We will study of the book of 2 Thessalonians of the New Testament this week.
Preface to 2 Thessalonians
This second letter of Paul to the Thessalonians was also written around AD. 51-52, and was also sent from Corinth after the first letter. It was likely sent within a few weeks or a few months. This letter was presumably necessitated by their misunderstanding of the suddenness of Jesus’ return that Paul wrote about in the previous letter, to the point that some opined that the Lord had already returned, given their present intense sufferings. In this second letter, Paul gives information about the Man of Lawlessness to clarify that this man’s appearance would have to precede Christ’s second coming. Also, presumably Paul’s admonition to the idle was not listened to, so he feels obliged to tell the church how they should deal with such disobedience. This letter also provides Paul the opportunity to further encourage the Thessalonians in the midst of their trials.
(1) Paul must have somehow heard not only the response of the Thessalonians to his first letter, but also the latest spiritual condition of the church which caused him to say, “We ought always to” give thanks to God for them.
a. With his thanksgiving in vv. 3-5, how special is this church in Thessalonica?
b. As we reach the months of October and November, the season of Thanksgiving in many parts of the world, for what can you give thanks for your church?
(2) V. 5 is difficult to understand given the NIV translation. However, scholars like Lenski and Morris have helpfully pointed out that (a) “judgment” is best seen as a verdict, (b) given the aorist infinitive of “counted worthy”, it would be best translated as “should be counted worthy” and (c) “for which” is best translated as “on behalf of”. Thus v. 5 should read something like: “All this is evidence that God’s verdict is right so that you should be deemed worthy of the kingdom of God, on behalf of which you are suffering.”
a. How then does this statement serve as an encouragement to the Thessalonians?
b. How might it help you understand sufferings in the lives of Christians?
(3) While Paul points out that there will be relief to their sufferings, when does Paul expect it to happen? Why doesn’t Paul feel that it might be “too late”? Why does he see it as a great comfort instead?
(4) Carefully underline all the words Paul uses to denote the coming of the Lord and the punishment He will inflict on “those who trouble” the Thessalonians in vv. 6-9. What adjectives may you use to describe such a judgment?
(5) To whom will the punishment be extended to, apart from those who trouble them?
(6) But to us who have believed, what kind of an occasion will it be?
(7) With this promise and hope in mind, how then should we look upon our present sufferings?
(8) Pause and reflect on the main message to you today. How may you apply it to your life?
“All this is evidence that God’s judgment is right and as a result you will be counted worthy of the kingdom of God.” (2 Thess. 1:5)
Allow me to share with you the insights of Leon Morris concerning how we should look at our sufferings as Christians:
“To us, the fact of suffering seems to deny, rather than to prove that God is working out His righteous purpose. But two things must be said here. One is that the New Testament does not look on suffering in quite the same way as do most modern people. To us while the New Testament does not gloss over this aspect of suffering it does not lose sight either of the fact that in the good providence of God suffering is often the means of working out God’s eternal purpose. It develops in the sufferer qualities of character. It teaches valuable lessons. Suffering is not thought of as something that may possibly be avoided by the Christian. For believers it is inevitable. They are appointed to it (1 Thess. 3:3). They must live out their lives and develop their Christian character in a world dominated by non-Christian ideas. Their faith is accordingly in not some fragile thing, to be kept in a kind of spiritual cotton wool, insulated from all shocks. It is robust. It is to be manifested in the fires of trouble and in the furnace of affliction. Furthermore, not only is it to be manifested there, but, in part at any rate, it is to be fashioned in such places. The very troubles and afflictions that the world heaps on believers become, under God, the means of making those believers what they ought to be. When we have come to regard suffering in this light, it is not to be thought of as evidence that God has forsaken His people, but as evidence that God is with them….Such suffering is a vivid token of the presence of God.”
(TNICNT, I & II Thessalonians, 196, 197)
(1) Paul concludes his previous thought with sharing the things that he constantly prays for the Thessalonians by saying, “with this in mind”. What is he referring to?
(2) His constant prayer for them has a purpose:
a. God may count them worthy of His calling. What is God’s calling given the preceding context?
b. God with His power, may fulfill every good purpose and every act prompted by their faith. How it applies in your own case:
- What are your “good purposes” that God may fulfill for you?
- What might be some of your recent or current acts that could be called a result of faith?
(3) What is the ultimate purpose of Paul’s prayer for them, according to v. 12?
(4) Paul has already pointed out the day of the Lord’s return would come as a thief (1 Thess. 5:1-3). What might be the reason that some of them still say that “the day of the Lord has already come”? (Imagine yourself living through the time of say, World War II, or that of the early centuries where persecution was very severe against Christians.)
(5) Paul clarifies that the day of Jesus’ return will not precede the revealing of the “man of lawlessness”. While we do not know who he is, Paul gives us some information concerning him:
a. The revealing of this man will be accompanied by the occurrence of “rebellion”. What does it mean? Do you agree with Neil’s interpretation that it means “a widespread and violent defiance of the authority of God"?
b. This man is doomed to destruction as he is called “the son of perdition”. What does it mean? (See Jn. 17:12)
c. This man will oppose and exalt himself over everything that is called God or that is worshipped: Does that refer only to Christ Jesus then?
d. He will set himself up in God’s temple: Based on the immediately preceding words, does it necessarily refer to God’s temple or a “god’s” temple?
e. He will proclaim himself to be God: Again, does it necessarily refer to God or any god?
(6) Since very little else is mentioned of this man in the Bible, and based just on the above, do you think it is enough for the Thessalonians to know that this man has yet to be revealed? What about now?
(7) Should you be scared of this man? Why or why not?
(8) What is the main message to you today and how may you apply it to your life?
“Do not let anyone deceive you in any way, for that day will not come until the rebellion occurs and the man of lawlessness is revealed, the man doomed to destruction.” (2 Thess. 2:3)
Who is this man of lawlessness? This has to be one of the most speculated characters in the Bible. Allow me to share a bit of what were already prevalent in the time of Augustine (early 5th Century. AD.):
“I frankly confess I do not know what he (the Apostle Paul) means. I will nevertheless mention such conjectures as I have heard or read.
“Some think that the Apostle Paul referred to the Roman empire, and he was unwilling to use language more explicit, lest he should incur the calumnious charge of wishing ill the empire which it was hoped would be eternal; so that in saying, ‘For the mystery of iniquity doth already work,’ he alluded to Nero, whose deeds already seemed to be as the deeds of Antichrist. And hence some suppose that he shall rise again and be Antichrist.
“Others, again, suppose that he is not even dead, but that he was concealed that he might be supposed to have been killed, and that he now lives in concealment in the vigor of that same age which he reached when he was believed to have perished, and will live until he is revealed in his own time and restored to his kingdom. But I wonder that men can be so audacious in their conjectures…”
(The City of God 20.19)
After the Reformation, many have identified the papacy with the Man of Lawlessness as Leon Morris points out: “the Preface to the King James Version calls the pope, ‘the Man of Sin’”.
The First and Second World Wars added fuel to these speculations as the sense of Jesus’ return heightened, rightfully so. However, all these speculations fell apart one by one, proven wrong by history. Perhaps, one should not be so harsh on some of these well-meaning speculators, because John tells us that there are and will be many antichrists (1 Jn. 2:18), so it is not surprising that throughout the last 2,000 years many have appeared whose evil deeds remind us of this Man of Lawlessness. But he will only appear just before our Lord returns and because of his counterfeit miracles, signs and wonders, plus other deeds that Paul describes, there need not be any speculation when he appears, except to those who are perishing (2 Thess. 2:10). As spectacular as his deeds might be, he is no match for our Lord whose breath and splendor will put an end to him (2 Thess. 2:8).
Therefore, we need not fear him, nor should we engage in useless speculations except to watch and pray lest we are caught by the return of our Lord by surprise.
If Augustine is honest enough to say that, “I frankly confess I do not know what he (the Apostle Paul) means”, we, too, should leave the revelation of this man to the Lord and we shall know at “the proper time.”(2 Thess. 2:6)
Note: For a complete and right-minded discussion on the Lawless One or Antichrist, I recommend F.F. Bruce’s Excursus on Antichrist, (1 & 2 Thessalonians, Word Biblical Commentary, 179-188).
I think it is important to bear in mind while we may not fully understand what Paul is saying about the subject matter, it appears that the Thessalonians do fully understand as Paul says, “Don’t you remember that when I was with you I used to tell you these things?” (2:5).
(1) Further information about this Man of Lawlessness is given by Paul:
- He is being held until the proper time.
- Yet the secret power of lawlessness is already at work.
- Once the “one” who is holding him back is taken away, he will be revealed.
While many opinions have been expressed in the last 2,000 years about this passage, let’s try to use our simple, “sanctified” biblical common-sense to consider the following:
a. Who has the ultimate power to hold back such a man of lawlessness?
b. Who determines the “proper time” and what does “proper time” mean?
c. The power of evil has always been at work since the Fall of Adam. Why does Paul say that it is a “secret” power which is related to the eventual revelation of this man of lawlessness? What do you understand by “secret” and what then should the attitude of believers be toward the revelation of this man of lawlessness?
d. The early Christian fathers often see this holding back as the force of Roman Emperor(s), but Severian of Gabala (of late 4th C. A.D.) considers “That which restrain and prevent the coming of the lawless one is the Holy Spirit”. What do you think and why? (Some scholars object to this view based on a lack of precedent of the Holy Spirit being taken away).
(2) The fate of this man of lawlessness is also revealed: This man will be...
a. ...overthrown with the breath of the mouth of the Lord Jesus. What is being depicted by these words?
b. ... destroyed by the splendor of His coming. What is being depicted by these words?
In a nutshell, what does Paul want to tell us?
(3) Paul continues to describe the work of this man of lawlessness:
a. This man can perform all kinds of miracles, signs and wonders. Why does Paul call them counterfeit (which does not mean fake)?
b. What is meant by every kind of evil that “will be accordance with the work of Satan”?
c. Who will be deceived and how does Paul describe them and their fate?
d. What is the reason for their being deceived according to v.10?
e. What does God do “for this reason”? What does it mean? Who then should be blamed for their condemnation?
(4) How does this passage help you understand the evil power at work in the world today?
(5) What is the main message to you today and how may you apply it to your life?
“But the one who now holds it back will continue to do so till he is taken out of the way.” (2 Thess. 2:6)
Just as the Lawless Man, the one who restrains him is also a mystery to us, although not to the Thessalonians, because Paul makes it plain with his reminder that, “Don’t you remember that when I was with you, I used to tell you these things. And now you know what is holding him back…” (2 Thess. 2:5-6a).
Again, throughout the history of the church, many have speculated as to who the “restrainer” of the Lawless Man is. In general, there have been four major opinions down through the centuries:
- The Roman state as proposed by Tertullian of 2nd-3rd Century A.D.—“What is this but the Roman state, whose removal when it has been divided among ten kings will bring on Antichrist?” (His opinion is no doubt influenced by Rev. 17:12-14.) Of course, history has proved him wrong.
- Some have extrapolated Tertullian’s view of the Roman state to some future government after the likes of the Romans, as Paul considered established government as imposing a certain restraint on evil (Rom. 13:3, 4).
- Some, like Severian of Gabala (4th Century A.D.), opine that the restrainer is the Holy Spirit.
- Others see the church as the restrainer—and it is certainly historically true that the church acts as a powerful restrainer of evil.
Part of the problem of seeing the Holy Spirit as the restrainer is the translation that the restrainer “will be taken out of the way.” However, Lenski reminds us that this passive translation is really ours, and the original is not necessarily passive, and can be translated as “get out of the way.” If this action of getting out of the way is not passive, then really only God, the Spirit, has such a power.
And if the Holy Spirit takes Himself out of the way, it may imply that the whole church will also be taken out of the way as He dwells within the heart of each believer.
Since Paul has not made it clear, I can only conclude that of all the speculations, Severian’s interpretation is the most likely. However, the main message by the Apostle Paul to the Thessalonians on this matter is two fold:
1. Christ has yet to come and they should not be alarmed as if they have not been gathered by Him (i.e. left behind) as if the Lord had already come.
2. As much as the Man of Lawlessness will come, he will be totally destroyed simply by the appearance of our Lord—His breath and His splendor; and the trials that they are going through are part of the result of the power of lawlessness already at work.
Therefore, we should not be wasting our time and energy in trying to decipher who this Man of Lawlessness is, but use our time and energy on the spreading of the gospel so that as many as possible will not be deceived by him and his secret work, but instead be saved from eternal damnation.
(1) As Paul continues to give thanks to God for the Thessalonians, he uses the word “ought” here:
a. Why?
b. And what is the specific reason he gives?
(2) Paul reminds them that God has chosen them “from the beginning”:
a. What does it mean?
b. On what basis did God choose them? Is it any different from the basis He has chosen you?
(3) How were they saved? What does that mean?
(4) What is the purpose of His call?
(5) How should the above (i.e. vv. 13-14) be the reasons for them (and for you) to stand firm and hang on to the teachings so received?
(6) Read and reread the benediction given in vv. 16-17. How meaningful is it to the following persons?
a. To them, in the midst of severe trials
b. To you
(7) What is the main message to you today and how may you apply it to your life?
“But we ought always to thank God for you, brothers loved by the Lord, because from the beginning God chose you to be saved.” (2 Thess. 2:13)
As Paul seeks to calm the spirits of the Thessalonians who, in the midst of their severe trials, were unsettled by the teaching that the Lord might have already returned, and yet they had not been gathered with Him, i.e. they had been left behind. In so doing, Paul reminds them of the fate of the Lawless One who can only deceive those who are perishing (2 Thess. 2:10a). But Paul also explains why these people would be deceived: The basic reason is that “they refused to love the truth and so be saved” (2:10b). On the contrary, the Thessalonian believers are those who love the truth and thus are saved.
However, Paul is quick to point out that although they have believed, it is all by grace and he highlights in a few words the very essence of our salvation in Christ which includes the following facts:
- We are brothers loved by the Lord. We who were enemies of God, dead in trespasses and sins, and the most unlovable are loved by the Lord who died on the cross to save us!
- God chose us from the beginning, and it was not really our choice. We were like the perishing who, by nature, did not love the truth—it is purely the gracious choice of the Lord and that He has made this choice “before the creation of the world” (Eph. 1:4). There is really no room for us to boast!
- We have been saved by the sanctifying work of the Spirit. We are like diamonds in the rough and without the sanctifying work of the Spirit, we can never be made perfect. But we do have this glorious hope that we may become blameless and spotless when we see Christ.
- We have been saved through our belief in the truth. This may be the only thing that we may have a part to play in our being saved, but Paul says, even our faith is “not from yourselves, it is the gift of God” (Eph. 2:8).
- We have been called through (the hearing of) Paul’s gospel. Well, this is not Paul’s gospel, but rather the gospel of Jesus Christ that the Thessalonians heard from Paul. In our case, too, God has sent His “Paul” so that we may hear the gospel and come to believe in Him.
- The result is the sharing in the glory of our Lord Jesus Christ. While we may not fully appreciate the glory to be revealed to us that day, but the reading of the Lawless One being completely destroyed by His breath and His splendor is enough for us to explode in jubilation, not to mention that we are not mere spectators of such glory, but “sharers” of such glory—what a mind-boggling thought!
What glorious grace!
(1) Paul is the teacher, an Apostle and the founder of this church in Thessalonica and he has been praying for them constantly (1:11). Why then does he need intercession also?
(2) Who then should you also pray for constantly?
(3) How can you pray “constantly”?
a. What might be the hurdles?
b. What should you do to overcome such hurdles?
(4) What specifically does Paul ask to be prayed for? Why?
(5) Paul asks them to intercede on his behalf, especially because “not everyone has faith” and such could be wicked and evil men.
a. But ultimately, what should be the basis of their prayers in asking for deliverance and protection, according to v. 3?
b. Is he asking for prayers, or is he praying for the Thessalonians at this point?
(6) What is the basis of Paul’s confidence in the Thessalonians?
a. Is it “wishful thinking” or hope built on solid ground?
b. Why?
(7) V. 5 is a very meaningful prayer. Mull over this prayer of benediction.
a. Can you understand why Paul prays for the direction of their hearts?
b. How important is it that your heart be directed into God’s love?
c. How important is it that your heart be directed into Christ’s perseverance? (What then is Christ’s perseverance?)
(8) What is the main message to you today and how may you apply it to your life?
“Finally brothers, pray for us that the message of the Lord may spread rapidly and be honored…And pray that we may be delivered from wicked and evil men...” (2 Thess. 3:1-2)
The Apostle Paul is a man of prayer, there is no doubt about it, and he constantly prays for the Thessalonians (2 Thess. 1:11). Why then would he urge them to pray for him also? John Chrysostom has this to say as he urges his own flock to pray for him:
“Then let us make war with our enemies with prayers and supplications…For violent is the enemy we have. For each of you indeed anxiously thinks of his own interests, but we the concerns of all together. We stand in the part of the battle that is pressed on. The devil is more violently armed against us. For in wars too, he that is on the opposite side endeavors before all others to overthrow the general. For this reason all his fellow-combatants hasten there. For this reason, there is much tumult, everyone endeavoring to rescue him; they surround him with their shields, wishing to preserve his person…
"Do you observe Paul constantly seeking these prayers? Do you hear that thus Peter was delivered from prison, when fervent prayer was made for him? (Acts xii, 5)…
"Why do I say these things?…For that one should entreat for many, is exceedingly bold, and requires much confidence; but that many having met together should offer supplication for one, is nothing burdensome. For every one does this not trusting to his own virtue, but to the multitude, and to their unanimity, to which 'where two or three are gathered together in My Name, there am I in the midst of them' (Matt. XX.18).* If where two or three are gathered together, He is in the midst; much more is He among you. For that which a man praying by himself is not able to receive that he shall receive praying with a multitude. Why? Because although his own virtue has not, yet the common consent has much power.”
(NAPF, Vol. 13, 391-2)
Blessed are the servants of the Lord who have a multitude of intercessors!
*Note: The quote should be from Matthew 18:20.
(1) Since the Fall of man, the earth was cursed (Gen. 3:17), but does it mean that work is a curse? In what way might work be a curse, and in what way might it be a blessing? (See also Jn. 5:16-17)
(2) It appears those “idle” ones in Thessalonica are idle because they were eagerly anticipating the imminent return of Christ. If that is the case, why does Paul command them to work?
(3) Paul has already exhorted them in this respect in the first letter (4:11-12).
a. Do you detect a different tone in this exhortation in the second letter?
b. Instead of exhorting those who are idle, now Paul exhorts the rest as to how to deal with the idle. What should they do and why?
(4) What kind of an example is set by Paul?
(5) What reason does Paul give for his working “night and day” (likely in mending tents)?
(6) As we know Paul is not fond of “rules”, but here he lays down one and that is, “If a man will not work, he shall not eat”.
a. Why does he feel compelled to make such a rule?
b. How may you apply this to your life and that of your family?
(7) There are, in general, three proper reasons for Christians to work:
a. To earn a living (as Paul has commanded)
b. To make a contribution to society (as citizens of the earth should)
c. To make a difference for Christ
Examine yourself in light of these three reasons, and see whether you have ignored any one of them.
(8) Now offer your thanks for your God-given opportunity to work and create.
(9) What is the main message to you today and how may you apply it to your life?
“For even when we were with you, we gave you this rule: if a man will not work he shall not eat.” (2 Thess. 3:10)
The medieval view of work was one of disdain, looking at work merely as a necessity while praising leisure as the expression of a free human existence. But such a view is hardly biblical. Allow me to share with you an excerpt from Paul Marshall’s article on Calling, Work and Rest in which he summarizes the Protestant Reformers’ view on work:
“Their views were largely accurate portrayals of biblical teachings. Nevertheless, at this junction I will only try to outline a biblical view but only treat Protestantism as a historically significant influence on the present.
"Almost without exception the Reformers rejected the view that the vita contemplativa (contemplative life) was the more truly Christian life. They taught that work as well as leisure and contemplation was a good gift of God. Almost without exception they maintained that all forms of work were of equal worth in the sight of God. One of the articles of heresy for which William Tyndale was arraigned was his conviction that 'there is no work better than another to please God: to pour water, to wash dishes, to be a souter [cobbler], or an apostle, all is one; to wash dishes and to preach is all one, as touching the deed, to please God'. Luther taught that God in His providence had put each person in his or her place in society to do the work of that place:
"If you are a manual laborer, you find that the Bible has been put into your workshop, into your hand, into your heart. It teaches how you should treat your neighbor…Just look at your tools…at your needle and thimble, your beer barrel, your goods, your scales or yardstick or measure…You have as many preachers as you have transactions, goods, tools and other equipment in your house and home.
"Even Adam had 'work to do, that is…plant the garden, cultivate and look after it'. There is therefore nothing which is so bodily, carnal and external that it does not become spiritual when it is done in the Word of God and faith.”
Calvin was perhaps the strongest in his exhortations on work. Above all he stressed useful work; his God was “not such as is imagined by the Sophists, vain, idle and almost asleep, but vigilant, efficacious, operative, and engaged in continual action". (Excerpt from Paul Marshall’s Calling, Work and Rest, The Best in Theology, Vol. 3, 195-6)
(1) The NIV translation vividly depicts the problem with those who choose not to work but are “busybodies”.
a. What does Paul mean by “they are not busy (because they do not work), but are busybodies”?
b. How might such busybodies be harmful to the family?
c. How might such busybodies be harmful to the church?
(2) We have a growing number of retirees (some early retirees) in the church family. How may they keep themselves from being “busybodies”?
(3) Can you think of constructive suggestions that can help physically healthy retirees “settle down” and become good stewards of the time they have?
(4) Paul closes with some harsh words for those who would not obey his instructions.
a. Why is Paul so harsh on them?
b. What is the purpose of not associating with them?
c. How important is it that with such harsh treatment we do not regard them as “enemies”, but still as brothers? Why?
d. How can we practically put this into practice and how can we make these people feel that we still regard them as brothers (and yet disassociate ourselves from them)?
(5) Why does Paul urge them to take note of his hand-writing (see 2:2)?
(6) As we come to close of this letter, may I suggest that you read aloud all the benedictions that Paul bestows upon the Thessalonians and apply them to yourself: 2:16-17; 3:5; 3:16; and 3:18.
“They are not busy, they are busybodies.” (2 Thess. 3:11)
“There are some other men going about, as they say, pretending only to devote themselves to prayer and doing no work, making piety a pretext for cowardice and a means of gaining a living, but not thinking rightly. Let them say that they are better even than the holy apostles who worked when opportunity give them time for it, and they were exhausted for the word of God. How did they miss reading the holy Paul writing to certain people, 'For I hear that some among you are living irregularly, doing no work but busy at meddling'? The church does not admit those who do this. It is necessary without doubt that those who live a quiet life in the monasteries to pray continually. But it does no harm and rather is exceedingly helpful to work so that he who accepts the labors of others for his own need may not be found to be burdensome to others. It might be possible from his labors to relieve the widow and the orphan and some of the weak ones of his brothers.”
(ACCS, Vol. 9, Cyril of Alexandria, Letters 83.7)