importance, it is described by being after the working of Satan, and as attended with lying and false miracles, and with all deceitful and unrighteous doctrines and practices; which reprobate men would be left to give into, as a punishment of their not receiving cordially the truth of the Gospel; upon which account God would give them to such judicial blindness, as to give credit to a lie, which would bring on their final damnation, they not believing the truth, but taking pleasure in unrighteousness, 2 Thessalonians 2:9, but lest this account of things should be discouraging to the saints at Thessalonica, the apostle styles them brethren; asserts them to be the beloved of the Lord; gives an instance of it, for which he gives thanks, namely, their election of God; the date of which was from everlasting; the means sanctification of the Spirit, and belief of the truth; the end salvation by Jesus Christ; and the evidence of which was their effectual calling by the Gospel, to the obtaining of the glory of Christ, 2 Thessalonians 2:13 and then he exhorts them to stand fast in the doctrines that had been taught them, either in an epistolary way, or by the ministry of the word, 2 Thessalonians 2:15 and concludes the chapter with petitions for them made to God the Father, and to Christ who had loved and comforted them, and given them good hope of everlasting things; that they might be comforted more and more, and be established in every good doctrine and practice, 2 Thessalonians 2:16.

II.

The first chapter had encouraged the Thessalonians under persecution by the thought of the reality of the Advent. The author has not in the least changed his opinion about the Advent since writing the First Epistle. It is still a matter of most practical comfort: “a very present help.” But now, in clear tones, he warns the Thessalonians against supposing that the “end” was “by-and-by” (Luke 21:9). He had, in fact, taught them so from the outset, and had even then pointed out to them a sign, unaccomplished as yet, which they must see accomplished before the Advent should come.

CHAPTER 2

2 Thessalonians 2:2. Elz. has ἀπὸ τοῦ νοός. Instead of it, D E 43, al., Syr. Erp. Syr. p. c. ast. Sahid. Aeth. Vulg. Clar. Germ. Ambrosiast. Hier. Pel. have ἀπὸ τοῦ νοὸς ὑμῶν. An interpretation.

Instead of the Receptus μήτε θροεῖσθαι, A B D* F G א, Or. require μηδὲ θροεῖσθαι. Correctly preferred by Lachm. Tisch. Bloomfield, and Alford, for θροεῖσθαι contains a new point, intensifying the discourse.

κυρίου] Elz. Matth. read Χριστοῦ. Against the preponderating authority of A B D* E (?) F G L א, min. plur. vers. and Fathers.—2 Thessalonians 2:3. Instead of the Receptus ἁμαρτίας, B א 3, al., perm. Copt. Sahid. Slav. ed. Or. ms. (bis et in edd. qu.) Cyr. hieros. Damasc. Nicephor. Tert. Ambrosiast. ed. Ambr. have ἀνομίας. But ἀνομίας is taken from ἀνομίας, 2 Thessalonians 2:7, and ἄνομος, 2 Thessalonians 2:8.—2 Thessalonians 2:4. Instead of the Receptus ὑπεραιρόμενος, F G, Or. (semel) Prosop. (ap. Niceph. semel) demand ἐπαιρόμενος. But the directly following ἐπί decides against its genuineness.

Before καθίσαι Elz. Matth. add ὡς Θεόν. A gloss for the sake of strengthening. Correctly erased by Griesb. Scholz, Lachm. Tisch. and Alford, to whom also Reiche agrees, after A B D* א, min. perm. Erp. Copt. Sahid. Aeth. Arm. Vulg. Clar. Germ. Or. (ter.) Hippol. Cyr. utr. Severus, Chrys. ms. Theodoret (alic.) Polychronius, Methodius jun., Damasc. Ir. Tert. Cypr. Aug. Ambrosiast. Ruf. Primas. Cassiod. al.

Instead of the Receptus ἀποδεικνύντα, A F G, 3, 23, al., edd. Or. (semel) Cyr. utr. Theodoret (ter.) Damasc. (semel) have ἀποδεικνύοντα.—2 Thessalonians 2:8. ὁ κύριος ʼΙησοῦς] Elz. Matth. Tisch. 2, Bloomfield, and Reiche read only ὁ κύριος, after B (e sit.) D*** E** K L* min. pl. Arab. in polygl. Sl. ms. Or. (semel vel bis) Macar. Cyr. hier. Theodoret (sem.) Damasc. (sem.) Oec. Vig. al. But ὁ κύριος ʼΙησοῦς (received by Griesb. Scholz, Lachm. Tisch. 1 and 7, Alford) is required by A D* E* F G L** א, 17, 31, al., perm. Syr. utr. Erp. Copt. Sahid. Aeth. Arm. Slav. ed. Vulg. It. Or. (semel vel bis) Hippol. Constitut. Ath. Bas. Cyr. Ephr. Chrys. Theodoret (saepe), Damasc. Theoph. Ir. (semel) Tert. Hier. (saepe) Fulgent. Hilar. Ambros. Aug. Rufin. Ambrosiast. Primas. Pelag.

Elz. has ἀναλώσει. Lachm. and Tisch. 1 read ἀνελεῖ, after A B D* 17, 23, al., mult. Or. (semel) Hipp. Macar. Method. jun., Andreas caesar. Cyr. hieros. Chrys. ms. Damasc. Theophylact. But ἀναλώσει is the more unusual form, and ἀνελεῖ is taken from the LXX. Isaiah 11:4.—2 Thessalonians 2:10. ἀδικίας] Elz. Griesb. Matth. Scholz read τῆς ἀδικίας. The article is wanting in A B F G א* min. Or. (sexies) Cyr. hieros. The last syllable of the preceding ἀπάτῃ gave occasion to this addition.

τοῖς ἀπολλυμένοις] Elz. Griesbach, Matth. Bloomfield read ἐν τοῖς ἀπολλυμένοις. Against A B D* F G א* 17, 71, al., Copt. Sahid. Aeth. Vulg. It. Or. (quinquies) Cyr. hieros. Damasc. (semel) Ir. Tert. Aug. Ambrosiast. al.—2 Thessalonians 2:11. Instead of the Receptus πέμψει, A B D* F G א* 67** al., Vulg. ms. Or. (bis vel ter) Bas. Cyr. hieros. Damasc. Ir. Ambrosiast. ed. require πέμπει. Recommended by Griesb. Received by Lachm. Scholz, Tisch. and Alford. Correctly. The present only suits 2 Thessalonians 2:7, according to which the wickedness had already begun to work.—2 Thessalonians 2:12. τῇ ἀδικίᾳ] Elz. Griesb. Matth. Scholz, Tisch. 2 and 7, Bloomfield, Alford read ἐν τῇ ἀδικίᾳ, after A D*** E K L א**** min. pl. Copt. Syr. utr. al., m. Or. (bis) Chrys. Theodoret (semel), Damasc. (semel) al., Cypr. Hier. Lachm. has bracketed ἐν. It is wanting in B D* F G א* min. perm. edd. Sahid. Vulg. It. Or. (bis) Hippol. Cyr. utr. Theodoret (alic.), Damasc. Ir. Tert. Aug. Ambrosiast. al. Erased by Tisch. 1. But the addition was most natural for a N. T. writer, on account of its agreement with the Hebrew, whilst at a later period the parallel member in the first half of the verse might easily have been the occasion of its omission.—2 Thessalonians 2:13. ἀπʼ ἀρχῆς] B F G 35, al., Didym. Damasc. (comm.) Vulg. Ambr. Pel. read ἀπαρχήν. So Lachm. and Tisch. 1. Not only do A D E K 4 א, almost all min., many vers. and Fathers attest the reading of the Receptus ἀπʼ ἀρχῆς, but Paul could not possibly have written ἀπαρχήν, as the Thessalonians were not the first who became believers, either generally or even in Macedonia.—2 Thessalonians 2:17. στηρίξαι] Elz. Matth. read στηρίξαι ὑμᾶς. But ὑμᾶς is wanting in A B D* E* F G א, min. mult. Syr. utr. Arm. Vulg. It. Chrys. Oec. Ambrosiast. al., and is a supplementary addition.

Instead of ἔργῳ καὶ λόγῳ Elz. and Matth. have λόγῳ καὶ ἔργῳ. Against decisive testimony (A B D E L א, min. mult. Copt. Aeth. Syr. p. Slav. ms. Vulg. It. Chrys. Theophyl. Theodoret, Oec. Ambrosiast. Vigil. al.).

2Th 2:1-17.

CORRECTION OF THEIR ERROR AS TO CHRIST'S IMMEDIATE COMING. THE APOSTASY THAT MUST PRECEDE IT. EXHORTATION TO STEADFASTNESS, INTRODUCED WITH THANKSGIVING FOR THEIR ELECTION BY GOD.

1. Now--rather, "But"; marking the transition from his prayers for them to entreaties to them.

we beseech you--or "entreat you." He uses affectionate entreaty, rather than stern reproof, to win them over to the right view.

by--rather, "with respect to"; as the Greek for "of"

(2Co 1:8).

our gathering together unto him--the consummating or final gathering together of the saints to Him at His coming, as announced,

Mt 24:31; 1Th 4:17.

The Greek noun is nowhere else found except in

Heb 10:25,

said of the assembling together of believers for congregational worship. Our instinctive fears of the judgment are dispelled by the thought of being gathered together UNTO HIM ("even as the hen gathereth her chickens under her wings"), which ensures our safety.