Second Epistle to the Thessalonians

 

Rex Banks

 

 

 

Lesson 19

 

Authorship

 

As in 1 Thessalonians, Silvanus and Timothy are included in the salutation (1:1) and there is frequent use of plural pronouns and verbs (1:3-4, 11; 2:1, 13, 15 etc). However, if Silvanus and Timothy did contribute to the letter, it is clear again that Paul is the principal author.  He writes:  “Do you not remember that while I was still with you, I was telling you these things?” (2:5).  The epistle concludes:  “I, Paul, write this greeting with my own hand, and this is a distinguishing mark in every letter; this is the way I write” (3:17).  Probably Paul took the pen from his unknown scribe at this point and wrote himself, likely to authenticate the letter and to emphasise his central points (cf Gal 6:11; 1 Cor 16:21; Col 4:18).  Evidently spurious false letters were circulating in the apostle’s name (2:2).

 

 

External evidence

 

 

(1)             “The essential evidence for this epistle is earlier and more extensive than that of the first epistle.  Justin Martyr refers to 2 Thess 2:3-4 in his Dialogue with Trypho, chap. 110.  Ireneaus mentions it by name, ascribing it to Paul.  Tertullian quotes it as by the “apostle,” manifestly Paul, as seen by the context.  Clement of Alexandria makes reference to 3:1-2 in Stromata (5.3).  The Muratorian Canon, Old Syriac, Old Latin, and Marcion’s Canon include it” (Unger’s Bible Dictionary). 

 

Additionally, Ignatius cites a phrase found in 2 Thess 3:5.  In one place, Polycarp refers the letter expressly to Paul, while elsewhere he uses 2 Thess 3:15.

 

(2)          Examples:

 

“O unreasoning men!  understanding not what has been proved by all these passages, that two advents of Christ have been announced:  the one, in which He is set forth as suffering, inglorious, dishonoured, and crucified; but the other, in which He shall come from heaven with glory, when the man of apostasy, who speaks strange things against the Most High, shall venture to do unlawful deeds on the earth against us the Christians …” (cf. 2 Thess 2:3,4) (Justin Martyr, Dialogue with Trypho chapter 110). 

 

“So says the apostle, in like manner, in the Epistle to the Thessalonians:  ‘Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled rest with us, at the revealing of our Lord Jesus Christ from heaven with His mighty angels, and in a flame of fire, to take vengeance upon those who know not God, and upon those that obey not the Gospel of our Lord Jesus Christ:  who shall also be punished with everlasting destruction from the presence of the Lord, and from the glory of His power; when He shall come to be glorified in His saints, and to be admired in all them who have believed in Him’” (cf. 2 Thess 1:6-10) (Ireneaus, Against Heresies  4.27.4).

 

“‘Many rod-bearers there are, but few Bacchi’ according to Plato.  ‘For many are called, but few chosen.’  ‘Knowledge is not in all,’ says the apostle.  ‘And pray that we may be delivered from unreasonable and wicked men:  for all men have not faith’ (cf. 2 Thess 3:1, 2) (Clement of Alexandria Stromata 5.3).

 

“For as the apostle declares that the Lord will come ‘to take vengeance on them that know not God and that obey not the gospel, who,’ he says, ‘shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power’ - it follows that, as He comes to inflict punishment, He must require ‘the flaming fire’” (cf.2 Thess 1:8, 9) (Tertullian Against Marcion 5.16). 

 

(3)          The style is unmistakably Pauline

 

“We have the same form of salutation at the beginning and of benediction at the close, the same parallelisms, the same digressions and expansions, the same expressions and peculiarities of diction, which are elsewhere found in Paul’s other Epistles” (P. J. Gloag, Pulpit Commentary). 

 

(4)          There are many similarities between 1st and 2nd Thessalonians:

 

·        Both letters discuss the parousia at length (1 Thess 4:13-5:11; 2 Thess 2:1-12) along with the problem of idleness (1 Thess 5:12-15; 2 Thess 3:6-15).  

 

·        Thanksgiving is similar in both letters (1 Thess 1:2; 2 Thess 1:3) with additional thanksgivings in the main body of each epistle (1 Thess 2:13; 2 Thess 2:13).

 

·        The prayers in both letters are similar.  In 1 Thess 5:23, the writer says “Now may the God of peace Himself sanctify you entirely” and in 2 Thessalonians we read “Now may our Lord Jesus Christ Himself” (2:16) and “Now may the Lord of peace Himself” (3:16).

 

·        In both letters the greetings are very similar (1 Thess 1:1; 2 Thess 1:1, 2).

 

·        Common expressions and words eg “work of faith” (1 Thess 1:3; 2 Thess 1:11); “working night and day so as not to be a burden to any of you” (1 Thess 2:9 cf 2 Thess 3:8); “the coming of our Lord Jesus” (1 Thess 3:13 cf 2 Thess 2:1); “we request and exhort you in the Lord Jesus” (1 Thess 4:1-2 cf 2 Thess 3:12).  Among the letters traditionally ascribed to Paul, the words ataktous/ataktōs (“unruly,” “disorderly”) and kateuthunō (“direct”) are found only in these two letters (1 Thess 5:14; 2 Thess 3:6, 11; 1 Thess 3:11; 2 Thess 3:5) 

 

(5)          Several weak objections to Pauline authorship have been advanced, including the following.

 

·        Allegedly the strong similarities between 1 and 2 Thessalonians reveal that a forger is at work.  This is a strange argument.  Surely similarity is best explained by the fact that both are from the same hand, are addressed to the same audience and are dealing with similar problems.  Surely such similarities argue in favour of the authenticity of 2 Thessalonians.  

 

·        It is alleged by some on the basis of 1 Thess 4:14 ff  that the writer of 1 Thessalonians expected the return of Christ in his own lifetime, whereas the writer of 2 Thess 2:1-12 pictures the second coming as a an event which will take place in the distant future.

 

“In 1 Thessalonians the parousia, the coming of Jesus from heaven as apocalyptic judge and redeemer, is imminent.  When Paul speaks of “we who are alive, who are left until the coming of the Lord” (1 Thess 4:15), he clearly expects the event in his own lifetime.  But 2 Thess 2:3-12 sets out an elaborate program of what must first happen before that event can occur” (Norman Perrin, The New Testament: An Introduction).

 

This is a poor argument.  Paul’s words in 1 Thess 4:15 do not imply that the apostle expected to be alive when the Lord returns anymore than his words in 2 Thess 1:7 imply this was his expectation.  In the latter verse he says that God will “give relief to you who are afflicted and to us as well when the Lord Jesus will be revealed from heaven with His mighty angels in flaming fire.”  Commenting upon 1 Thess 4:15, J. W. McGarvey and Philip Y. Pendleton point out:

 

“The ‘we’ in this verse has led many to think that Paul expected to be alive when Jesus came, but conversely the ‘us’ at 2 Cor. 4:14 proves that he expected to be then dead, and the schedule of events which at 2 Thess. 2:1-5 he says must take place before the coming, favors the latter view.  The truth is, Paul uses “we” as a mere word of classification, as we might do in a sentence like this:  ‘We of the United States now number eighty odd million; a century from now we will number - etc.’  This would not imply that the writer expected to be then alive” (Thessalonians, Corinthians, Galatians and Romans).

 

·        “The one objection (to Pauline authorship of 2 Thessalonians) most widely used finds in 2 Thessalonians an eschatology different from that of 1 Thessalonians…  The principal difference cited is emphasis on premonitory signs of the parousia in 2 Thessalonians in contrast to 1 Thessalonians’ presentation of the event as something that may come at any moment” (Robert L. Thomas, Expositors Bible Commentary).  Allegedly the “premonitory signs” of the Lord’s return are found in the writer’s discussion of the apostasy and the appearance of the “man of lawlessness.”  Some point out that “the Lord will slay (the man of lawlessness) with the breath of His mouth and bring (him) to an end by the appearance of His coming” (2:8), and on this basis they conclude that the appearance of this “son of destruction” heralds the imminent coming of Christ.

 

We will say more about the man of sin later, but here we simply note that “the mystery of lawlessness” which characterises the man of sin was already at work when 2 Thessalonians was written (v 7) and that something (v 6) or someone (v 7) was already operating as a restraint upon this evil at that time.  Clearly, since the evil was present in the first century and will continue until Jesus returns again, it does not function as a premonitory sign of the Lord’s return.

·        Another argument against Pauline authorship of 2 Thessalonians relates to the tone of this letter in contrast to the tone of 1 Thessalonians.  

 

“Again very plainly also, say the critics, a different relation exists between the writer and the church at Thessalonica.  In the First Letter he coaxes; in the Second Letter he commands (1Th 4:1; 1Th 4:2; 1Th 4:9-12; 1Th 5:1-11; 2Th 2:1-4; 2Th 3:6; 2Th 3:12-14)…  (Moreover) The Second Letter, while it also contains expressions of the warmest affection and appreciation, is quite plainly not written under the same pressure of tender emotion” (International Standard Bible Encyclopaedia). 

 

However, if the second letter is sharper and somewhat peremptory, there is good reason.

 

“Why should not the First Letter have had its intended effect upon the Thessalonian church as a whole?  And if Paul received word that his gracious and tactful message had carried with it the conviction of the dominant elements of the church, but that certain groups had continued to be fanatical and disorderly, we can easily see how, with the main current of the church behind him, he would have dared to use more drastic methods with the offending members” (ibid).

 

Other reasons for denying the traditional authorship of 2 Thessalonians have been suggested but none of them are convincing.

 

 

Composition: Date, Place and Circumstances

 

(1)          See our notes on 1 Thessalonians.

 

(2)          Evidently this letter was written within a few months of the first epistle. Coneybeare and Howson outline the main reasons for arriving at this conclusion:

 

“The state of the Thessalonian church described in both epistles is almost exactly the same:  (a) the same excitement prevails concerning the expected advent of our Lord, only in a greater degree; (b) the same party continued fanatically to neglect their ordinary employments.  Compare 2 Thess 3:6-14 with 1 Thess 4:10-12 and 1 Thess 2:9.  Because the first letter did not produce the desired response, the tone of this letter is more severe.

 

(3)          Silas and Timothy were still with Paul (2 Thess 1:1).  It should be observed that Timothy was next with Paul at Ephesus; and that, before then, Silas disappears from the history” (Introduction to the Study of the New Testament).

 

(4)          Thus we conclude that this epistle was written from Corinth as well, not too long after 1 Thessalonians.  Evidently, an error relating to the Lord’s return has arisen, or is persisting, perhaps due in part to a misunderstanding of that first communication, and perhaps too, because a letter purporting to be from Paul had added to the confusion (2 Thess 2:2).  Anyway, as we shall see, there is an urgent need to correct this misunderstanding.  How Paul came to hear of these difficulties we are not told.

 

 

Addressees

 

See notes on 1 Thessalonians.

 

 

Purpose, Theme and Characteristics

 

 

A word of praise and comfort

 

We have seen that in his previous epistle, Paul praised the Thessalonians for their fidelity and encouraged them not to be surprised or dismayed at the persecutions which they were suffering.  This same praise, encouragement and reassurance is found in this epistle, especially chapter 1.  Evidently, “(the) persecution...is growing more severe (and Paul warns them that this persecution) must not make them fear that God has forgotten them” (Charles R Erdman).

 

·        Again Paul “gives thanks to God” for these brethren in view of the fact that their faith and love continue to increase in the midst of “persecutions” and “afflictions,” assuring them that he speaks “proudly” of them among the churches of God because of this (1:3-4).

 

·        Despite their circumstances, they must keep in mind that God’s judgment is always “righteous” and in fact, their present sufferings are fitting them for the “kingdom of God.”

 

·        In justice, God will “repay with affliction those who afflict” these brethren and will deal out retribution to “those who do not know God and to those who do not obey the gospel” at the second coming (1:6-8).  They will endure “eternal destruction away from the presence of the Lord” (1:9.)

 

·        Conversely, the time of Christ’s return will be a time of “relief” for those who are now suffering for the cause of Christ and a time when Christ will be “glorified in His saints” and “marveled at among all who have believed” (1:10).

 

Here then is a word of comfort, encouragement and appreciation for the brethren at Thessalonica much like that found in the first letter.

 

 

Correcting the error regarding the Day of the Lord

 

The main design of this epistle however, is to correct a serious error which had become prevalent in the church.  Evidently, the opinion was held by some that the second coming of Christ was at hand.  Perhaps they had incorrectly concluded that this was Paul’s teaching in the first letter (see especially 1:14-5:3) and perhaps too, they had been misled in this by a forged letter which purported to come from Paul (hence the warning that they not be disturbed “either by a spirit or a message or a letter as if from...(Paul) to the effect that the day of the Lord…(had) come” - 2:2).

 

·        Not only were some disturbed by all this (2:2) but others “under the natural belief that labor then was useless, and that property was of no value, had given up all attention to worldly concerns (3:10, 11)” (Barnes).  Evidently, as a result, the problems of idleness and undisciplined behavior had grown worse since the first epistle was written (1 Thess 4:11-12; 5:14).  Paul has heard that some “are leading an undisciplined life, doing no work at all but acting like busybodies” (3:11) and by the authority of the Lord he commands them to “work in a quiet fashion and eat their own bread” (3:12). We can picture such people as laying down their tools and running from brother to brother with exciting tales about the Lord’s imminent return, earning no wages and then attempting to live off the benevolence of the local church.

 

By way of corrective, Paul appeals to his own teaching and example in this matter, reminding these brethren of the fact that he had labored “day and night” while among them so as not to be a burden to anyone (3:7-9).  So serious is this matter that the brethren are to “keep aloof from” and refuse to “associate with” fellow Christians who refuse to obey Paul’s instructions in this matter (3:6, 14) with a view to shaming them into compliance (3:14-15).

 

·        Paul attempts to correct this error concerning the second coming by explaining that certain prominent events must occur before the Lord’s return (2:1-12).  They include “the apostasy” and the appearance of the “man of lawlessness.”  These verses are a real challenge, partly due to the fact that Paul had shared information with the brethren at Thessalonica that we do not have (“while I was still with you I was telling you these things....you know what restrains him now” (vv 5-6).  Read 2 Thess 2:1-12.

 

 

The Apostasy

 

Apostasia is “falling away, rebellion, revolt, apostasy” (Reineker and Rogers Linguistic Key to the Greek New Testament).  This is a desertion of the true religion and the true God.  (Not to be confused with the events described in Matt 24:10-12 which relate to the destruction of Jerusalem).  The definite article (“the”) signifies that a specific departure is under consideration, one which Paul had spoken to these brethren about when he was with them (v 5).  We note too that the falling away associated with the “man of lawlessness” was already “at work” in Paul’s day (v 7).  Our view concerning this apostasy will be influenced by our understanding of what Paul means by “the man of lawlessness.”

 

 

The Man of Lawlessness

 

He is described as “the son of destruction (apōleia, ruin, doom, destruction)” - a Semitic construction meaning “he who is destined to be destroyed” (Reineker and Rogers Linguistic Key to the Greek New Testament).

 

 

The Lawless One “opposes (present part. indicating constant, habitual conduct) and exalts himself above (present mid. part.) every so-called god or object of worship” (v 4) or “all that is called God or that is worshipped” (KJV); “everything that is called God or is worshipped” (NIV).  The man of lawlessness “will exalt himself as a rival to everything that is worshipped whether it be king or emperor, mythical god or true God....” (McGarvey).

 

The result of this (“so that”) is that he “takes his seat in the Temple of God, displaying himself as being God” (v 4).  Pre-millennialists find here a reference to a literal future temple, but likely Paul is speaking of the church (1 Cor 3:16; Eph 2:21).  This suggests that the man of lawlessness claims spiritual power.  Keep in mind that “whoever or whatever claims the right to legislate for the children of God exalts himself or itself against all that is God and sits in the seat of God” (David Lipscomb).

 

Paul says to the Thessalonians:  “you know what restrains him...”  “What” is neuter, but in v 7 “he” is masculine.  What or who now restrains the “man of lawlessness?” Paul?  The apostles?  The Roman Empire?  The answer depends upon our identification of the lawless man.  The words “you know” indicate that these brethren had a key to understanding Paul’s teaching which we do not have.

 

The lawless one will be revealed “in his time” or “at the proper time” ie at the time determined by God; “the moment appointed by God” (Moore).  Whatever or whoever now restrains the lawless man will do so “until he is taken away” (v 7).  Thus when Paul writes, the spirit of rebellion against God and His law was present along with the restrainer.  Then, at the appointed time, and sometime after the removal of the restrainer, the lawless one will be revealed.

 

 

The second coming

 

The Lord will slay and will “bring to an end by the appearance of His coming” that lawless one.  (The word katargesei means “to render inactive, to abolish, to bring to naught, to put out of commission”).  The Lord will bring him to an end by His epiphaeia, His manifestation, or glorious appearance.  Thus, the second coming of Christ will result in the complete destruction of the person or force in question.  (The “coming” is variously understood and affects our view of this verse but v 1 seems to make it clear that Paul has in view Christ’s second coming rather than, for example, the destruction of Jerusalem).

 

The “coming” (“parousia” cf 1 Thess 2:19) of the lawless one is in complete accordance with the activity of Satan, his leader (v 9).  Thus he will be accompanied by “all power and signs and false wonders” (v 9).  The text reads:  “in all power and signs and wonders of a lie”.  McGarvey comments:  “To give full force to the Greek we should here translate ‘all lying power, all lying signs, all lying wonders.’”  His “miracles” are counterfeit.

2 Thess 2:10-12 make it clear that those who perish having been deceived by this wicked activity are culpable:  they “did not receive the love of the truth so as to be saved” (v 10) and are thus overtaken by a deluding influence.  Truth rejecters will fall prey to falsehood, false claims etc.  God sends the delusion in the same sense that He hardened Pharaoh’s heart.  When Pharaoh hardened his heart, God is said to have done so (Ex 7:14; 8:15, 32; 9:7).  God permits these people to be deceived because they desire to be deceived (Deut 13:1-5).

 

Tenney reminds us that “Nowhere else in the Pauline epistles does this particular aspect of eschatological teaching occur.  It was however, an integral part of Paul’s current instruction and was preached by him in the churches.”

 

These verses have given rise to much speculation.  Augustine wrote:  “I confess that I am entirely ignorant what the Apostle meant.”  However, Paul’s immediate concern is to demonstrate to the brethren at Thessalonica that the Lord’s return was not imminent and to thereby put an end to the disturbances and neglect of duty which had so negatively affected the church.  It is worth pointing out that this epistle stands as a warning to those in every age who attempt to set dates for the Lord’s return.

 

 

Outline

 

(1)          Salutation or Introduction (2 Thess 1:1-2).

 

(2)          Commendation and Comfort (2 Thess 1:4-12).

 

(3)          Correction of Error Regarding the Day of the Lord (2 Thess 2:1-17).

 

(4)          He Commands and Convicts Regarding Idleness (2 Thess 3:1-16).

 

(5)          Conclusion - Blessing and Greeting (2 Thess 3:16-18).