(1) Brethren.—The Apostles have won a hearing for the true Advent doctrine by their sympathetic treatment of it in the former chapter; now they soften their correction of the false doctrine by using tender names.
By the coming.—Literally, for the sake of the coming, just as in English we adjure persons to do a thing “for God’s sake.” It is a stronger form of adjuration than the simple “by,” inasmuch as it implies that the thing or person adjured by will suffer if the action be left unperformed. The Coming of Christ and the meeting with the beloved dead would not be so bright, so perfect, perhaps so soon, if the Thessalonians allowed themselves to be misled with regard to it.
Our gathering together.—The peculiar Greek word is the same as that used in Hebrews 10:25 of the assembling to the Lord’s Supper, and nowhere else, so that some have interpreted it in the same sense here. In verb form it is thus used in 1 Thessalonians 4:17. The close connection between the two “gatherings together” may be seen in 1 Corinthians 11:26. The “our” means the meeting of the dead and the quick together.

(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 Galatians 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,
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 1 Thessalonians 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 2 Thessalonians 3:17.) “Word” and “letter” occur again in 2 Thessalonians 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., Galatians 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 (2 Timothy 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 1 Thessalonians 5:2.)

(3) Let no man . . . by any means.—“Whatever device they may adopt—spirit, letter, or what not—they are deceivers or deceived; do not be duped by them.” The form of warning is a mark of St. Paul’s style. (Comp. 1 Corinthians 3:18; Ephesians 5:6)
For . . . except.—The words between are rightly supplied in our version. Probably, St. Paul’s first intention was to turn 2 Thessalonians 2:5 differently, as, for instance:” For, except that Man of Sin, &c, ye remember that I told you the day would not come.” The length of the sentence made him break off (as he often does) without regard for grammatical completeness.
A falling away.—A great change in the purpose of the sentence will be felt directly “the” is substituted for “a.” Only one insignificant MS. omits the definite article; the same article in our version is vigorously rendered “that” before “man of sin.” In both cases the purpose is by no means to utter a new, strange prophecy, or to add to the knowledge of the readers, but to remind them of careful teaching given during the first few weeks after their conversion. “That falling away” must undoubtedly imply that the persons so apostatising had formerly held (or, perhaps, still professed to hold) the Christian faith: men cannot fall from ground which they never occupied. This vast and dreadful Apostasy (see Luke 18:8), so clearly and prominently taught of to the ancient Church, and so mysterious to us, is further defined by the following words, as the Apocalypse or Manifestation of the Man of Sin. Of this revelation of Antichrist the same word (apocalypsis) is used which is often used of Christ, as, e.g., 2 Thessalonians 1:7; Luke 17:30; and thrice in St. Peter; so that we may expect to recognise him when he comes as clearly as we shall recognise Christ. The conception of the Antichrist is not merely that of an opponent of the Christ, but of a rival Christ: there is a hideous parallelism between the two.
That man of sin.—It is not absolutely certain from the Greek, but the context makes it tolerably clear that the “Man of Sin” is the head and centre of the Apostasy itself, and does not form a separate movement from it. The “Man of Sin,” then, will have at one time formed (or will still profess to form) part of the Christian Church, and the Apostasy will culminate in him. Thus, for instance, the requirements of the passage would not be fulfilled by (with Hammond) interpreting the Apostasy to mean the early Gnostic movement, followed up by the independent appearance of Nero as the Man of Sin. The phrase, “the Man of Sin,” might, perhaps, be only a poetical personification of a movement, or of a class of men, or of a succession of men (as, e.g., Psalms 89:22; Revelation 2:20; Revelation 17:3); but the analogy of the parallel passages in Daniel 8:11 leads rather to the supposition that St. Paul looked for the coming of some actual individual man who should be the impersonation of the movement of Apostasy. The genitive (see Note on 1 Thessalonians 1:3) is like a forcible epithet:” A man so wicked that, bad as other men are, wickedness should be his mark by which he is distinguished from all others; a man who belongs to sin, in whom the ideal of sin has become realised and incarnate.” What kind of sin will be most prominent in him is not expressed in the word itself; but the context points clearly to that which is, in fact, the crowning sin—spiritual pride and rebellious arrogancy (Ephesians 6:12).
The son of perdition.—The phrase which is used, in John 17:12, of the false Apostle; it suits well with the description of the Man of Sin, who, like Judas, will have “fallen away” from high Christian privileges: according to one popular interpretation, like Judas, from the privileges of the Apostolate itself. The expression signifies one who belongs by natural ties to perdition—who from his very birth chooses evil, and in such a sense may be said to be born to be lost (Matthew 26:24; 2 Peter 2:12). Both his malignity and his doom are thus implied in it.

(4) Who opposeth and exalteth himself.—The original continues a quasi-substantival form:—“the opposer and exalter of himself”—well-known descriptions (doubtless) of the Antichrist; several of the details are drawn directly from the description of Antiochus in Daniel 11. Being merely descriptive epithets, we are not at liberty to press the present tense, and say that the Man of Sin was already thus acting at the time St. Paul wrote. The word for “the opposer,” or “adversary,” is a pretty close rendering of the name “Satan,” and passed, in ecclesiastical Greek into a synonym for it. The acts here attributed to the Man of Sin are peculiarly Satanic. (Comp. Isaiah 14:12-14; 2 Timothy 3:6.) Of course, however, we must not confound Satan himself with his human minister.
Above all that is called God.—The translation here is not quite exact. The word “above” in the original is compounded with “exalteth”; it should be, and super-exalteth, or exhalteth himself above measure (2 Corinthians 12:7, where the same compound is used) against every God so called. Probably the clause “against every God” is to be taken only with “super-exalteth “; the description “who opposeth” stands absolutely: it is one characteristic of the Man of Sin to be always in opposition, and to have concord with no one. “Every God so called” includes the false gods with the true God (comp. 1 Corinthians 8:5): true or false, it matters not to jealous Antichrist, who would have nothing worshipped but himself. This explains the addition of the little clause, “or that is worshipped.” Many things received religious homage from men without being called gods; and the original word (sebasma) may perhaps be designed to hint at one such worship, viz., the worship of the Augustus (Sebastos). It would be far-fetched, however, to see in this a direct prophecy of conflict between Antichrist and the Civil Power; although it must be admitted that even the word “gods” is sometimes used of secular rulers (e.g., Psalms 82:1-6; John 10:34), in which sense some take it here.
So that he as God.—The words “as God” are not part of the original text, and should be struck out. In several other points, however, our version does not bring out the profanity of the act as clearly as the Greek. Literally it would be, “so as to seat himself in the shrine of God, showing himself off that he is God.” The “himself” brings out the spontaneous arrogancy of the deed; the Man of Sin does not merely yield to servile flatterers. The “sitting” is not in the tense of habitual custom, but indicates one expressive act of taking possession. The “in” (literally, into) brings out the idea of actual intrusion; while the word for “temple” is not the general name for the whole group of buildings with their courts, but the sacred house itself: it is the word which would describe the Holy and Holy of Holies (see Matthew 23:35; Matthew 27:5; Matthew 27:51; Acts 17:4) of the Jewish temple; and probably it is the Mercy Seat that supplies the image to St. Paul’s mind (Psalms 99:1).
The temple of God.—Though the image is drawn from the Jewish temple, we may say with some confidence that St. Paul did not expect the Antichrist as a prose fact to take his seat in that edifice. Neither is the metaphor to be pressed into a mere synonym of “the Church” (1 Corinthians 3:17). The words, so far need not necessarily mean that the Man of Sin will make special claims upon the Christian community as such. Rather, the whole phrase, “taking his seat in the temple of God,” is a poetical or prophetical description of usurping divine prerogatives generally: not the prerogatives of the true God alone, but whatever prerogatives have been offered to anything “called God.” Though the prophecy might be fulfilled without any symbolical act (e.g., of assuming any material throne), yet the spontaneousness (“himself ) and the openness (“showing himself”) seem so essentially parts of the prophecy as of necessity to imply that the Man of Sin will make formal claim to occupy that central seat in men’s minds and aspirations which is acknowledged to be due to God alone. The formal making of this claim seems to be identical with the apocalypse of the Man of Sin, the act by which he is manifested or revealed.
Shewing himself.—Or, thus showing himself off. It does not mean that he makes any attempt to prove that he is God; the word only carries on the pictorial representation of the Man of Sin enthroning himself upon the Mercy Seat, and by that act of session parading his pretended divinity. As has been said, the performance of a typical act is not of vital consequence to the accomplishment of the prophecy (as, e.g., Zechariah 9:9 might have been truly accomplished without the literal riding of Matthew 21:7), though there are few great movements which do not express themselves in outward typical acts; but these words show that (unless St. Paul was mistaken) an explicit claim will be made for submission, like that of creature to Creator. Even if the “Man of Sin” only signifies a tendency, not a person, yet this “exhibition of himself as God” would hardly be satisfied by a social concession, however widespread, to a general spirit of (say) fleshly luxury or atheistic intellectualism, without the claims of these ideals being eo nomine put forward and consciously admitted. But it is hard to believe that anything avowedly atheistic would be spoken of as explicitly claiming or receiving divine honours. It seems, therefore, most probable that the great Apostasy will not become avowedly atheistic, but will be an apostasy (so to speak) within the Church, and that the Man of Sin, who heads that Apostasy, will make especial claim upon the Christian Church to accord consciously the very honours which she pays to the living God.

(5) Remember ye not.—A rebuke of the same character as Romans 6:3; 1 Corinthians 6:19, and, like those, levelled at ignorance of what in apostolic days were thought the six fundamental points of Christian teaching (Hebrews 5:12; Hebrews 6:1-2). The doctrine of Antichrist would naturally form part of the course on resurrection and judgment. This explains how the doctrine was enforced (1) so early in the education of the Christian churches: “while I was yet with you” (see Introduction to the First Epistle to Thessalonians); and (2) so emphatically and repeatedly:” my habit was to tell you these things”—for the word translated “told” is in the imperfect tense, which means more than a single action. Notice that in St. Paul’s eager personal recollection, of thus teaching, he for once (and nowhere else) forgets Silas and Timothy: not “we,” but “I.” Imagine a forger who should forge with such subtlety! Mark also how erroneous is the opinion that St. Paul in this Epistle recedes from his former teaching about the Advent and its date.

(6) And now ye know.—Not “now, because of what I have just said,” for nothing has yet been said in the Letter from which the Thessalonians could gather what withheld the premature manifestation of the Man of Sin. The word “now” is not used exactly in a temporal sense, but as introducing another item. “You remember about Antichrist and his characteristics: very good; and now, what keeps Antichrist back? You know that too.” Knowing not only that Antichrist’s apocalypse must precede Christ’s, but also that Antichrist could not reveal himself yet, because the way was blocked by something still (as they saw) unremoved, the Thessalonians were absurd in acting as if the day of the Lord was come.
What withholdeth.—Rather, that which withholdeth: they did not merely know it as a dogma, but as a familiar object. “You are perfectly acquainted with the thing which acts as a check upon the Man of Sin.” Unlike the Man of Sin himself, who was a dim figure in the mysterious future, the Obstacle was present and tangible. They may have forgotten what the thing is, but St. Paul stirs their memory by telling them that they well know the thing itself. It must needs be a marked and mighty power which can prevent the development of the great Antichrist. At the same time, St. Paul’s doctrine is that this marked power is destined by-and-by to be removed (2 Thessalonians 2:7). Possibly, then, St. Paul may shrink from naming it in writing, not only because he wishes to exercise the Thessalonians’ memories, but also for fear the power should discover and disapprove of his prophecies. For the question what the withholding power is, see the Excursus on the Interpretation of the Prophecy.
That he might . . . in his time.—Or, with a view to his being revealed at his proper moment. Not that the withholding power is conscious of such desire, but God’s design is to use that power for the purpose.

(7) For.—Logically, the “for” belongs to the clause “he that letteth;” thus:” For, although the mystery is already at work, the wicked one will not be revealed until he that now withholds shall disappear.”
The mystery of iniquity doth already work.—Both “mystery” and “iniquity” have the article in the Greek, perhaps (as in 2 Thessalonians 2:3) because the phrase was well known to the Thessalonians. Lawlessness is a more literal rendering than “iniquity”; the same word in 1 John 3:4 is rendered “the transgression of the law.” The word “mystery” in Greek does not necessarily involve any notion of mysteriousness in our modern sense. It means a secret (which may be, in its own nature, quite simple) known to the initiated, but incapable of being known until it is divulged. Here the whole emphasis is thrown, by a very peculiar order of the Greek words, upon the word “mystery.” It may be paraphrased thus:—“For as a secret, into which the world is not yet initiated, that lawlessness is already at work.” Thus the word “mystery” stands in sharp contrast with the word “revealed” in 2 Thessalonians 2:6; 2 Thessalonians 2:8 : the time for publishing, openly avowing, the secret is not yet come. To whom, then, is the mystery of that lawlessness now known? Not to all those who are contributing to its ultimate manifestation, for most of them are deceived by it (2 Thessalonians 2:10), and, while sharers in the Apostasy, still believe themselves members of the Church. The mystery is known to God, and (1) to enlightened Christians like St. Paul; (2) to Satan and a few Satanic men who avow to themselves their real object in joining the movement. Though the mystery is said to work (the verb expresses an inward activity, e.g., 1 Thessalonians 2:13, Romans 7:5, like that of leaven on the lump), it is not a personal thing, not (like “Man of Sin,” “that which withholdeth,”) a covert description of any person or set of persons; it is solely the unavowed design which is gradually gaining influence over men’s hearts: it is the same movement as the “falling away” of 2 Thessalonians 2:3. In several places (e.g., 2 Peter 2:1 et seq.; Jude 1:18 et seq.) the coarser side of the “falling away” is spoken of, but here the “lawlessness” seems not so much to mean ordinary antinomianism as insubordination to God—rebellion.
Only he. . . .—More correctly, Only [it cannot be revealed] until he that now withholdeth disappear from the midst. The English version has obscured the meaning by putting “letteth,” although the word is precisely the same as in 2 Thessalonians 2:6—the only difference being that there it was neuter: “the thing which withholdeth;” while here it is masculine:” he.” Evidently to St. Paul’s mind there was a great obstructive power, which was gathered up in, and wielded by, the person so described:” he that withholdeth.” How this potentate would “disappear out of our midst” St. Paul gives no hint; but obviously not by death: for, unless the power itself was to disappear with him, his successor would equally be “he that now withholdeth.” We may therefore say that the prophecy would be satisfied if “he that withholdeth” proved to be a whole succession of persons; we have hardly the same right to say so of the “Lawless One.”

(8) And then.—Then at length, when the obstructor is gone, two things shall happen: (1) the Lawless One shall be revealed, and (2) then the Lord will come and destroy him. The purpose with which St. Paul began this chapter was to show relatively the date of our Lord’s Advent; but he is now so engrossed in describing the events which must precede it, that when he does mention the Advent again he does so in a parenthetical relative clause.
That Wicked.—Or, the Lawless One. The English version has again obscured the passage by not keeping the same word as in 2 Thessalonians 2:7. The general tendency to “lawlessness” or “rebellion” will be brought to a head in the person of “the Lawless One” or “the “Rebel,” just as the “obstruction” is impersonated in “the Obstructor.” The publication of the “secret of rebelliousness” will be effected by the manifesto of the Rebel-in-chief. Of course, this Rebel is the same person with the Man of Sin, the change of title being due to the particularising of his sin by the word “lawlessness” in 2 Thessalonians 2:7; the specification of the time is the only additional intelligence; all the emphasis of the sentence, therefore, rests on “And then.”
The Lord.—The best text adds the name Jesus, which serves more clearly to contrast Him with His rival. The word “whom” might be more pointedly paraphrased by “and him.”
With the spirit of his mouth.—St. Paul is quoting roughly from Isaiah 11:4 (comp. Job 4:9; Psalms 18:15; Wis. 11:20 : “might have fallen down with one blast, . . . scattered abroad through the breath of Thy power”); and therefore we are to understand it to signify the perfect ease with which Christ will destroy Antichrist. Even when the phrase is used of speech (as it may perhaps be here), the absence of labour is the point to be noticed (e.g., Psalms 33:6).
With the brightness of his coming.—Rather, with the appearing of His presence. Here, again, it is the mere fact of the true Christ’s showing Himself, which will reduce to nothingness (such is the meaning of the Greek for “destroy”) the false Christ. When they shall stand face to face there will be no possibility of delusion any more.

(9) Even him, whose coming.—The “even him” does not stand in the Greek; and “whose” might, again, be rendered by for his own, or perhaps “though his own.” The purpose of the verses following is not merely to describe Antichrist more fully, but to compare word for word his coming with that which will annihilate him. Again is used of Antichrist a peculiar word consecrated to the Christ: “coming” (literally presence), being the word used in 2 Thessalonians 2:8, as well as 2 Thessalonians 2:1, and often. In spite of the sham being well got up, it will be seen to be a sham.
Is . . . with all power.—“Is:” St. Paul sees the future as present. The predicate is not “after the working,” but “in all power,” &c. The advent of Antichrist will be in (i.e., surrounded with, accompanied by) all kinds of miracles, “according to the working of Satan:” i.e., not only wrought by Satan, but up to the full capacity of Satan to work them. The word “lying” (literally, of falsehood) should go with all three names, “all counterfeit power and signs and wonders.” The three words are piled up to heighten the terror of the description; if you press them they mean that there will be a display of power, to attest Antichrist’s doctrine (signs), and to keep men spellbound in admiration of him (wonders). Antichrist, like Christ (1 Timothy 6:15), has one to support him—Satan instead of God; he, like Christ (Luke 21:25), will have his miracles—but miracles of trickery, not of truth.

(10) And with all deceivableness.—“Deceivableness” does not mean “readiness to be deceived,” but, according to old English usage, has an active meaning; the words include and expand the list just given “in all sham power and signs and wonders, and, in fact, in every iniquitous fraud.”
In them that perish.—Rather, for them. These are not the persons who exercise the fraud, but the objects of it. The word depends not only on “deceivableness,” but on the whole sentence:” his coming (for them) is,” &c. St. Paul adds the words as a consolation to “them that are saved”: it will not be possible to seduce the elect (Mark 13:22). “They that perish” (1 Corinthians 1:18; 2 Corinthians 2:15; 2 Corinthians 4:3; comp. also Acts 2:47) is a phrase which contains no reference whatever to the doctrine of predestination, but merely describes the class; the men who let themselves be thus duped are, as a plain matter of fact, in course of perishing.
Because.—Here does come in the question of God’s decree. The phrase rendered “because” means “in requital of the fact that,” which at once implies that their being duped by Antichrist’s coming is a judicial visitation. (See next verse.) “They did not receive,” i.e., it was offered them, and they refused it; not, as Calvinism would teach, because it was not given them. The grace of love of the truth is offered us along with every new presentment of truth; if we are too indolent to examine whether it be truth, we are rejecting the love of the truth. This is a worse thing than not accepting the truth itself: if they had only aspired to know what was the truth they would have been saved, even if, in fact, they had been in error.

(11) And for this cause—i.e., because they did not care whether things were true or not. This verse is not a mere repetition of 2 Thessalonians 2:9-10. There we were told of external dangers which would attend Antichrist’s coming for them that perish: because they had not cared for truth, therefore the presence of the Man of Sin, which could not even imperil the truth-lovers, would for them be full of special marvels and frauds by which they might be misled. Here is set forth the effect upon their own selves of refusing to accept God’s gift of love of truth: God takes from them (by His natural law) their power of discerning the true from the false, and thus (as it were) actually deceives them. Every wilful sin does this double mischief: it strengthens the power of the temptation without; it weakens the power to resist within. For an illustration, see 2 Chronicles 18:7; 2 Chronicles 18:22 : Ahab cares only for the pleasant, not the true, and the Lord requites him by sending forth a lying spirit to entice him.
Shall send.—The Greek has sendeth: so “is” in 2 Thessalonians 2:9 : St. Paul sees it all going on before his eyes. “A strong delusion” should be “an effectual inward working of error”—no longer a mere indifference to truth, but a real influence of error upon their hearts. This inward work of error is sent “with a view to their believing the lie” (the Greek has the definite article)—the lie (that is) which Antichrist would have them believe. A terrible combination when God and Satan are agreed to deceive a man! Yet what an encouragement to see God using Satan for His own purposes.

(12) That they all.—This is God’s purpose in making them believe the lie—“in order that, one and all, they might be judged.” He who desireth not the death of a sinner, now is said actually to lay plans with the intention of judging him: such are the bold self-contradictions of the Bible! It must not, however, be forgotten for a moment that God did not begin to will the sinner’s judgment till after He had offered him freely the love of His own blessed truth, and had been rejected. When once the sinner is incurable, the only way to vindicate truth and righteousness is by hastening on his condemnation, whatever that condemnation may mean.
Who believed not the truth. . . .—Once more the offence for which they are condemned is insisted upon. Theirs is no fancy sin. What God wanted them to believe was not some fantastical dogma, some fiction between which and the fictions of the Man of Sin there was nothing morally to choose, but the inviolable truth by which God Himself is bound. But had pleasure in the unrighteousness (so runs the Greek): i.e., consciously gave their moral consent to the unrighteousness of 2 Thessalonians 2:10, the unrighteousness which sought to impose itself upon them, and which they would never have been led into had they loved the truth.

(13) But we are bound.—This may be called a recurrence to the subject dropped at 2 Thessalonians 1:3. The pronoun is somewhat emphatic. It might have seemed more natural to have sharpened the contrast between the Thessalonian Christians and the unhappy people just mentioned by beginning “But you.” It is, however, part of St. Paul’s delicacy of sympathy to describe rather the effect upon himself and his two companions of observing that contrast. He sets himself to work the contrast out.
Beloved of the Lord.—Precisely the same phrase as in 1 Thessalonians 1:4, except for the substitution of “the Lord” for “God,” which shows the concurrence of the Eternal Son in His Father’s predestinations. As in the former passage, the tense (“who have been loved”) makes the reader think of the everlasting duration of that love (Jeremiah 31:3), and is again connected with the mystery of election.
“O love, who ere life’s earliest dawn
On me thy choice hast gently laid.”
Hath . . . chosen.—The Greek tense should be rendered by chose, referring to the definite moment (so to speak) in the divine counsels when the choice was fixed. This moment is defined as “from the beginning,” i.e., from the eternity preceding the origin of time, called by the same name in Genesis 1:1, John 1:1, and 1 John 1:1. It does not simply mean “from the outset,” i.e., from the moment of first thinking at all about you. The identical phrase is said not to occur again in St. Paul. It may be noticed that there is a striking various-reading in some of the MSS., involving the change of only one letter, which would give us (instead of “chose you from the beginning”) “chose you as firstfruits.” Comp. James 1:18; but the reading in the text is better supported.
To salvation.—This “salvation” is in contrast with the “destruction” (2 Thessalonians 1:9), “perdition” (2 Thessalonians 2:3), or “perishing” (2 Thessalonians 2:10), all of which represent the same word in the Greek. Out of the wreck of a world, God had from eternity chosen these Thessalonians to come off safely.
Through sanctification of the Spirit and belief of the truth.—This again teaches us the apostolic idea of election. It is not an absolute irreversible predestination to a particular state of happiness on which the elect is to enter after death. The “salvation” is present, begun in this life (Ephesians 2:5; Ephesians 2:8), and carried on along fixed lines, namely, “in sanctification of spirit and belief of truth” (such is the literal rendering). The preposition “in” has here the same force as in 1 Thessalonians 4:4; 1 Thessalonians 4:7, namely, “by way of,” “by a course of.” If, therefore, God chose the Thessalonian Christians to salvation by a course of sanctification and belief, one thing, at any rate, is clear: that if any of them should leave that course, and fall into the errors and sins denounced in the foregoing verses, then, in the Apostle’s mind, they would have forfeited their salvation, in spite of God’s choice of them. Consequently, we are forced to one of two theories: either that the man has no free will at all, the moral character of his actions depending as entirely upon God as his final destiny; or else, that the man is free, and that God singles him out to enjoy special opportunities of sanctification and of correct belief, which the man may accept or reject as he pleases. The first of these theories lies open to the question, why, if God is responsible for the moral character of the actions of His elect and for their belief, He does not sanctify them at once and completely, and make each one infallible in doctrine; but, in any case, lax morality or creed is as incompatible with the hope of a Calvinist as with that of an orthodox Christian. “Sanctification of spirit” seems to mean “spiritual sanctification:” an inward process, not merely outward change of conduct. This is, of course, wrought by the action of the Holy Spirit upon our spirits; but the omission of the definite article in the Greek is difficult to explain if the “spirit” mentioned be other than the spirit acted upon. “Belief of truth” is opposed to “believing the lie,” of 2 Thessalonians 2:11 : acceptation of facts as they are, especially the deep facts of revelation, is always the great means of sanctification in Holy Scripture (John 17:17).

(14) Whereunto.—From the neuter gender of the relative in the Greek we see that the antecedent in St. Paul’s mind is not exactly “belief of truth,” nor exactly “sanctification of spirit,” nor yet exactly “salvation,” but the general state of life which is compounded of these three notions—“to which thing He called you.” The election or choice takes place in eternity (2 Thessalonians 2:13); the call at that point of time when the men first hear the gospel. (See Romans 8:30.)
By our gospel—i.e., of course, “by our bringing you the happy message”—the historical delivery of the message is dwelt on rather than its contents.
To the obtaining of the glory of our Lord.—Almost all the ancient commentators render it, “for obtaining of glory to our Lord;” and St. Chrysostom says, beautifully:” No small thing this either, if Christ esteems our salvation His glory. It is, indeed, a glory to the lover of men that the number of those who are being saved should be large.” But this version is not so easy grammatically as our own, nor does it suit so well with the context. St. Paul is encouraging his readers with the same thought of their destiny which he has put forward in 2 Thessalonians 1:11-12—the identity of the joy of the Redeemer and the redeemed (Matthew 25:23). It is well to be observed that God did not call them straight “to the glory of our Lord,” but “to the obtaining” of the same. This “obtaining” does not mean an otiose receiving of glory in the last day, but a laborious course of “earning” or “purchasing” it during this life. The word is the same as that used in 1 Thessalonians 5:9, where see Note.

(15) Therefore, brethren, stand fast.—Such an exhortation is, in itself, conclusive against a theory of irreversible predestination. “Because God chose you from eternity, and called you in time, therefore stand your ground.” If it were impossible for them to quit their ground, it would be needless to exhort them to maintain it. If it were possible for them to quit their ground, and yet be as well off after all, it would be needless also. At the same time, the “therefore” draws a conclusion, not from 2 Thessalonians 2:14 alone, but sums up the whole disquisition of the chapter: “Now that you are reminded of the true Advent doctrine.”
Hold the traditions.—The very same word as in Mark 7:3-4; Mark 7:8, “holding the tradition of the elders;” also in the same metaphorical sense in Colossians 2:19; Revelation 2:13. The action expressed is a vigorous and pertinacious grasp, as (for instance) of the lame man clutching the Apostles in Acts 3:11. St. Chrysostom remarks: “It is plain from hence that they used not to deliver all their tradition by letter, but much without writing besides, and that both are equally worthy of belief. Therefore, let us consider the Church’s tradition worthy of belief. It is tradition: ask no further questions.” What were these “traditions” which it was so essential to keep? The context shows that the particular traditions which were most consciously in St. Paul’s mind at the moment, were his eschatological teachings, given to them while he was among them—the lore of which he has been briefly reminding them in this chapter (2 Thessalonians 2:5-6): for the exhortation is practically a resumption of that given in 2 Thessalonians 2:2-3. “Instead of being seduced by the forgers of prophecies or of communications from us, remember the careful instructions we gave you once for all.” At the same time, he speaks generally, and we must not limit his words to that particular tradition. Whatever can be traced to apostolic-origin is of the essence of the faith. They are to “hold tenaciously” all his traditions, and these would include instructions doctrinal (as 1 Corinthians 15:3; Jude 1:3), ceremonial (1 Corinthians 11:2; 1 Corinthians 11:23), and moral (2 Thessalonians 3:6; 2 Peter 2:21). As a matter of controversy, it is not so remarkable that he should exhort his converts to cling to his own oral teaching (“whether by word”) as that he should at so early a period call their special attention to what was gradually to supplant (at least, in doctrinal matters) all independent unwritten tradition—the Holy Scripture (“our Epistle”). St. Paul can speak on occasion as contemptuously of the “traditions of men” as our Lord did (Colossians 2:8). Of course, it depends entirely on the individual character of any tradition whether, and to what extent, it is to be “held” or condemned as “human.” In the Church no mutually contradictory traditions can be held together’; and therefore any tradition “by word” which is in disagreement with the written tradition (i.e., Scripture) stands necessarily condemned.
By word, or our epistle.—The “our” belongs to both:” whether by word or epistle of ours.” Unless, St. Paul had written them some other letter, now lost, this proves that the “First” Epistle was in reality the earlier written. “Have been taught” should be “were taught”—the historic tense.

(16) Now.—Better, And, connecting closely the prayer with the exhortation, just as in 1 Thessalonians 5:23. “Again,” says St. Chrysostom, “prayer after advice: this is to help in earnest.” The word “Himself,” as in the passage cited, contrasts the Almighty power of our Lord with the partial instructions and feeble help which even Apostles could give, and with the impotence of the Thessalonian Christians to stand firm in their own strength.
Our Lord Jesus Christ himself, and God, even our Father.—The order of mention is unusual. (See, however, 2 Corinthians 13:3.) It is not designedly meant to show the equality of the Blessed Persons, which is done only incidentally by the fact that the same aspiration is directed to both. Probably, in fact, the names are arranged to form a climax: St. Paul having spoken first of the Person whose work on the heart is the more immediate, and then jealously watching lest he should in any way make the Eternal Father seem less deeply interested in our welfare than the Son is. All primitive devotion and doctrine are markedly opposed to the tendency to rest in the Mediator without a real lively faith in the Father who sent Him.
Which hath loved us.—Love to us is specially (so fearfully wrong is much of the popular language about the Atonement) the characteristic of the Father. (See, for instance, John 3:16; John 17:23; 2 Corinthians 13:3; Ephesians 2:4; 1 John 4:10.) It is in the thought of this tender love of God to us that the writer adds immediately the endearing title “Our Father.” This love seems to be mentioned here as being the ground on which the writer rests his hope for the fulfilment of his prayer. It should literally be translated, which loved us, and gave—the moment being apparently (as in John 3:16) the moment of providing the Atonement for our sins.
Everlasting consolation.—This means “an ever present source of comfort,” of which no persecution can rob us. This giving of comfort is the proof or explanation of the statement that He “loved us,” and refers to the same act. Our unfailing comfort lies in the thought of God’s love exemplified in the Incarnation of His Son.
Good hope through grace.—These words must be closely joined. God gave us not only a consolation under present trials, but a sweet prospect in the future; but this sweet prospect belongs to us only “in grace” (the literal version). All our hope is based on the continuance of the spiritual strength imparted by the Father through the Son and the Spirit. The qualifying words “in grace” are added to “hope” in just the same way as the words “in sanctification” are added to “salvation” in 2 Thessalonians 2:13.

(17) Comfort your hearts . . .—“Comfort,” in reference to the “unending comfort” of 2 Thessalonians 2:16; and “stablish,” in reference to the “good hope in grace.” The “heart” needs comfort as the seat of emotions. “In every good word and work” (it should be, work and word) means in the maintenance of every good doctrine (as opposed to the false teaching which had got abroad about the Advent, and to the lies of the Apostasy), and in the performance of every good practice (as opposed to the lawlessness of the Apostasy, and to the disorderly conduct of which the next chapter treats: for here, as in 1 Thessalonians 3:13, the prayer forms an introduction of the next subject). The singular number of the verbs “comfort” and “stablish” (which, of course, does not appear in the English), may perhaps be explained as in 1 Thessalonians 3:12, where see Note, though it is not necessary so to understand it, inasmuch as the intervening relative (in the Greek, participial) clauses have turned the whole attention to the Father, who may be considered exclusively as the grammatical subject of the verbs. It would, however, have been painful to orthodox ears; however justifiable doctrinally, to have used a plural verb. It is by these little incidental touches, still more than by express doctrinal statements, that we learn what was the real belief of the Apostles concerning the Divinity of Christ; and we may say the same with regard to many other great doctrines.