2 Thessalonians 2

¹We ask you, brothers, with regard to the coming of our Lord Jesus Christ and our assembling with him,[#1 Thes 4:13–17.]

²not to be shaken out of your minds suddenly, or to be alarmed either by a “spirit,” or by an oral statement, or by a letter allegedly from us to the effect that the day of the Lord is at hand.[#: a Spirit-inspired utterance or ecstatic revelation. : literally, a “word” or pronouncement, not necessarily of ecstatic origin. : possibly a forged letter, so that Paul calls attention in 2 Thes 3:17 to his practice of concluding a genuine letter with a summary note or greeting in his own hand, as at Gal 6:11–18 and elsewhere.; #Mt 24:6; 1 Cor 14:26, 32–33; 1 Thes 5:1–2.]

³Let no one deceive you in any way. For unless the apostasy comes first and the lawless one is revealed, the one doomed to perdition,[#2:3b–5] This incomplete sentence (anacoluthon, 2 Thes 2:4) recalls what the Thessalonians had already been taught, an apocalyptic scenario depicting, in terms borrowed especially from Dn 11:36–37 and related verses, human self-assertiveness against God in itself. represents the climax of such activity in this account.]

⁴who opposes and exalts himself above every so-called god and object of worship, so as to seat himself in the temple of God, claiming that he is a god—[#Dn 11:36–37; Ez 28:2.; #: a reflection of the language in Dn 7:23–25; 8:9–12; 9:27; 11:36–37; 12:11 about the attempt of Antiochus IV Epiphanes to set up a statue of Zeus in the Jerusalem temple and possibly of the Roman emperor Caligula to do a similar thing (Mk 13:14). Here the imagery suggests an attempt to install someone in the place of God, (cf. Ez 28:2). Usually, it is the Jerusalem temple that is assumed to be meant; on the alternative view sketched above (see note on 2 Thes 2:1–17), refers to the Christian community.]

⁵do you not recall that while I was still with you I told you these things?

⁶And now you know what is restraining, that he may be revealed in his time.[#: neuter and masculine, respectively, of a force and person holding back the lawless one. The Thessalonians know what is meant (2 Thes 2:6), but the terms, seemingly found only in this passage and in writings dependent on it, have been variously interpreted. Traditionally, 2 Thes 2:6 has been applied to the Roman empire and 2 Thes 2:7 to the Roman emperor (in Paul’s day, Nero) as bulwarks holding back chaos (cf. Rom 13:1–7). A second interpretation suggests that cosmic or angelic powers are binding Satan (2 Thes 2:9) and so restraining him; some relate this to an anti-Christ figure (1 Jn 2:18) or to Michael the archangel (Rev 12:7–9; 20:1–3). A more recent view suggests that it is the preaching of the Christian gospel that restrains the end, for in God’s plan the end cannot come until the gospel is preached to all nations (Mk 13:10); in that case, Paul as missionary preacher par excellence is “the one who restrains,” whose removal (death) will bring the end (2 Thes 2:7). On the alternative view (see note on 2 Thes 2:1–17), the phrases should be referred to that which and to him who seizes (a prophet) in ecstasy so as to have him speak pseudo-oracles.]

⁷For the mystery of lawlessness is already at work. But the one who restrains is to do so only for the present, until he is removed from the scene.[#and are involved in an activity or process, , behind which stands (2 Thes 2:9). The action of the in overcoming the lawless one is described in Old Testament language ( ; cf. Is 11:4; Jb 4:9; Rev 19:15). His is literally the Lord’s “parousia.” The biblical concept of the “holy war,” eschatologically conceived, may underlie the imagery.; #Mt 13:36–43; Acts 20:29; Gal 5:10; 2 Pt 2:1; Rev 22:11.]

⁸And then the lawless one will be revealed, whom the Lord [Jesus] will kill with the breath of his mouth and render powerless by the manifestation of his coming,[#Is 11:4; Rev 19:15.]

⁹the one whose coming springs from the power of Satan in every mighty deed and in signs and wonders that lie,[#Mt 24:24; Rev 13:13.]

¹⁰and in every wicked deceit for those who are perishing because they have not accepted the love of truth so that they may be saved.

¹¹Therefore, God is sending them a deceiving power so that they may believe the lie,

¹²that all who have not believed the truth but have approved wrongdoing may be condemned.

¹³But we ought to give thanks to God for you always, brothers loved by the Lord, because God chose you as the firstfruits for salvation through sanctification by the Spirit and belief in truth.[#: there is also strong manuscript evidence for the reading, “God chose you from the beginning,” thus providing a focus on God’s activity from beginning to end; is a Pauline term, however; cf. Rom 8:23; 11:16; 16:5 among other references.; #1 Thes 2:13; 5:9.]

¹⁴To this end he has [also] called you through our gospel to possess the glory of our Lord Jesus Christ.[#Rom 5:1–10; 8:29–30; 1 Thes 4:7; 5:9.]

¹⁵Therefore, brothers, stand firm and hold fast to the traditions that you were taught, either by an oral statement or by a letter of ours.[#Reference to and a (2 Thes 2:2) and the content here, including a formula of conclusion (cf. 1 Cor 16:13; Gal 5:1), suggest that 2 Thes 2:1–15 or even 2 Thes 2:1–17 are to be taken as a literary unit, notwithstanding the incidental thanksgiving formula in 2 Thes 2:13.]

¹⁶May our Lord Jesus Christ himself and God our Father, who has loved us and given us everlasting encouragement and good hope through his grace,

¹⁷encourage your hearts and strengthen them in every good deed and word.