THE SECOND EPISTLE OF PAUL TO THE
THESSALONIANS

Title

In the Greek NT, 2 Thessalonians is listed as “To the Thessalonians.” This represents the apostle Paul’s second canonical correspondence to the fellowship of believers in the city of Thessalonica (cf. 1:1).

Author and Date

Paul, as in 1 Thessalonians, identified himself twice as the author of this letter (1:1; 3:17). Silvanus (Silas) and Timothy, Paul’s colaborers in founding the church, were present with him when he wrote. Evidence, both within this letter and with regard to vocabulary, style, and doctrinal content, strongly supports Paul as the only possible author. The time of this writing was surely a few months after the first epistle, while Paul was still in Corinth with Silas and Timothy (1:1; Acts 18:5) in late A.D. 51 or early A.D. 52 (see Introduction to 1 Thessalonians: Author and Date).

Background and Setting

For the history of Thessalonica, see Introduction to 1 Thessalonians: Background and Setting. Some have suggested that Paul penned this letter from Ephesus (Acts 18:18–21), but his eighteen-month stay in Corinth provided ample time for both of the Thessalonian epistles to be authored (Acts 18:11).

Apparently, Paul had stayed informed of the happenings in Thessalonica through correspondence and/or couriers. Perhaps the bearer of the first letter brought Paul back an update on the condition of the church, which had matured and expanded (1:3); but pressure and persecution had also increased. The seeds of false doctrine concerning the Lord had been sown, and the people’s behavior was disorderly. So, Paul wrote to his beloved flock who were: (1) discouraged by persecution and needed incentive to persevere; (2) deceived by false teachers who confused them about the Lord’s return; and (3) disobedient to divine commands, particularly by refusing to work. Paul wrote to address those three issues by offering: (1) comfort for the persecuted believers (1:3–12); (2) correction for the falsely taught and frightened believers (2:1–15); and (3) confrontation for the disobedient and undisciplined believers (3:6–15).

Historical and Theological Themes

Although chapters 1 and 2 contain much prophetic material because the main issue was a serious misunderstanding generated by false teachers about the coming Day of the Lord (Paul reveals that the day had not come and would not until certain other events occurred), it is still best to call this “a pastoral letter.” The emphasis is on how to maintain a healthy church with an effective testimony in proper response to sound eschatology and obedience to the truth.

Eschatology dominates the theological issues. One of the clearest statements on personal eschatology for unbelievers is found in 1:9. Church discipline is the major focus of 3:6–15, which needs to be considered along with Matthew 18:15–20; 1 Corinthians 5:1–13; Galatians 6:1–5, and 1 Timothy 5:19, 20 for understanding the complete biblical teaching on this theme.

Interpretive Challenges

Eternal reward and retribution are discussed in 1:5–12 in such general terms that it is difficult to identify some of the details with regard to exact timing. Matters concerning the Day of the Lord (2:2), the restrainer (2:6, 7), and the lawless one (2:3, 4, 8–10) provide challenging prophetic material to interpret.

I. PAUL’S GREETING (1:1, 2)

1:1, 2 See note on 1 Thessalonians 1:1.

II. PAUL’S COMFORT FOR AFFLICTION (1:3–12)

A. By Way of Encouragement (1:3, 4)

1:3 bound to thank. There is a spiritual obligation to thank God in prayer when He accomplishes great things in the lives of His saints. That was the case with the obedient Thessalonians, who had demonstrated growth in faith and love since the first letter. This was in direct answer to Paul’s prayers (cf. 1 Thess. 1:3; 3:12).

1:4 patience and faith. Nowhere was their growth in faith and love (v. 3) more evident than in the way they patiently and faithfully endured hostilities and suffering from the enemies of Christ. Although there was no need to speak, since the Thessalonians’ lives spoke clearly enough (1 Thess. 1:8), Paul’s joy before the Lord over their perseverance bubbled up.

B. By Way of Exhortation (1:5–12)

1:5 suffer. Having a right attitude toward suffering is essential, and that required attitude is concern for the kingdom of God. The Thessalonian believers were not self-centered, but concentrated on God’s kingdom. Their focus was not on personal comfort, fulfillment, and happiness, but on the glory of God and the fulfillment of His purposes. They were not murmuring about the injustice of their persecutions. Rather, they were patiently enduring the sufferings they did not deserve (v. 4). This very attitude was “manifest evidence” or positive proof that God’s wise process of purging, purifying, and perfecting through suffering was working to make His beloved people worthy of the kingdom (cf. 2:12) by being perfected (cf. James 1:2–4; 1 Pet. 5:10). For believers, afflictions are to be expected (cf. 1 Thess. 3:3) as they live and develop Christian character in a satanic world. Suffering is not to be thought of as evidence that God has forsaken them, but evidence that He is with them, perfecting them (cf. Matt. 5:10; Rom 8:18; 2 Cor. 12:10). So the Thessalonians demonstrated that their salvation, determined by faith alone in the Lord Jesus Christ, was genuine because they, like Christ, were willing to suffer on account of God and His kingdom. They suffered unjustly as objects of man’s wrath against Christ and His kingdom (Acts 5:41; Phil. 3:10; Col. 1:24). “Kingdom of God” is used here in its spiritual sense of salvation (see note on Matt. 3:2 ).

1:6 God to repay. Just as the righteous judgment of God works to perfect believers (v. 5), so it works to repay the wicked (cf. v. 8). Vindication and retribution are to be exercised by God, not man, in matters of spiritual persecution (cf. Deut. 32:35; Prov. 25:21, 22; Rom. 12:19–21; 1 Thess. 5:15; Rev. 19:2). When God repays and how God repays are to be determined by Him.

1:7 rest with us. Paul was a fellow sufferer for the just cause of Christ. He, like the Thessalonians, hoped for that ultimate rest and reward for their suffering for the kingdom that was to come when Christ returned to judge the ungodly. The Lord Jesus promised this twofold coming for rest and retribution (cf. Matt. 13:40–43; 24:39–41; 25:31–33; Luke 21:27, 28, 34–36; John 5:24–29). when the Lord Jesus is revealed. This undoubtedly refers to Christ being unveiled in His coming as Judge. The first aspect of this revealing occurs at the end of the seven-year Tribulation period (cf. Matt. 13:24–30, 36–43; 24:29–51; 25:31–46; Rev. 19:11–15). The final and universal revelation of Christ as Judge occurs at the Great White Throne judgment following Christ’s millennial reign on the earth (Rev. 20:11–15). Angels always accompany Christ in His coming for judgment (cf. Matt 13:41, 49; 24:30, 31; 25:31; Rev. 14:14, 15).

1:8 in flaming fire. Fire is a symbol of judgment (cf. Ex. 3:2; 19:16–20; Deut. 5:4; Ps. 104:4; Is. 66:15, 16; Matt. 3:11, 12; Rev. 19:12). taking vengeance. Lit. these words mean “to give full punishment” (cf. Deut. 32:35; Is. 59:17; 66:15; Ezek. 25:14; Rom. 12:19). do not know God. Cf. 1 Thessalonians 4:5. This speaks to the lack of a personal relationship with God through Jesus Christ (cf. John 17:3; Gal. 4:8; Eph. 2:12; 4:17, 18; Titus 1:16). Retribution is not dealt out because of persecuting Christians, but because they did not obey God’s command to believe (cf. Acts 17:30, 31; Rom. 1:5; 10:16; 15:18; 16:19) and call upon the name of the Lord to be saved from their sin (Rom. 10:9–13; 1 Cor. 16:22; Heb. 10:26–31). Salvation is never obtained by works but always by placing one’s faith alone in the Lord Jesus Christ (Eph. 2:8–10).

1:9 everlasting destruction. See note on Matthew 25:46. Paul explained the duration and extent of what is elsewhere in Scripture called “hell.” First, it is forever; thus it is not a reversible experience. Second, destruction means ruin and does not involve annihilation, but a new state of conscious being which is significantly worse than the first (cf. Rev. 20:14, 15). This is described as the absence of God’s presence and glory (cf. Matt. 8:12; 22:13; 25:30; Luke 16:24–26).

1:10 when He comes. When the Day of the Lord arrives, bringing retribution and ruin for unbelievers. As Christ’s great glory is displayed, the result will be rest and relief for believers and the privilege of sharing His glory (cf. Phil. 3:21; 1 John 3:2). This is the “glorious manifestation” of believers of which Paul spoke (Rom. 8:18, 19). At the time, all believers will adore and worship Him, including those in the Thessalonian church who believed Paul’s testimony of the gospel.

1:11 we also pray. Paul’s prayer life is exemplified four times in this letter (cf. v. 12; 2:16, 17; 3:1–5, 16). Here, he prayed as he did in verse 5, that they might behave in ways consistent with their identity as Christians (cf. 1 Thess. 2:19; Eph. 4:1; Col. 1:10), living up to their “calling to salvation” (cf. Rom 8:30; 11:29; Gal. 4:13–15; 1 Cor. 1:26; Col. 1:3–5; 1 Thess. 2:12) with lives marked by goodness and powerful works of faith.

1:12 that. The worthy walk of verse 11 allows God to be glorified in us, the light of all purposes (cf. 2:14; 1 Cor. 10:31; 1 Pet. 4:11).

III. PAUL’S CORRECTION FOR PROPHETIC ERROR (2:1–17)

A. Prophetic Crisis (2:1, 2)

2:1 coming of our Lord Jesus Christ. This is the fifth mention of Christ’s coming in the Thessalonian letters (cf. 1 Thess. 2:19; 3:13; 4:15; 5:23; see note at 1 Thess. 2:19 ). The aspect of His particular coming in view here is identified by the next phrase “our gathering together,” which conveys the idea of all believers meeting together with the Lord Jesus, obviously referring to the Rapture of the church described in 1 Thessalonians 4:13–18 and John 14:1–3. Cf. Hebrews 10:25 for the only other use of this phrase in the NT. This was the event the Thessalonians were anticipating (cf. 1 Thess. 1:10; 3:13; 5:9).

2:2 soon shaken. This term has been used of an earthquake (Acts 16:26) and a ship at anchor slipping its mooring in the midst of a heavy wind. Along with the word troubled, it describes the state of agitation and alarm that had gripped the church. They were greatly distressed because they had expected the rapture, the gathering together to the Lord, to take place before the Day of the Lord. They had expected to be taken to glory and heavenly rest, not left to persecution and divine wrath. Paul must have taught them that they would miss the Day of the Lord (1 Thess. 5:2–5; cf. Rev. 3:10), but they had become confused by the persecution they were experiencing, thinking they may have been in the Day of the Lord. This error had been reinforced by some messages to them claiming that they were indeed in the Day of the Lord. Paul noted the source of these as “spirit,” “word,” and “letter.” A “spirit” would most likely refer to a false prophet claiming divine revelation as in 1 John 4:1–3. A “word” would refer to a sermon or speech given, while a “letter” indicated a written report. The powerful but harmful effect of this false information was gained by claiming it was from the apostle Paul (“as if from us”). Whoever was telling the Thessalonians they were in the Day of the Lord claimed that it came from Paul who heard it, preached it, and wrote it. Thus their lie was given supposed apostolic sanction. The result was shock, fear, and alarm. Obviously, they had expected the rapture before the Day of the Lord. For if they had expected it after, they would have rejoiced because Christ’s coming was to be soon. Apostolic authenticity in this letter, which corrects the error, was important and accounts for Paul’s care to close the letter in his distinctive handwriting (3:17; cf. Gal. 6:11). the day of Christ. The better text sources indicate “the Lord” rather than “Christ,” (see note on 1 Thess. 5:2 for discussion of this “day”). The idea that the Day of the Lord had already come conflicted with what Paul had previously taught them about the rapture. This error, which so upset the Thessalonians, is what Paul corrected in verses 3–12, where he showed that the day hadn’t come and couldn’t until certain realities were in place, most especially “the man of sin” (v. 3).

B. Apostolic Correction (2:3–12)

2:3, 4 the falling away. The Day of the Lord cannot occur until a deliberate abandonment of a formerly professed position, allegiance, or commitment occurs (the term was used to refer to military, political, or religious rebellion). Some have suggested, on questionable linguistic evidence, that this refers to “departure” in the sense of the Rapture. Context, however, points to a religious defection, which is further described in verse 4. The language indicates a specific event, not general apostasy which exists now and always will. Rather, Paul has in mind the apostasy. This is an event which is clearly and specifically identifiable and unique, the consummate act of rebellion, an event of final magnitude. The key to identifying the event is to identify the main person, which Paul does, calling him the “man of sin.” Some texts have “man of lawlessness,” but there is no real difference in meaning since sin equals lawlessness (1 John 3:4). This is the one who is called “the prince who is to come” (Dan. 9:26) and “the little horn” (Dan. 7:8), whom John calls “the beast” (Rev. 13:2–10, 18) and most know as the Antichrist. The context and language clearly identify a real person in future times who actually does the things prophesied of him in Scripture. He is also called “the son of perdition” or destruction, a term used of Judas Iscariot (John 17:12). “The falling away” is the abomination of desolation that takes place at the midpoint of the Tribulation, spoken of in Daniel 9:27; 11:31; and Matthew 24:15 (see notes there ). This man is not Satan, although Satan is the force behind him (v. 9) and he has motives like the desires of the devil (cf. Is. 14:13, 14). Paul is referring to the very act of ultimate apostasy which reveals the final Antichrist and sets the course for the events that usher in the Day of the Lord. Apparently, he will be seen as supportive of religion so that God and Christ will not appear as his enemies until the apostasy. He exalts himself and opposes God by moving into the temple, the place for worship of God, declaring himself to be God and demanding the worship of the world. In this act of satanic self-deification, he commits the great apostasy in defiance of God. For the first three and one-half years of the Tribulation, he maintains relations with Israel, but halts those (cf. Dan. 9:27); and for the last three and one-half years, there is great tribulation under his reign (cf. Dan. 7:25; 11:36–39; Matt. 24:15–21; Rev. 13:1–8) culminating with the Day of the Lord.

2:5 I told you. The imperfect tense is used, indicating repeated action in past time. Apparently, Paul on numerous occasions had taught the Thessalonians the details of God’s future plans. Here, he reminded them of the issues which proved the false teachers wrong about the Day of the Lord. Paul had before told them that the revealing of the Antichrist preceded the Day of the Lord; since he had not yet been revealed, they could not possibly be in that day.

2:6 restraining. While the Thessalonians already had been taught and thus knew what was restraining the coming of the Antichrist, Paul does not say specifically in this letter; thus many suggestions have been made to identify the restraining force of verses 6 and 7. These include: (1) human government; (2) preaching of the gospel; (3) the binding of Satan; (4) the providence of God; (5) the Jewish state; (6) the church; (7) the Holy Spirit; and (8) Michael. Whatever now restrains the Antichrist of verses 3, 4, 8–10 from being revealed in the fullness of his apostasy and evil, must be more than human or even angelic power. The power that holds back Satan from bringing the final apostasy and unveiling of his Satan-possessed false Christ must be divinely supernatural. It must be God’s power in operation that holds back Satan, so that the man of sin, the son of destruction, won’t be able to come until God permits it by removing the restraining power. The reason for the restraint was so that Antichrist would be revealed at God’s appointed time and no sooner, just as was Christ (cf. Gal. 4:4), because God controls Satan.

2:7 the mystery of lawlessness. This is the spirit of lawlessness already prevalent in society (cf. 1 John 3:4; 5:17), but still a mystery in that it is not fully revealed as it will be in the one who so blatantly opposes God that he blasphemously assumes the place of God on earth which God has reserved for Jesus Christ. The spirit of such a man is already in operation (cf. 1 John 2:18; 4:3), but the man who fully embodies that spirit has not come. For more on mystery, see notes on Matthew 13:11; 1 Corinthians 2:7; Ephesians 3:4, 5. taken out of the way. This refers not to spatial removal (therefore it could not be the rapture of the church) but rather “a stepping aside.” The idea is “out of the way,” not gone (cf. Col. 2:14 where our sins are taken out of the way as a barrier to God); see note on verses 3, 4. This restraint will be in place until the Antichrist is revealed, at the midpoint of the Tribulation, leaving him forty-two months to reign (Dan. 7:25; Rev. 13:5).

2:8 And then the . . . revealed. At the divinely decreed moment in the middle of the Tribulation when God removes the divine restraint, Satan, who has been promoting the spirit of lawlessness (v. 7), is finally allowed to fulfill his desire to imitate God by indwelling a man who will perform his will as Jesus did God’s. This also fits God’s plan for the consummation of evil and the judgment of the Day of the Lord. the Lord will consume. Death occurs at God’s hand (cf. Dan 7:26; Rev. 17:11), and this man and his partner, the false prophet, will be cast alive into the lake of fire which burns with brimstone, where he will be eternally separated from God. (Rev. 19:20; 20:10). His coming. The aspect of His coming in view here is not the rapture of the church, but the Lord’s coming in judgment on that day when He conquers the forces of Satan and sets up his millennial kingdom (Rev. 19:11–21).

2:9, 10 the lawless one. He will do mighty acts pointing to himself as supernaturally empowered. His whole operation will be deceptive, luring the world to worship him and be damned. The career of the coming lawless one is more fully described in Revelation 13:1–18 (see notes there ).

2:10 those who perish. The influence of the lawless one is limited to deceiving the unsaved, who will believe his lies (cf. Matt. 24:24; John 8:41–44). They perish in the deception because of Satan-imposed blindness to the truth of the saving gospel. Cf. John 3:19, 20; 2 Corinthians 4:4.

2:11 strong delusion. People who prefer to love sin and lies rather than gospel truth will receive severe, divine recompense, as do all sinners. God Himself will send judgment that insures their fate in the form of a deluding influence so that they continue to believe what is false. They accept evil as good and a lie as the truth. Thus does God use Satan and Antichrist as His instruments of judgment (cf. 1 Kin. 22:19-23).

2:12 condemned. As God has always judged willful rejection by giving people over to impurity and degrading passions (Rom. 1:24–28), so in the last days God will seal the fate of those who persist in following Satan and his counterfeit Christ. As in all ages, those who habitually reject the truth are judged by being left to the consequences of their sin.

C. Pastoral Comfort (2:13–17)

2:13, 14 salvation . . . sanctification. Just as there were specific elements in the character of the Antichrist (vv. 10–12), so there are characteristics of the saved. In these two verses, Paul swept through the features of salvation, noting that believers are “beloved by the Lord,” chosen for salvation from eternity past (cf. Rev. 13:8; 17:8), set apart from sin by the Spirit, and called to eternal glory, i.e., the sharing of the very “glory of our Lord Jesus Christ.” Paul’s main point in this section was to remind the Thessalonians that there was no need to be agitated or troubled (v. 2), thinking they had missed the rapture and thus were in the Day of the Lord judgment. They were destined for glory, not judgment, and would not be included with those deceived and judged in that day.

2:15 stand fast . . . hold. This direct exhortation called for appropriate response to the great truths Paul had just written. In place of agitation should come strength and a firm stand. In place of false teaching should come faithful adherence to the truth.

2:16, 17 Now may. This is one of many benedictions Paul has given in his letters. In it, he invoked God’s power, based on His love and grace, as the true source of encouragement and strength (cf. 3:5, 16).

IV. PAUL’S CONCERN FOR THE CHURCH (3:1–15)

A. Regarding Prayer (3:1–5)

3:1 pray for us. Paul frequently enlisted prayer support from the churches for his ministry (cf. Rom. 15:30–32; Eph. 6:18, 19; Col. 4:2, 3; 1 Thess. 5:25; Philem. 22). In particular, he asked them to pray that the word of God would continue to spread rapidly as it had been already (cf. Acts 6:7; 12:24; 13:44–49), and be received with the honor it deserved.

3:2 unreasonable and wicked men. These were Paul’s enemies at Corinth, where he ministered when he wrote (cf. Acts 18:9–17), who were perverse and aggressively unrighteous in their opposition to him and the gospel.

3:3 the Lord is faithful. Cf. Lamentations 3:23. God is faithful in regard to creation (Ps. 119:90), His promises (Deut. 7:9; 2 Cor. 1:18; Heb. 10:23), salvation (1 Thess. 5:24), temptation (1 Cor. 10:13), suffering (1 Pet. 4:19), and here He is faithful to strengthen and protect from Satan (cf. John 17:15; Eph. 6:16; 1 Thess. 3:5).

3:5 Another of Paul’s benedictions (cf. v. 16; 2:16, 17), so common in his letters.

B. Regarding Undisciplined Living (3:6–15)

3:6 we command you. Paul’s directions were not mere suggestions; they carried the weight and authority of a judge’s court order which the apostle delivered and enforced (cf. vv. 4, 6, 10, 12). Here, he required separation so that obedient Christians were not to fellowship with habitually disobedient believers. This is further explained at verse 14. the tradition. There were false traditions (Mark 7:2–13; Col. 2:8) and true (cf. 2:15). Paul’s traditions were the inspired teachings he had given.

3:7 follow us. Paul called for the believers at Thessalonica to imitate him (cf. v. 9; 1 Thess. 1:6) because he imitated Christ’s example (cf. 1 Cor. 4:16; 11:1; Eph. 5:1).

3:8–10 worked. The specific issue related to working diligently to earn one’s living. Though Paul had the “authority” as an apostle to receive support, he chose to earn his own living to set an example (cf. 1 Cor. 9:3–14; Gal. 6:4; 1 Tim. 5:17, 18).

3:11, 12 we hear. Word had come that, in spite of Paul teaching them to work and writing to them about it (1 Thess. 4:11), some were still not willing to work (cf. 1 Tim. 5:13). These were commanded to settle down and begin an ordered life of work.

3:13 do not grow weary. The hard-working believers were tired of having to support the lazy, and were ready to stop all help to those in need, giving up all charity. Paul reminded them that the truly needy still required help and that the Thessalonians must not be negligent toward them.

3:14 do not keep company. This means to “mix it up” in the sense of social interaction. Blatantly disobedient Christians were to be disciplined (v. 6) to produce shame and, hopefully, repentance if they refused to obey the Word of God. See Matthew 18:15–17; 1 Corinthians 5:9–13; Galatians 6:1 for additional details on how to deal with those engaged in unrepentant and repeated sin.

3:15 enemy . . . brother. The purpose of this church discipline is not final rejection. While an unrepentant pattern of sin is to be dealt with decisively, it is to be continually kept in mind that the one with whom one deals is a brother in the Lord, so all further warnings to him about his sin are done with a brotherly attitude. For instruction on the manner of church discipline, see notes on Matthew 18:15–20.

V. PAUL’S BENEDICTION (3:16–18)

3:16 the Lord of peace. Paul knew this characteristic of God would be most meaningful to reflect upon in light of the intense spiritual battle that raged all around the Thessalonians (cf. 1:2; 1 Thess. 1:1; 5:23). Cf. Paul’s other benedictions to this church in verse 5; 2:16, 17; 1 Thessalonians 3:11–13; 5:23.

3:17 a sign. Paul often wrote through a secretary (cf. Rom. 16:22). When that was the case, as most likely with this letter, Paul added an identifying signature (cf. 1 Cor. 16:21; Col. 4:18) so his readers could be sure he was truly the author (see note on 2:2).

3:18 Cf. 1 Thessalonians 5:28.

Further Study

MacArthur, John. 1 and 2 Thessalonians. Chicago: Moody, 2002.

Mayhue, Richard. First and Second Thessalonians. Scotland, U.K.: Christian Focus, 1999.

Thomas, Robert L. 1 and 2 Thessalonians, in Expositor’s Bible Commentary. Grand Rapids: Zondervan, 1978.