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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The apostle is very careful to hinder the spreading of an error into which some among them had fallen concerning the coming of Christ, as being very near, ver. 1-3. Then he proceeds to confute the error he cautioned them against, by telling them of two great events that were antecedent to the coming of Christ--a general apostasy, and the revelation of antichrist, concerning whom the apostle tells them many remarkable things, about his name, his character, his rise, his fall, his reign, and the sin and ruin of his subjects, ver. 4-12. He then comforts them against the terror of this apostasy, and exhorts them to stedfastness, ver. 13-15. And concludes with a prayer for them, ver. 16, 17.
Adam Clarke: Commentary on the Bible - 1831
He exhorts the Thessalonians to stand fast in the faith, and not to be alarmed at the rumors they heard concerning the sudden coming of Christ, Th2 2:1, Th2 2:2. Because, previously to this coming, there would be a great apostasy from the true faith, and a manifestation of a son of perdition, of whose unparalleled presumption he gives an awful description; as well as of his pernicious success among men, and the means which he would use to deceive and pervert the world; and particularly those who do not receive the love of the truth, but have pleasure in unrighteousness, Th2 2:3-12. He thanks God for their steadfastness; shows the great privileges to which they were called; and prays that they may be comforted and established in every good word and work, Th2 2:13-17.
Albert Barnes: Notes on the Bible - 1834
2:0: The main object of 2 Thes. 2 is to correct an erroneous impression which had been made on the minds of the Thessalonians respecting the second coming of the Saviour, either by his own former letter, or by one forged in his name. They had received the impression that that event was about to take place. This belief had produced an unhappy effect on their minds; Th2 2:2. It became, therefore, necessary to state the truth on the subject, in order to free their minds from alarm; and this purpose of the apostle leads to one of the most important prophecies in the New Testament. The chapter comprises the following points:
I. An exhortation that they would not be alarmed or distressed by the expectation of the speedy coming of the Saviour; Th2 2:1-2.
II. A statement of the truth that he would not soon appear, and of the characteristics of a great apostasy which must intervene before his advent; Th2 2:3-12.
In this part of the chapter, the apostle shows that he did not mean to teach that that event would soon happen, by stating that before that there would occur a most melancholy apostasy, which would require a considerable time before it was matured.
(a) That day would not come until there should be a great apostasy, and a Revelation of the man of sin; Th2 2:3.
(b) The character of this "man of sin" was to be such that it could not be mistaken: he would be opposed to God; would exalt himself above all that is called God; and would sit in the temple showing himself as God; Th2 2:4.
(c) There was a restraint then exercised which pRev_ented the development of the great apostasy. There were indeed causes then at work which would lead to it, but they were then held in check, and God would restrain them until some future time, when he would suffer the man of sin to be Rev_ealed; Th2 2:5-7.
(d) When that time should come, then that "wicked" one would be Rev_ealed, with such marks that he could not be mistaken.
His coming would be after the working of Satan, with power and signs and lying wonders, and under him there would be strong delusion, and the belief of a lie; Th2 2:8-12. This great foe of God was to be destroyed by the coming of the Saviour, and one object of his appearing would be to put an end to his dominion; Th2 2:8.
III. The apostle then says, that there was occasion for thankfulness to God, that he had chosen them to salvation, and not left them to be destroyed; Th2 2:13-14.
IV. An exhortation to stand fast, and to maintain what they had been taught Th2 2:15, and a prayer that God, who had given them a good hope, would comfort their hearts, closes the chapter; Th2 2:16-17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1, Paul urges them to continue stedfast in the truth received; Th2 2:3, shows that there shall be a departure from the faith, Th2 2:9, and a discovery of Antichrist, before the day of the Lord come; Th2 2:15, and thereupon repeats his former exhortation, and prays for them.
2 Thessalonians 2:1
Geneva 1599
Now (1) we beseech you, brethren, by the coming of our Lord Jesus Christ, and [by] our (a) gathering together unto him,
(1) The second part of the epistle, containing an excellent prophecy of the state of the Church, which will be from the apostles time to the latter day of judgment.
(a) If we think earnestly upon that unmeasurable glory which we will be partakers of with Christ, it will be an excellent remedy for us against wavering and impatience, so that neither the glistening of the world will allure us, nor the dreadful sight of the cross dismay us.
John Gill
INTRODUCTION TO 2 THESSALONIANS 2
In this chapter the apostle guards against a notion, as if the second coming of Christ was at hand; declares that, previous to it, there must be a great apostasy, and a revelation of antichrist; comforts the saints against fears of being included in this defection; exhorts them to stand fast in the faith, and closes this chapter with petitions for them. He entreats them in a most tender and solemn manner not to imagine that the day of Christ was at hand, and that they would not be disturbed and moved at it; and points unto the several ways, and cautions against them, they might be imposed upon and deceived by men with respect to it, Th2 2:1 and assigns his reasons why it could not be yet, because before this time there was to be a general apostasy, and antichrist must appear; whom from his character, he calls the man of sin, and from his end, the son of perdition; and describes him as an opposer of God, an exalter of himself above all that is called God, as sitting in the temple of God and declaring himself to be God, Th2 2:3 of which things he had told them before, Th2 2:5 nor were they ignorant of what at present hindered the revelation of the man of sin, who was then in being, and was working and growing up apace; only there was something (the Roman empire) which hindered, and would continue to do so, until the fixed time of his revelation was up, Th2 2:6 when be should be manifest; though he should not always continue, being to be consumed and destroyed by the breath of Christ's mouth, and the splendour of his coming, Th2 2:8 and the appearance of antichrist in the world, being a matter of considerable importance, it is described by being after the working of Satan, and as attended with lying and false miracles, and with all deceitful and unrighteous doctrines and practices; which reprobate men would be left to give into, as a punishment of their not receiving cordially the truth of the Gospel; upon which account God would give them to such judicial blindness, as to give credit to a lie, which would bring on their final damnation, they not believing the truth, but taking pleasure in unrighteousness, Th2 2:9, but lest this account of things should be discouraging to the saints at Thessalonica, the apostle styles them brethren; asserts them to be the beloved of the Lord; gives an instance of it, for which he gives thanks, namely, their election of God; the date of which was from everlasting; the means sanctification of the Spirit, and belief of the truth; the end salvation by Jesus Christ; and the evidence of which was their effectual calling by the Gospel, to the obtaining of the glory of Christ, Th2 2:13 and then he exhorts them to stand fast in the doctrines that had been taught them, either in an epistolary way, or by the ministry of the word, Th2 2:15 and concludes the chapter with petitions for them made to God the Father, and to Christ who had loved and comforted them, and given them good hope of everlasting things; that they might be comforted more and more, and be established in every good doctrine and practice, Th2 2:16.
John Wesley
Our gathering together to him - In the clouds.
Robert Jamieson, A. R. Fausset and David Brown
CORRECTION OF THEIR ERROR AS TO CHRIST'S IMMEDIATE COMING. THE APOSTASY THAT MUST PRECEDE IT. EXHORTATION TO STEADFASTNESS, INTRODUCED WITH THANKSGIVING FOR THEIR ELECTION BY GOD. (2Th. 2:1-17)
Now--rather, "But"; marking the transition from his prayers for them to entreaties to them.
we beseech you--or "entreat you." He uses affectionate entreaty, rather than stern reproof, to win them over to the right view.
by--rather, "with respect to"; as the Greek for "of" (2Cor 1:8).
our gathering together unto him--the consummating or final gathering together of the saints to Him at His coming, as announced, Mt 24:31; Th1 4:17. The Greek noun is nowhere else found except in Heb 10:25, said of the assembling together of believers for congregational worship. Our instinctive fears of the judgment are dispelled by the thought of being gathered together UNTO HIM ("even as the hen gathereth her chickens under her wings"), which ensures our safety.
2:12:1: Աղաչեմ զձեզ ե՛ղբարք՝ վասն գալստեան Տեառն մերոյ Յիսուսի Քրիստոսի, եւ մերոյ ժողովելոյն առ նա[4627]. [4627] Ոմանք. Աղաչեմ զձեզ... վասն գալստեանն Տեառն։
1 Եղբայրնե՛ր, աղաչում եմ ձեզ, որ մեր Տէր Յիսուս Քրիստոսի գալստեան եւ նրա մօտ մեր հաւաքուելու համար
2 Կ’աղաչե՛նք ձեզի, եղբայրներ, մեր Տէր Յիսուս Քրիստոսին գալուստին ու մեր անոր քով հաւաքուելուն համար,
Աղաչեմ զձեզ, եղբարք, վասն գալստեան Տեառն մերոյ Յիսուսի Քրիստոսի, եւ մերոյ ժողովելոյն առ նա:

2:1: Աղաչեմ զձեզ ե՛ղբարք՝ վասն գալստեան Տեառն մերոյ Յիսուսի Քրիստոսի, եւ մերոյ ժողովելոյն առ նա[4627].
[4627] Ոմանք. Աղաչեմ զձեզ... վասն գալստեանն Տեառն։
1 Եղբայրնե՛ր, աղաչում եմ ձեզ, որ մեր Տէր Յիսուս Քրիստոսի գալստեան եւ նրա մօտ մեր հաւաքուելու համար
2 Կ’աղաչե՛նք ձեզի, եղբայրներ, մեր Տէր Յիսուս Քրիստոսին գալուստին ու մեր անոր քով հաւաքուելուն համար,
zohrab-1805▾ eastern-1994▾ western am▾
2:11: Молим вас, братия, о пришествии Господа нашего Иисуса Христа и нашем собрании к Нему,
2:1  ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοί, ὑπὲρ τῆς παρουσίας τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ καὶ ἡμῶν ἐπισυναγωγῆς ἐπ᾽ αὐτόν,
2:1. Ἐρωτῶμεν (We-entreat-unto) δὲ (moreover) ὑμᾶς, (to-ye," ἀδελφοί , ( Brethrened ,"ὑπὲρ (over) τῆς (of-the-one) παρουσίας (of-a-being-beside-unto) τοῦ (of-the-one) κυρίου (of-Authority-belonged) [ἡμῶν] "[of-us]"Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) καὶ (and) ἡμῶν (of-us) ἐπισυναγωγῆς (of-a-leading-together-upon) ἐπ' (upon) αὐτόν, (to-it,"
2:1. rogamus autem vos fratres per adventum Domini nostri Iesu Christi et nostrae congregationis in ipsumAnd we beseech you, brethren, by the coming of our Lord Jesus Christ and of our gathering together unto him:
1. Now we beseech you, brethren, touching the coming of our Lord Jesus Christ, and our gathering together unto him;
2:1. But we ask you, brothers, concerning the advent of our Lord Jesus Christ and of our gathering to him,
2:1. Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and [by] our gathering together unto him,
Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and [by] our gathering together unto him:

1: Молим вас, братия, о пришествии Господа нашего Иисуса Христа и нашем собрании к Нему,
2:1  ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοί, ὑπὲρ τῆς παρουσίας τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ καὶ ἡμῶν ἐπισυναγωγῆς ἐπ᾽ αὐτόν,
2:1. rogamus autem vos fratres per adventum Domini nostri Iesu Christi et nostrae congregationis in ipsum
And we beseech you, brethren, by the coming of our Lord Jesus Christ and of our gathering together unto him:
2:1. But we ask you, brothers, concerning the advent of our Lord Jesus Christ and of our gathering to him,
2:1. Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and [by] our gathering together unto him,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-12: Ап. касается здесь самого больного места в жизни Ф. церкви - волнений и колебаний, возникших по поводу вопроса о парусии. Он просит их не смущаться, и не колебаться умом касательно времени пришествия Христа. День Его б. м. близок но Он не придет, пока не произойдет ряд событий, которые подготовят откровение вечного царства славы.

1: Наше собрание - по греч. episunagwgh - от глагола episunagew, который встречается в Ев. Мк XIII:27: и Ев. Мф XXIV:31. Слово episonagwgh встречается в посл. к Евр X:25, а также в 2Мак. II:7, где оно тоже имеет эсхатологический смысл. Под собранием здесь разумеется объединение живых и мертвых, и их общая встреча со Христом в день Его парусии (ср. 1: Фес IV:16, 17). Ап. говорит о "нашем собрании" - hmwn, включая, по-видимому, и себя в число возможных прижизненных участников этого великого дня.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Cautions against False Alarm.A. D. 52.
1 Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, 2 That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. 3 Let no man deceive you by any means--

From these words it appears that some among the Thessalonians had mistaken the apostle's meaning, in what he had written in his former epistle about the coming of Christ, by thinking that it was near at hand,--that Christ was just ready to appear and come to judgment. Or, it may be, some among them pretended that they had the knowledge of this by particular revelation from the Spirit, or from some words they had heard from the apostle, when he was with them, or some letter he had written or they pretended he had written to them or some other person: and hereupon the apostle is careful to rectify this mistake, and to prevent the spreading of this error. Observe, If errors and mistakes arise among Christians, we should take the first opportunity to rectify them, and hinder the spreading thereof; and good men will be especially careful to suppress errors that may arise from a mistake of their words and actions, though that which was spoken or done was ever so innocent or well. We have a subtle adversary, who watches all opportunities to do mischief, and will sometimes promote errors even by means of the words of scripture. Observe,

I. How very earnest and solicitous this apostle was to prevent mistakes: We beseech you, brethren, &c., v. 1. He entreats them as brethren who might have charged them as a father charges his children: he shows great kindness and condescension, and insinuates himself into their affections. And this is the best way to deal with men when we would preserve or recover them from errors, to deal gently and affectionately with them: rough and rigorous treatment will but exasperate their spirits, and prejudice them against the reasons we may offer. He obtests and even conjures them in the most solemn manner: By the coming of Christ, &c. The words are in the form of an oath; and his meaning is that if they believed Christ would come, and if they desired he would come, and rejoiced in the hope of his coming, they should be careful to avoid the error, and the evil consequences of it, against which he was now cautioning them. From this form of obtestation used by the apostle, we may observe,

1. It is most certain that the Lord Jesus Christ will come to judge the world, that he will come in all the pomp and power of the upper world in the last day, to execute judgment upon all. Whatever uncertainty we are at, or whatever mistakes may arise about the time of his coming, his coming itself is certain. This has been the faith and hope of all Christians in all ages of the church; nay, it was the faith and hope of the Old-Testament saints, ever since Enoch the seventh from Adam, who said, Behold, the Lord cometh, &c., Jude 14.

2. At the second coming of Christ all the saints will be gathered together to him; and this mention of the gathering of the saints together unto Christ at his coming shows that the apostle speaks of Christ's coming to judgment day, and not of his coming to destroy Jerusalem. He speaks of a proper, and not a metaphorical advent: and, as it will be part of Christ's honour in that day, so it will be the completing of the happiness of his saints. (1.) That they all shall be gathered together. There will then be a general meeting of all the saints, and none but saints; all the Old-Testament saints, who got acquaintance with Christ by the dark shadows of the law, and saw this day at a distance; and all the New-Testament saints, to whom life and immortality were brought to light by the gospel; they will all be gathered together. There will then come from the four winds of heaven all that are, or ever were, or ever shall be, from the beginning to the end of time. All shall be gathered together. (2.) That they shall be gathered together to Christ. He will be the great centre of their unity. They shall be gathered together to him, to be attendants on him, to be assessors with him, to be presented by him to the Father, to be with him for ever, and altogether happy in his presence to all eternity. (3.) The doctrine of Christ's coming and our gathering together to him is of a great moment and importance to Christians; otherwise it would not be the proper matter of the apostle's obtestation. We ought therefore not only to believe these things, but highly to account of them also, and look upon them as things we are greatly concerned in and should be much affected with.

II. The thing itself against which the apostle cautions the Thessalonians is that they should not be deceived about the time of Christ's coming, and so be shaken in mind, or be troubled. Note, Errors in the mind tend greatly to weaken our faith, and cause us trouble; and such as are weak in faith and of troubled minds are oftentimes apt to be deceived, and fall a prey to seducers. 1. The apostle would not have them be deceived: Let no man deceive you by any means, v. 3. There are many who lie in wait to deceive, and they have many ways of deceiving; we have reason therefore to be cautious and stand upon our guard. Some deceivers will pretend new revelations, others misinterpret scripture, and others will be guilty of gross forgeries; divers means and artifices of deceit men will use; but we must be careful that no man deceive us by any means. The particular matter in which the apostle cautions them not to be deceived is about the near approach of Christ's coming, as if it was to have been in the apostle's days; and harmless as this error might seem to many, yet, because it was indeed an error, it would have proved of bad consequences to many persons. Therefore, 2. He gives them warning, and would not have them be soon shaken in mind, nor be troubled. (1.) He would not have their faith weakened. We should firmly believe the second coming of Christ, and be settled and established in the faith of this; but there was danger lest the Thessalonians, if they apprehended the coming of Christ was just at hand, upon finding that they, or others whom they too much regarded, were mistaken as to the time, should thereupon question the truth or certainty of the thing itself; whereas they ought not to waver in their minds as to this great thing, which is the faith and hope of all the saints. False doctrines are like winds, that toss the water to and fro, and they are apt to unsettle the minds of men, who are sometimes as unstable as water. Then, (2.) He would not have their comforts lessened, that they should not be troubled nor affrighted with false alarms. It is probable that the coming of Christ was represented in so much terror as to trouble many serious Christians among them, though in itself it should be matter of the believer's hope and joy; or else many might be troubled with the thought how surprising this day would be, or with the fear of their unpreparedness, or upon the reflection on their mistake about the time of Christ's coming: we should always watch and pray, but must not be discouraged nor uncomfortable at the thought of Christ's coming.
Adam Clarke: Commentary on the Bible - 1831
2:1: We beseech you - by the coming of our Lord - It is evident that the Thessalonians, incited by deceived or false teachers, had taken a wrong meaning out of the words of the first epistle, Th1 4:15, etc., concerning the day of judgment; and were led then to conclude that that day was at hand; and this had produced great confusion in the Church: to correct this mistake, the apostle sent them this second letter, in which he shows that this day must be necessarily distant, because a great work is to be done previously to its appearing.
Of the day of general judgment he had spoken before, and said that it should come as a thief in the night, i.e. when not expected; but he did not attempt to fix the time, nor did he insinuate that it was either near at hand, or far off. Now, however, he shows that it must necessarily be far off, because of the great transactions which must take place before it can come.
Albert Barnes: Notes on the Bible - 1834
2:1: Now we beseech you, brethren, by the coming of our Lord Jesus Christ - The phrase "by the coming," is not here, as our translators seem to have supposed, a form of solemn adjuration. It is not common, if it ever occurs, in the Scriptures, to make a solemn adjuration in view of an event, and the connection here demands that we give to the phrase a different sense. It means, respecting his coming; and the idea of Paul is: "In regard to that great event of which I spoke to you in my former epistle - the coming of the Saviour - I beseech you not to be troubled, as if it were soon to happen. As his views had been misunderstood or misrepresented, he now proposes to show them that there was nothing in the true doctrine which should create alarm, as if he were about to appear.
And by our gathering together unto him - There is manifest allusion here to what is said in the First Epistle Th1 4:17, "then we shall be caught up together with them in the clouds;" and the meaning is: "in reference to our being gathered unto him, I beseech you not to be shaken in mind, as if that event were near."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: we: Rom 12:1
by the: Th1 4:14-16
and by: Gen 49:10; Mat 24:31, Mat 25:32; Mar 13:27; Eph 1:10; Th1 3:13, Th1 4:17; Ti2 4:1
2 Thessalonians 2:2
John Gill
Now we beseech you, brethren,.... The apostle having finished his first design in this epistle, which was to encourage the saints to patience under sufferings, proceeds to another view he had in writing it, and that is, to set the doctrine of Christ's coming, as to the time of it, in its proper light; and this is occasioned by what he had said concerning it in the former epistle, which was either misunderstood or misrepresented; and as he addresses the saints with a very affectionate appellation as his "brethren", so by way of entreaty "beseeching", and yet in a very solemn manner:
by the coming of our Lord Jesus: which is to be understood not of the coming of Christ in the flesh, to procure the salvation of his people; nor of his coming in his kingdom and power to take vengeance on the Jewish nation, for their rejection of him as the Messiah; but of his coming to judge the quick and dead, than which nothing is more sure and certain, being affirmed by angels and men, by prophets and apostles, and by Christ himself, or more desirable by the saints; wherefore the apostle entreats them by it, that whereas they believed it, expected it, and wished for it, they would regard what he was about to say: so that the words, though an entreaty, are in the form of an adjuration; unless they should be rendered as in the Ethiopic version, as they may, "concerning the coming of our Lord Jesus Christ"; and so express subject matter of the discourse now entering upon, with what follows:
and by our gathering together unto him; which regards not the great gatherings of the people to Christ the true Shiloh upon his first coming, and the preaching of the Gospel to both Jews and Gentiles, when there were not only great flockings to hear it, but multitudes were converted by it; nor the greater gatherings there will be in the latter day, at the time of the conversion of the Jews, and when the fulness of the Gentiles shall be brought in; nor the conversion of particular persons, who are gathered in to Christ, and received by him one by one; nor the assembling of the saints together for public worship, in which sense the word is used in Heb 10:25 but the gathering together of all the saints at the last day, at the second coming of Christ; for he will come with ten thousand of his saints, yea, with all his saints, when their dead bodies shall be raised and reunited to their souls, and they with the living saints will be caught up into the air, to meet the Lord there and be ever with him; when they will make up, complete and perfect, the general assembly and church of the firstborn, whose names are written in heaven: this will be the gathering together of all the elect of God; and so the Arabic version reads, "the gathering of us all"; and which, as it is certain, is greatly to be desired; it will be a happy meeting and a glorious sight; by this the apostle entreats and adjures them to regard what follows.
2:22:2: մի՛ վաղվաղակի խռովել ձեզ ՚ի մտաց՝ եւ մի՛ զարհուրել, մի՛ հոգւով, եւ մի՛ բանիւ, եւ մի՛ թղթովք՝ իբրեւ թէ ՚ի մէնջ. որպէս թէ եկեալ հասեալ իցէ օր Տեառն[4628]։ [4628] Ոմանք. Եւ մի՛ թղթով... իցէ օրն Տեառն։
2 դուք իսկոյն չխռովուէք ձեր մտքում եւ չզարհուրէք ո՛չ հոգով, ո՛չ խօսքով, ո՛չ էլ թղթերով՝ իբր թէ մեր կողմից գրուած, որպէս թէ արդէն եկած հասած լինի Տիրոջ օրը:
2 Չըլլայ որ շուտ մը խախտիք ձեր մտքէն ու չըլլայ որ խռովիք՝ ո՛չ հոգիով ու ո՛չ խօսքով, ո՛չ ալ թուղթով մը իբր թէ մեզմէ գրուած, որպէս թէ Քրիստոսին օրը եկած հասած է։
մի՛ վաղվաղակի խռովել ձեզ ի մտաց եւ մի՛ զարհուրել, մի՛ հոգւով, եւ մի՛ բանիւ եւ մի՛ թղթովք իբրեւ թէ ի մէնջ, որպէս թէ եկեալ հասեալ իցէ օր Տեառն:

2:2: մի՛ վաղվաղակի խռովել ձեզ ՚ի մտաց՝ եւ մի՛ զարհուրել, մի՛ հոգւով, եւ մի՛ բանիւ, եւ մի՛ թղթովք՝ իբրեւ թէ ՚ի մէնջ. որպէս թէ եկեալ հասեալ իցէ օր Տեառն[4628]։
[4628] Ոմանք. Եւ մի՛ թղթով... իցէ օրն Տեառն։
2 դուք իսկոյն չխռովուէք ձեր մտքում եւ չզարհուրէք ո՛չ հոգով, ո՛չ խօսքով, ո՛չ էլ թղթերով՝ իբր թէ մեր կողմից գրուած, որպէս թէ արդէն եկած հասած լինի Տիրոջ օրը:
2 Չըլլայ որ շուտ մը խախտիք ձեր մտքէն ու չըլլայ որ խռովիք՝ ո՛չ հոգիով ու ո՛չ խօսքով, ո՛չ ալ թուղթով մը իբր թէ մեզմէ գրուած, որպէս թէ Քրիստոսին օրը եկած հասած է։
zohrab-1805▾ eastern-1994▾ western am▾
2:22: не спешить колебаться умом и смущаться ни от духа, ни от слова, ни от послания, как бы нами посланного, будто уже наступает день Христов.
2:2  εἰς τὸ μὴ ταχέως σαλευθῆναι ὑμᾶς ἀπὸ τοῦ νοὸς μηδὲ θροεῖσθαι μήτε διὰ πνεύματος μήτε διὰ λόγου μήτε δι᾽ ἐπιστολῆς ὡς δι᾽ ἡμῶν, ὡς ὅτι ἐνέστηκεν ἡ ἡμέρα τοῦ κυρίου.
2:2. εἰς (into) τὸ (to-the-one) μὴ (lest) ταχέως (unto-quick) σαλευθῆναι (to-have-been-undulated-of) ὑμᾶς (to-ye) ἀπὸ (off) τοῦ (of-the-one) νοὸς (of-a-mind,"μηδὲ (lest-moreover) θροεῖσθαι (to-be-commotioned-unto) μήτε (lest-also) διὰ (through) πνεύματος (of-a-currenting-to) μήτε (lest-also) διὰ (through) λόγου (of-a-forthee) μήτε (lest-also) δι' (through) ἐπιστολῆς (of-a-setting-upon) ὡς (as) δι' (through) ἡμῶν, (of-us,"ὡς (as) ὅτι (to-which-a-one) ἐνέστηκεν (it-had-come-to-stand-in,"ἡ (the-one) ἡμέρα (a-day) τοῦ (of-the-one) κυρίου. (of-Authority-belonged)
2:2. ut non cito moveamini a sensu neque terreamini neque per spiritum neque per sermonem neque per epistulam tamquam per nos quasi instet dies DominiThat you be not easily moved from your sense nor be terrified, neither by spirit nor by word nor by epistle. as sent from us, as if the day of the Lord were at hand.
2. to the end that ye be not quickly shaken from your mind, nor yet be troubled, either by spirit, or by word, or by epistle as from us, as that the day of the Lord is present;
2:2. that you not be readily disturbed or terrified in your minds, by any spirit, or word, or epistle, supposedly sent from us, claiming that the day of the Lord is close by.
2:2. That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand.
That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand:

2: не спешить колебаться умом и смущаться ни от духа, ни от слова, ни от послания, как бы нами посланного, будто уже наступает день Христов.
2:2  εἰς τὸ μὴ ταχέως σαλευθῆναι ὑμᾶς ἀπὸ τοῦ νοὸς μηδὲ θροεῖσθαι μήτε διὰ πνεύματος μήτε διὰ λόγου μήτε δι᾽ ἐπιστολῆς ὡς δι᾽ ἡμῶν, ὡς ὅτι ἐνέστηκεν ἡ ἡμέρα τοῦ κυρίου.
2:2. ut non cito moveamini a sensu neque terreamini neque per spiritum neque per sermonem neque per epistulam tamquam per nos quasi instet dies Domini
That you be not easily moved from your sense nor be terrified, neither by spirit nor by word nor by epistle. as sent from us, as if the day of the Lord were at hand.
2:2. that you not be readily disturbed or terrified in your minds, by any spirit, or word, or epistle, supposedly sent from us, claiming that the day of the Lord is close by.
2:2. That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: "Не скоро" (по слав.) - не в смысле временном, а качественном - поспешно, охотно. "Подвизатися от ума" - терять голову, позволять возбуждению преобладать над соображениями здравого разума, отрываться от последнего, как корабль отрывается от якоря под давлением бури и волн. "Ужасатися" (по слав.) - смущаться, не теряя, однако, головы. Конец стиха объяснен выше - смотри введение.
Adam Clarke: Commentary on the Bible - 1831
2:2: Be not soon shaken in mind - Απο του νοος· From the mind; i.e. that they should retain the persuasion they had of the truths which he had before delivered to them; that they should still hold the same opinions, and hold fast the doctrines which they had been taught.
Neither by spirit - Any pretended revelation.
Nor by word - Any thing which any person may profess to have heard the apostle speak.
Nor by letter - Either the former one which he had sent, some passages of which have been misconceived and misconstrued; or by any other letter, as from us - pretending to have been written by us, the apostles, containing predictions of this kind. There is a diversity of opinion among critics concerning this last clause, some supposing that it refers simply to the first epistle; others supposing that a forged epistle is intended. I have joined the two senses. The word σαλευθηναι, to be shaken, signifies to be agitated as a ship at sea in a storm, and strongly marks the confusion and distress which the Thessalonians had felt in their false apprehension of this coming of Christ.
As that the day of Christ is at hand - In the preface to this epistle I have given a general view of the meaning of the phrase the coming of Christ. Now the question is: Whether does the apostle mean, the coming of Christ to execute judgment upon the Jews, and destroy their polity, or his coming at the end of time, to judge the world? There are certainly many expressions in the following verses that may be applied indifferently to either, and some seem to apply to the one, and not to the other; and yet the whole can scarcely be so interpreted as to suit any one of these comings exclusively. This is precisely the case with the predictions of our Lord relative to these great events; one is used to point out and illustrate the other. On this ground I am led to think that the apostle, in the following confessedly obscure words, has both these in view, speaking of none of them exclusively; for it is the custom of the inspired penmen, or rather of that Spirit by which they spoke, to point out as many certain events by one prediction as it was possible to do, and to choose the figures, metaphors, and similes accordingly; and thus, from the beginning, God has pointed out the things that were not by the things that then existed, making the one the types or significations of the other. As the apostle spoke by the same Spirit, he most probably followed the same plan; and thus the following prophecy is to be interpreted and understood.
Albert Barnes: Notes on the Bible - 1834
2:2: That ye be not soon shaken in mind - The word here used signifies, properly, to be moved as a wave of the sea, or to be tossed upon the waves, as a vessel is. Then it means to be shaken in any way; see Mat 11:7; Mat 24:29; Luk 6:38; Act 4:31; Heb 12:26. The reference here is to the agitation or alarm felt from the belief that the day of judgment would soon occur. It is uniformly said in the Scriptures, that the approach of the Lord Jesus to judge the world, will produce a great consternation and alarm. Mat 24:30, "then shall appear the sign of the Son of man in heaven, and then shall all the tribes of the earth mourn." Rev 1:7, "behold, he cometh with clouds; and every eye shall see him and they also which pierced him; and all kindreds of the earth shall wail because of him." Luk 23:30, "then shall they begin to say to the mountains, Fall on us; and to the hills Cover us;" compare Isa 2:21-22.
Of the truth of this, there can be no doubt. We may imagine something of the effects which will be produced by the alarm caused in a community when a belief pRev_ails that the day of judgment is near. In a single year (1843) 17 persons were admitted to the Lunatic Asylum in Worcester, Mass., who had become deranged in consequence of the expectation that the Lord Jesus was about to appear. It is easy to account for such facts, and no doubt, when the Lord Jesus shall actually come, the effect on the guilty world will be overwhelming. The apostle here says, also, that those who were Christians were "shaken in mind and troubled" by this anticipation. There are, doubtless, many true Christians who would be alarmed at such an event, as there are many who, like Hezekiah Isa 38:1-2, are alarmed at the prospect of death. Many real Christians might, on the sudden occurrence of such an event, feel that they were not prepared, and be alarmed at the prospect of passing through the great trial which is to determine their everlasting destiny. It is no certain evidence of a want of piety to be alarmed at the approach of death. Our nature dreads death, and though there may be a well-founded hope of heaven, it will not always preserve a delicate physical frame from trembling when it comes.
Or be troubled - That is, disturbed, or terrified. It would seem that this belief had produced much consternation among them.
Neither by spirit - By any pretended spirit of prophecy. But whether this refers to the predictions of those who were false prophets in Thessalonica, or to something which it was alleged the apostle Paul had himself said there, and which was construed as meaning that the time was near, is not certain. This depends much on the question whether the phrase "as from us," refers only to the letters which had been sent to them, or also to the "word" and to the "spirit," here spoken of; see Oldshausen on the place. It would seem, from the connection, that all their consternation had been caused by some misconstruction which had been put on the sentiments of Paul himself, for if there had been any other source of alarm, he would naturally have referred to it. It is probable, therefore, that allusion is made to some representation which had been given of what he had said under the influence of the Holy Spirit, and that the expectation that the end of the world was near, was supposed to be a doctrine of inspiration. Whether, however, the Thessalonians themselves put this construction on what he said, or whether those who had caused the alarm represented him as teaching this, cannot be determined.
Nor by word - That is, by public instruction, or in preaching. It is evident that when the apostle was among them, this subject, from such causes, was prominent in his discourses; see Th2 2:5. It had been inferred, it seems, from what he said, that he meant to teach that the end of the world was near.
Nor by letter - Either the one which he had before written to them - the First Epistle to the Thessalonians - or one which had been forged in his name. "As from us." That is, Paul, Silas, and Timothy, who are united in writing the two epistles Th1 1:1; Th2 1:1, and in whose names a letter would be forged, if one of this description were sent to them. It has been made a question, whether the apostle refers here to the former epistle which he had sent to them, or to a forged letter; and on this question critics have been about equally divided. The reasons for the former opinion may be seen in Paley's Herin Paulinae, in loc. The question is not very important, and perhaps cannot be easily settled. There are two or three circumstances, however, which seem to make it probable that he refers to an epistle which had been forged, and which had been pretended to be received from him. (1.) one is found in the expression "as from us." If he had referred to his own former letter, it seems to me that the allusion would have been more distinct, and that the particle "as" (ὡς hō s) would not have been used. This is such an expression as would have been employed if the reference were to such a forged letter.
(2) a second circumstance is found in the expression in the next verse, "Let no man deceive you by any means," which looks as if they were not led into this belief by their own interpretation of his former epistle, but by a deliberate attempt of some one to delude them on the subject.
(3) perhaps a third circumstance would be found in the fact that it was not uncommon in early times of Christianity to attempt to impose forged writings on the churches. Nothing would be more natural for an impostor who wished to acquire influence, than to do this; and that it was often done is well known. That epistles were forged under the names of the apostles, appears very probable, as Benson has remarked, from chap. Th2 3:17; Gal 6:11; and Plm 1:19. There are, indeed, none of those forged epistles extant which were composed in the time of the apostles, but there is extant an epistle of Paul to the Corinthians, besides the two which we have; another to the Laodiceans, and six of Paul's epistles to Seneca - all of which are undoubted forgeries; see Benson in loc. If Paul, however, here refers to his former epistle, the reference is doubtless to Th1 4:15, and Th1 5:2-4, which might easily be understood as teaching that the end of the world was near, and to which those who maintained that opinion might appeal with great plausibility. We have, however, the authority of the apostle himself that he meant to teach no such thing. "As that the day of Christ is at hand." The time when he would appear - called "the day of Christ," because it would be appointed especially for the manifestation of his glory. The phrase "at hand," means near. Grotius supposes that it denotes that same year, and refers for proof to Rom 8:38; Co1 3:22; Gal 1:4. Heb 9:9. If so, the attempt to fix the day was an early indication of the desire to determine the very time of his appearing - a disposition which has been so common since, and which has led into so many sad mistakes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: shaken: Isa 7:2, Isa 8:12, Isa 8:13, Isa 26:3; Mat 24:6; Mar 13:7; Luk 21:9, Luk 21:19; Joh 14:1, Joh 14:27; Act 20:23, Act 20:24; Eph 5:6; Th1 3:3
by spirit: Deu 13:1-5; Jer 23:25-27; Mic 2:11; Mat 24:4, Mat 24:5, Mat 24:24; Pe2 2:1-3; Jo1 4:1, Jo1 4:2; Rev 19:20
nor by letter: Th1 4:15; Pe2 3:4-8
2 Thessalonians 2:3
Geneva 1599
(2) That ye be not soon shaken in mind, or be troubled, neither by (b) spirit, nor by (c) word, nor by (d) letter as from us, as that the day of Christ is at hand.
(2) We must take heed of false prophets, especially in this matter, who go about to deceive, and that for the most part, after three sorts: for either they brag of fake prophetical revelations, or they bring conjectures and reasons of their own, or use counterfeit writings.
(b) By dreams and fables, which men pretend to be spiritual revelations.
(c) Either by word of mouth, or by written books.
(d) Either by forged letter, or falsely commented upon.
John Gill
That ye be not soon shaken in mind,.... Or "from your mind or sense", as the Vulgate Latin version; or "from the solidity of sense", as the Arabic version; that is, from what they had received in their minds, and was their sense and judgment, and which they had embraced as articles of faith; that they would not be like a wave of the sea, tossed to and fro with every wind of doctrine; or be moved from the hope of the Gospel, from any fundamental article of it, and from that which respects the second coming of Christ particularly; and especially, that they would not be quickly and easily moved from it; see Gal 1:6
or be troubled; thrown into consternation and surprise, for though the coming of Christ will not be terrible to saints, as it will be to sinners; yet there is something in it that is awful and solemn, and fills with concern; and to be told of it as at that instant might be surprising and shocking: the several ways in which their minds might be troubled and distressed with such an account are enumerated by the apostle, that they might guard against them, and not be imposed upon by them:
neither by spirit; by a prophetic spirit, by pretensions to a revelation from the Spirit, fixing the precise time of Christ's coming, which should not be heeded or attended to; since his coming will be as a thief in the night:
nor by word: by reason and a show of it, by arguments drawn from it, which may carry in them a show of probability; by enticing words of man's wisdom; by arithmetical or astronomical calculations; or by pretensions to a word, a tradition of Christ or his apostles, as if they had received it "viva voce", by word of mouth from any of them:
nor by letter, as from us; by forging a letter and counterfeiting their hands, for such practices began to be used very early; spurious epistles of the Apostle Paul were carried about, which obliged him to take a method whereby his genuine letters might be known; see Th2 3:17 or he may have respect in this clause to his former epistle, wherein he had said some things concerning the Coming of Christ, which had been either wrongly represented, or not understood; and as if his sense was, that it would be while he and others then living were alive and on the spot: wherefore he would not have them neither give heed to any enthusiastic spirits, nor to any plausible reasonings of men, or unwritten traditions; nor to any letters in his name, or in the name of any of the apostles; nor even to his former letter to them, as though it contained any such thing in it,
as that the day of Christ is at hand; or is at this instant just now coming on; as if it would be within that year, in some certain month, and on some certain day in it; which notion the apostle would have them by no means give into, for these reasons, because should Christ not come, as there was no reason to believe he would in so short a time, they would be tempted to disbelieve his coming at all, at least be very indifferent about it; and since if it did not prove true, they might be led to conclude there was nothing true in the Christian doctrine and religion; and besides, such a notion of the speedy coming of Christ would tend to indulge the idle and disorderly persons among them in their sloth and negligence: and now for these, and for the weighty reasons he gives in the next verse, he dissuades them from imbibing such a tenet; for though the coming of Christ is sometimes said to be drawing nigh, and to be quickly, yet so it might be, and not at that instant; besides, such expressions are used with respect to God, with whom a thousand years are as one day, and one day as a thousand years; and because the Gospel times, or times of the Messiah, are the last days, there will be no other dispensation of things until the second coming of Christ; and chiefly they are used to keep up the faith, and awaken the hope and expectation of the saints with respect to it. The Alexandrian copy, and some others, read, "the day of the Lord"; and so the Vulgate Latin version; and accordingly the Syriac and Ethiopic versions, "the day of our Lord".
John Wesley
Be not shaken in mind - In judgment. Or terrified - As those easily are who are immoderately fond of knowing future things. Neither by any pretended revelation from the Spirit, nor by pretence of any word spoken by me.
Robert Jamieson, A. R. Fausset and David Brown
soon--on trifling grounds, without due consideration.
shaken--literally, "tossed" as ships tossed by an agitated sea. Compare for the same image, Eph 4:14.
in mind--rather as the Greek, "from your mind," that is, from your mental steadfastness on the subject.
troubled--This verb applies to emotional agitation; as "shaken" to intellectual.
by spirit--by a person professing to have the spirit of prophecy (1Cor 12:8-10; 1Jn 4:1-3). The Thessalonians had been warned (Th1 5:20-21) to "prove" such professed prophesyings, and to "hold fast (only) that which is good."
by word--of mouth (compare Th2 2:5, Th2 2:15); some word or saying alleged to be that of Paul, orally communicated. If oral tradition was liable to such perversion in the apostolic age (compare a similar instance, Jn 21:23), how much more in our age!
by letter as from us--purporting to be from us, whereas it is a forgery. Hence he gives a test by which to know his genuine letters (Th2 3:17).
day of Christ--The oldest manuscripts read, "day of the Lord."
is at hand--rather, "is immediately imminent," literally, "is present"; "is instantly coming." Christ and His apostles always taught that the day of the Lord's coming is at hand; and it is not likely that Paul would imply anything contrary here; what he denies is, that it is so immediately imminent, instant, or present, as to justify the neglect of everyday worldly duties. CHRYSOSTOM, and after him ALFORD, translates, "is (already) present" (compare Ti2 2:18), a kindred error. But in Ti2 3:1, the same Greek verb is translated "come." WAHL supports this view. The Greek is usually used of actual presence; but is quite susceptible of the translation, "is all but present."
2:32:3: Մի՛ ոք զձեզ խաբեսցէ՝ եւ մի՛ իւիք իրօք. զի եթէ ոչ նախ եկեսցէ ապստամբութիւնն, եւ յայտնեսցի մա՛րդն անօրէնութեան՝ որդին կորստեան[4629], [4629] Ոմանք. Զի թէ ոչ նախ։
3 Թող ոչ ոք ձեզ չխաբի եւ ոչ մի ձեւով. որովհետեւ այն օրը չի գալու, եթէ նախ ապստամբութիւնը չգայ, եւ չյայտնուի անօրէնութեան մարդը՝ կորստեան որդին՝
3 Չըլլայ թէ մէկը ձեզ խաբէ կերպով մը. վասն զի այն օրը պիտի չգայ ապստամբութենէն առաջ ու յայտնուի անօրէնութեան մարդը, կորստեան որդին,
Մի՛ ոք զձեզ խաբեսցէ եւ մի՛ իւիք իրօք. զի եթէ ոչ նախ եկեսցէ ապստամբութիւնն, եւ յայտնեսցի մարդն անօրէնութեան, որդին կորստեան:

2:3: Մի՛ ոք զձեզ խաբեսցէ՝ եւ մի՛ իւիք իրօք. զի եթէ ոչ նախ եկեսցէ ապստամբութիւնն, եւ յայտնեսցի մա՛րդն անօրէնութեան՝ որդին կորստեան[4629],
[4629] Ոմանք. Զի թէ ոչ նախ։
3 Թող ոչ ոք ձեզ չխաբի եւ ոչ մի ձեւով. որովհետեւ այն օրը չի գալու, եթէ նախ ապստամբութիւնը չգայ, եւ չյայտնուի անօրէնութեան մարդը՝ կորստեան որդին՝
3 Չըլլայ թէ մէկը ձեզ խաբէ կերպով մը. վասն զի այն օրը պիտի չգայ ապստամբութենէն առաջ ու յայտնուի անօրէնութեան մարդը, կորստեան որդին,
zohrab-1805▾ eastern-1994▾ western am▾
2:33: Да не обольстит вас никто никак: [ибо день тот не] [придет], доколе не придет прежде отступление и не откроется человек греха, сын погибели,
2:3  μή τις ὑμᾶς ἐξαπατήσῃ κατὰ μηδένα τρόπον· ὅτι ἐὰν μὴ ἔλθῃ ἡ ἀποστασία πρῶτον καὶ ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἀνομίας, ὁ υἱὸς τῆς ἀπωλείας,
2:3. μή (Lest) τις (a-one) ὑμᾶς (to-ye) ἐξαπατήσῃ (it-might-have-out-deluded-unto) κατὰ (down) μηδένα (to-lest-moreover-one) τρόπον: (to-a-turn,"ὅτι (to-which-a-one) ἐὰν (if-ever) μὴ (lest) ἔλθῃ (it-might-have-had-came,"ἡ (the-one) ἀποστασία (a-standing-off-unto,"πρῶτον (to-most-before,"καὶ (and) ἀποκαλυφθῇ (it-might-have-been-shrouded-off) ὁ (the-one) ἄνθρωπος (a-mankind) τῆς (of-the-one) ἀνομίας, (of-an-un-parceleeing-unto,"ὁ (the-one) υἱὸς (a-son) τῆς (of-the-one) ἀπωλείας, (of-a-destructing-off-of,"
2:3. ne quis vos seducat ullo modo quoniam nisi venerit discessio primum et revelatus fuerit homo peccati filius perditionisLet no man deceive you by any means: for unless there come a revolt first, and the man of sin be revealed, the son of perdition
3. let no man beguile you in any wise: for , except the falling away come first, and the man of sin be revealed, the son of perdition,
2:3. Let no one deceive you in any way. For this cannot be, unless the apostasy will have arrived first, and the man of sin will have been revealed, the son of perdition,
2:3. Let no man deceive you by any means: for [that day shall not come], except there come a falling away first, and that man of sin be revealed, the son of perdition;
Let no man deceive you by any means: for [that day shall not come], except there come a falling away first, and that man of sin be revealed, the son of perdition:

3: Да не обольстит вас никто никак: [ибо день тот не] [придет], доколе не придет прежде отступление и не откроется человек греха, сын погибели,
2:3  μή τις ὑμᾶς ἐξαπατήσῃ κατὰ μηδένα τρόπον· ὅτι ἐὰν μὴ ἔλθῃ ἡ ἀποστασία πρῶτον καὶ ἀποκαλυφθῇ ὁ ἄνθρωπος τῆς ἀνομίας, ὁ υἱὸς τῆς ἀπωλείας,
2:3. ne quis vos seducat ullo modo quoniam nisi venerit discessio primum et revelatus fuerit homo peccati filius perditionis
Let no man deceive you by any means: for unless there come a revolt first, and the man of sin be revealed, the son of perdition
2:3. Let no one deceive you in any way. For this cannot be, unless the apostasy will have arrived first, and the man of sin will have been revealed, the son of perdition,
2:3. Let no man deceive you by any means: for [that day shall not come], except there come a falling away first, and that man of sin be revealed, the son of perdition;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Ап. не отрицает того, что день парусии, может быть, близок, но он говорит что она еще не наступила. Ее откровению должен предшествовать ряд событий, и прежде всего "отступление" h apostasia. Употребление члена при слове apostasia показывает, что имеется в виду определенный факт, хорошо известный Ап. и Ф. Наше положение в этом отношении совершенно иное. Ключ к точному пониманию мыслей Ап. П. у нас утрачен. Отсюда возможность разных толкований, и необходимость критического отношения к делу. Что же это за отступление, о котором говорит Ап. П. ? В чем оно заключается? Выражению apostasia можно давать два смысла - религиозный и политический. Первый смысл это слово носит у LXX и в Н. З. (смотри 1Мак. II:15, и Деяний XXI:21, где идет речь об отступлении от закона Моисеева). Но если это слово носит религиозный смысл, то где же произойдет это отпадение - среди язычников, среди христиан, или же среди иудеев? Конечно, всякое восстание на Бога есть отступление, но нужно думать, что язычники, как anomoi, едва ли могут входить сюда в соображение. Отступление скорее мыслимо тогда или среди христиан, или же среди иудеев. Но у Ап. мы нигде не находим данных для того, чтобы предполагать, что в христианстве произойдет великое отступление как раз пред пришествием Христа, хотя частичное отступление вполне мыслимо. Отсюда - отступление лучше всего искать в Израиле, где оно будет носить скорее религиозный, чем политический характер. Второе событие пред наступлением парусии - это откровение "человека греха, сына погибели". Оба выражения - гебраизмы; Иуда в Ев. Иоанна (XVII:12) называется "сыном погибельным". Первое выражение "человек греха" характеризует собою самую природу личности, которая восстанет на Бога, а второе "сын погибели" - указывает на конечную судьбу этой личности. Нужно думать, что Ап. разумеет здесь не просто тенденцию зла, действующую в человечестве, а скорее определенную личность, в которой все зло должно, так сказать, воплотиться и сконцентрироваться, и стать против истинного Мессии и Сына Божия. Отожествлять сына погибели с самим сатаною не позволяет ст. 9.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Apostasy Foretold.A. D. 52.
3 --For that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; 4 Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. 5 Remember ye not, that, when I was yet with you, I told you these things? 6 And now ye know what withholdeth that he might be revealed in his time. 7 For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. 8 And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: 9 Even him, whose coming is after the working of Satan with all power and signs and lying wonders, 10 And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. 11 And for this cause God shall send them strong delusion, that they should believe a lie: 12 That they all might be damned who believed not the truth, but had pleasure in unrighteousness.

In these words the apostle confutes the error against which he had cautioned them, and gives the reasons why they should not expect the coming of Christ as just at hand. There were several events previous to the second coming of Christ; in particular, he tells them there would be,

I. A general apostasy, there would come a falling away first, v. 3. By this apostasy we are not to understand a defection in the state, or from civil government, but in spiritual or religious matters, from sound doctrine, instituted worship and church government, and a holy life. The apostle speaks of some very great apostasy, not only of some converted Jews or Gentiles, but such as should be very general, though gradual, and should give occasion to the revelation of rise of antichrist, that man of sin. This, he says (v. 5), he had told them of when he was with them, with design, no doubt, that they should not take offence nor be stumbled at it. And let us observe that no sooner was Christianity planted and rooted in the world than there began to be a defection in the Christian church. It was so in the Old-Testament church; presently after any considerable advance made in religion there followed a defection: soon after the promise there was revolting; for example, soon after men began to call upon the name of the Lord all flesh corrupted their way,--soon after the covenant with Noah the Babel-builders bade defiance to heaven,--soon after the covenant with Abraham his seed degenerated in Egypt,--soon after the Israelites were planted in Canaan, when the first generation was worn off, they forsook God and served Baal,--soon after God's covenant with David his seed revolted, and served other gods,--soon after the return out of captivity there was a general decay of piety, as appears by the story of Ezra and Nehemiah; and therefore it was no strange thing that after the planting of Christianity there should come a falling away.

II. A revelation of that man of sin, that is (v. 3), antichrist would take his rise from this general apostasy. The apostle afterwards speaks of the revelation of that wicked one (v. 8), intimating the discovery which should be made of his wickedness, in order to his ruin: here he seems to speak of his rise, which should be occasioned by the general apostasy he had mentioned, and to intimate that all sorts of false doctrines and corruptions should centre in him. Great disputes have been as to who or what is intended by this man of sin and son of perdition: and, if it be not certain that the papal power and tyranny are principally or only intended, yet this is plain, What is here said does very exactly agree thereto. For observe,

1. The names of this person, or rather the state and power here spoken of. He is called the man of sin, to denote his egregious wickedness; not only is he addicted to, and practises, wickedness himself, but he also promotes, countenances, and commands sin and wickedness in others; and he is the son of perdition, because he himself is devoted to certain destruction, and is the instrument of destroying many others both in soul and body. These names may properly be applied, for these reasons, to the papal state; and thereto agree also,

2. The characters here given, v. 4. (1.) That he opposes and exalts himself above all that is called God, or is worshipped; and thus have the bishops of Rome not only opposed God's authority, and that of the civil magistrates, who are called gods, but have exalted themselves above God and earthly governors, in demanding greater regard to their commands than to the commands of God or the magistrate. (2.) As God, he sits in the temple of God, showing himself that he is God. As God was in the temple of old, and worshipped there, and is in and with his church now, so the antichrist here mentioned is some usurper of God's authority in the Christian church, who claims divine honours; and to whom can this better apply than to the bishops of Rome, to whom the most blasphemous titles have been given, as Dominus Deus noster papa--Our Lord God the pope; Deus alter in terrâ--Another God on earth; Idem est dominium Dei et papæ--The dominion of God and the pope is the same?

3. His rise is mentioned, v. 6, 7. Concerning this we are to observe two things:-- (1.) There was something that hindered or withheld, or let, until it was taken away. This is supposed to be the power of the Roman empire, which the apostle did not think fit to mention more plainly at that time; and it is notorious that, while this power continued, it prevented the advances of the bishops of Rome to that height of tyranny to which soon afterwards they arrived. (2.) This mystery of iniquity was gradually to arrive at its height; and so it was in effect that the universal corruption of doctrine and worship in the Romish church came in by degrees, and the usurpation of the bishops of Rome was gradual, not all at once; and thus the mystery of iniquity did the more easily, and almost insensibly, prevail. The apostle justly calls it a mystery of iniquity, because wicked designs and actions were concealed under false shows and pretences, at least they were concealed from the common view and observation. By pretended devotion, superstition and idolatry were advanced; and, by a pretended zeal for God and his glory, bigotry and persecution were promoted. And he tells us that this mystery of iniquity did even then begin, or did already work. While the apostles were yet living, the enemy came, and sowed tares; there were then the deeds of the Nicolaitans, persons who pretended zeal for Christ, but really opposed him. Pride, ambition, and worldly interest of church-pastors and church-rulers, as in Diotrephes and others, were the early working of the mystery of iniquity, which, by degrees, came to that prodigious height which has been visible in the church of Rome.

4. The fall or ruin of the antichristian state is declared, v. 8. The head of this antichristian kingdom is called that wicked one, or that lawless person who sets up a human power in competition with, and contradiction to, the divine dominion and power of the Lord Jesus Christ; but, as he would thus manifest himself to be the man of sin, so the revelation or discovery of this to the world would be the sure presage and the means of his ruin. The apostle assures the Thessalonians that the Lord would consume and destroy him; the consuming of him precedes his final destruction, and that is by the Spirit of his mouth, by his word of command; the pure word of God, accompanied with the Spirit of God, will discover this mystery of iniquity, and make the power of antichrist to consume and waste away; and in due time it will be totally and finally destroyed, and this will be by the brightness of Christ's coming. Note, The coming of Christ to destroy the wicked will be with peculiar glory and eminent lustre and brightness.

5. The apostle further describes the reign and rule of this man of sin. Here we are to observe, (1.) The manner of his coming, or ruling, and working: in general, that it is after the example of Satan, the grand enemy of souls, the great adversary of God and man. He is the great patron of error and lies, the sworn enemy of the truth as it is in Jesus and all the faithful followers of Jesus. More particularly, it is with Satanical power and deceit. A divine power is pretended for the support of this kingdom, but it is only after the working of Satan. Signs and wonders, visions and miracles, are pretended; by these the papal kingdom was first set up, and has all along been kept up, but they have false signs to support false doctrines; and lying wonders, or only pretended miracles that have served their cause, things false in fact, or fraudulently managed, to impose upon the people: and the diabolical deceits with which the antichristian state has been supported are notorious. The apostle calls it all deceivableness of unrighteousness, v. 10. Others may call them pious frauds, but the apostle called them unrighteous and wicked frauds; and, indeed, all fraud (which is contrary to truth) is an impious thing. Many are the subtle artifices the man of sin has used, and various are the plausible pretences by which he had beguiled unwary and unstable souls to embrace false doctrines, and submit to his usurped dominion. (2.) The persons are described who are his willing subjects, or most likely to become such, v. 10. They are such as love not the truth that they may be saved. They heard the truth (it may be), but they did not love it; they could not bear sound doctrine, and therefore easily imbibed false doctrines; they had some notional knowledge of what was true, but they indulged some powerful prejudices, and so became a prey to seducers. Had they loved the truth, they would have persevered in it, and been preserved by it; but no wonder if they easily parted with what they never had any love to. And of these persons it is said that they perish or are lost; they are in a lost condition, and in danger to be lost for ever. For,

6. We have the sin and ruin of the subjects of antichrist's kingdom declared, v. 11, 12. (1.) Their sin is this: They believed not the truth, but had pleasure in unrighteousness: they did not love the truth, and therefore they did not believe it; and, because they did not believe the truth, therefore they had pleasure in unrighteousness, or in wicked actions, and were pleased with false notions. Note, An erroneous mind and vicious life often go together and help forward one another. (2.) Their ruin is thus expressed: God shall send them strong delusions, to believe a lie. Thus he will punish men for their unbelief, and for their dislike of the truth and love to sin and wickedness; not that God is the author of sin, but in righteousness he sometimes withdraws his grace from such sinners as are here mentioned; he gives them over to Satan, or leaves them to be deluded by his instruments; he gives them up to their own hearts' lusts, and leaves them to themselves, and then sin will follow of course, yea, the worst of wickedness, that shall end at last in eternal damnation. God is just when he inflicts spiritual judgments here, and eternal punishments hereafter, upon those who have no love to the truths of the gospel, who will not believe them, nor live suitably to them, but indulge false doctrines in their minds, and wicked practices in their lives and conversations.
Adam Clarke: Commentary on the Bible - 1831
2:3: Except there come a falling away first - We have the original word αποστασια in our word apostasy; and by this term we understand a dereliction of the essential principles of religious truth - either a total abandonment of Christianity itself, or such a corruption of its doctrines as renders the whole system completely inefficient to salvation. But what this apostasy means is a question which has not yet, and perhaps never will be, answered to general satisfaction. At present I shall content myself with making a few literal remarks on this obscure prophecy, and afterwards give the opinions of learned men on its principal parts.
That man of sin - Ὁ ανθρωπος της ἁμαρτιας· The same as the Hebrew expresses by איש און ish aven, and איש בליעל ish beliyaal; the perverse, obstinate, and iniquitous man. It is worthy of remark that, among the rabbins, Samael, or the devil, is called איש בליעל ואיש און ish beliyaal veish aven, the man of Belial, and the man of iniquity; and that these titles are given to Adam after his fall.
The son of perdition - Ὁ υἱος της απωλειας· The son of destruction; the same epithet that is given to Judas Iscariot, Joh 17:12 (note). The son of perdition, and the man of sin, or, as some excellent MSS. and versions, with several of the fathers, read, ανθρωπος της ανομιας, the lawless man, see Th2 2:8, must mean the same person or thing. It is also remarkable that the wicked Jews are styled by Isaiah, Isa 1:4, בנים משחיתים benim mashchithim, "children of perdition;" persons who destroy themselves and destroy others.
Albert Barnes: Notes on the Bible - 1834
2:3: Let no man deceive you by any means - That is, respecting the coming of the Lord Jesus. This implies that there were then attempts to deceive, and that it was of great importance for Christians to be on their guard. The result has shown that there is almost no subject on which caution is more proper, and on which men are more liable to delusion. The means then resorted to for deception appear from the pRev_ious verse to have been either an appeal to a pretended verbal message from the apostle, or a pretended letter from him. The means now, consist of a claim to uncommon wisdom in the interpretation of obscure prophecies of the Scriptures. The necessity for the caution here given has not ceased.
For that day shall not come, except there come a falling away first - Until an apostasy (ἀποστασία apostasia) shall have occurred - the great apostasy. There is scarcely any passage of the New Testament which has given occasion to greater diversity of opinion than this. Though the reference seems to be plain, and there is scarcely any prophecy of the Bible apparently more obvious and easy in its general interpretation; yet it is proper to mention some of the opinions which have been entertained of it.
Some have referred it to a great apostasy from the Christian church, particularly on account of persecution, which would occur before the destruction of Jerusalem. The "coming of the Lord" they suppose refers to the destruction of the holy city, and according to this, the meaning is, that there would be a great apostasy before that event would take place. Of this opinion was Vitringa, who refers the "apostasy" to a great defection from the faith which took place between the time of Nero and Trajan.
Whitby also refers it to an event which was to take place before the destruction of Jerusalem, and supposes that the apostasy would consist in a return from the Christian to the Jewish faith by multitudes of professed converts. The "man of sin," according to him, means the Jewish nation, so characterized on account of its eminent wickedness.
Hammond explains the apostasy by the defection to the Gnostics, by the arts of Simon Magus, whom he supposes to be the man of sin, and by the "day of the Lord" he also understands the destruction of Jerusalem.
Grotius takes Caius Caesar or Caligula, to be the man of sin, and by the apostasy he understands his abominable wickedness. In the beginning of his government, he says, his plans of iniquity were concealed, and the hopes of all were excited in regard to his reign; but his secret iniquity was subsequently "Rev_ealed," and his true character understood.
Wetstein understands by the "man of sin," that it referred to Titus and the Flavian house. He says that he does not understand it of the Roman Pontiff, who "is not one such as the demonstrative pronoun thrice repeated designates, and who neither sits in the temple of God, nor calls himself God, nor Caius, nor Simon Gioriae, nor any Jewish impostor, nor Simon Magus."
Koppe refers it to the King mentioned in Dan 11:36. According to him, the reference is to a great apostasy of the Jews from the worship of God, and the "man of sin" is the Jewish people.
Others have supposed that the reference is to Muhammed, and that the main characteristics of the prophecy may be found in him.
Of the Papists, a part affirm that the apostasy is the falling away from Rome in the time of the Reformation, but the greater portion suppose that the allusion is to Antichrist, who, they say, will appear in the world before the great day of judgment, to combat religion and the saints. See these opinions stated at length, and examined, in Dr. Newton on the Prophecies, Dissertation xxii.
Some more recent expositors have referred it to Napoleon Bonaparte, and some (as Oldshausen) suppose that it refers to some one who has not yet appeared, in whom all the characteristics here specified will be found united.
Most Protestant commentators have referred it to the great apostasy under the papacy, and, by the "man of sin," they suppose there is allusion to the Roman Pontiff, the Pope. It is evident that we are in better circumstances to understand the passage than those were who immediately succeeded the apostles.
Eighteen hundred years have passed (written circa 1880's) away since the Epistle was written, and the "day of the Lord" has not yet come, and we have an opportunity of inquiring, whether in all that long tract of time any one man can be found, or any series of men have arisen, to whom the description here given is applicable. If so, it is in accordance with all the proper rules of interpreting prophecy, to make such an application. If it is fairly applicable to the papacy, and cannot be applied in its great features to anything else, it is proper to regard it as having such an original reference. Happily, the expressions which are used by the apostle are, in themselves, not difficult of interpretation, and all that the expositor has to do is, to ascertain whether in any one great apostasy all the things here mentioned have occurred. If so, it is fair to apply the prophecy to such an event; if not so, we must wait still for its fulfillment.
The word rendered "falling away" (ἀποστασία apostasia, apostasy), is of so general a character, that it may be applied to any departure from the faith as it was received in the time of the apostles. It occurs in the New Testament only here and in Act 21:21, where it is rendered "to forsake" - "thou teachest all the Jews which are among us to forsake Moses" - apostasy from Moses - ἀποστασίαν ἀπὸ Μωῦσέως apostasian apo Mō useō s. The word means a departing from, or a defection; see the verb used in Ti1 4:1, "Some shall depart from the faith" - ἀποστήσονται apostē sontai; compare the notes on that passage; see also Heb 3:12; Luk 8:13; Act 5:37. The reference here is evidently to some general falling away, or to some great religious apostasy that was to occur, and which would be under one head, leader, or dynasty, and which would involve many in the same departure from the faith, and in the same destruction. The use of the article here, "the apostasy" (Greek), Erasmus remarks, "signifies that great and before-predicted apostasy." It is evidently emphatic, showing that there had been a reference to this before, or that they understood well that there was to be such an apostasy. Paul says Th2 2:5, that when he was with them, he had told them of these things. The writers in the New Testament often speak of such a defection under the name of Antichrist; see Rev 13:14; Jo1 2:18, Jo1 2:22; Jo1 4:3; Jo2 1:7.
And that man of sin - This is a Hebraism, meaning a man of eminent wickedness; one distinguished for depravity; compare Joh 17:12; Pro 6:12, in Heb. The use of the article here - ὁ ἄνθρωπος ho anthrō pos - "the man of sin," is also emphatic, as in the reference to "the falling away," and shows that there is allusion to one of whom they had before heard, and whose character was well known; who would be the wicked one by way of eminence; see also Th2 2:8, "that wicked" - ὁ ἄνομος ho anomos. There are two general questions in regard to the proper interpretation of this appellative; the one is, whether it refers to an individual, or to a series of individuals of the same general character, aiming at the accomplishment of the same plans; and the other is, whether there has been any individual, or any series of individuals, since the time of the apostle, who, by eminence, deserved to be called "the man of sin." That the phrase, "the man of sin," may refer to a succession of men of the same general character, and that it does so refer here, is evident from the following considerations:
(1) The word "king" is used in Dan 7:25; Dan 11:36, to which places Paul seems to allude, to denote a succession of kings.
(2) the same is true of the beast mentioned in Dan. 7; Dan. 8; and Rev_. 13, representing a kingdom or empire through its successive changes and Rev_olutions.
(3) the same is true of the "woman arrayed in purple and scarlet" Rev 17:4, which cannot refer to a single woman, but is the emblem of a continued corrupt administration.
(4) it is clear that a succession is intended here, because the work assigned to "the man of sin," cannot be supposed to be that which could be accomplished by a single individual. The statement of the apostle is, that there were then tendencies to such an apostasy, and that the "man of sin "would be Rev_ealed at no distant period, and yet that he would continue his work of "lying wonders" until the coming of the Saviour. In regard to this "man of sin," it may be further observed:
(1) that his appearing was to be preceded by "the great apostasy;" and,
(2) that he was to continue and perpetuate it. His rise was to be owing to a great departure from the faith, and then he was to be the principal agent in continuing it by "signs and lying wonders." He was not himself to originate the defection, but was to be the creation, or result of it. He was to rise upon it, or grow out of it, and, by artful arrangements adapted to that purpose, was to perpetuate it. The question then is, to whom this phrase, descriptive of a succession of individuals so eminent for wickedness that the name "the man of sin" could be applied, was designed by the spirit of inspiration to refer. Dr. Newton has shown that it cannot refer to Caligula, to Simon Magus, to the Rev_olt of the Jews from the Romans, or to the Rev_olt of the Jews from the faith, or to the Flavian family, or to Luther, as some of the papists suppose, or to one man who will appear just before the end of the world, as others of the Romanists suppose; see his Dissertations on the Prophecies, xxii, pp. 393-402; compare Oldshausen, in loc. The argument is too long to be inserted here. But can it be referred to the papacy? Can it denote the Pope of Rome, meaning not a single pope, but the succession? If all the circumstances of the entire passage can be shown to be fairly applicable to him, or if it can he shown that all that is fairly implied in the language used here has received a fulfillment in him, then it is proper to regard it as having been designed to be so applied, and then this may be numbered among the prophecies that are in part fulfilled.
The question now is on the applicability of the phrase "the man of sin" to the Pope. That his rise was preceded by a great apostasy, or departure from the purity of the simple gospel, as Rev_ealed in the New Testament, cannot reasonably be doubted by any one acquainted with the history of the church. That he is the creation or result of that apostasy, is equally clear. That he is the grand agent in continuing it, is equally manifest. Is the phrase itself one that is properly applicable to him Is it proper to speak of the Pope of Rome, as he has actually appeared, as "the man of sin?" In reply to this, it might be sufficient to refer to the general character of the papacy, and to its influence in upholding and perpetuating various forms of iniquity in the world. It would be easy to show that there has been no dynasty or system that has contributed so much to uphold and perpetuate sins of various kinds on the earth, as the papacy. No other one has been so extensively and so long the patron of superstition; and there are vices of the grossest character which have all along been fostered by its system of celibacy, indulgences, monasteries, and absolutions. But it would be a better illustration of the meaning of the phrase "man of sin," as applicable to the Pope of Rome, to look at the general character of the popes themselves. Though there may have been some exceptions, yet there never has been a succession of men of so decidedly wicked character, as have occupied the papal throne since the great apostasy commenced.
A very few references to the characters of the popes will furnish an illustration of this point. Pope Vagilius waded to the pontifical throne through the blood of his predecessor. Pope Joan (the Roman Catholic writers tell us) a female in disguise, was elected and confirmed Pope, as John VIII. Platina says, that "she became with child by some of those that were round about her; that she miscarried, and died on her way from the Lateran to the temple." Pope Marcellinus sacrificed to idols. Concerning Pope Honorius, the council of Constantinople decreed, "We have caused Honorius, the late Pope of Old Rome, to be accursed; for that in all things he followed the mind of Sergius the heretic, and confirmed his wicked doctrines." The Council of Basil thus condemned Pope Eugenius: "We condemn and depose Pope Eugenius, a despiser of the holy canons; a disturber of the peace and unity of the church of God; a notorious offender of the whole universal church; a Simonist; a perjurer; a man incorrigible; a schismatic; a man fallen from the faith, and a willful heretic."
Pope John II, was publicly charged at Rome with incest. Pope John XIII usurped the Pontificate, spent his time in hunting, in lasciviousness, and monstrous forms of vice; he fled from the trial to which he was summoned, and was stabbed, being taken in the act of adultery. Pope Sixtus IV licensed brothels at Rome. Pope Alexander VI was, as a Roman Catholic historian says, "one of the greatest and most horrible monsters in nature that could scandalize the holy chair. His beastly morals, his immense ambition, his insatiable avarice, his detestable cruelty, his furious lusts, and monstrous incest with his daughter Lucretia, are, at large, described by Guicciardini Ciaconius, and other authentic papal historians." Of the popes, Platina (a Roman Catholic) says: "The chair of Saint Peter was usurped, rather than possessed, by monsters of wickedness, ambition, and bribery. They left no wickedness unpracticed;" see the New Englander, April, 1844, pp. 285, 286. To no succession of men who have ever lived could the appellative, "the man of sin, be applied with so much propriety as to this succession. Yet they claim to have been the true "successors" of the apostles, and there are Protestants who deem it of essential importance to be able to show that they have derived the true "succession" through such men.
Be Rev_ealed - Be made manifest. There were, at the time when the apostle wrote, two remarkable things:
(1) that there was already a tendency to such an apostasy as he spoke of; and,
(2) there was something which as yet pRev_ented the appearance or the rise of the man of sin; Th2 2:7. When the hindrance which then existed should be taken out of the way, he would be manifested; see the notes on Th2 2:7.
"The son of perdition." This is the same appellation which the Saviour bestowed on Judas; see it explained in the notes on Joh 18:12. It may mean either that he would be the cause of ruin to others, or that he would himself be devoted to destruction. It would seem here rather to be used in the latter sense, though this is not absolutely certain. The phrase, whichever interpretation be adopted, is used to denote one of eminent wickedness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: no man: Mat 24:4-6; Co1 6:9; Eph 5:6
except: Ti1 4:1-3; Ti2 3:1-3, Ti2 4:3, Ti2 4:4
man: Th2 2:8-10; Dan 7:25; Jo1 2:18; Rev 13:11-18
the son: Joh 17:12; Rev 17:8, Rev 17:11
2 Thessalonians 2:4
Geneva 1599
Let no man deceive you by any means: (3) for [that day shall not come], except there come a falling away first, and (e) that man of sin be revealed, the son of perdition;
(3) The apostle foretells that before the coming of the Lord, there will be a throne set up completely contrary to Christ's glory, in which that wicked man will sit, and transfer all things that appertain to God to himself: and many will fall away from God to him.
(e) By speaking of one, he singles out the person of the tyrannous and persecuting antichrist.
John Gill
Let no man deceive you by any means,.... By any of the above means; by pretending to a revelation from the Spirit; or to have had it from the mouth of anyone of the apostles; or to have a letter as from them, declaring the day of Christ to be instant; or by any other means whatever; do not be imposed upon by them for the following reasons, for there were things to be done before the coming of Christ, which were not then done, and which required time: for that day shall not come,
except there come a falling away first; either in a political sense, of the nations from the Roman empire, which was divided into the eastern and western empire; for which, way was made by translating the seat of empire from Rome to Byzantium, or Constantinople; the former of these empires was seized by Mahomet, and still possessed by the Turks; and the latter was overrun by the Goths, Huns, and Vandals, and torn to pieces; Italy particularly was ravaged by them, and Rome itself was sacked and taken: or rather in a religious sense, of the falling of men from the faith of the Gospel, from the purity of Gospel doctrines, discipline, worship, and ordinances; and this not of some Jews who professed faith in Christ, and departed from it, or of some Christians who went off to the Gnostics; but is to be understood of a more general defection in the times of the Papacy; when not only the eastern churches were perverted and corrupted by Mahomet, and drawn off to his religion, but the western churches were most sadly depraved by the man of sin, by bringing in errors of all sorts in doctrine, making innovations in every ordinance, and appointing new ones, and introducing both Judaism and Paganism into the churches; which general defection continued until the times of the reformation, and is what the apostle has respect to in Ti1 4:1 where he manifestly points out some of the Popish tenets, as forbidding marriage to priests, and ordering abstinence from meats on certain days, and at certain times of the year: this was one thing that was to precede the coming of Christ, another follows, which should take place at the same time;
and that man of sin be revealed; who was now hid, though secretly working; by whom is meant not only any particular person or individual; not the devil, for though he is the wicked one, a damned spirit, an opposer, an adversary of God and Christ, and his people, and who has affected deity, and sought to be worshipped, and even by Christ himself; yet the man of sin is here distinguished from Satan, Ti2 2:9 nor is any particular emperor of Rome intended, as Caius Caligula, or Nero, for though these were monsters of iniquity, and set up themselves as gods, yet they sat not in the temple of God; nor is Simon Magus designed, who was a very wicked man, a sorcerer, and who gave out himself to be some great one, and was called the great power of God, before big profession of faith in Christ; and afterwards affirmed that he was God, the Father in Samaria, the Son in Judea, and the Spirit in the rest of the nations of the world; and, because of his signs and lying wonders, had a statue erected by the Roman emperor with this inscription, "to Simon the holy god"; but then this wicked man was now already revealed: nor is this to be understood of a certain Jew, that is to be begotten by the devil on a virgin of the tribe of Dan, and who is to reign three years and a half, and then to be destroyed by Christ, which is a fable of the Papists; but a succession of men is here meant, as a king is used sometimes for an order and succession of kings, Deut 17:18 and an high priest for that whole order, from Aaron's time to the dissolution of it, Heb 9:7 so here it intends the whole hierarchy of Rome, monks, friars, priests, bishops, archbishops, cardinals, and especially popes, who may well be called "the man of sin", because notoriously sinful; not only sinners, but sin itself, a sink of sin, monsters of iniquity, spiritual wickednesses in high places: it is not easy to reckon up their impieties, their adulteries, incest, sodomy, rapine, murder, avarice, simony, perjury, lying, necromancy, familiarity with the devil, idolatry, witchcraft, and what not? and not only have they been guilty of the most notorious crimes themselves, but have been the patrons and encouragers of others in sin; by dispensing with the laws of God and man, by making sins to be venial, by granting indulgences and pardon for the worst of crimes, by licensing brothel houses, and countenancing all manner of wickedness; and therefore it is no wonder to hear of the following epithet,
the son of perdition; since these are not only the Apollyon, the king of the bottomless pit, the destroyer, the cause of the perdition of thousands of souls, for the souls of men are their wares; but because they are by the righteous judgment of God appointed and consigned to everlasting destruction; the devil, the beast, and the false prophet, will have their portion together in the lake that burns with fire, Rev_ 20:10 the same character as here is given of Judas, the betrayer of Christ, Jn 17:12.
John Wesley
Unless the falling away - From the pure faith of the gospel, come first. This began even in the apostolic age. But the man of sin, the son of perdition - Eminently so called, is not come yet. However, in many respects, the Pope has an indisputable claim to those titles. He is, in an emphatical sense, the man of sin, as he increases all manner of sin above measure. And he is, too, properly styled, the son of perdition, as he has caused the death of numberless multitudes, both of his opposers and followers, destroyed innumerable souls, and will himself perish everlastingly. He it is that opposeth himself to the emperor, once his rightful sovereign; and that exalteth himself above all that is called God, or that is worshipped - Commanding angels, and putting kings under his feet, both of whom are called gods in scripture; claiming the highest power, the highest honour; suffering himself, not once only, to be styled God or vice - god. Indeed no less is implied in his ordinary title, "Most Holy Lord," or, "Most Holy Father." So that he sitteth - Enthroned. In the temple of God - Mentioned Rev_ 11:1. Declaring himself that he is God - Claiming the prerogatives which belong to God alone.
Robert Jamieson, A. R. Fausset and David Brown
by any means--Greek, "in any manner." Christ, in Mt 24:4, gives the same warning in connection with the same event. He had indicated three ways (Th2 2:2) in which they might be deceived (compare other ways, Th2 2:9, and Mt 24:5, Mt 24:24).
a falling away--rather as the Greek, "the falling away," or "apostasy," namely, the one of which "I told you" before (Th2 2:5), "when I was yet with you," and of which the Lord gave some intimation (Mt 24:10-12; Jn 5:43).
that man of sin be revealed--The Greek order is, "And there have been revealed the man of sin." As Christ was first in mystery, and afterwards revealed (Ti1 3:16), so Antichrist (the term used 1Jn 2:18; 1Jn 4:3) is first in mystery, and afterwards shall be developed and revealed (Th2 2:7-9). As righteousness found its embodiment in Christ, "the Lord our righteousness," so "sin" shall have its embodiment in "the man of sin." The hindering power meanwhile restrains its manifestation; when that shall be removed, then this manifestation shall take place. The articles, "the apostasy," and "the man of sin," may also refer to their being well known as foretold in Dan 7:8, Dan 7:25, "the little horn speaking great words against the Most High, and thinking to change times and laws"; and Dan 11:36, the wilful king who "shall exalt and magnify himself above every god, and shall speak marvellous things against the God of gods; neither shall he regard any god."
the son of perdition--a title applied besides to Judas (the traitor, Jn 17:12), and to none else. Antichrist (the second "beast" coming up out of the earth); therefore he shall at first be "like a lamb, while he speaks as a dragon" (Rev_ 13:11); "coming in peaceably and by flatteries," "working deceitfully," but "his heart shall be against the holy covenant" (Dan 11:21, Dan 11:23, Dan 11:28, Dan 11:30). Seeds of "the falling away" soon appear (Ti1 4:1-3), but the full development and concentration of these anti-Christian elements in one person are still to appear. Contrast the King of Zion's coming as JESUS: (1) righteous or just; (2) having salvation; (3) lowly; whereas Antichrist is: (1) "the man of (the embodiment of) sin; (2) the son of perdition; (3) exalting himself above all that is worshipped. He is the son of perdition, as consigning many to it, and finally doomed to it himself (Rev_ 17:8, Rev_ 17:11). "He whose essence and inheritance is perdition" [ALFORD]. As "the kingdom of heaven" is first brought before us in the abstract, then in the concrete, the King, the Lord Jesus; so here, first we have (Th2 2:7) "the mystery of iniquity," then "the iniquitous one" (Th2 2:8). Doubtless "the apostasy" of Romanism (the abstract) is one of the greatest instances of the working of the mystery of iniquity, and its blasphemous claims for the Pope (the concrete) are forerunners of the final concentration of blasphemy in the man of sin, who shall not merely, as the Pope, usurp God's honor as vicegerent of God, but oppose God openly at last.
2:42:4: հակառակորդն հպարտացեա՛լ ՚ի վերայ ամենայնի՝ որ անուանեալ իցէ Աստուած՝ կամ պաշտօն. մինչեւ նստել նմա ՚ի տաճարին Աստուծոյ, եւ ցուցանել զանձն՝ թէ Աստուած իցէ[4630]։ [4630] Ոմանք. Նստեալ նմա ՚ի տաճարին, եւ... եթէ Աստուած իցէ։
4 Հակառակորդը, որ գոռոզանում է այն ամենի վրայ, որ կոչւում է աստուած կամ պաշտամունքի առարկայ, մինչեւ այն աստիճան, որ նա նստի Աստծու տաճարում եւ ինքն իրեն ցոյց տայ, թէ աստուած է:
4 Այն հակառակորդը հպարտացած ամենուն վրայ, որ աստուած պիտի կոչուի կամ պաշտուի, մինչեւ իսկ Աստուծոյ տաճարին մէջ պիտի* նստի եւ ինքզինք ցուցնէ իբր աստուած։
հակառակորդն հպարտացեալ ի վերայ ամենայնի որ անուանեալ իցէ Աստուած կամ պաշտօն, մինչեւ նստել նմա ի տաճարին [3]Աստուծոյ, եւ ցուցանել զանձն թէ Աստուած իցէ:

2:4: հակառակորդն հպարտացեա՛լ ՚ի վերայ ամենայնի՝ որ անուանեալ իցէ Աստուած՝ կամ պաշտօն. մինչեւ նստել նմա ՚ի տաճարին Աստուծոյ, եւ ցուցանել զանձն՝ թէ Աստուած իցէ[4630]։
[4630] Ոմանք. Նստեալ նմա ՚ի տաճարին, եւ... եթէ Աստուած իցէ։
4 Հակառակորդը, որ գոռոզանում է այն ամենի վրայ, որ կոչւում է աստուած կամ պաշտամունքի առարկայ, մինչեւ այն աստիճան, որ նա նստի Աստծու տաճարում եւ ինքն իրեն ցոյց տայ, թէ աստուած է:
4 Այն հակառակորդը հպարտացած ամենուն վրայ, որ աստուած պիտի կոչուի կամ պաշտուի, մինչեւ իսկ Աստուծոյ տաճարին մէջ պիտի* նստի եւ ինքզինք ցուցնէ իբր աստուած։
zohrab-1805▾ eastern-1994▾ western am▾
2:44: противящийся и превозносящийся выше всего, называемого Богом или святынею, так что в храме Божием сядет он, как Бог, выдавая себя за Бога.
2:4  ὁ ἀντικείμενος καὶ ὑπεραιρόμενος ἐπὶ πάντα λεγόμενον θεὸν ἢ σέβασμα, ὥστε αὐτὸν εἰς τὸν ναὸν τοῦ θεοῦ καθίσαι, ἀποδεικνύντα ἑαυτὸν ὅτι ἔστιν θεός.
2:4. ὁ (the-one) ἀντικείμενος ( ever-a-one-situating ) καὶ ( and ) ὑπεραιρόμενος ( being-lifted-over ) ἐπὶ ( upon ) πάντα ( to-all ) λεγόμενον (to-being-forthed) θεὸν (to-a-Deity) ἢ (or) σέβασμα, (to-a-revering-to,"ὥστε (as-also) αὐτὸν (to-it) εἰς (into) τὸν (to-the-one) ναὸν (to-a-temple) τοῦ ( of-the-one ) θεοῦ ( of-a-Deity ) καθίσαι , ( to-have-sat-down-to ,"ἀποδεικνύντα (to-en-showing-off) ἑαυτὸν (to-self) ὅτι (to-which-a-one) ἔστιν (it-be) θεός --. ( a-Deity )
2:4. qui adversatur et extollitur supra omne quod dicitur Deus aut quod colitur ita ut in templo Dei sedeat ostendens se quia sit DeusWho opposeth and is lifted up above all that is called God or that is worshipped, so that he sitteth in the temple of God, shewing himself as if he were God.
4. he that opposeth and exalteth himself against all that is called God or that is worshipped; so that he sitteth in the temple of God, setting himself forth as God.
2:4. who is an adversary to, and who is lifted up above, all that is called God or that is worshipped, so much so that he sits in the temple of God, presenting himself as if he were God.
2:4. Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.
Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God:

4: противящийся и превозносящийся выше всего, называемого Богом или святынею, так что в храме Божием сядет он, как Бог, выдавая себя за Бога.
2:4  ὁ ἀντικείμενος καὶ ὑπεραιρόμενος ἐπὶ πάντα λεγόμενον θεὸν ἢ σέβασμα, ὥστε αὐτὸν εἰς τὸν ναὸν τοῦ θεοῦ καθίσαι, ἀποδεικνύντα ἑαυτὸν ὅτι ἔστιν θεός.
2:4. qui adversatur et extollitur supra omne quod dicitur Deus aut quod colitur ita ut in templo Dei sedeat ostendens se quia sit Deus
Who opposeth and is lifted up above all that is called God or that is worshipped, so that he sitteth in the temple of God, shewing himself as if he were God.
2:4. who is an adversary to, and who is lifted up above, all that is called God or that is worshipped, so much so that he sits in the temple of God, presenting himself as if he were God.
2:4. Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: "Противник" - antikeimenoV - равносильно выражению антихрист. "Превозносящийся выше всего, называемого Богом, или святынею" - сын погибели будет врагом не одного лишь истинного Бога, но и богов языческих (1Кор.VIII:5), будет ли это нечто личное, или же вообще какой-нибудь предмет почитания. Это будет отрицание всякой религии вообще. "В храме Божием" - eiV ton naon tou Qeou - naoV - внутренняя часть храма, святилище. Употребление двух членов указывает, по-видимому, на то, что здесь разумеется храм Иерусалимский. "Сядет он, как Бог" - эта фраза, и вообще все образы, составляющие содержание этого стиха, могли быть легко подсказаны Ап. П. описанием Антиоха Епифана у пр. Даниила XI:36: (сравни Дан VII:25), и безумной попыткой римского императора Калигулы - поставить свою статую в храме Иерусалимском для религиозного поклонения (Иосиф Флавий, Antiduitates, XVIII:8. 2). Но как в народе иудейском может проявиться такая сатанинская богоборственность? На это ответить очень трудно. Но Ап. P., по-видимому, смотрел на иудаизм как на сферу, в которой должна проявиться самая страшная сатанинская борьба против Бога (см. 1: Фес II:14-16). Сравни, однако, Рим IX-XI. Смотри Zeine. R. Theologie des Neuen Testaments, стр. 465-74. 1911. Это очень трудный пункт в учении Ап. Павла.
Adam Clarke: Commentary on the Bible - 1831
2:4: Who opposeth and exalteth - He stands against and exalts himself above all Divine authority, and above every object of adoration, and every institution relative to Divine worship, σεβασμα, himself being the source, whence must originate all the doctrines of religion, and all its rites and ceremonies; so that sitting in the temple of God - having the highest place and authority in the Christian Church, he acts as God - taking upon himself God's titles and attributes, and arrogating to himself the authority that belongs to the Most High.
The words ως Θεον, as God, are wanting in ABD, many others, Erpen's Arabic, the Coptic, Sahidic, Ethiopic, Armenian, the Vulgate, some copies of the Itala, and the chief of the Greek fathers. Griesbach has left them out of the text, and Professor White says, Certissime delenda; "They should most certainly be erased." There is indeed no evidence of their being authentic, and the text reads much better with out them: So that he sitteth in the temple of God, etc.
Albert Barnes: Notes on the Bible - 1834
2:4: Who opposeth - That is, he is distinguished as an opposer of the great system which God has Rev_ealed for human salvation, and of those who would serve God in purity in the gospel of his Son. No Protestant will doubt that this has been the character of the papacy. The opposition of the general system to the gospel; the persecution of Wycliffe, of John Huss, of Jerome of Prague, of the Waldenses and the Reformers; the Inquisition, the cruelties in the reign of Mary (Queen of Scots), and the massacre of Bartholomew in France, are obvious illustrations of this.
And exalteth himself above all that is called God - That is, whether among the pagans or the Jews; above a false God, or the true God. This could be true only of one who set aside the divine laws; who undertook to legislate where God only has a right to legislate, and whose legislation was contrary to that of God. Any claim of a dominion over conscience; or any arrangement to set aside the divine laws, and to render them nugatory, would correspond with what is implied in this description. It cannot be supposed that any one would openly claim to be superior to God, but the sense must be, that the enactments and ordinances of the "man of sin" would pertain to the province in which God only can legislate, and that the ordinances made by him would be such as to render nugatory the divine laws, by appointing others in their place. No one can reasonably doubt that all that is here affirmed may be found in the claims of the Pope of Rome. The assumptions of the papacy have related to the following things:
(1) To authority above all the inferior orders of the priesthood - above all pastors, bishops, and primates.
(2) authority above all kings and emperors, "deposing some, and advancing others, obliging them to prostrate themselves before him, to kiss his toe, to hold his stirrup, to wait barefooted at his gate, treading even upon the neck, and kicking off the imperial crown with his foot" - Newton. Thus, Gregory VII made Henry IV wait barefooted at his gate. Thus, Alexander III trod upon the neck of Alexander I. Thus, Celestin kicked off the imperial crown of Henry VI. Thus, the right was claimed, and asserted, of laying nations under interdict, of deposing kings, and of absolving their subjects from their oaths of allegiance. And thus the Pope claimed the right over all unknown lands that might be discovered by Columbus, and apportioned the New World as he pleased - in all these things claiming prerogatives which can pertain only to God.
(3) to authority over the conscience, in matters which can pertain only to God himself, and where he only can legislate. Thus, it has been, and is, one of the claims set up for the Pope that he is infallible. Thus, he "forbids what God has commanded," as the marriage of the clergy, communion in both kinds, the use of the Scriptures for the common people. Thus, he has set aside the second commandment by the appointment of image-worship; and thus he claims the power of the forgiveness of sins. Multitudes of things which Christ allows his people are forbidden by the papacy, and many things are enjoined, or allowed, directly contrary to the divine legislation.
Or that is worshipped - σέβασμα sebasma. This word means "an object of worship;" see Act 17:3, where it is rendered devotions. It may be applied to the worship of a pagan divinity, or of the true God. "It may refer to a person, an idol, or a place. Probably Paul refers here to the heroes and other subordinate divinities of the heathen mythology" - Oldshausen. No one can doubt that the Pope has claimed higher honors, as the vicegerent of Christ, than was ever rendered in the ancient "hero worship."
So that he, as God - That is, claiming the honors due to God. This expression would not imply that he actually claimed to be the true God, but only that he sits in the temple, and manifests himself as if he were God. He claims such honors and such Rev_erence as the true God would if he should appear in human form. It should be observed here, however, that there is much reason to doubt the genuineness of this phrase - "as God" - ὡς Θεον hō s Theon. Mill supposes that it was inserted from the context. It is marked with an asterisk in the Vulgate, the Coptic, and the Syriac, and is omitted by many of the fathers; see Mill and Wetstein. It is rejected by Griesbach and Lachmann, and marked as doubtful by Hahn. It is defended, however, by Matthaei, Koppe, Knapp, and Schott. The sense is not materially affected whether it be regarded as genuine or not.
Sitteth in the temple of God - That is, in the Christian church. It is by no means necessary to understand this of the temple at Jerusalem, which was standing at the time this Epistle was written, because:
(1) the phrase "the temple of God" is several times used with reference to the Christian church, Co1 3:16, Co1 3:17; Co2 6:16; Eph 2:21; Rev 3:12; and,
(2) the temple was the proper symbol of the church, and an apostle trained amidst the Hebrew institutions would naturally speak of the church as the temple of God. The temple at Jerusalem was regarded as the peculiar dwelling-place of God on earth. When the Christian church was founded, it was spoken of as the peculiar dwelling-place of God; see the passages referred to above. He dwelt among His people. He was with them, and walked with them, and manifested himself among them - as he had done in the ancient temple. The usage in the New Testament would not lead us to restrict this language to an edifice, or a "church," as the word is now commonly used, but rather to suppose that it denotes the church as a society, and the idea is, that the Antichrist here referred to would present himself in the midst of that church as claiming the honors due to God alone. In the temple at Jerusalem, God himself presided. There he gave laws to his people; there he manifested himself as God; and there he was worshipped. The reign of the "man of sin" would be as if he should sit there. In the Christian church he would usurp the place which God had occupied in the temple. He would claim divine attributes and homage. He would give laws and responses as God did there. He would be regarded as the head of all ecclesiastical power; the source from which all authority emanated; the same in the Christian church which God himself was in the temple. This does not then refer primarily to the Pope as sitting in any particular church on any particular occasion, but to his claiming in the Church of Christ the authority and homage which God had in the temple at Jerusalem. In whatever place, whether in a cathedral or elsewhere, this authority should be exercised, all that the language here conveys would be fulfilled. No one can fail to see that the authority claimed by the Pope of Rome, meets the full force of the language used here by the apostle.
Showing himself that he is God - This does not necessarily mean that he actually, in so many words, claimed to be God; but that he usurped the place of God, and claimed the prerogatives of God. If the names of God are given to him, or are claimed by him; if he receives the honors due to God; if he asserts a dominion like that of God, then all that the language fairly implies will be fulfilled. The following expressions, applied to the Pope of Rome by Catholic writers, without any rebuke from the papacy, will show how entirely applicable this is to the pretended Head of the Church. He has been styled "Our Lord God the Pope; another God upon earth; king of kings and lord of lords. The same is the dominion of God and the Pope. To believe that our Lord God the Pope might not decree as he decreed is heresy. The power of the Pope is greater than all created power, and extends itself to things celestial, terrestrial, and infernal. The Pope doeth whatsoever he listeth, even things unlawful, and is more than God;" see the authority for these extraordinary declarations in Dr. Newton book on the Prophecies, Dissertations xxii. How can it be doubted that the reference here is to the papacy? Language could not be plainer, and it is not possible to conceive that anything can ever occur which would furnish a more manifest fulfillment of this prophecy. Indeed, interpreted by the claims of the papacy, it stands among the very clearest of all the predictions in the Sacred Scriptures.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: and exalteth: Isa 14:13; Eze 28:2, Eze 28:6, Eze 28:9; Dan 7:8, Dan 7:25, Dan 8:9-11, Dan 11:36; Rev 13:6
called: Co1 8:5
sitteth: Dan 8:12-14, Dan 11:45; Rev 13:6, Rev 13:7
2 Thessalonians 2:5
Geneva 1599
Who opposeth and (f) exalteth himself above all that is called God, or that is worshipped; (4) so that he as God sitteth in the temple of God, shewing himself that he is God.
(f) All men know who he is that says he can shut up heaven and open it at his pleasure, and takes upon himself to be lord and master above all kings and princes, before whom kings and princes fall down and worship, honouring that antichrist as a god. (4) He foretells that the antichrist (that is, whoever he is that will occupy that seat that falls away from God) will not reign outside of the Church, but in the very bosom of the Church.
John Gill
Who opposeth,.... Or is an opposer, an adversary of Christ, the antichrist; who opposes him in his kingly office, styling himself the head and spouse of the church, assuming to himself all power in heaven and in earth, taking upon him to dispense with the laws of Christ, and to make new ones; who opposes him in his priestly office, by pretending to offer him up again in the sacrifice of the mass, and by making angels and saints departed, intercessors and advocates; and also in his prophetic office, by teaching for doctrines the commandments of men, and setting up unwritten traditions before the word of God, requiring the worshipping of images, angels, and saints, when Christ requires that the Lord God only should be worshipped and served; and by introducing the doctrine of works and of merit instead of grace, and with a multitude of other things, in which he most manifestly appears to be diametrically opposite and contrary to Christ:
and exalteth himself above all that is called God, or that is worshipped. The Syriac version renders the last clause, "and religion"; and the Greek word does signify religion, worship, or devotion, as it is translated, in Acts 17:23 but here the act of worship is put for the object, and is rightly rendered, "or that which is worshipped"; as it is in the Vulgate Latin version, and in the Arabic version, "or that which is to be worshipped"; and it was usual with the Jews to call God the object of worship, by the name of worship itself, and by which they used to swear: it is said (c) of R. Benjamin the just, that he was appointed over the alms chest; one time a woman came to him and said, Rabbi, relieve me; he replied to her, "by the worship" (that is, by God who is worshipped) there is nothing in the alms chest: and elsewhere (d) it is said by one, concerning two that were fatherless, for whom the collectors of alms gathered, "by the worship", they go before my daughter: and a little after, "by the worship", these things are holy to thee; where the gloss says, it is an oath: and so here the word is to be understood of Deity itself; and the meaning is, that antichrist would exalt himself above all the gods of the Gentiles, who are only nominally, and not by nature, gods; to these were ascribed, some one thing, to some another; one had the government of heaven, another of hell, another of the seas, and an other of the winds, &c. but this haughty creature antichrist assumes to himself all power, both in heaven, earth, and hell. Angels are sometimes called gods, Ps 8:4 because they are sent of God, and sometimes represent him; the popes of Rome have exalted themselves above these; Pope Clement VI. proclaimed a jubilee, and promised forgiveness of sins to all that should come to Rome; and in his bull for it says, that
"if any that was confessed should die by the way, he should be free from all his sins; "and we do command the angels", that they take such a soul out of purgatory entirely absolved, and introduce it into the glory of paradise:''
and in a manuscript in the library at Helmsted are these words,
"we command the angels that they carry such a soul into Abraham's bosom, as soon as it has left the body:''
kings and civil magistrates are called gods, Ps 82:6 and this monster of iniquity and firstborn of Satan, the popes of Rome, have exalted themselves above these; they have not only took upon them to excommunicate emperors and kings, but to depose them, and take away their crowns from them, and give their kingdoms to others, and absolve their subjects from allegiance and fidelity to them; an emperor has held a pope's stirrup while he alighted from his horse, and was severely reprimanded for holding the left instead of the right stirrup; and the same emperor held another pope's stirrup while he got on his horse, and who set his foot upon his neck when he absolved him, being before excommunicated by him, using these words in Ps 91:13 "thou shall tread upon the lion", &c. An emperor and an empress waited at a pope's gates three days barefoot; another emperor and empress were crowned by the Pope with his feet; he took the crown with his feet, and, they bowing down, put it upon their heads, and then kicked it off; and one of our own kings resigned his crown and the ensigns of his royalty to the Pope's legate, who kept them five days; and when he offered a sum of money to the legate as an earnest of his subjection, to show his master's grandeur, he spurned at it; a king was thrown under a pope's table to lick the bones like a dog, while he was eating: so truly has this passage had its accomplishment in that impious and insolent set of men. Rome is by the Jewish (e) writers called "Magdiel", which signifies "magnifying itself"; the reason is, "because it magnifies itself" above all these (f); that is, above all kingdoms and states: but what is worse, and most dreadfully blasphemous, follows,
so that he as God sitteth in the temple of God; not in the temple of Jerusalem, which was to be destroyed and never to be rebuilt more, and was destroyed before this man of sin was revealed; but in the church of God, so called, 1Cor 3:16 the Ethiopic version renders it, "in the house of God"; for antichrist rose up out of, and in the midst of the church; and it was a true church in which he first appeared, and over which he usurped power and authority; though it has been so corrupted by him, as now to be only nominally so; here he sits, and has homage done him by his creatures, as if he was a god, and is not only styled Christ's vicar, but a god on earth, and our Lord God the Pope; so in the triumphal arch at the entry of Pope Sixtus IV, these lines were put, "oraculo vocis, mundi moderaris habenas, et merito in terris crederis esse Dens"; the sense is, that he governed the world by his word, and was deservedly believed to be God on earth; and their canon law (g) says,
"it is clearly enough shown, that the Pope cannot be loosed or bound by any secular power; since it is evident that he is called God by that pious prince, Constantine, and it is manifest that God cannot be judged by men:''
and Pope John XXII is expressly called (h) "our Lord God the Pope": the Ethiopic version reads, "he shall say to all, I am the Lord God"; see Ezek 28:2, the Alexandrian copy, and some others, and the Vulgate Latin version, leave out the phrase, "as God", but the Syriac retains it: however, the same blasphemy is expressed in the next clause,
shewing himself that he is God; by usurping a power over the consciences and souls of men; by dispensing with the laws of God and man; by assuming to himself all power in heaven and in earth; by taking upon him to open and shut the gates of heaven at pleasure; and by pardoning sin, which none but God can do; this is the mouth speaking blasphemies, Rev_ 13:5.
(c) T. Bab. Bava Bathra, fol. 11. 1. (d) T. Bab. Taanith, fol. 24. 1. (e) Jarchi in Gen. xxxvi. 43. (f) Abarbinel in Dan. fol. 42. 3. (g) Gratian. Decret. dist. 96. can. "satis". (h) Extrarag. "cum inter".
Robert Jamieson, A. R. Fausset and David Brown
Dan 11:36-37 is here referred to. The words used there as to Antiochus Epiphanes, Paul implies, shall even be more applicable to the man of sin, who is the New Testament actual Antichrist, as Antiochus was the Old Testament typical Antichrist. The previous world kingdoms had each one extraordinary person as its representative head and embodiment (thus Babylon had Nebuchadnezzar, Dan 2:38, end; Medo-Persia had Cyrus; Greece had Alexander, and Antiochus Epiphanes, the forerunner of Antichrist); so the fourth and last world kingdom, under which we now live, shall have one final head, the concentrated embodiment of all the sin and lawless iniquity which have been in pagan and papal Rome. Rome's final phase will probably be an unholy alliance between idolatrous superstition and godless infidelity.
Who opposeth and exalteth himself--There is but one Greek article to both participles, implying that the reason why he opposeth himself is in order that he may exalt himself above, &c. ALFORD takes the former clause absolutely, "He that withstands (CHRIST)," that is, Antichrist (1Jn 2:18). As at the conclusion of the Old Testament period, Israel apostate allied itself with the heathen world power against Jesus and His apostles (Lk 23:12; and at Thessalonica, Acts 17:5-9), and was in righteous retribution punished by the instrumentality of the world power itself (Jerusalem being destroyed by Rome), Dan 9:26-27; so the degenerate Church (become an "harlot"), allying itself with the godless world power (the "beast" of Revelation) against vital religion (that is, the harlot sitting on the beast), shall be judged by that world power which shall be finally embodied in Antichrist (Zech 13:8-9; Zech 14:2; Rev_ 17:16-17). In this early Epistle, the apostate Jewish Church as the harlot, and pagan Rome as the beast, form the historical background on which Paul draws his prophetic sketch of the apostasy. In the Pastoral Epistles, which were later, this prophecy appears in connection with Gnosticism, which had at that time infected the Church. The harlot (the apostate Church) is first to be judged by the beast (the world power) and its kings (Rev_ 17:16); and afterwards the beasts and their allies (with the personal Antichrist at their head, who seems to rise after the judgment on the harlot, or apostate Church) shall be judged by the coming of Jesus Himself (Rev_ 19:20). Anti-Christian tendencies produce different Antichrists: these separate Antichrists shall hereafter find their consummation in an individual exceeding them all in the intensity of his evil character [AUBERLEN]. But judgment soon overtakes him. He is necessarily a child of death, immediately after his ascent as the beast out of the bottomless pit going into perdition (Rev_ 17:8, Rev_ 17:11). Idolatry of self, spiritual pride, and rebellion against God, are his characteristics; as Christ-worship, humility, and dependence on God, characterize Christianity. He not merely assumes Christ's character (as the "false Christs," Mt 24:24), but "opposes" Christ. The Greek implies one situated on an opposite side (compare 1Jn 2:22; 2Jn 1:7). One who, on the destruction of every religion, shall seek to establish his own throne, and for God's great truth, "God is man," to substitute his own lie, "Man is God" [TRENCH].
above all that is called God-- (1Cor 8:5). The Pope (for instance, Clement VI) has even commanded the angels to admit into Paradise, without the alleged pains of purgatory, certain souls. But still this is only a foreshadowing of the Antichrist, who will not, as the Pope, act in God's name, but against God.
or that is worshipped--Rome here again gives a presage of Antichrist. The Greek is Sebasma; and Sebastus is the Greek for Augustus, who was worshipped as the secular ruler and divine vicegerent. The papacy has risen on the overthrow of CÃ&brvbr;sar's power. Antichrist shall exalt himself above every object of worship, whether on earth as the CÃ&brvbr;sar, or in heaven as God. The various prefigurations of Antichrist, Mohammed, Rome, Napoleon, and modern infidel secularism, contain only some, not all, his characteristics. It is the union of all in some one person that shall form the full Antichrist, as the union in one Person, Jesus, of all the types and prophecies constituted the full Christ [OLSHAUSEN].
in the temple of God . . . that he is God--"He will reign a time, times, and half a time" (Dan 7:25), that is, three and a half years, and will sit in the temple at Jerusalem: then the Lord shall come from heaven and cast him into the take of fire and shall bring to the saints the times of their reigning, the seventh day of hallowed rest, and give to Abraham the promised inheritance" [IRENÆUS, Against Heresies, 30.4].
showing himself--with blasphemous and arrogant DISPLAY (compare a type, Acts 12:21-23). The earliest Fathers unanimously looked for a personal Antichrist. Two objections exist to Romanism being regarded the Antichrist, though probably Romanism will leave its culmination in him: (1) So far is Romanism from opposing all that is called God, that adoration of gods and lords many (the Virgin Mary and saints) is a leading feature in it; (2) the papacy has existed for more than twelve centuries, and yet Christ is not come, whereas the prophecy regards the final Antichrist as short-lived, and soon going to perdition through the coming of Christ (Rev_ 17:8, Rev_ 17:11). Gregory the Great declared against the patriarch of Constantinople, that whosoever should assume the title of "universal bishop" would be "the forerunner of Antichrist." The papacy fulfilled this his undesigned prophecy. The Pope has been called by his followers, "Our Lord God the Pope"; and at his inauguration in St. Peter's, seated in his chair upon the high altar, which is treated as his footstool, he has vividly foreshadowed him who "exalteth himself above all that is called God." An objection fatal to interpreting the temple of God here as the Church (1Cor 3:16-17; 1Cor 6:19) is, the apostle would never designate the apostate anti-Christian Church "the temple of God." It is likely that, as Messiah was revealed among the Jews at Jerusalem, so Antimessiah shall appear among them when restored to their own land, and after they have rebuilt their temple at Jerusalem. Thus Dan 11:41, Dan 11:45 (see on Dan 11:41; Dan 11:45), corresponds, "He shall enter the glorious land (Judea), and he shall plant the tabernacles of his palaces between the seas in the glorious holy mountain"; and then (Dan 12:1) "Michael, the great prince, shall stand up" to deliver God's people. Compare Note, see on Dan 9:26-27. Also the king of Assyria, type of Antichrist (Is 14:12-14). "Lucifer" (a title of Messiah, assumed by Antichrist, Rev_ 22:16); "I will exalt my throne above the stars of God." "I will sit upon the mount of the congregation (that is, God's place of meeting His people of old, the temple), in the sides of the north (Ps 48:2); I will be like the Most High." Rev_ 11:1-2, "The temple of God . . . the holy city" (namely, Jerusalem, Mt 4:5), compare Ps 68:18, Ps 68:29, referring to a period since Christ's ascension, therefore not yet fulfilled (Is 2:1-3; Eze. 40:1-44:31; Zech 14:16-20; Mal 3:1). "In the temple of God," implies that it an internal, not an external, enemy which shall assail the Church. Antichrist shall, the first three and a half years of the prophetical week, keep the covenant, then break it and usurp divine honors in the midst of the week. Some think Antichrist will be a Jew. At all events he will, "by flatteries," bring many, not only of the Gentiles, but also of "the tribes" of Israel (so the Greek for "kindreds," Rev_ 11:8-9), to own him as their long-looked-for Messiah, in the same "city where our Lord was crucified." "Sitteth" here implies his occupying the place of power and majesty in opposition to Him who "sitteth on the right hand of the Majesty on high" (Heb 1:3), and who shall come to "sit" there where the usurper had sat (Mt 26:64). See on Dan 9:27; Rev_ 11:2-3, Rev_ 11:9, Rev_ 11:11. Compare Ezek 38:2-3, Ezek 38:6, Ezek 38:9-10, Ezek 38:13-14, Ezek 38:16, as to Tyre, the type of Antichrist, characterized by similar blasphemous arrogance.
2:52:5: Ո՞չ յիշիցէք՝ զի մինչ առ ձե՛զն իսկ էի՝ ասէի զայս[4631]։ [4631] Ոմանք. Ոչ յիշէք՝ զի մինչ առ ձեզն իսկ էաք՝ ասէաք։
5 Չէ՞ք յիշում, որ, մինչ ձեզ հետ էի դեռ, ասում էի այդ բանը:
5 Չէ՞ք յիշեր թէ երբ ձեր քով էի, այս բաները կ’ըսէի ձեզի։
Ո՞չ յիշիցէք զի մինչ առ ձեզն իսկ էի, ասէի զայս:

2:5: Ո՞չ յիշիցէք՝ զի մինչ առ ձե՛զն իսկ էի՝ ասէի զայս[4631]։
[4631] Ոմանք. Ոչ յիշէք՝ զի մինչ առ ձեզն իսկ էաք՝ ասէաք։
5 Չէ՞ք յիշում, որ, մինչ ձեզ հետ էի դեռ, ասում էի այդ բանը:
5 Չէ՞ք յիշեր թէ երբ ձեր քով էի, այս բաները կ’ըսէի ձեզի։
zohrab-1805▾ eastern-1994▾ western am▾
2:55: Не помните ли, что я, еще находясь у вас, говорил вам это?
2:5  οὐ μνημονεύετε ὅτι ἔτι ὢν πρὸς ὑμᾶς ταῦτα ἔλεγον ὑμῖν;
2:5. Οὐ (Not) μνημονεύετε (ye-remember-of) ὅτι (to-which-a-one) ἔτι (if-to-a-one) ὢν (being) πρὸς (toward) ὑμᾶς (to-ye) ταῦτα (to-the-ones-these) ἔλεγον (I-was-forthing) ὑμῖν; (unto-ye?"
2:5. non retinetis quod cum adhuc essem apud vos haec dicebam vobisRemember you not that, when I was yet with you, I told you these things?
5. Remember ye not, that, when I was yet with you, I told you these things?
2:5. Do you not recall that, when I was still with you, I told you these things?
2:5. Remember ye not, that, when I was yet with you, I told you these things?
Remember ye not, that, when I was yet with you, I told you these things:

5: Не помните ли, что я, еще находясь у вас, говорил вам это?
2:5  οὐ μνημονεύετε ὅτι ἔτι ὢν πρὸς ὑμᾶς ταῦτα ἔλεγον ὑμῖν;
2:5. non retinetis quod cum adhuc essem apud vos haec dicebam vobis
Remember you not that, when I was yet with you, I told you these things?
2:5. Do you not recall that, when I was still with you, I told you these things?
2:5. Remember ye not, that, when I was yet with you, I told you these things?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Из этого стиха видно, что Ап., проповедуя Ф., много и подробно говорил им о парусии Христа (см. 1: Ф. V:1-2), и о временах и сроках в связи с нею, что находит подтверждение и в Деян XVII:7.
Adam Clarke: Commentary on the Bible - 1831
2:5: I told you these things - In several parts of this description of the man of sin, the apostle alludes to a conversation which had taken place between him and the members of this Church when he was at Thessalonica; and this one circumstance will account for much of the obscurity that is in these verses. Besides, the apostle appears to speak with great caution, and does not at all wish to publish what he had communicated to them; the hints which he drops were sufficient to call the whole to their remembrance.
Albert Barnes: Notes on the Bible - 1834
2:5: Remember ye not, that, when I was yet with you, I told you these things? - The whole subject of the second coming of the Saviour seems to have constituted an important part of the instructions of Paul when at Thessalonica. He now refers them to what he had told them respecting the great apostasy, to show that his views had not changed, and that he did not mean to have them understand that the world would soon come to an end. He had stated these things to them implying that a considerable interval must elapse before the Saviour would appear. Much of the obscurity of this prophecy arises from the fact, that the apostle alludes to things which he had told them when with them, of which we have now no knowledge. Hence, what would be perfectly clear to them, on reading this letter, is now difficult to be understood.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: Remember: Mat 16:9; Mar 8:18; Luk 24:6, Luk 24:7; Act 20:31
when: Th2 3:10; Joh 16:4; Gal 5:21; Th1 2:11; Pe2 1:15
2 Thessalonians 2:6
Geneva 1599
(5) Remember ye not, that, when I was yet with you, I told you these things?
(5) This prophecy was continually declared to the ancient Church, but it was neglected by those that followed.
John Gill
Remember ye not, that when I was yet with you,.... At Thessalonica, for the apostle had been there in person, and had preached there with great boldness and success; he had declared the whole counsel of God, and the Gospel came in power and worked effectually in them, and yet there was too great a forgetfulness of it; with which the apostle tacitly charges them, and rebukes them gently for it; and as a faithful monitor, stirs up their pure minds by way of remembrance, and reminds them of former truths delivered to them:
I told you these things: or "words" as the Arabic version; concerning the coming of Christ as that it would not be yet, that there, must be a defection from the faith, and antichrist must be revealed; which shows that these were things of moment and importance, and were useful and profitable to be insisted on; and therefore the apostle had told them of them, and spoke freely and largely about them, at his first preaching among them, and were what he inculcated everywhere; and also that his doctrine was all of a piece at one time as another; it was not yea and nay, or contradictory; what he now said was no other than what he had said before; and therefore it was the more inexcusable in them, to be shaken or troubled by any means with another doctrine.
Robert Jamieson, A. R. Fausset and David Brown
Remember, &c.--confuting those who represent Paul as having labored under error as to Christ's immediate coming when writing his first Epistle, and as now correcting that error.
I told you--more than once, literally, "I was telling," or "used to tell."
2:62:6: Եւ արդ դո՛ւք ինքնին գիտէք զայն, որ ունին, յայտնե՛լ նմա յիւրում ժամանակի[4632]։ [4632] Ոսկան. Որ ունի յայտնիլ յիւ՛՛։
6 Եւ այժմ դուք ինքներդ գիտէք, թէ ինչն է նրան յետ պահում, որ այդ Հակառակորդը ինքն իրեն յայտնի անի մինչեւ ժամանակը գայ.
6 Եւ հիմա դուք ինքնիրեննիդ գիտէք ի՛նչ բան կ’արգիլէ, որպէս զի ինք իր ատենին յայտնուի։
Եւ արդ դուք ինքնին գիտէք զայն որ ունին, յայտնել նմա յիւրում ժամանակի:

2:6: Եւ արդ դո՛ւք ինքնին գիտէք զայն, որ ունին, յայտնե՛լ նմա յիւրում ժամանակի[4632]։
[4632] Ոսկան. Որ ունի յայտնիլ յիւ՛՛։
6 Եւ այժմ դուք ինքներդ գիտէք, թէ ինչն է նրան յետ պահում, որ այդ Հակառակորդը ինքն իրեն յայտնի անի մինչեւ ժամանակը գայ.
6 Եւ հիմա դուք ինքնիրեննիդ գիտէք ի՛նչ բան կ’արգիլէ, որպէս զի ինք իր ատենին յայտնուի։
zohrab-1805▾ eastern-1994▾ western am▾
2:66: И ныне вы знаете, что не допускает открыться ему в свое время.
2:6  καὶ νῦν τὸ κατέχον οἴδατε, εἰς τὸ ἀποκαλυφθῆναι αὐτὸν ἐν τῶ ἑαυτοῦ καιρῶ.
2:6. καὶ (And) νῦν (now) τὸ (to-the-one) κατέχον (to-holding-down) οἴδατε, (ye-had-come-to-see,"εἰς (into) τὸ (to-the-one) ἀποκαλυφθῆναι (to-have-been-shrouded-off) αὐτὸν (to-it) ἐν (in) τῷ (unto-the-one) αὐτοῦ (of-it) καιρῷ: (unto-a-time)
2:6. et nunc quid detineat scitis ut reveletur in suo temporeAnd now you know what withholdeth, that he may be revealed in his time.
6. And now ye know that which restraineth, to the end that he may be revealed in his own season.
2:6. And now you know what it is that holds him back, so that he may be revealed in his own time.
2:6. And now ye know what withholdeth that he might be revealed in his time.
And now ye know what withholdeth that he might be revealed in his time:

6: И ныне вы знаете, что не допускает открыться ему в свое время.
2:6  καὶ νῦν τὸ κατέχον οἴδατε, εἰς τὸ ἀποκαλυφθῆναι αὐτὸν ἐν τῶ ἑαυτοῦ καιρῶ.
2:6. et nunc quid detineat scitis ut reveletur in suo tempore
And now you know what withholdeth, that he may be revealed in his time.
2:6. And now you know what it is that holds him back, so that he may be revealed in his own time.
2:6. And now ye know what withholdeth that he might be revealed in his time.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Что разумеет Ап. Павел под to katecon (удерживающее - по слав.)? Ниже в ст. 7. он говорит относительно o katecon - держай, по слав. Несомненно здесь разумеется одно и то же, и именно вероятнее всего - римская власть, римская империя, которая своею мощною рукою пока еще сдерживала богоборство Израиля. Это толкование, идущее от времен Тертуллиана (De Resurr. c. 24: - duis nisi Romanus status), находит себе подтверждение и в фактах жизни Ап. Павла. Последний всюду находил что римская власть действительно играла роль "удерживающего" (см. Деян XVII:6: и д. XVIII:12-16), отсюда и его взгляд на власть в Рим XIII:1-3. Если же Ап. пишет здесь прикровенно, то это стоит в полном согласии с таинственным характером апокалиптических писаний и б. м. с соображениями осторожности, в виду того, что сказано во второй половине стиха 7.
Adam Clarke: Commentary on the Bible - 1831
2:6: And now ye know what withholdeth - I told you this among other things; I informed you what it was that prevented this man of sin, this son of perdition, from revealing himself fully.
Albert Barnes: Notes on the Bible - 1834
2:6: And now ye know what withholdeth - Margin, "holdeth." The reference is, to something that then operated to constrain or hold back the obvious tendency of things, so that the "man of sin" should not at once appear, or so that things should not soon so develop themselves as to give rise to this anti-Christian power. There were causes at work even then, which would ultimately lead to this; but there was also something which checked the tendency of things, so that the Revelation or development of the "man of sin" was put off to a future period. The obvious meaning of this would be, that, when the apostle wrote, there was a tendency to what would occur under the great apostasy, and that this would soon develop itself if it were not restrained. If the reference is to the papacy, this would consist in corruptions already existing in the church, having a resemblance to those which afterward existed under that system, or which were the germ of that system.
If there was a tendency toward the concentration of all power in an individual in the church, - if there was an assumption of authority by one class of ministers above another, - if there was a denial of the "parity of the clergy," the tendency would have been to that ultimate assumption of authority which is found in the Romish hierarchy. But conjecture is useless as to what was the precise form in which this tendency then began to develop itself. That the corruptions early began in the church which terminated in the papacy, and which led on directly to it, we know; and that the apostle was able to foresee and predict such a final development, shows that he was under the influence of inspiration. It is not known precisely what is referred to by the phrase "what withholdeth," τὸ κατέχον to katechon. The phrase means properly, something that "holds back," or "restrains."
The word here is in the neuter gender, "What withholdeth." In the following verse it is in the masculine gender, ὁ κατέχων ho katechō n - "he that letteth," or withholdeth; and the reference would seem to be to some agency or state of things under the control of an individual, or of some civil power, that then operated as a restraint on the natural tendency of things. Of this, the apostle says, they had had full information; but we can only conjecture what it was. The restraining power of anything controlled by an individual, or of any government, or the restraining power of God, would meet all that the phrase implies. The most natural interpretation is that which refers it to civil power, meaning that there was something in the form of the existing administration which would pRev_ent this development until that restraint should be removed. The supposition that there was even then a tendency to concentrate all ecclesiastical power at Rome, and that while the civil authority remained there it would not suffer ecclesiastical power to grow to the exorbitant height which it ultimately reached, will meet all that is implied in the language.
That he might be Rev_ealed in his time - The man of sin. The meaning is, that there was then a restraint operating which would pRev_ent the development of this anti-Christian power until the proper time; that is, until the state of the world should be such that in the divine arrangements it would be proper to permit it. It was not to be permitted until the gospel should be extensively preached, and had had an opportunity of showing its fair effects on the nations; until it had become so planted and established that even the rise of this anti-Christian power could not effectually uproot it. If the "man of sin" had been permitted to rise at once, the consequence might have been that the new religion would have been crushed, so that it could never have Rev_ived again. There was then a providential arrangement by which this growth of wickedness should be checked and restrained, until the new religion should take deep root in the earth, and its perpetuity should be secured. Then the great trial was to be permitted under the "man of sin."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: withholdeth: or, holdeth, Th2 2:7
Rev_ealed: Th2 2:3, Th2 2:8
2 Thessalonians 2:7
Geneva 1599
And now ye know (g) what withholdeth that he might be revealed in his time.
(g) What hinders and stops.
John Gill
And now ye know what withholdeth,.... Or hinders the revelation of the man of sin, or antichrist; by which is meant not the Apostle Paul, though he by his ministry was a very great hinderance of the growth of error, and the spread of evil practices in the churches, and so of the more open appearance of the man of sin in his forerunners; and after his departure from Ephesus, and imprisonment at Rome, and suffering death, there was a great falling off in the churches, and among professors of religion, which made way for the manifestation of antichrist in due time: nor the preaching of the Gospel, in its power and purity, in the several parts of the world; though so long as this obtained, got ground, and gained success, the man of sin could not show his head; and therefore it must, as it did, decline, and was gradually taken away that he might appear: nor the Spirit of God, as the spirit of truth and holiness, though as long as he continued in his gifts and operations of grace in the churches, they were preserved from antichristian doctrine and worship; but when he removed from them, this enemy and adversary of Christ and his Gospel came in like a flood: nor the general defection in Th2 2:3 though that was to be previous to the revelation of antichrist, and was to be what would usher him in; nor could he appear until the wickedness of men was come to a pitch, that they would be ready to receive him, and pay homage and worship to him: nor is the decree of God meant, though till the time came fixed by God for his appearance, the decree must be a bar in his way; since as there is a time for every purpose, nothing can come to pass till that time comes: but by that which withheld, let or hindered the open appearance of antichrist, were the Roman empire and emperors; these stood in his way, and while this empire lasted, and the emperors wore the imperial crown, and sat on the throne, and held the government in their hands, the popes could not come at the height of their ambition, dignity, and authority, nor shine in their glory; nor could the whore of Babylon take her seat, and sit upon the seven hills of Rome until the Roman emperor was taken out of the way: this therefore hindered,
that he might be revealed in his time. The Ethiopic version renders it, "until his time appointed came": wherefore till the time that God had fixed for the appearance of this monster of iniquity, this son of perdition, the Roman empire must continue, and Roman emperors must keep their place and dignity to prevent his appearance sooner: the reason why the apostle expresses this not in plain words, but in an obscure manner, and with so much caution, was, that he might not offend the Roman emperors, and provoke them to a severe persecution of them as seditious persons, that sought the destruction of the empire: the word here used, which is rendered "withholdeth", or "letteth", as in the next verse, signifies a ruler or governor, and answers to the Hebrew word "to keep back, or restrain"; and which is used of kings, who by their laws and government restrain and withhold people from doing what they would; see 1Kings 9:17 to which the apostle, who well understood the Hebrew language, doubtless had reference; so , is rendered, "a magistrate", in Judg 18:7.
John Wesley
And now ye know - By what I told you when I was with you. That which restraineth - The power of the Roman emperors. When this is taken away, the wicked one will be revealed. In his time - His appointed season, and not before.
Robert Jamieson, A. R. Fausset and David Brown
now ye know--by my having told you. The power must have been one "known" to the Thessalonians.
what withholdeth--that which holds him back; "keeps him in check": the power that has restrained the man of sin from his full and final development, is the moral and conservative influence of political states [OLSHAUSEN]: the fabric of human polity as a coercive power; as "he who now letteth" refers to those who rule that polity by which the great upbursting of godlessness is kept down [ALFORD]. The "what withholdeth" refers to the general hindrance; "he who now letteth," to the person in whom that hindrance is summed up. Romanism, as a forerunner of Antichrist, was thus kept in check by the Romanemperor (the then representative of the coercive power) until Constantine, having removed the seat of empire to Constantinople, the Roman bishop by degrees first raised himself to precedency, then to primacy, and then to sole empire above the secular power. The historical fact from which Paul starts in his prediction was probably the emperor Claudius' expulsion of the Jews, the representative of the anti-Christian adversary in Paul's day, from Rome, thus "withholding" them in some degree in their attacks on Christianity; this suggested the principle holding good to the end of time, and about to find its final fulfilment in the removal of the withholding person or authority, whereupon Antichrist in his worst shape shall start up.
that he might be--Greek, "in order that": ye know that which keeps him back, in God's purposes, from being sooner manifested, "in order that he may be revealed in his own time" (that is, the time appointed by God to him as his proper time for being manifested), not sooner (compare Dan 11:35). The removal of the withholding power will be when the civil polity, derived from the Roman empire, which is to be, in its last form, divided into ten kingdoms (Rev_ 17:3, Rev_ 17:11-13), shall, with its leading representative head for the time being ("he who now letteth," Greek, "withholdeth," as in Th2 2:6), yield to the prevalent godless "lawlessness" with "the lawless one" as its embodiment. The elect Church and the Spirit cannot well be, as DE BURGH suggests, the withholding power meant; for both shall never be wholly "taken out of the way" (Mt 28:20). However, the testimony of the elect Church, and the Spirit in her, are the great hindrance to the rise of the apostasy; and it is possible that, though the Lord shall have a faithful few even then, yet the full energy of the Spirit in the visible Church, counteracting the energy or "working" of "the mystery of lawlessness" by the testimony of the elect, shall have been so far "taken out of the way," or set aside, as to admit the manifestation of "the lawless one"; and so DE BURGH'S'S view may be right (Lk 18:8; Rev_ 11:3-12). This was a power of which the Thessalonians might easily "know" through Paul's instruction.
2:72:7: Զի խորհուրդն անօրէնութեան արդէն իսկ զօրանա՛յ. բայց յայնժամ, մինչ ՚ի միջոյ բարձցի՛ որ այժմդ ունի[4633]։ [4633] Ոմանք. Բայց ցայն ժամ՝ մինչեւ ՚ի միջոյ։
7 որովհետեւ անօրէնութեան այդ խորհրդաւոր ուժը արդէն գործի վրայ է. բայց այդ պիտի չյայտնուի մինչեւ այն ժամանակ, երբ մէջտեղից կը վերացուի նա, որ այժմ նրան յետ է պահում:
7 Վասն զի անօրէնութեան խորհուրդը արդէն կը գործէ. բայց ան որ հիմա կ’արգիլէ, պիտի արգիլէ՝ մինչեւ ինք մէջտեղէն վերնայ։
Զի խորհուրդն անօրէնութեան արդէն իսկ զօրանայ. բայց յայնժամ` մինչ ի միջոյ բարձցի որ այժմդ ունի:

2:7: Զի խորհուրդն անօրէնութեան արդէն իսկ զօրանա՛յ. բայց յայնժամ, մինչ ՚ի միջոյ բարձցի՛ որ այժմդ ունի[4633]։
[4633] Ոմանք. Բայց ցայն ժամ՝ մինչեւ ՚ի միջոյ։
7 որովհետեւ անօրէնութեան այդ խորհրդաւոր ուժը արդէն գործի վրայ է. բայց այդ պիտի չյայտնուի մինչեւ այն ժամանակ, երբ մէջտեղից կը վերացուի նա, որ այժմ նրան յետ է պահում:
7 Վասն զի անօրէնութեան խորհուրդը արդէն կը գործէ. բայց ան որ հիմա կ’արգիլէ, պիտի արգիլէ՝ մինչեւ ինք մէջտեղէն վերնայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:77: Ибо тайна беззакония уже в действии, только [не совершится] до тех пор, пока не будет взят от среды удерживающий теперь.
2:7  τὸ γὰρ μυστήριον ἤδη ἐνεργεῖται τῆς ἀνομίας· μόνον ὁ κατέχων ἄρτι ἕως ἐκ μέσου γένηται.
2:7. τὸ (the-one) γὰρ (therefore) μυστήριον (a-flexerlet) ἤδη (which-then) ἐνεργεῖται ( it-worketh-in-unto ) τῆς (of-the-one) ἀνομίας: (of-an-un-parceleeing-unto) μόνον (to-alone) ὁ (the-one) κατέχων (holding-down) ἄρτι (unto-adjusted) ἕως (unto-if-which) ἐκ (out) μέσου (of-middle) γένηται . ( it-might-have-had-became )
2:7. nam mysterium iam operatur iniquitatis tantum ut qui tenet nunc donec de medio fiatFor the mystery of iniquity already worketh: only that he who now holdeth do hold, until he be taken out of the way.
7. For the mystery of lawlessness doth already work: only one that restraineth now, until he be taken out of the way.
2:7. For the mystery of iniquity is already at work. And only one now holds back, and will continue to hold back, until he is taken from our midst.
2:7. For the mystery of iniquity doth already work: only he who now letteth [will let], until he be taken out of the way.
For the mystery of iniquity doth already work: only he who now letteth [will let], until he be taken out of the way:

7: Ибо тайна беззакония уже в действии, только [не совершится] до тех пор, пока не будет взят от среды удерживающий теперь.
2:7  τὸ γὰρ μυστήριον ἤδη ἐνεργεῖται τῆς ἀνομίας· μόνον ὁ κατέχων ἄρτι ἕως ἐκ μέσου γένηται.
2:7. nam mysterium iam operatur iniquitatis tantum ut qui tenet nunc donec de medio fiat
For the mystery of iniquity already worketh: only that he who now holdeth do hold, until he be taken out of the way.
2:7. For the mystery of iniquity is already at work. And only one now holds back, and will continue to hold back, until he is taken from our midst.
2:7. For the mystery of iniquity doth already work: only he who now letteth [will let], until he be taken out of the way.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: "Тайна беззакония" - это то же, что и apostasia. Стих поясняет предшествующую мысль: явление беззаконника будет лишь полным откровением, а не самым возникновением его, ибо принцип зла, воплощением которого он явится, уже в действии, хотя и тайно, и именно до тех пор, пока не будет устранен тот, кто теперь удерживает вакханалию зла.
Adam Clarke: Commentary on the Bible - 1831
2:7: For the mystery of iniquity doth already work - There is a system of corrupt doctrine, which will lead to the general apostasy, already in existence, but it is a mystery; it is as yet hidden; it dare not show itself, because of that which hindereth or withholdeth. But when that which now restraineth shall be taken out of the way, then shall that wicked one be revealed-it will then be manifest who he is, and what he is. See the observations at the end of this chapter (note).
Albert Barnes: Notes on the Bible - 1834
2:7: For the mystery of iniquity - On the meaning of the word mystery, see the notes on Rom 11:25; compare Co1 2:7; Eph 1:9; Eph 3:3; Col 1:26. It means properly what is hidden or concealed; not necessarily that which is unintelligible. The "mystery of iniquity" seems here to refer to some hidden or concealed depravity - some form of sin which was working secretly and silently, and which had not yet developed itself. Any secret sources of iniquity in the church - anything that tended to corrupt its doctrines, and to destroy the simplicity of the faith of the gospel, would correspond with the meaning of the word. Doddridge correctly supposes that this may refer to the pride and ambition of some ministers, the factious temper of some Christians, the imposing' of unauthorized severities, the worship of angels, etc.
Doth already work - There are elements of these corruptions already existing in the church. Dr. Newton maintains that the foundations of popery were laid in the apostle's days, and that the superstructure was raised by degrees; and this is entirely in accordance with the statements of the apostle Paul. In his own time, he says, there were things which, if not restrained, would expand and ripen into that apostasy. He has not told as particularly to what he refers, but there are several intimations in his writings, as well as in other parts of the New Testament, that even in the apostolic age there existed the elements of those corruptions which were afterward developed and imbodied in the papacy. Even then, says Dr. Newton, "idolatry was stealing into the church Co1 10:14, and a voluntary humility and worshipping of angels." (Col 2:18; see, however, my note on that passage.) "There existed strife and divisions Co1 3:3, an adulterating and handling the word of God deceitfully Co2 2:17; Co2 4:2, a gain of godliness, teaching of things for filthy lucre's sake Ti1 6:5; Tit 1:11, a vain observation of festivals Gal 4:10, a vain distinction of meats Co1 8:8, a neglecting of the body Col 2:23, traditions, and commandments, and doctrines of men Col 2:8, Col 2:22; compare Jo3 1:9, "Diotrephes, who loveth to have the pre-eminence." These things constituted the elements of the corruptions which were afterward developed in the papacy, and which are imbodied in that system. An eye that could see all, would even then have perceived that if there were no restraint, these incipient corruptions would grow up into that system, and would be expanded into all the corruptions and arrogant claims which have ever characterized it; compare Jo1 4:3.
Only he who now letteth - Who now hinders, or restrains - ὁ κατέχων ho katechō n. This is the same word which is used in Th2 2:7, and rendered "withholdeth," except that it is there in the neuter gender. There can be no doubt that there is reference to the same restraining power, or the same power under the control of an individual; but what that was, is not quite certain. It was some power which operated as a check on the growing corruptions then existing, and which pRev_ented their full development, but which was to be removed at no distant period, and whose removal would give an opportunity for these corruptions to develop themselves, and for the full Revelation of the man of sin. Such a supposition as that the civil power of Rome was such a restraint, operating to pRev_ent the assumption of the ecclesiastical claims of supremacy which afterward characterized the papacy, will correspond with all that is necessarily implied in the language.
Will let, until he be taken out of the way - This will be an effectual check on these corruptions, pRev_enting their full development, until it is removed, and then the man of sin will appear. The supposition which will best suit this language is, that there was then some civil restraint, pRev_enting the development of existing corruptions, but that there would be a removal, or withdrawing of that restraint; and that then the tendency of the existing corruptions would be seen. It is evident, as Oldshausen remarks, that this resisting or restraining power must be something out of the church, and distinguished from the anti-Christian tendency itself; yon der Kirche und vom Antichristenthum. It is necessary, therefore, to understand this of the restraints of civil power. Was there, then, any fact in history which will accord with this interpretation? The belief among the primitive Christians was, that what hindered the rise of the man of sin was the Roman empire, and therefore "they prayed for its peace and welfare, as knowing that when the Roman empire should be dissolved and broken in pieces, the empire of the man of sin would be raised on its ruins."
Dr. Newton. How this Rev_olution was effected, may be seen by the statement of Machiavel. "The emperor of Rome, quitting Rome to dwell at Constantinople" (in the fourth century, under Constantine), "the Roman empire began to decline, but the church of Rome augmented as fast. Nevertheless, until the coming in of the Lombards, all Italy being under the dominion of either emperors or kings, the bishops assumed no more power than what was due to their doctrine and manners; in civil affairs they were subject to the civil power. But Theodoric, king of the Goths, fixing his seat at Ravenna, was that which advanced their interest, and made them more considerable in Italy, for there being no other prince left in Rome, the Romans were forced for protection to pay greater allegiance to the Pope. The Lombards having invaded and reduced Italy into several cantons, the Pope took the opportunity, and began to hold up his head. For being, as it were, governor and principal of Rome, the emperor of Constantinople and the Lombards bare him a respect, so that the Romans (by mediation of their Pope) began to treat and confederate with Longinus (the emperor's lieutenant), and the Lombards, not as subjects, but as equals and companions; which said custom continuing, and the Pope's entering into alliance sometimes with the Lombards, and sometimes with the Greeks, contracted great reputation to their dignity." (History of Florence, B. i., p. 6, of the English translation.) A more extended quotation on the same subject, may be seen in Newton on the Prophecies, pp. 407, 408. To anyone acquainted with the decline and fall of the Roman empire, nothing can be more manifest than the correspondence of the facts in history respecting the rise of the papacy, and the statement of the apostle Paul here. The simple facts are these:
(1) There were early corruptions in the church at Rome, as there were elsewhere, but peculiarly there, as Rome was the seat of philosophy and of power.
(2) there were great efforts made by the bishop of Rome to increase his authority, and there was a steady approximation to what he subsequently claimed - that of being Universal Bishop.
(3) there was a constant tendency to yield to him deference and respect in all matters.
(4) this was kept in check as long as Rome was the seat of the imperial power. Had that power remained there, it would have been impossible for the Roman Bishop ever to have obtained the civil and ecclesiastical eminence which he ultimately did. Rome could not have had two heads, both claiming and exercising supreme power; and there never could have been a "Revelation of the man of sin."
(5) Constantine removed the seat of empire to Constantinople; and this removal or "taking away" of the only restraint on the ambitious projects of the Roman bishops, gave all the opportunity which could be desired for the growth of the papal power. In all history there cannot, probably, be found a series of events corresponding more accurately with a prophetic statement than this; and there is every evidence, therefore, that these are the events to which the Spirit of inspiration referred.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: the mystery: Ti1 3:16; Rev 17:5, Rev 17:7
doth: Act 20:29; Col 2:18-23; Ti2 2:17, Ti2 2:18; Jo1 2:18, Jo1 4:3
he who: Th2 2:6
2 Thessalonians 2:8
Geneva 1599
(6) For the mystery of iniquity doth already work: (7) only he who now (h) letteth [will let], until he be taken out of the way.
(6) Even in the apostles time the first foundations of the apostolic seat were laid, but yet so that they deceived men. (7) He foretells that when the empire of Rome is taken away, the seat that falls away from God will succeed and hold its place, as the old writers, Tertullian, Chrysostom, and Jerome explain and interpret it.
(h) He who is now in authority and rules all, that is, the Roman Empire.
John Gill
For the mystery of iniquity doth already work,.... Or "the mystery of that wicked one", as the Syriac; meaning either antichrist himself, and the spirit of antichrist, which were already in the world, 1Jn 2:18, "mystery" being one of the names of antichrist, Rev_ 17:5 and anciently this word was engraven on the mitres of the popes of Rome: or the evil doctrines and practices of antichrist may be intended; for as the doctrine of the Gospel is called a mystery, and the mystery of godliness; so the doctrines and practices of antichrist may be called the mystery of iniquity, especially as they were now secretly spread, imbibed, and practised: the foundations of it were now laying in the church by false teachers; for errors and heresies of every sort, respecting the person and offices of Christ, and in opposition to them, were now broached; idolatry, and holding communion with idolaters, now obtained; worshipping of angels was used by some; and superstition and will worship, worship after the commandments of men, were practised; days, and months, and years, distinguished by Jews and Pagans, and difference of meats, were observed; celibacy and virginity began to be admired and commended; dominion and magistracy were despised, and church authority contemned, and many, as Diotrephes, loved to have the pre-eminence; and the doctrine of justification by the works of the law was industriously spread, and zealously preached and received; all which laid the foundation, and are the life and soul of popery:
only he who now letteth, will let, until he be taken out of the way; that is, the Roman empire and Roman emperors, and which were by degrees entirely removed, and so made way for the revelation of this wicked one: and which was done partly by Constantine the emperor receiving the Christian faith, whereby the Roman empire as Pagan ceased; and by increasing the riches of the church, and feeding the pride, ambition, and covetousness of the bishops, especially the bishop of Rome; and next by removing the seat of the empire from Rome to Byzantium, which he called Constantinople: here the Greek emperors continued in succession, and neither they themselves, nor even their exarchs, resided at Rome, but at Ravenna; so that way was made for antichrist to come to his seat, and there was nothing to rival and eclipse the grandeur, power, and glory of the Roman popes: and that which let was also taken out of the way, by the division of the empire, by Theodosius, giving to his elder son Arcadius, the eastern, and to the younger, Honorius, the western parts of it: the eastern empire was in process of time seized upon and possessed by Mahomet and the Saracens; and the western empire was overrun by the Goths, Vandals, and Huns, and became extinct about the year 476, in Augustulus, the last of the Roman emperors, who was obliged to abdicate the government by Odoacer king of the Heruli; when the kingdom of the Lombards took place in Italy, and afterwards that was translated to Charles the great, king of the French; so that there was nothing more of the Roman empire remaining than the bare name, as at this day; and by this means the popes of Rome got to the height of their power and glory, which is meant by the revelation of the man of sin.
John Wesley
He will surely be revealed; for the mystery - The deep, secret power of iniquity, just opposite to the power of godliness, already worketh. It began with the love of honour, and the desire of power; and is completed in the entire subversion of the gospel of Christ. This mystery of iniquity is not wholly confined to the Romish church, but extends itself to others also. It seems to consist of, Human inventions added to the written word. Mere outside performances put in the room of faith and love. Other mediators besides the man Christ Jesus. The two last branches, together with idolatry and bloodshed, are the direct consequences of the former; namely, the adding to the word of God. Already worketh - In the church. Only he that restraineth - That is, the potentate who successively has Rome in his power. The emperors, heathen or Christian; the kings, Goths or Lombards; the Carolingian or German emperors.
Robert Jamieson, A. R. Fausset and David Brown
the mystery of iniquity--the counterwork to "the mystery of godliness" (Ti1 3:16). Anti-Christianity latently working, as distinguished from its final open manifestation. "Mystery" in Scripture means, not what remains always a secret, but that which is for a while hidden, but in due time manifested (compare Eph 3:4-5). Satan will resort to a mode of opposition more conformed to the then imminent "appearing" and "presence" of the Saviour, and will anticipate Him with a last effort to maintain the dominion of the world [DE BURGH], just as at His first advent he rushed into open opposition, by taking possession of the bodies of men. "Iniquity," Greek, "lawlessness"; defiant rejection of God's law (compare Note, see on Zech 5:9, Zech 5:10). "Wickedness" (translated by the Septuagint by the same Greek, meaning "lawlessness," which Paul employs here), embodied there as a woman, answers to "the mystery of iniquity," here embodied finally in "the man of sin": as the former was ultimately banished for ever from the Holy Land to her own congenial soil, Babylon, so iniquity and the man of sin shall fall before Michael and the Lord Himself, who shall appear as the Deliverer of His people (Dan 12:1-3; Zech 14:3-9). Compare Mt 12:43. The Jewish nation dispossessed of the evil spirit, the demon of idolatry being cast out through the Babylonian captivity, receives ultimately a worse form of the evil spirit, Christ-opposing self-righteousness. Also, the Christian Church in course of time taken possession of by the demon of Romish idolatry, then dispossessed of it by the Reformation, then its house "garnished" by hypocrisy, secularity, and rationalism, but "swept empty" of living faith, then finally apostatizing and repossessed by "the man of sin," and outwardly destroyed for a brief time (though even then Christ shall have witnesses for Him among both the Jews, Zech 13:9, and Gentiles, Mt 28:20), when Christ shall suddenly come (Dan 11:32-45; Lk 18:7-8).
already-- (2Jn 1:9-10; Col 2:18-23; Ti1 4:1); compare "even now already" (1Jn 2:18; 1Jn 4:3) as distinguished from "in his own time" of being revealed hereafter. Antiquity, it appears from hence, is not a justification for unscriptural usages or dogmas, since these were "already," even in Paul's time, beginning to spring up: the written word is the only sure test. "Judaism infecting Christianity is the fuel; the mystery of iniquity is the spark." "It is one and the same impurity diffusing itself over many ages" [BENGEL].
only he who now letteth will let--The italicized words are not in the Greek. Therefore, translate rather, "only (that is, the continuance of the MYSTERY of iniquity-working will be only) until he who now withholdeth (the same Greek as in Th2 2:6) be taken out of the way." "Only (waiting, Heb 10:13) until he," &c. Then it will work no longer in mystery, but in open manifestation.
2:82:8: Եւ ապա՛ յայտնեսցի անօրէնն. զոր Տէր Յիսուս սատակեսցէ հոգւով բերանոյ իւրոյ, եւ խափանեսցէ յայտնութեամբ գալստեանն իւրոյ[4634]։ [4634] Ոմանք. Հոգւով բերանով իւ՛՛... գալստեան իւ՛՛։
8 Եւ ապա պիտի յայտնուի Անօրէնը, որին Տէր Յիսուս պիտի կործանի իր բերանի շնչով եւ պիտի ոչնչացնի իր յայտնութեամբ իր գալստեան ժամանակ:
8 Ու ետքը պիտի յայտնուի այն անօրէնը, որ Տէրը [Յիսուս] իր բերնին շունչովը պիտի սպառէ ու իր գալուստին յայտնութեամբը պիտի կորսնցնէ։
Եւ ապա յայտնեսցի անօրէնն. զոր Տէր [4]Յիսուս սատակեսցէ հոգւով բերանոյ իւրոյ, եւ խափանեսցէ յայտնութեամբ գալստեանն իւրոյ:

2:8: Եւ ապա՛ յայտնեսցի անօրէնն. զոր Տէր Յիսուս սատակեսցէ հոգւով բերանոյ իւրոյ, եւ խափանեսցէ յայտնութեամբ գալստեանն իւրոյ[4634]։
[4634] Ոմանք. Հոգւով բերանով իւ՛՛... գալստեան իւ՛՛։
8 Եւ ապա պիտի յայտնուի Անօրէնը, որին Տէր Յիսուս պիտի կործանի իր բերանի շնչով եւ պիտի ոչնչացնի իր յայտնութեամբ իր գալստեան ժամանակ:
8 Ու ետքը պիտի յայտնուի այն անօրէնը, որ Տէրը [Յիսուս] իր բերնին շունչովը պիտի սպառէ ու իր գալուստին յայտնութեամբը պիտի կորսնցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
2:88: И тогда откроется беззаконник, которого Господь Иисус убьет духом уст Своих и истребит явлением пришествия Своего
2:8  καὶ τότε ἀποκαλυφθήσεται ὁ ἄνομος, ὃν ὁ κύριος [ἰησοῦς] ἀνελεῖ τῶ πνεύματι τοῦ στόματος αὐτοῦ καὶ καταργήσει τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ,
2:8. καὶ (And) τότε (to-the-one-which-also) ἀποκαλυφθήσεται (it-shall-be-shrouded-off) ὁ (the-one) ἄνομος, (un-parceleed,"ὃν (to-which) ὁ (the-one) κύριος (Authority-belonged) [Ἰησοῦς] "[an-Iesous]" ἀνελεῖ ( it-shall-section-up ) τῷ ( unto-the-one ) πνεύματι ( unto-a-currenting-to ) τοῦ ( of-the-one ) στόματος ( of-a-mouth ) αὐτοῦ ( of-it ) καὶ (and) καταργήσει (it-shall-un-work-down-unto) τῇ (unto-the-one) ἐπιφανείᾳ (unto-a-manifesting-upon-of) τῆς (of-the-one) παρουσίας (of-a-being-beside-unto) αὐτοῦ, (of-it,"
2:8. et tunc revelabitur ille iniquus quem Dominus Iesus interficiet spiritu oris sui et destruet inlustratione adventus suiAnd then that wicked one shall be revealed: whom the Lord Jesus shall kill with the spirit of his mouth and shall destroy with the brightness of his coming: him
8. And then shall be revealed the lawless one, whom the Lord Jesus shall slay with the breath of his mouth, and bring to nought by the manifestation of his coming;
2:8. And then that iniquitous one shall be revealed, the one whom the Lord Jesus shall bring to ruin with the spirit of his mouth, and shall destroy at the brightness of his return:
2:8. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming:
And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming:

8: И тогда откроется беззаконник, которого Господь Иисус убьет духом уст Своих и истребит явлением пришествия Своего
2:8  καὶ τότε ἀποκαλυφθήσεται ὁ ἄνομος, ὃν ὁ κύριος [ἰησοῦς] ἀνελεῖ τῶ πνεύματι τοῦ στόματος αὐτοῦ καὶ καταργήσει τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ,
2:8. et tunc revelabitur ille iniquus quem Dominus Iesus interficiet spiritu oris sui et destruet inlustratione adventus sui
And then that wicked one shall be revealed: whom the Lord Jesus shall kill with the spirit of his mouth and shall destroy with the brightness of his coming: him
2:8. And then that iniquitous one shall be revealed, the one whom the Lord Jesus shall bring to ruin with the spirit of his mouth, and shall destroy at the brightness of his return:
2:8. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-10: Но раз "удерживающий" будет взят от среды, откроется "беззаконник" (человек греха в ст. 3), пришествие которого будет сатанинской пародией на пришествие истинного Мессии - Иисуса; но царство его не продлится долго: Господь Иисус убьет его духом уст своих (сравни Ис XI:4); будет достаточно одного дыхания Божия чтобы смести с лица земли беззаконника. - "Истребит явлением пришествия Своего" - здесь соединены два термина вместе - epifaneia и parousia. Первый употребляется в Н. З. только у Ап. Павла, и за исключением данного места, главным образом в пастырских посланиях. Выражение это включает в себя идею о поразительном и важном событии, полном славы и величия. Второй термин встречается у Ап. П. главным образом в послании к Ф-ам I и в 1Кор.XV:23. Помимо этого - он встречается в посланиях Ап. Иакова, Петра II, и Иоанна I. Выражение "парусия" - по-видимому, строго еврейский термин, тогда как "эпифания" - термин более понятный язычникам. - "Со всякою силою и знамениями и чудесами ложными" - первое относится к виновнику чудес, второе и третье характеризует впечатление на свидетелей ложных чудес. Эти последние могут, или прояснять ум свидетелей (знамения), или же захватывать их нравственное чувство (чудеса ложные. См. у Lightfoot). "Со всяким неправедным обольщением" - по слав.: "во всякой льсти неправды" - сочетание слов, указывающее на активный, агрессивный характер неправды, действующий, однако, только на "погибающих" - духовно сродных "сыну погибели". "Любовь истины" - выражение усиления. Погибающие не только отвергнут истину, но они не будут вовсе и желать обладать ею.
Adam Clarke: Commentary on the Bible - 1831
2:8: Whom the Lord shall consume - He shall blast him so, that he shall wither and die away; and this shall be done by the spirit of his mouth - the words of eternal life, the true doctrine of the Gospel of Jesus; this shall be the instrument used to destroy this man of sin: therefore it is evident his death will not be a sudden but a gradual one; because it is by the preaching of the truth that he is to be exposed, overthrown, and finally destroyed.
The brightness of his coming - This may refer to that full manifestation of the truth which had been obscured and kept under by the exaltation of this man of sin.
Albert Barnes: Notes on the Bible - 1834
2:8: And then shall that Wicked be Rev_ealed - ὁ ἄνομος ho anomos - "the wicked one," referring to the "man of sin," and called "the wicked one" because of the eminent depravity of the system of which he was to be the head; see the notes on Th2 2:3.
Whom the Lord shall consume - The Lord Jesus; see the notes on Act 1:24. The word "consume" here - ἀναλώσει analō sei - means "to destroy;" see Gal 5:15; Luk 9:54. The word would be applicable to any kind of destruction. The methods by which this will be done are immediately specified - and it is of much importance to understand them, if this refers to the papacy. "With the spirit of his mouth." What goes out of his mouth, or what he speaks; that is, word, truth, command, or gospel - all of which he may be regarded as speaking. In Rev 1:16; Rev 19:15, Rev 19:21, it is said of the Redeemer that "a sharp two-edged sword goeth out of his mouth;" that is, his word, doctrine, or command - what he speaks - is like a sharp sword. It will cut deep; will lay open the heart; will destroy his enemies. Compare Isa 11:4, "With the breath of his lips shall he slay the wicked." The reference in the passage before us is to one of the methods which would be employed to "destroy" the man of sin; and the sense is, that it would be by what is spoken by the Redeemer. This may refer either to what he will say at his coming, or to his truth - already spoken; to what has gone from his lips, by whomsoever uttered; and the meaning then is, that one of the grand agencies for destroying this anti-Christian power is the truth spoken or Rev_ealed by the Saviour - that is, his pure gospel.
If this latter is the true interpretation, it may mean that the process for his destruction may have commenced long anterior to the personal appearing of the Redeemer, but that the complete destruction of this power will be accomplished by the splendor of his second coming. It cannot be denied, however, that the most obvious interpretation is that which refers both clauses in the sentence to the same period - that of his second coming. Still, it is not improper to suppose that it may be implied that his power will be weakened and diminished by the influence of the gospel, though it may not be wholly destroyed until the second coming of the Saviour.
And shall destroy - καταργήσει katargē sei. Shall bring to nothing; cause to cease; put an end to. This is, in some respects, a stronger word than that which in the former part of the verse is rendered "consume." It denotes a more entire destruction than that, though it does not refer so much to any positive agency by which it will be done. In the former word, the attention is directed more to the agency by which the destruction will be effected - to the exertion of some kind of power to do it; in this word the attention is directed rather to the entireness or totality of the destruction. The anti-Christian domination will wholly cease, or be entirely destroyed. The words would naturally harmonize with the idea that there would be a somewhat gradual process under the operation of truth toward the destruction of the man of sin, but that the complete annihilation of his power would be by some more manifest exhibition of the personal glory of the Saviour.
With the brightness of his coming - This is evidently a Hebraism, meaning his splendid or glorious appearing. The Greek word, however, rendered "brightness" (ἐπιφανεία epiphaneia - epiphany) - means merely "an appearing," or "appearance." So it is used in Ti1 6:4; Ti2 1:10; Ti2 4:1, Ti2 4:8; Tit 2:13, in all which places it is rendered appearing, and refers to the manifestation of the Saviour when he shall come to judge the world. It is used nowhere else in the New Testament. There is no necessary idea of splendor in the word, and the idea is not, as our translation would seem to convey, that there would be such a dazzling light, or such unsufferable brightness that all would be consumed before it, but that he would appear, and that this anti-Christian power would be destroyed by his appearing; that is, by himself when he would return. The agency in doing it would not be his brightness, but himself. It would seem to follow from this, that, however this enormous power of wickedness might be weakened by truth, the final triumph over it would be reserved for the Son of God himself on his second return to our world. Yet, if this be so, it need not lessen our zeal in endeavoring to diminish the power of these corruptions; to establish and spread the truth, or to convert the defenders of these errors to a better faith.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: that: Th2 2:3; Mat 13:19, Mat 13:38; Jo1 2:13, Jo1 3:12, Jo1 5:18
whom: Dan 7:10, Dan 7:11, Dan 7:26; Rev 18:8-10, Rev 19:20, Rev 20:10
the spirit: Job 4:9; Psa 18:15; Isa 11:4; Hos 6:5; Rev 1:16, Rev 2:16, Rev 19:15, Rev 19:20, Rev 19:21
with the brightness: Th2 1:8, Th2 1:9; Heb 10:27
2 Thessalonians 2:9
Geneva 1599
(8) And then shall (i) that Wicked be revealed, whom the Lord shall (k) consume with the (l) spirit of his mouth, and shall destroy with the brightness of his coming:
(8) That wickedness will at length be detected by the word of the Lord, and will utterly be abolished by Christ's coming.
(i) Literally, "that lawless fellow", that is to say, he that will completely tread upon God's law.
(k) Bring to nothing.
(l) With his word, for the true ministers of the word are as a mouth, by which the Lord breathes out that mighty and everlasting word, which will break his enemies apart, as though the word were an iron rod.
John Gill
And then shall that wicked be revealed,.... That lawless one, who sets himself above the laws of God and man, and dispenses with them at pleasure, who judges all men, but is judged by no man; as he was in his ecclesiastical power, when Phocas, who murdered the Emperor Mauritius, granted to Boniface III. to be called universal bishop; and in his civil power in succeeding popes, who took upon them the power over kings and emperors, to crown, depose, and excommunicate at pleasure:
whom the Lord shall consume with the spirit of his mouth: that is, the "Lord Jesus", as the Alexandrian copy, and Vulgate Latin version read; and the Syriac version, "our Lord Jesus": who is Lord of lords, and God over all; and so able to do what he is here said he shall do: and which he will do
with the Spirit of his mouth; meaning either the Holy Spirit, the third person which proceeds from him, as in Ps 33:6, and so the Ethiopic version, "whom the Spirit of our Lord Jesus shall cast out"; Christ will by his Spirit blow a blast upon antichrist and his kingdom, which he shall never recover again, but ever after consume and waste away: or else by his spirit is meant his Gospel; the Scriptures in general are the breath of God, being divinely inspired by him, and are the sword of the Spirit, the twoedged sword of law and Gospel, which proceeds out of Christ's mouth; the Gospel contains the words of Christ, which are spirit and life; these come out of his mouth, and are sharper than any twoedged sword; and as hereby sinners are cut to the heart, hewn and slain, convicted and converted, so by this likewise antichrist will be consumed, and is consuming; for this phrase denotes the beginning of his destruction, which took place at the time of the reformation by the preaching of the Gospel by Luther and others; by which this man of sin received his deadly wound, and has been in a consumption ever since, and is sensibly wasting in his power and glory every day, and will ere long come to utter destruction:
and shall destroy with the brightness of his coming; either in a spiritual way, when he shall come in his spiritual kingdom and glory, by the light of his Gospel and the illuminations of his Spirit; when at eventide it shall be light; when he the sun of righteousness shall arise; when latter day light and glory shall appear, and latter day darkness, the gross darkness of Popery, Paganism, and Judaism, which cover the people, shall, be removed, and antichrist in every form shall disappear: or in a personal manner, when he shall come to judge the quick and dead, which will be in flaming fire and great glory; and then will antichrist and his followers, the beast and those that have worshipped him, be cast with the devil and the false prophet into the lake which burns with fire and brimstone; and this will be the last and utter end of him. In this passage there is a manifest reference to Is 11:4, "with the breath of his mouth shall he slay the wicked": which the Targumist paraphrases,
"with the words of his lips he shall slay , "Armillus the wicked":''
and which the Jews say will be done by the Messiah at his coming;
"for so (i) (say they) that phrase in Deut 22:8 "if a man fall from thence", has respect to Armillus the wicked, who at the coming of our Messiah will be slain, as it is said in Is 11:4'
This Armillus, the Jews say (k), is the head of all idolatry, the tenth king who shall reign at Rome, the city of Satan; that he shall rise up after Gog and Magog, and shall go up to Jerusalem, and slay Messiah ben Joseph, and shall himself be slain by Messiah the son of David; yea, they say expressly (l), it is the same whom the Gentiles call antichrist: it is the same with Romulus the first king of the Romans, and designs a Roman, the Roman antichrist; and it may be observed, that the Targumist interprets "the breath of his mouth", by his word; and so says another of their writers (m),
"the meaning is by the word of his lips, for the word goes out of the mouth with the vapour and breath:''
such an expression as this is said (n) to be used by Moses, when he was bid by God to answer the angels who objected to his having the law given him;
"I am afraid (says he) they will slay (or burn me), , "with the breath of their mouth":''
much more may this be feared from the breath of Christ's mouth.
(i) Tzeror Hammor, fol. 148. 2. (k) Apud Buxtorf. Lex. Talmud. col. 221, 222, 223. (l) Abkath Rochel, par. 1. sign. 7. p. 52. (m) In Ohel Moed. fol. 19. 1. (n) T. Bab. Sabbat, fol. 88. 2.
John Wesley
And then - When every prince and power that restrains is taken away. Will that wicked one - Emphatically so called, be revealed. Whom the Lord will soon consume with the spirit of his mouth - His immediate power. And destroy - With the very first appearance of his glory.
Robert Jamieson, A. R. Fausset and David Brown
Translate, "the lawless one"; the embodiment of all the godless "lawlessness" which has been working in "mystery" for ages (Th2 2:7) : "the man of sin" (Th2 2:3).
whom the Lord--Some of the oldest manuscripts read, "the Lord Jesus." How awful that He whose very name means God-Saviour, should appear as the Destroyer; but the salvation of the Church requires the destruction of her foe. As the reign of Israel in Canaan was ushered in by judgments on the nations for apostasy (for the Canaanites were originally worshippers of the true God: thus Melchisedek, king of Salem, was the "priest of the most high God," Gen 14:18 : Ammon and Moab came from righteous Lot), so the Son of David's reign in Zion and over the whole earth, is to be ushered in by judgments on the apostate Christian world.
consume . . . and . . . destroy--So Dan 7:26, "consume and destroy"; Dan 11:45. He shall "consume" him by His mere breath (Is 11:4; Is 30:33) : the sentence of judgment being the sharp sword that goeth out of His mouth (Rev_ 19:15, Rev_ 19:21). Antichrist's manifestation and destruction are declared in the same breath; at his greatest height he is nearest his fall, like Herod his type (Is 1:24-27; Acts 12:20-23). As the advancing fire, while still at a distance consumes little insects [CHRYSOSTOM] by its mere heat, so Christ's mere approach is enough to consume Antichrist. The mere "appearance of the coming" of the Lord of glory is sufficient to show to Antichrist his perfect nothingness. He is seized and "cast alive into the take of fire" (Rev_ 19:20). So the world kingdoms, and the kingdom of the beast, give place to that of the Son of man and His saints. The Greek for "destroy" means "abolish" (the same Greek is so translated, Ti2 1:10); that is, cause every vestige of him to disappear. Compare as to Gog attacking Israel and destroyed by Jehovah (Eze. 38:1-39:29), so as not to leave a vestige of him.
with the brightness of his coming--Greek, "the manifestation, (or appearance) of His presence": the first outburst of His advent--the first gleam of His presence--is enough to abolish utterly all traces of Antichrist, as darkness disappears before the dawning day. Next, his adherents are "slain with the sword out of His mouth" (Rev_ 19:21). BENGEL'S distinction between "the appearance of His coming" and the "coming" itself is not justified by Ti1 6:14; Ti2 1:10; Ti2 4:1, Ti2 4:8; Tit 2:13, where the same Greek for "appearing" (English Version, here "the brightness") plainly refers to the coming itself. The expression, "manifestation (appearing) of His presence," is used in awful contrast to the revelation of the wicked one in the beginning of the verse.
2:92:9: Որոյ գալուստն ըստ ազդեցութեա՛ն Սատանայի է, ամենայն զօրութեամբ եւ նշանօք եւ արուեստիւք ստո՛վք,
9 Նրա՝ Անօրէնի գալուստը Սատանայի ներգործութեամբ է, ամենայն զօրութեամբ, նշաններով,
9 Անօրէնին գալը Սատանային ազդեցութիւնովն է, բոլոր զօրութիւնով եւ նշաններով ու սուտ հրաշքներով
որոյ գալուստն ըստ ազդեցութեան Սատանայի է ամենայն զօրութեամբ եւ նշանօք եւ արուեստիւք ստովք:

2:9: Որոյ գալուստն ըստ ազդեցութեա՛ն Սատանայի է, ամենայն զօրութեամբ եւ նշանօք եւ արուեստիւք ստո՛վք,
9 Նրա՝ Անօրէնի գալուստը Սատանայի ներգործութեամբ է, ամենայն զօրութեամբ, նշաններով,
9 Անօրէնին գալը Սատանային ազդեցութիւնովն է, բոլոր զօրութիւնով եւ նշաններով ու սուտ հրաշքներով
zohrab-1805▾ eastern-1994▾ western am▾
2:99: того, которого пришествие, по действию сатаны, будет со всякою силою и знамениями и чудесами ложными,
2:9  οὖ ἐστιν ἡ παρουσία κατ᾽ ἐνέργειαν τοῦ σατανᾶ ἐν πάσῃ δυνάμει καὶ σημείοις καὶ τέρασιν ψεύδους
2:9. οὗ (of-which) ἐστὶν (it-be) ἡ (the-one) παρουσία (a-being-beside-unto) κατ' (down) ἐνέργειαν (to-a-working-in-of) τοῦ (of-the-one) Σατανᾶ (of-a-satanas) ἐν (in) πάσῃ (unto-all) δυνάμει (unto-an-ability) καὶ (and) σημείοις (unto-signlets-of) καὶ (and) τέρασιν (unto-anomalies) ψεύδους (of-a-falsity,"
2:9. eum cuius est adventus secundum operationem Satanae in omni virtute et signis et prodigiis mendacibusWhose coming is according to the working of Satan, in all power and signs and lying wonders:
9. , whose coming is according to the working of Satan with all power and signs and lying wonders,
2:9. him whose advent is accompanied by the works of Satan, with every kind of power and signs and false miracles,
2:9. [Even him], whose coming is after the working of Satan with all power and signs and lying wonders,
whose coming is after the working of Satan with all power and signs and lying wonders:

9: того, которого пришествие, по действию сатаны, будет со всякою силою и знамениями и чудесами ложными,
2:9  οὖ ἐστιν ἡ παρουσία κατ᾽ ἐνέργειαν τοῦ σατανᾶ ἐν πάσῃ δυνάμει καὶ σημείοις καὶ τέρασιν ψεύδους
2:9. eum cuius est adventus secundum operationem Satanae in omni virtute et signis et prodigiis mendacibus
Whose coming is according to the working of Satan, in all power and signs and lying wonders:
2:9. him whose advent is accompanied by the works of Satan, with every kind of power and signs and false miracles,
2:9. [Even him], whose coming is after the working of Satan with all power and signs and lying wonders,
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jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:9: Whose coming is after the working of Satan - The operation of God's Spirit sends his messengers; the operation of Satan's spirit sends his emissaries. The one comes κατ' ενεργειαν του Θεου, after or according to the energy or inward powerful working of God; the other comes κατ' ενεργειαν του Σατανα, according to the energy or inward working of Satan.
With all power - Πασῃ δυναμει· All kinds of miracles, like the Egyptian magicians; and signs and lying wonders: the word lying may be applied to the whole of these; they were lying miracles, lying signs, and lying wonders; only appearances of what was real, and done to give credit to his presumption and imposture. Whereas God sent his messengers with real miracles, real signs, and real wonders; such Satan cannot produce.
Albert Barnes: Notes on the Bible - 1834
2:9: Even him, whose coming is after the working of Satan - Greek, κατ ̓ ἐνέργειαν τοὺ Σατανᾶ kat' energeian tou Satana. According to the energy of Satan; that is, the energetic or efficient operation of Satan. The word rendered "after," it need not be said to one who looks at the Greek, does not refer to time, but is a preposition, meaning according to; in conformity with; meaning that the manner of his appearing would be accompanied by such works as would show that the agency of Satan was employed, and such as he only could produce. It does not mean that the coming of the Lord Jesus would be after Satan had worked in this manner, but that the manifestation of that wicked one would be with such demonstrations of power and wonder as Satan only could effect. The system over which he presides is originated by Satan, and sustained by those things which he alone can perform. On the word "Satan," see the notes on Job 1:6. The idea is, that it would be under the direction and control of the great enemy of God, and that the things on which it would rely for support could be traced to his agency. In all the pretended miracles to which it would appeal, there would be nothing which Satan could not accomplish.
With all power - With all the power which Satan can exhibit; meaning also, that there would be a great exertion of power in the case. It would not be a feeble and imbecile dominion. The dominion of the papacy has been one of the most powerful on earth. There has been none which has been more dreaded by the nations of the earth - and there have been times when nations trembled, and kings turned pale on their thrones at the frown of the Pope.
And signs - This word frequently denotes real miracles, but not necessarily so. It may be applied to pretended miracles as well as real, and is undoubtedly so used here, as it is connected with "lying wonders," and as it is said that the thing done would be "after the working of Satan." There is doubtless reference to such "signs and wonders" as the Saviour mentions in Mat 24:24; see the notes on that passage. It is hardly necessary to remark that the papacy has always relied for support on its pretended miracles. Even in our own age the wonders performed by the Prince Hohenloe, and by the pretended seamless garment of the Saviour, have been proclaimed as true miracles, and as furnishing indubitable evidence of the truth of the Roman Catholic system. The dissolving of the blood of Januarius, the removal of Pilate's stairs to Rome, and the transportation to Italy of the "house of our Lady," are among the miracles to which there is a constant reference in the papal communion. In addition to these and to all similar pretensions, there is the power claimed of performing a miracle at the pleasure of the priest by the change of bread and wine into the "body and blood, the soul and divinity" of the Lord Jesus. In 1756, there was published in London a book entitled, "The miraculous power of the Church of Christ, asserted through each successive century, from the apostles down to the present time." The power of working miracles has been one of the standing claims of the papacy.
And lying wonders - False or pretended miracles. They would be such as would be claimed to be miracles; such as would excite wonder; and yet such as were false and delusive. No Protestant assuredly needs to be convinced that this is just the character of the pretended miracles of the papacy. It would be impossible for language to describe them more clearly, in the apprehension of all Protestants, than is done in this language of the apostle Paul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: is: Joh 8:41, Joh 8:44; Act 8:9-11, Act 13:10; Co2 4:4, Co2 11:3, Co2 11:14; Eph 2:2; Rev 9:11; Rev 12:9, Rev 12:17, Rev 13:1-5, Rev 18:23, Rev 19:20, Rev 20:10
and signs: Exo 7:22, Exo 8:7, Exo 8:18; Deu 13:1, Deu 13:2; Mat 24:24; Mar 13:22; Ti2 3:8; Rev 13:11-15; Rev 18:23, Rev 19:20
2 Thessalonians 2:10
Geneva 1599
(9) [Even him], whose coming is after the working of Satan with all power and signs and (m) lying wonders,
(9) He foretells that Satan will bestow all his might and power, and use all false miracles that he can to establish that seat, and that with great success, because the wickedness of the world does so deserve it: yet in such a way that only the unfaithful will perish through his deceit.
(m) Which are partly false, and partly done to establish a falsehood.
John Gill
Even him whose coming is after the working of Satan,.... That is, as a deceiver, a liar, and a murderer; for such was the working of Satan with our first parents; he seduced Eve, not only by subtlety, but by lying; he abode not in the truth, is the father of lies, and a murderer from the beginning: and such is the working of antichrist his firstborn; he comes in a deceitful way, under a profession of Christ, and a pretension of faith in him, and love to him; but speaks lies in hypocrisy, for such are his doctrines and tenets; and is not only a murderer of the bodies of the saints, but of the souls of men; which are the wares the whore of Babylon deals in:
with all power; not omnipotence, for that is peculiar to God, and is not in Satan nor in antichrist, though the latter assumes to himself all power in heaven and in earth, and claims a jurisdiction both temporal and spiritual over men; but rather this means great power, or all kind of power of doing miracles, as follows:
and signs, and lying wonders; that is, such signs and miracles as are not real, but reigned, only in appearance, not in truth, like those that were done by the magicians of Egypt; and these were done to countenance lies, and to induce persons to believe them; and how many miracles and lying wonders the church of Rome pretends to, everybody knows.
Robert Jamieson, A. R. Fausset and David Brown
whose coming--The same Greek as was used for the Lord's coming (Th2 2:8) or personal "presence."
is--in its essential character.
after--according to the working ("energy") of Satan, as opposed to the energy or working of the Holy Spirit in the Church (see on Eph 1:19). As Christ is related to God, so is Antichrist to Satan, his visible embodiment and manifestation: Satan works through him. Rev_ 13:2, "The dragon gave him (the beast) his power . . . seat . . . great authority."
lying wonders--literally, "wonders" or "prodigies of falsehood." His "power, signs, and wonders," all have falsehood for their base, essence, and aim (Jn 8:44), [ALFORD]. In Mt 24:24 Jesus implies that the miracles shall be real, though demoniac, such mysterious effects of the powers of darkness as we read of in the case of the Egyptian sorcerers, not such as Jesus performed in their character, power, or aim; for they are against the revealed Word, and therefore not to be accepted as evidences of truth; nay, on the authority of that sure Word of prophecy (here, and Mt 24:24), to be known and rejected as wrought in support of falsehood (Deut 13:1-3, Deut 13:5; Gal 1:8-9; Rev_ 13:11-15; Rev_ 19:20). The same three Greek words occur for miracles of Jesus (Acts 2:22; Heb 2:4); showing that as the Egyptian magicians imitated Moses (Ti2 3:1-8), so Antichrist will try to imitate Christ's works as a "sign," or proof of divinity.
2:102:10: եւ ամենայն պատրանօք անիրաւութեան ՚ի վերայ կորուսելոցն. փոխանակ զի զսէրն ճշմարտութեան ո՛չ ընկալան՝ զի ապրեսցին, եւ վասն այնորիկ առաքեսցէ նոցա Աստուած ազդեցութիւն մոլորութեան՝ հաւատալ նոցա ստութեանն[4635]. [4635] Ոմանք. Ապրեսցեն. վասն այնորիկ։
10 խաբեբայական զօրաւոր գործերով եւ անիրաւութեան բոլոր պատրանքներով կորստեան մատնուածների վրայ. եւ այդ ամէնը այն բանի փոխարէն, որ չընդունեցին ճշմարտութեան սէրը, որպէսզի փրկուեն: Դրա համար էլ Աստուած նրանց պիտի ուղարկի զօրաւոր մի մոլորութիւն, որ նրանք հաւատան ստին
10 Եւ կորսուածներուն վրայ անիրաւութեան բոլոր խաբէութիւնովը։ Քանի որ անոնք ճշմարտութեան սէրը չընդունեցին որ փրկուին,
եւ ամենայն պատրանօք անիրաւութեան ի վերայ կորուսելոցն. փոխանակ զի զսէրն ճշմարտութեան ոչ ընկալան, զի ապրեսցին. եւ վասն այնորիկ առաքեսցէ նոցա Աստուած ազդեցութիւն մոլորութեան հաւատալ նոցա ստութեանն:

2:10: եւ ամենայն պատրանօք անիրաւութեան ՚ի վերայ կորուսելոցն. փոխանակ զի զսէրն ճշմարտութեան ո՛չ ընկալան՝ զի ապրեսցին, եւ վասն այնորիկ առաքեսցէ նոցա Աստուած ազդեցութիւն մոլորութեան՝ հաւատալ նոցա ստութեանն[4635].
[4635] Ոմանք. Ապրեսցեն. վասն այնորիկ։
10 խաբեբայական զօրաւոր գործերով եւ անիրաւութեան բոլոր պատրանքներով կորստեան մատնուածների վրայ. եւ այդ ամէնը այն բանի փոխարէն, որ չընդունեցին ճշմարտութեան սէրը, որպէսզի փրկուեն: Դրա համար էլ Աստուած նրանց պիտի ուղարկի զօրաւոր մի մոլորութիւն, որ նրանք հաւատան ստին
10 Եւ կորսուածներուն վրայ անիրաւութեան բոլոր խաբէութիւնովը։ Քանի որ անոնք ճշմարտութեան սէրը չընդունեցին որ փրկուին,
zohrab-1805▾ eastern-1994▾ western am▾
2:1010: и со всяким неправедным обольщением погибающих за то, что они не приняли любви истины для своего спасения.
2:10  καὶ ἐν πάσῃ ἀπάτῃ ἀδικίας τοῖς ἀπολλυμένοις, ἀνθ᾽ ὧν τὴν ἀγάπην τῆς ἀληθείας οὐκ ἐδέξαντο εἰς τὸ σωθῆναι αὐτούς.
2:10. καὶ (and) ἐν (in) πάσῃ (unto-all) ἀπάτῃ (unto-a-delusion) ἀδικίας (of-an-un-coursing-unto) τοῖς (unto-the-ones) ἀπολλυμένοις , ( unto-destructing-off ,"ἀνθ' (ever-a-one) ὧν ( of-which ) τὴν (to-the-one) ἀγάπην (to-an-excessing-off) τῆς (of-the-one) ἀληθείας (of-an-un-secluding-of) οὐκ (not) ἐδέξαντο ( they-received ) εἰς (into) τὸ (to-the-one) σωθῆναι (to-have-been-saved) αὐτούς: (to-them)
2:10. et in omni seductione iniquitatis his qui pereunt eo quod caritatem veritatis non receperunt ut salvi fierentAnd in all seduction of iniquity to them that perish: because they receive not the love of the truth, that they might be saved.
10. and with all deceit of unrighteousness for them that are perishing; because they received not the love of the truth, that they might be saved.
2:10. and with every seduction of iniquity, toward those who are perishing because they have not accepted the love of truth, so that they may be saved.
2:10. And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.
And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. [11] And for this cause God shall send them strong delusion, that they should believe a lie:

10: и со всяким неправедным обольщением погибающих за то, что они не приняли любви истины для своего спасения.
2:10  καὶ ἐν πάσῃ ἀπάτῃ ἀδικίας τοῖς ἀπολλυμένοις, ἀνθ᾽ ὧν τὴν ἀγάπην τῆς ἀληθείας οὐκ ἐδέξαντο εἰς τὸ σωθῆναι αὐτούς.
2:10. et in omni seductione iniquitatis his qui pereunt eo quod caritatem veritatis non receperunt ut salvi fierent
And in all seduction of iniquity to them that perish: because they receive not the love of the truth, that they might be saved.
2:10. and with every seduction of iniquity, toward those who are perishing because they have not accepted the love of truth, so that they may be saved.
2:10. And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.
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Adam Clarke: Commentary on the Bible - 1831
2:10: And with all deceivableness of unrighteousness - With every art that cunning can invent and unrighteousness suggest, in order to delude and deceive.
In them that perish - Εν τοις απολλυμενοις· Among them that are destroyed; and they are destroyed and perish because they would not receive the love of the truth, that they might be saved. So they perish because they obstinately refuse to be saved, and receive a lie in preference to the truth. This has been true of all the Jews from the days of the apostle until now.

2:11: God shall send them strong delusion - For this very cause, that they would not receive the love of the truth, but had pleasure in unrighteousness, therefore God permits strong delusion to occupy their minds; so that they believe a lie rather than the truth, prefer false apostles and their erroneous doctrines to the pure truths of the Gospel, brought to them by the well-accredited messengers of God; being ever ready to receive any false Messiah, while they systematically and virulently reject the true one.

Albert Barnes: Notes on the Bible - 1834
2:10: And with all deceivableness of unrighteousness - There are two ideas here. The first is, that there would be deceit; and the other is, that it would be for the purpose of promoting unrighteousness or iniquity. The iniquitous system would be maintained by fraudulent methods. No one who has read Pascal's Provincial Letters can ever doubt that this description is applicable to the system of the Jesuits; and no one familiar with the acts of the papacy, as they have always been practiced, can doubt that the whole system is accurately described by this language. The plausible reasoning by which the advocates of that system have palliated and apologized for sins of various kinds, has been among its most remarkable features.
In them that perish - Among those who will perish; that is, among the abandoned and wicked. The reference is to men of corrupt minds and lives, over whom this system would have power; countenancing them in their depravity, and fitting them still farther for destruction. The idea is, that these acts would have special reference to men who would be lost at any rate, and who would be sustained in their wickedness by this false and delusive system.
Because they received not the love of the truth - They prefer this system of error and delusion to the simple and pure gospel, by which they might have been saved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: deceivableness: Rom 16:18; Co2 2:17, Co2 4:2, Co2 11:13, Co2 11:15; Eph 4:14; Pe2 2:18; Heb 3:13
in them: Co1 1:18; Co2 2:15, Co2 4:3; Pe2 2:12
they received: Pro 1:7, Pro 2:1-6, Pro 4:5, Pro 4:6, Pro 8:17; Mat 13:11; Joh 3:19-21, Joh 8:45-47; Rom 2:7, Rom 2:8; Rom 6:17; Co1 16:22; Jam 1:16-18
that they: Joh 3:17, Joh 5:34; Rom 10:1; Th1 2:16; Ti1 2:4
2 Thessalonians 2:11
John Gill
And with all deceivableness of unrighteousness,.... Not that he deceives, or goes about to deceive, or thinks to deceive by open unrighteousness; but by unrighteousness, under a pretence of righteousness and holiness; as with the doctrines of justification and salvation by a man's own righteousness, with the doctrines of merit and of works of supererogation, which are taking to men, and by which they are deceived, and are no other than unrighteousness with God, and betray ignorance of his righteousness, and a non-submission to it; as also with practices which carry a show of holiness, religion, and devotion, when they are no other than acts of impiety, superstition, and will worship; as their litanies and prayers, their worship of images, angels, and saints departed, their frequent fasts and festivals, their pilgrimages, penance, and various acts of mortification and the like: but then these deceptions only have place
in them that perish; whom the god of this world has blinded, from whom the Gospel is hid, and to whom it is foolishness: all men indeed are in a lost perishing condition, through original and actual sin; but all shall not perish, there are some that God will not have perish, whom Christ is given for that they should not perish, and whom he has redeemed by his blood, and to whom he gives eternal life; but there are others that are vessels of wrath afore ordained to condemnation, reprobate men left to themselves, and given up to their hearts' lusts; and these, and only these, are finally and totally deceived, by the signs and lying wonders, and false appearances of antichrist; see Mt 24:24
because they received not the love of the truth, that they might be saved; by the "truth" is meant either Christ the truth of types, the sum of promises, in whom the treasures of wisdom and knowledge are, and by whom grace and truth came; or the Gospel, often called truth, and the word of truth, it coming from the God of truth, has for its subject Christ the truth, is dictated and directed into by the spirit of truth, and contains nothing but truth: and by "the love" of it is meant, either the loveliness of it, for truth is an amiable, lovely thing, in its nature and use; or an affection for it, which there is, where true faith in it is, for faith works by love: there may be a flashy affection for the truths of the Gospel, where there is no true faith in Christ, or the root of the matter is not, as in the stony ground hearers; and there may be an historical faith in the doctrines of the Gospel, where the power of them is denied, and there is no true hearty love for them; and in these persons there is neither faith nor love; the truths of the Gospel are neither believed by them, nor are they affected with them, that so, they might be saved; for where there is true faith in the Gospel of Christ, and in Christ the substance of it, there is salvation; the reason therefore of these men's perishing is not the decree of God, nor even want of the means of grace, the revelation of the Gospel, but their rejection and contempt of it.
John Wesley
Because they received not the love of the truth - Therefore God suffered them to fall into that "strong delusion."
Robert Jamieson, A. R. Fausset and David Brown
deceivableness--rather as Greek, "deceit of (to promote) unrighteousness" (Th2 2:12).
in--The oldest manuscripts and versions omit "in." Translate, "unto them that are perishing" (2Cor 2:15-16; 2Cor 4:3): the victims of him whose very name describes his perishing nature, "the son of perdition"; in contrast to you whom (Th2 2:13) "God hath from the beginning chosen to salvation through sanctification of the Spirit and belief of the truth."
because--literally, "in requital for"; in just retribution for their having no love for the truth which was within their reach (on account of its putting a check on their bad passions), and for their having "pleasure in unrighteousness" (Th2 2:12; Rom 1:18); they are lost because they loved not, but rejected, the truth which would have saved them.
received not--Greek, "welcomed not"; admitted it not cordially.
love of the truth--not merely love of truth, but love of THE truth (and of, Jesus who is the Truth, in opposition to Satan's "lie," Th2 2:9, Th2 2:11; Jn 8:42-44), can save (Eph 4:21). We are required not merely to assent to, but to love the truth (Ps 119:97). The Jews rejected Him who came in His divine Father's name; they will receive Antichrist coming in his own name (Jn 5:43). Their pleasant sin shall prove their terrible scourge.
2:1111: И за сие пошлет им Бог действие заблуждения, так что они будут верить лжи,
2:11  καὶ διὰ τοῦτο πέμπει αὐτοῖς ὁ θεὸς ἐνέργειαν πλάνης εἰς τὸ πιστεῦσαι αὐτοὺς τῶ ψεύδει,
2:11. καὶ (and) διὰ (through) τοῦτο (to-the-one-this) πέμπει (it-dispatcheth) αὐτοῖς (unto-them,"ὁ (the-one) θεὸς (a-Deity,"ἐνέργειαν (to-a-working-in-of) πλάνης (of-a-wandering) εἰς (into) τὸ (to-the-one) πιστεῦσαι (to-have-trusted-of) αὐτοὺς (to-them) τῷ (unto-the-one) ψεύδει, (unto-a-falsity,"
2:11. ideo mittit illis Deus operationem erroris ut credant mendacioTherefore God shall send them the operation of error, to believe lying:
11. And for this cause God sendeth them a working of error, that they should believe a lie:
2:11. For this reason, God will send to them works of deception, so that they may believe in lies,
2:11. And for this cause God shall send them strong delusion, that they should believe a lie:
2:11 And for this cause God shall send them strong delusion, that they should believe a lie:

11: И за сие пошлет им Бог действие заблуждения, так что они будут верить лжи,
2:11  καὶ διὰ τοῦτο πέμπει αὐτοῖς ὁ θεὸς ἐνέργειαν πλάνης εἰς τὸ πιστεῦσαι αὐτοὺς τῶ ψεύδει,
2:11. ideo mittit illis Deus operationem erroris ut credant mendacio
Therefore God shall send them the operation of error, to believe lying:
2:11. For this reason, God will send to them works of deception, so that they may believe in lies,
2:11. And for this cause God shall send them strong delusion, that they should believe a lie:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: Здесь описывается дальнейшая судьба "погибающих". Они сначала восстанут против любви истины (ст. 10). За это Бог пошлет им "действие заблуждения" - когда они не только будут пассивно внимать лжи, но станут и ее активными сторонниками и апостолами. Они поверят "лжи" - ложь здесь все, что отрицает истину Евангелия, истину раг excellence. Ложь станет истиною для погибающих; но эта аберрация будет допущена для того, чтобы они могли быть осуждены за то, что отвергли сознательно слово истины, и нашли услаждение в неправде.
Albert Barnes: Notes on the Bible - 1834
2:11: And for this cause - Because they choose error, or their hearts love that more than they do truth. The original reason then of their embracing and adhering to the system was not an arbitrary decree on the part of God, but that they did not love the truth. Hence, he gave them up to this system of error. If a man strongly prefers error to truth, and sin to holiness, it is not wrong to allow him freely to evince his own preference.
God shall send them strong delusion - Greek: "energy of deceit;" a Hebraism, meaning strong deceit, The agency of God is here distinctly recognised, in accordance with the uniform statements of the Scriptures, respecting evil; compare Exo 7:13; Exo 9:12; Exo 10:1, Exo 10:20, Exo 10:27; Exo 11:10; Exo 14:8. Isa 45:7. On the nature of this agency, see the notes on Joh 12:40. It is not necessary here to suppose that there was any positive influence on the part of God in causing this delusion to come upon them, but all the force of the language will be met, as well as the reasoning of the apostle, by supposing that God withdrew all restraint, and suffered men simply to show that they did not love the truth. God often places people in circumstances to develop their own nature, and it cannot be shown to be wrong that He should do so. If people have no love of the truth, and no desire to be saved, it is not improper that they should be allowed to manifest this. How it happened that they had no "love of the truth," is a different question, to which the remarks of the apostle do not appertain; compare Rom 9:17-18, note; Rom 1:24, note.
That they should believe a lie - This does not affirm that God wished them to believe a lie; nor that He would not have preferred that they should believe the truth; nor that He exerted any direct agency to cause them to believe a lie. It means merely that He left them, because they did not love the truth, to believe what was false, and what would end in their destruction. Can anyone doubt that this constantly occurs in the world? People are left to believe impostors; to trust to false guides; to rely on unfounded information; to credit those who live to delude and betray the innocent; and to follow those who lead them to ruin. God does not interpose by direct power to preserve them. Can anyone doubt this? Yet this is not especially the doctrine of Revelation. The fact pertains just as much to the infidel as it does to the believer in Christianity, and he is just as much bound to explain it as the Christian is. It belongs to our world - to us all - and it should not be charged on Christianity as a doctrine pertaining especially to that system.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: for: Psa 81:11, Psa 81:12, Psa 109:17; Isa 29:9-14; Joh 12:39-43; Rom 1:21-25, Rom 1:28
God: Kg1 22:18-22; Ch2 18:18-22; Isa 6:9, Isa 6:10; Eze 14:9
that: Isa 44:20, Isa 66:4; Jer 27:10; Eze 21:29; Mat 24:5, Mat 24:11; Ti1 4:1
2 Thessalonians 2:12
Geneva 1599
And for this cause God shall send them (n) strong delusion, that they should believe a lie:
(n) A most mighty working to deceive them.
John Gill
And for this cause God shall send them strong delusion,.... Or "efficacy of error", which God may be said to send; and the Alexandrian copy reads, "does send"; because it is not a bare permission but a voluntary one; or it is his will that error should be that truth may be tried, and be illustrated by its contrary, and shine the more through the force of opposition to it; and that those which are on the side of it might be made manifest, as well as that the rejecters of the Gospel might be punished; for the efficacy of error is not to be considered as a sin, of which God cannot be the author, but as a punishment for sin, and to which men are given up, and fall under the power of, because they receive not the love of the truth, which is the reason here given: and this comes to pass partly through God's denying his grace, or withholding that light and knowledge, by which error may be discovered and detected; and by taking from men the knowledge and conscience of things they had, see Rom 1:28. So that they call evil good, and good evil, and do not appear to have the common sense and reason of mankind, at least do not act according to it; and by giving them up to judicial blindness and hardness of heart, and to the god of this world, to blind their minds; and without this it is not to be accounted for, that the followers of antichrist should give into such senseless notions as those of transubstantiation, works of supererogation, &c., or into such stupid practices as worshipping of images, praying to saints departed, and paying such a respect to the pretended relics of saints, &c., as they do; but a spirit of slumber is given them, and eyes that they should not see, and ears that they should not hear, because of their rejection of the Gospel: and
that they should believe a lie; that the pope is Christ's vicar on earth, and has power to forgive sins; that the bread and wine in the Lord's supper are transubstantiated into the very body and blood of Christ; with other lying tenets spoken in hypocrisy concerning good works, merit, pardon, penance; &c. with a multitude of lying wonders and false miracles, of which their legends are full; and this is the first and more near end of strong delusion or efficacious error being sent them; the more remote and ultimate one follows.
John Wesley
Therefore God shall send them - That is, judicially permit to come upon them, strong delusion.
Robert Jamieson, A. R. Fausset and David Brown
for this cause--because "they received not the love of the truth." The best safeguard against error is "the love of the truth."
shall send--Greek, "sends," or "is sending"; the "delusion" is already beginning. God judicially sends hardness of heart on those who have rejected the truth, and gives them up in righteous judgment to Satan's delusions (Is 6:9-10; Rom 1:24-26, Rom 1:28). They first cast off the love of the truth, then God gives them up to Satan's delusions, then they settle down into "believing the lie": an awful climax (3Kings 22:22-23; Ezek 14:9; Job 12:16; Mt 24:5, Mt 24:11; Ti1 4:1).
strong delusion--Greek, "the powerful working of error," answering to the energizing "working of Satan" (Th2 2:9); the same expression as is applied to the Holy Ghost's operation in believers: "powerful" or "effectual (energizing) working" (Eph 1:19).
believe a lie--rather, "the lie" which Antichrist tells them, appealing to his miracles as proofs of it . . . (Th2 2:9).
2:112:11: զի դատապարտեսցի՛ն ամենեքեան որ ո՛չ հաւատացին ճշմարտութեանն, այլ հաճեցա՛ն ընդ անօրէնութիւնն[4636]։[4636] Ոմանք. Հաճեցան ընդ անիրաւութիւնն։
11 եւ դատապարտուեն բոլոր նրանք, որ չհաւատացին ճշմարտութեանը եւ հաճոյք գտան անօրէնութեան մէջ:
11 անոր համար Աստուած ալ պիտի ղրկէ անոնց զօրաւոր մոլորութիւն մը՝ որ ստութեան հաւատան.Որպէս զի դատապարտուին ամէն անոնք, որ չհաւատացին ճշմարտութեան, հապա անօրէնութեան յօժարեցան։
զի դատապարտեսցին ամենեքեան որ ոչ հաւատացին ճշմարտութեանն, այլ հաճեցան ընդ անօրէնութիւնն:

2:11: զի դատապարտեսցի՛ն ամենեքեան որ ո՛չ հաւատացին ճշմարտութեանն, այլ հաճեցա՛ն ընդ անօրէնութիւնն[4636]։
[4636] Ոմանք. Հաճեցան ընդ անիրաւութիւնն։
11 եւ դատապարտուեն բոլոր նրանք, որ չհաւատացին ճշմարտութեանը եւ հաճոյք գտան անօրէնութեան մէջ:
11 անոր համար Աստուած ալ պիտի ղրկէ անոնց զօրաւոր մոլորութիւն մը՝ որ ստութեան հաւատան.
Որպէս զի դատապարտուին ամէն անոնք, որ չհաւատացին ճշմարտութեան, հապա անօրէնութեան յօժարեցան։
zohrab-1805▾ eastern-1994▾ western am▾
2:1212: да будут осуждены все, не веровавшие истине, но возлюбившие неправду.
2:12  ἵνα κριθῶσιν πάντες οἱ μὴ πιστεύσαντες τῇ ἀληθείᾳ ἀλλὰ εὐδοκήσαντες τῇ ἀδικίᾳ.
2:12. ἵνα (so) κριθῶσιν (they-might-have-been-separated) πάντες ( all ) οἱ (the-ones) μὴ (lest) πιστεύσαντες ( having-trusted-of ) τῇ (unto-the-one) ἀληθείᾳ (unto-an-un-secluding-of,"ἀλλὰ (other) εὐδοκήσαντες ( having-goodly-thought-unto ) τῇ (unto-the-one) ἀδικίᾳ. (unto-an-un-coursing-unto)
2:12. ut iudicentur omnes qui non crediderunt veritati sed consenserunt iniquitatiThat all may be judged who have not believed the truth but have consented to iniquity.
12. that they all might be judged who believed not the truth, but had pleasure in unrighteousness.
2:12. in order that all those who have not believed in the truth, but who have consented to iniquity, may be judged.
2:12. That they all might be damned who believed not the truth, but had pleasure in unrighteousness.
That they all might be damned who believed not the truth, but had pleasure in unrighteousness:

12: да будут осуждены все, не веровавшие истине, но возлюбившие неправду.
2:12  ἵνα κριθῶσιν πάντες οἱ μὴ πιστεύσαντες τῇ ἀληθείᾳ ἀλλὰ εὐδοκήσαντες τῇ ἀδικίᾳ.
2:12. ut iudicentur omnes qui non crediderunt veritati sed consenserunt iniquitati
That all may be judged who have not believed the truth but have consented to iniquity.
2:12. in order that all those who have not believed in the truth, but who have consented to iniquity, may be judged.
2:12. That they all might be damned who believed not the truth, but had pleasure in unrighteousness.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
2:12: That they all might be damned - Ἱνα κριθωσι· So that they may all be condemned who believed not the truth when it was proclaimed to them; but took pleasure in unrighteousness, preferring that to the way of holiness. Their condemnation was the effect of their refusal to believe the truth; and they refused to believe it because they loved their sins. For a farther and more pointed illustration of the preceding verses, see the conclusion of this chapter (note).
Albert Barnes: Notes on the Bible - 1834
2:12: That they all might be damned - The word "damned" we commonly apply now exclusively to future punishment, and it has a harsher signification than the original word; compare the notes, Co1 11:29. The Greek word - κρίνω krinō - means to judge, determine, decide; and then to condemn; Rom 2:27; Rom 14:22; Jam 4:11; Joh 7:51; Luk 19:22; Act 13:27. It may be applied to the judgment of the last day Joh 5:22; Joh 8:50; Act 17:31; Rom 3:6; Ti2 4:1, but not necessarily. The word "judged" or "condemned," would, in this place, express all that the Greek word necessarily conveys. Yet there can be no doubt that the judgment or condemnation which is referred to, is that which will occur when the Saviour will appear. It does not seem to me to be a necessary interpretation of this to suppose that it teaches that God would send a strong delusion that they should believe a lie, in order that all might be damned who did not believe the truth; or that he desired that they should be damned, and sent this as the means of securing it; but the sense is, that this course of events would be allowed to occur, "so that" ἵνα hina - not εἰς τὸ eis to all who do not love the truth would be condemned.
The particle here used, and rendered "that" (ἵνα hina), in connection with the phrase "all might be damned" is employed in two general senses, either as marking the end, purpose, or cause for, or on account of, which anything is done; to the end that, or in order that it may be so and so; or as marking simply the result, event, or upshot of an action, so that, so as that. Robinson, Lexicon. In the latter case it denotes merely that something will really take place, without indicating that such was the design of the agent, or that what brought it about was in order that it might take place. It is also used, in the later Greek, so as neither to mark the purpose, nor to indicate that the event would occur, but merely to point out that to which the preceding words refer. It is not proper, therefore, to infer that this passage teaches that all these things would be brought about in the arrangements of Providence, in order that they might be damned who came under their influence. The passage teaches that such would be the result; that the connection between these delusions and the condemnation of those who were deluded, would be certain. It cannot be proved from the Scriptures that God sends on men strong delusions, in order that they may be damned. No such construction should be put on a passage of Scripture if it can be avoided, and it cannot be shown that it is necessary here.
Who believed not the truth The grounds or reasons why they would be damned are now stated. One would be that they did not believe the truth - not that God sent upon them delusion in order that they might be damned. That people will be condemned for not believing the truth, and that it will be right thus to condemn them, is everywhere the doctrine of the Scriptures, and is equally the doctrine of common sense; see the notes on Mar 16:16.
But had pleasure in unrighteousness - This is the second ground or reason of their condemnation. If men have pleasure in sin, it is proper that they should be punished. There can be no more just ground of condemnation than that a man loves to do wrong.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: they: Deu 32:35; Mar 16:16; Joh 3:36; Th1 5:9; Pe2 2:3; Jde 1:4, Jde 1:5
but: Psa 11:5, Psa 50:16-21, Psa 52:3, Psa 52:4; Hos 7:3; Mic 3:2; Mar 14:11; Joh 3:19-21; Rom 1:32, Rom 2:8, Rom 8:7, Rom 8:8, Rom 12:9; Pe2 2:13-15; Jo3 1:11
2 Thessalonians 2:13
Geneva 1599
That they all might be damned who believed not the truth, but (o) had pleasure in unrighteousness.
(o) They liked lies so much that they had pleasure in them, which is the greatest madness that may exist.
John Gill
That they all might be damned,.... Or judged, discerned and distinguished from true Christians and real believers, or rather that they might be condemned and punished with everlasting destruction from the presence of the Lord, and have their portion in the lake which burns with fire and brimstone; where the devil, the false prophet, and the beast, whose followers they are, will be cast; and it is but a righteous thing with God to give them up to such delusion,
that they may be damned, since they received not the love of the truth that they might be saved; and the following character of them justifies the divine procedure:
who believed not the truth; neither the word of truth, the Gospel of salvation, nor Christ, who is truth itself; and therefore were righteously given up to believe a lie; and whose damnation is just, according to the declaration of Christ, he that believeth not shall be damned:
but had pleasure in unrighteousness; in sin, as all unrighteousness is; in sinful ways and works, and in unrighteous doctrines; as the doctrines of merit, of works of supererogation, and of justification by works, being derogatory to the justice of God, and to the righteousness of Christ; and in the unrighteous persecution and bloodshed of the saints, the martyrs of Jesus; in which the followers of antichrist take as much delight and pleasure, as an intemperate man does in drinking wine or strong drink to excess; and therefore the whore of Babylon is said to be drunk with the blood of the saints; and it is but just she should have blood to drink, or be punished both with temporal and eternal destruction.
John Wesley
That they all may be condemned - That is, the consequence of which will be, that they all will be condemned who believed not the truth, but had pleasure in unrighteousness - That is, who believed not the truth, because they loved sin.
Robert Jamieson, A. R. Fausset and David Brown
they all . . . damned--rather as Greek, "that all," &c. He here states the general proposition which applies specially to Antichrist's adherents. Not all in the Church of Rome, or other anti-Christian systems, shall be damned, but only "all who believed not the truth," when offered to them, "but had pleasure in unrighteousness" (Rom 1:32; Rom 2:8). Love of unrighteousness being the great obstacle to believing the truth.
2:122:12: Այլ մեք պարտիմք գոհանա՛լ զԱստուծոյ յամենայն ժամ՝ վասն ձեր եղբա՛րք սիրեցեալք ՚ի Տեառնէ. զի ընտրեաց զմեզ Աստուած իսկզբանէ ՚ի փրկութիւն՝ սրբութեամբ Հոգւոյն, եւ հաւատովքն ճշմարտութեան[4637]. [4637] Ոմանք. Սրբութեան Հոգւոյն, հաւատովք ճշմարտութեամբ։
12 Իսկ մենք, Տիրոջից սիրուած եղբայրնե՛ր, պարտաւոր ենք միշտ գոհութիւն մատուցել Աստծուն ձեզ համար, որովհետեւ Աստուած սկզբից ընտրեց մեզ[4], որ փրկուենք Հոգու սրբացումով եւ ճշմարտութեան հաւատով,[4] 4. Յուն. լաւ բն. աւելացնում են ձեզ որպէս երախայրիք բառերը:
12 Բայց մենք պէտք է միշտ Աստուծմէ գոհանանք ձեզի համար, Տէրոջմէ սիրուած եղբայրներ, վասն զի Աստուած սկիզբէն ձեզ ընտրեց փրկուելու՝ Հոգիին սրբելովը ու ճշմարտութեան հաւատքովը.
Այլ մեք պարտիմք գոհանալ զԱստուծոյ յամենայն ժամ վասն ձեր, եղբարք սիրեցեալք ի Տեառնէ, զի ընտրեաց [5]զմեզ Աստուած ի սկզբանէ ի փրկութիւն սրբութեամբ Հոգւոյն եւ հաւատովքն ճշմարտութեան:

2:12: Այլ մեք պարտիմք գոհանա՛լ զԱստուծոյ յամենայն ժամ՝ վասն ձեր եղբա՛րք սիրեցեալք ՚ի Տեառնէ. զի ընտրեաց զմեզ Աստուած իսկզբանէ ՚ի փրկութիւն՝ սրբութեամբ Հոգւոյն, եւ հաւատովքն ճշմարտութեան[4637].
[4637] Ոմանք. Սրբութեան Հոգւոյն, հաւատովք ճշմարտութեամբ։
12 Իսկ մենք, Տիրոջից սիրուած եղբայրնե՛ր, պարտաւոր ենք միշտ գոհութիւն մատուցել Աստծուն ձեզ համար, որովհետեւ Աստուած սկզբից ընտրեց մեզ[4], որ փրկուենք Հոգու սրբացումով եւ ճշմարտութեան հաւատով,
[4] 4. Յուն. լաւ բն. աւելացնում են ձեզ որպէս երախայրիք բառերը:
12 Բայց մենք պէտք է միշտ Աստուծմէ գոհանանք ձեզի համար, Տէրոջմէ սիրուած եղբայրներ, վասն զի Աստուած սկիզբէն ձեզ ընտրեց փրկուելու՝ Հոգիին սրբելովը ու ճշմարտութեան հաւատքովը.
zohrab-1805▾ eastern-1994▾ western am▾
2:1313: Мы же всегда должны благодарить Бога за вас, возлюбленные Господом братия, что Бог от начала, через освящение Духа и веру истине, избрал вас ко спасению,
2:13  ἡμεῖς δὲ ὀφείλομεν εὐχαριστεῖν τῶ θεῶ πάντοτε περὶ ὑμῶν, ἀδελφοὶ ἠγαπημένοι ὑπὸ κυρίου, ὅτι εἵλατο ὑμᾶς ὁ θεὸς ἀπαρχὴν εἰς σωτηρίαν ἐν ἁγιασμῶ πνεύματος καὶ πίστει ἀληθείας,
2:13. Ἡμεῖς (We) δὲ (moreover) ὀφείλομεν (we-debt) εὐχαριστεῖν (to-goodly-grant-unto) τῷ (unto-the-one) θεῷ (unto-a-Deity) πάντοτε (all-to-the-one-which-also) περὶ (about) ὑμῶν, (of-ye," ἀδελφοὶ ( Brethrened ) ἠγαπημένοι ( having-had-come-to-be-excessed-off-unto ) ὑπὸ ( under ) Κυρίου , ( of-Authority-belonged ,"ὅτι (to-which-a-one) εἵλατο ( it-sectioned ) ὑμᾶς (to-ye,"ὁ (the-one) θεὸς (a-Deity,"ἀπ' (off) ἀρχῆς (of-a-firsting) εἰς (into) σωτηρίαν (to-a-savioring-unto) ἐν (in) ἁγιασμῷ (unto-a-hallow-belonging-of) πνεύματος (of-a-currenting-to) καὶ (and) πίστει (unto-a-trust) ἀληθείας, (of-an-un-secluding-of,"
2:13. nos autem debemus gratias agere Deo semper pro vobis fratres dilecti a Deo quod elegerit nos Deus primitias in salutem in sanctificatione Spiritus et fide veritatisBut we ought to give thanks to God always for you, brethren, beloved of God, for that God hath chosen you firstfruits unto salvation, in sanctification of the spirit and faith of the truth:
13. But we are bound to give thanks to God alway for you, brethren beloved of the Lord, for that God chose you from the beginning unto salvation in sanctification of the Spirit and belief of the truth:
2:13. Yet we must always give thanks to God for you, brothers, beloved of God, because God has chosen you as first-fruits for salvation, by the sanctification of the Spirit and by faith in the truth.
2:13. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth:
But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth:

13: Мы же всегда должны благодарить Бога за вас, возлюбленные Господом братия, что Бог от начала, через освящение Духа и веру истине, избрал вас ко спасению,
2:13  ἡμεῖς δὲ ὀφείλομεν εὐχαριστεῖν τῶ θεῶ πάντοτε περὶ ὑμῶν, ἀδελφοὶ ἠγαπημένοι ὑπὸ κυρίου, ὅτι εἵλατο ὑμᾶς ὁ θεὸς ἀπαρχὴν εἰς σωτηρίαν ἐν ἁγιασμῶ πνεύματος καὶ πίστει ἀληθείας,
2:13. nos autem debemus gratias agere Deo semper pro vobis fratres dilecti a Deo quod elegerit nos Deus primitias in salutem in sanctificatione Spiritus et fide veritatis
But we ought to give thanks to God always for you, brethren, beloved of God, for that God hath chosen you firstfruits unto salvation, in sanctification of the spirit and faith of the truth:
2:13. Yet we must always give thanks to God for you, brothers, beloved of God, because God has chosen you as first-fruits for salvation, by the sanctification of the Spirit and by faith in the truth.
2:13. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: Покончив с судьбою погибающих, Апостол обращается к судьбе "избранных" Ф., и говорит что он и его сотрудники должны всегда благодарить Бога за то, что Ф. были от начала избраны Богом к получению славы Г. И. Христа. - "Возлюбленные Господом" - т. е. Иисусом Христом, так как у Ап. П. название KurioV почти исключительно прилагается к Г. И. Христу. - "От начала" ap' archV - лучшее чтение, ибо рельефнее оттеняет мысль Ап. о различии между вечным планом Божиим о спасении, и его исполнением в известный исторический момент (ср. 1Кор.II:7; Еф I:4; 2Тим. I:9). с другой стороны Codex Vaticanus (B) читает aparchn - начаток (ср. 1Кор.XVI:15; Рим XVI:5) - в таком случае мысль Ап. обращается к Ф., как начатку, первому плоду его евангельского служения в Македонии (Флп IV:15). Но первое чтение нужно предпочесть по всем соображениям. Здесь тогда будут указаны три ступени в развитии плана спасения - вечное избрание, призвание, и получение вечной славы. - "Чрез освящение Духа" - т. е. Св. Духа (сравни 1: Петра I:2: по греч. тексту). - "Веру истине" - по слав.: т. е. веру в истину. - "Призвал" - указание на исторический момент осуществления вечного плана Божия о спасении. Орудием призвания было "Евангелие", которое Ап. П. называет "нашим" (ср. Рим II:16; 2Кор. IV:3; 2Тим. II:8). "В получение" - по слав. ; по греч.: eiV peripoihsin doxhV - "это может означать или 1) чтобы мы могли получить славу, или 2) чтобы он мог восприять нас в славу, или же облечь нас славою" (Lightfoot, op. cit. 121). Слово peripoihsiV может оттенять, или наше собственное усилие к получению славы, или же указывать на действие со стороны Бога, приемлющего нас в Свою славу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Apostasy Foretold.A. D. 52.
13 But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: 14 Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. 15 Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.

Here observe, I. The consolation the Thessalonians might take against the terrors of this apostasy, v. 13, 14. For they were chosen to salvation, and called to the obtaining of glory. Note, When we hear of the apostasy of many, it is matter of great comfort and joy that there is a remnant according to the election of grace which does and shall persevere; and especially we should rejoice if we have reason to hope that we are of that number. The apostle reckoned himself bound in duty to be thankful to God on this account: We are bound to give thanks to God always for you. He had often given thanks on their behalf, and he is still abounding in thanksgiving for them; and there was good reason, because they were beloved by the Lord, as appeared in this matter--their security from apostatizing. This preservation of the saints is owing,

1. To the stability of the election of grace, v. 13. Therefore were they beloved of the Lord, because God had chosen them from the beginning. He had loved them with an everlasting love. Concerning this election of God we may observe, (1.) The eternal date of it--it is from the beginning; not the beginning of the gospel, but the beginning of the world, before the foundation of the world, Eph. i. 4. Then, (2.) The end to which they were chosen--salvation, complete and eternal salvation from sin and misery, and the full fruition of all good. (3.) The means in order to obtaining this end--sanctification of the spirit and belief of the truth. The decree of election therefore connects the end and the means, and these must not be separated. We are not the elected of God because we were holy, but that we might be holy. Being chosen of God, we must not live as we list; but, if we are chosen to salvation as the end, we must be prepared for it by sanctification as the necessary means to obtain that end, which sanctification is by the operation of the Holy Spirit as the author and by faith on our part. There must be the belief of the truth, without which there can be by true sanctification, nor perseverance in grace, nor obtaining of salvation. Faith and holiness must be joined together, as well as holiness and happiness; therefore our Saviour prayed for Peter that his faith might not fail (Luke xxii. 32), and for his disciples (John xvii. 17), Sanctify them by thy truth; thy word is truth.

2. To the efficacy of the gospel call, v. 14. As they were chosen to salvation, so they were called thereunto by the gospel. Whom he did predestinate those he also called, Rom. viii. 30. The outward call of God is by the gospel; and this is rendered effectual by the inward operation of the Spirit. Note, Wherever the gospel comes it calls and invites men to the obtaining of glory; it is a call to honour and happiness, even the glory of our Lord Jesus Christ, the glory he has purchased, and the glory he is possessed of, to be communicated unto those who believe in him and obey his gospel; such shall be with Christ, to behold his glory, and they shall be glorified with Christ and partake of his glory. Hereupon there follows,

II. An exhortation to stedfastness and perseverance: Therefore, brethren, stand fast, v. 15. Observe, He does not say, "You are chosen to salvation, and therefore you may be careless and secure;" but therefore stand fast. God's grace in our election and vocation is so far from superseding our diligent care and endeavour that it should quicken and engage us to the greatest resolution and diligence. So the apostle John having told those to whom he wrote that they had received the anointing which should abide in them, and that they should abide in him (in Christ), subjoins this exhortation, Now abide in him, 1 John ii. 27, 28. The Thessalonians are exhorted to stedfastness in their Christian profession, to hold fast the traditions which they had been taught, or the doctrine of the gospel, which had been delivered by the apostle, by word or epistle. As yet the canon of scripture was not complete, and therefore some things were delivered by the apostles in their preaching, under the guidance of the infallible Spirit, which Christians were bound to observe as coming from God; other things were afterwards by them committed to writing, as the apostle had written a former epistle to these Thessalonians; and these epistles were written as the writers were moved by the Holy Ghost. Note, There is no argument hence for regarding oral traditions in our days, now that the canon of scripture is complete, as of equal authority with the sacred writings. Such doctrines and duties as were taught by the inspired apostles we must stedfastly adhere to; but we have no certain evidence of any thing delivered by them more than what we find contained in the holy scriptures.
Adam Clarke: Commentary on the Bible - 1831
2:13: God hath from the beginning chosen you to salvation, etc. - In your calling, God has shown the purpose that he had formed from the beginning, to call the Gentiles to the same privileges with the Jews, not through circumcision, and the observance of the Mosaic law, but by faith in Christ Jesus; but this simple way of salvation referred to the same end - holiness, without which no man, whether Jew or Gentile, can see the Lord.
Let us observe the order of Divine grace in this business:
1. They were to hear the truth - the doctrines of the Gospel.
2. They were to believe this truth when they heard it preached.
3. They were to receive the Spirit of God in believing the truth.
4. That Spirit was to sanctify their souls-produce an inward holiness, which was to lead to all outward conformity to God.
5. All this constituted their salvation - their being fitted for the inheritance among the saints in light.
6. They were to obtain the glory of our Lord Jesus Christ - that state of felicity for which they were fitted, by being saved here from their sins, and by being sanctified by the Spirit of God.
Albert Barnes: Notes on the Bible - 1834
2:13: But we are bound to give thanks alway to God for you; - see the notes on Th2 1:3. "Because God hath from the beginning chosen you to salvation." The following important things are affirmed or implied here:
(1) That God had chosen or elected them (εἵλετο heileto) to salvation. The doctrine of election, therefore, is true.
(2) that this was from "the beginning" ἀπ ̓ ἀρχῆς ap' archē s; that is, from eternity; see the Joh 1:1 note; Eph 1:4; 3:9-11 notes. The doctrine of eternal election is, therefore, true.
(3) that this was the choice of the persons to whom Paul referred. The doctrine of personal election is, therefore, true.
(4) that this is a reason for thanksgiving. Why should it not be? Can there be any higher ground of praise or gratitude than that God has chosen us to be eternally holy and happy, and that he has from eternity designed that we should be so? Whatever, therefore, may be the feelings with which those who are not chosen to salvation, regard this doctrine, it is clear that those who have evidence that they are chosen should make it a subject of grateful praise. They can have no more exalted source of gratitude than that they are chosen to eternal life.
Through sanctification of the Spirit - Being made holy by the Divine Spirit. It is not without respect to character, but it is a choice to holiness and then to salvation. No one can have evidence that he is chosen to salvation except as he has evidence that he is sanctified by the Spirit; see the notes on Eph 1:4.
And belief of the truth - In connection with believing the truth. No one who is not a believer in the truth can have evidence that God has chosen him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: we: Th2 1:3; Rom 1:8, Rom 6:17
beloved: Th2 2:16; Deu 33:12; Sa2 12:25 *marg. Jer 31:3; Eze 16:8; Dan 9:23, Dan 10:11, Dan 10:19; Rom 1:7; Col 3:12; Jo1 4:10, Jo1 4:19
from: Gen 1:1; Pro 8:23; Isa 46:10; Joh 1:1, Joh 8:44; Heb 1:10
chosen: Rom 8:33, Rom 9:11; Eph 1:4, Eph 1:5; Th1 1:4; Ti2 1:9; Pe1 1:2
through: Th2 2:10, Th2 2:12; Luk 1:75; Pe1 1:2-5
belief: Joh 8:45, Joh 8:46, Joh 14:6; Act 13:48, Act 15:9; Gal 3:1; Eph 2:8; Col 1:5; Ti2 2:15; Ti2 3:15; Jam 1:18
2 Thessalonians 2:14
Geneva 1599
(10) But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through (p) sanctification of the Spirit and (q) belief of the truth:
(10) The elect will stand steadfast and safe from all these mischiefs. Now election is known by these testimonies: faith is increased by sanctification: faith, by that which we grant to the truth; truth, by calling, through the preaching of the Gospel: from where we come at length to a certain hope of glorification.
(p) To sanctify you.
(q) Faith which does not lay hold upon lies, but upon the truth of God, which is the Gospel.
John Gill
But we are bound to give thanks alway to God for you,.... Lest the saints should be discouraged by the above account of antichrist, and his followers, and fear they should be left to the same deceptions, and damnation be their portion; the apostle being persuaded better things of them, gives their character, and represents their case in a quite different light; and signifies, that he and his fellow ministers were under obligation to be continually thankful to God for what he had done for them; for as God is the Father of mercies, whether spiritual or temporal, thanks are to be given to him; and saints are not only to bless his name for what they themselves receive from him, but for what others enjoy also, and that continually; because spiritual blessings, especially such as are afterwards instanced in, are permanent and durable, yea, everlasting: the characters which show them to be different from the followers of antichrist, are
brethren, beloved of the Lord or "of God", as the Vulgate Latin and Ethiopic versions read: they were the brethren of Christ, being the dear children of God, born of him, and belonging to his family, and of the apostles, and of one another, being of the household of faith; and they were beloved by God the Father, as the instances of their election to salvation by him, and their calling to eternal glory, show; and by the Lord Jesus Christ, who had wrought out for them the salvation they were chosen to; and by the Lord the Spirit, by whom they were regenerated, called, sanctified, and brought to the belief of the truth; and since they had interest in the everlasting love of the three divine Persons, there was no danger of their falling away and perishing. The reason of the apostle's thanksgiving for the persons thus described is,
because God hath from, the beginning chosen you to salvation; which is to be understood, not of an election of them, as a nation, for they were not a nation, only a part of one; nor of them as a church, for they were not so from the beginning; nor to the outward means of grace, the ministry of the word and ordinances, for the choice is unto salvation; nor to any office, for they were not all officers in the church, only some; nor does it intend the effectual calling, for that is distinguished from it in the following verse; but an eternal appointment of persons to grace and glory: and this is an act of God the Father, in Christ, from eternity; and which arises from his sovereign good will and pleasure, and is an instance of his free grace and favour, for the glorifying of himself; and is irrespective of the faith, holiness, and good works of men; all which are the fruits and effects, and not the motives, conditions, or causes of electing grace. This act is the leading one to all other blessings of grace, as justification, adoption, calling, and glorification, and is certain and immutable in itself, and in its effects. The date of it is "from the beginning": not from the beginning of the preaching of the Gospel to them, and the sense be, that, as soon as the Gospel was preached, they believed, and God chose them; for what was there remarkable in them, that this should be peculiarly observed of them? The Bereans are said to be more noble than they were: nor from the beginning of their calling, for predestination or election precedes calling; see Rom 8:30 nor from the beginning of time, or of the creation of the world, but before the world began, even from eternity; and in such sense the phrase is used in Prov 8:23 and that it is the sense of it here, is manifest from Eph 1:4 where this choice is said to be before the foundation of the world. The end to which men, by this act, are chosen, is "salvation": not temporal, though the elect of God are appointed to many temporal salvations and deliverances, and which they enjoy both before and after conversion; yet salvation here designs the salvation of the soul, though not exclusive of the body, a spiritual and an eternal salvation, salvation by Jesus Christ, as is expressed in Th1 5:9 and the same decree that appoints men to salvation, appoints Christ to be the Saviour of them; and there is salvation in and by no other. The means through which this choice is made, are
through sanctification of the spirit, and belief of the truth by sanctification is meant, not anything external, as reformation of life, obedience to the law, or outward submission to Gospel ordinances; but internal holiness, which lies in a principle of spiritual life in the soul, and in a principle of spiritual light on the understanding; in a flexion of the will to the will of God, and the way of salvation by Christ; in a settlement of the affections on divine and spiritual things, and in an implantation of all grace in the heart; and is called the sanctification of "the spirit", partly from the spirit or soul of man being the principal seat of it, and chiefly from the Spirit of God being the author of it; and this being a means fixed in the decree of election to salvation, shows that holiness is not the cause of election, yet is certain by it, and is necessary to salvation; and that the doctrine of election is no licentious doctrine, since it provides for and secures true and real holiness. "Truth" designs either the Lord Jesus Christ, who is the truth of types and promises, and the substance of the truth of the Gospel, in whom it lies, and by whom it comes; or the Gospel itself, which comes from the God of truth, lies in the Scriptures of truth, is dictated and directed into by the spirit of truth; the sum of it is Christ the truth, and has nothing in it but truth. The "belief" or "faith" of this intends, not an historical faith, or a mere assent to truth; but a cordial embracing of it, a receiving of the love of the truth, a feeling of the power of it unto salvation, and a believing in Christ, the substance of it; which is a seeing of him spiritually, and a going out of the soul to him in acts of hope; reliance, trust, and dependence; and this being also a means settled in the choice of men to salvation, makes it appear, that faith is no cause of election, but the effect of it; that it is necessary to salvation, and therefore appointed as a means; that it is certain to the elect by it, and that they therefore cannot be finally and totally deceived, or be carried away with the error of the wicked, or with the deceivableness of unrighteousness with which antichrist works.
John Wesley
God hath from the beginning - Of your hearing the gospel. Chosen you to salvation - Taken you out of the world, and placed you in the way to glory.
Robert Jamieson, A. R. Fausset and David Brown
But--In delightful contrast to the damnation of the lost (Th2 2:12) stands the "salvation" of Paul's converts.
are bound--in duty (Th2 1:3).
thanks . . . to God--not to ourselves, your ministers, nor to you, our converts.
beloved of the Lord--Jesus (Rom 8:37; Gal 2:20; Eph 5:2, Eph 5:25). Elsewhere God the Father is said to love us (Th2 2:16; Jn 3:16; Eph 2:4; Col 3:12). Therefore Jesus and the Father are one.
from the beginning--"before the foundation of the world" (Eph 1:4; compare 1Cor 2:7; Ti2 1:9); in contrast to those that shall "worship the beast, whose names are not written in the book of life of the Lamb slain from the foundation of the world" (Rev_ 13:8). Some of the oldest manuscripts read as English Version, but other oldest manuscripts and Vulgate read, "as first-fruits." The Thessalonians were among the first converts in Europe (compare Rom 16:5; 1Cor 16:15). In a more general sense, it occurs in Jas 1:18; Rev_ 14:4; so I understand it here including the more restricted sense.
chosen you--The Greek, is not the ordinary word for "elected," implying His eternal selection; but taken for Himself, implying His having adopted them in His eternal purpose. It is found in the Septuagint (Deut 7:7; Deut 10:15).
through--rather as Greek, "in sanctification" as the element in which the choice to salvation had place (compare 1Pet 1:2), standing in contrast to the "unrighteousness," the element in which Antichrist's followers are given over by God to damnation (Th2 2:12).
of the Spirit--wrought by the Spirit who sanctifies all the elect people of God, first by eternally consecrating them to perfect holiness in Christ, once for all, next by progressively imparting it.
belief of the truth--contrasted with "believed not the truth" (Th2 2:12).
2:132:13: յոր եւ կոչեաց զձեզ աւետարանաւն մերով ՚ի փրկութիւն՝ փառացն Տեառն մերոյ Յիսուսի Քրիստոսի[4638]։ [4638] Ոմանք. Աւետարանաւ մերով։
13 որին եւ կանչեց ձեզ մեր աւետարանումով փրկուելու եւ մեր Տէր Յիսուս Քրիստոսի փառքին տիրանալու համար:
13 Որուն ձեզ կանչեց մեր աւետարանելովը՝ մեր Տէր Յիսուս Քրիստոսին փառքը ստանալու համար։
յոր եւ կոչեացն զձեզ աւետարանաւն մերով ի փրկութիւն փառացն Տեառն մերոյ Յիսուսի Քրիստոսի:

2:13: յոր եւ կոչեաց զձեզ աւետարանաւն մերով ՚ի փրկութիւն՝ փառացն Տեառն մերոյ Յիսուսի Քրիստոսի[4638]։
[4638] Ոմանք. Աւետարանաւ մերով։
13 որին եւ կանչեց ձեզ մեր աւետարանումով փրկուելու եւ մեր Տէր Յիսուս Քրիստոսի փառքին տիրանալու համար:
13 Որուն ձեզ կանչեց մեր աւետարանելովը՝ մեր Տէր Յիսուս Քրիստոսին փառքը ստանալու համար։
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2:1414: к которому и призвал вас благовествованием нашим, для достижения славы Господа нашего Иисуса Христа.
2:14  εἰς ὃ [καὶ] ἐκάλεσεν ὑμᾶς διὰ τοῦ εὐαγγελίου ἡμῶν, εἰς περιποίησιν δόξης τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ.
2:14. εἰς (into) ὃ (to-which) ἐκάλεσεν (it-called-unto) ὑμᾶς (to-ye) διὰ (through) τοῦ (of-the-one) εὐαγγελίου (of-a-goodly-messagelet) ἡμῶν, (of-us) εἰς (into) περιποίησιν (to-a-doing-about) δόξης (of-a-recognition) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) Χριστοῦ. (of-Anointed)
2:14. ad quod et vocavit vos per evangelium nostrum in adquisitionem gloriae Domini nostri Iesu ChristiWhereunto also he hath called you by our gospel, unto the purchasing of the glory of our Lord Jesus Christ.
14. whereunto he called you through our gospel, to the obtaining of the glory of our Lord Jesus Christ.
2:14. He has also called you into truth through our Gospel, unto the acquisition of the glory of our Lord Jesus Christ.
2:14. Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.
Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ:

14: к которому и призвал вас благовествованием нашим, для достижения славы Господа нашего Иисуса Христа.
2:14  εἰς ὃ [καὶ] ἐκάλεσεν ὑμᾶς διὰ τοῦ εὐαγγελίου ἡμῶν, εἰς περιποίησιν δόξης τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ.
2:14. ad quod et vocavit vos per evangelium nostrum in adquisitionem gloriae Domini nostri Iesu Christi
Whereunto also he hath called you by our gospel, unto the purchasing of the glory of our Lord Jesus Christ.
2:14. He has also called you into truth through our Gospel, unto the acquisition of the glory of our Lord Jesus Christ.
2:14. Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
2:14: Whereunto he called you by our gospel - He made the gospel as preached by us the means of calling you to salvation. That is, God has chosen you to salvation from eternity, and has made the gospel as preached by us the means of carrying that eternal purpose into effect.
To the obtaining of the glory of our Lord Jesus Christ - That you may partake of the same glory as the Saviour in heaven; see the notes on Joh 17:22, Joh 17:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: he called: Rom 8:28-30; Th1 2:12; Pe1 5:10
our gospel: Rom 2:16, Rom 16:25; Th1 1:5
to: Psa 16:11; Mat 25:21; Joh 14:2, Joh 14:3, Joh 17:22, Joh 17:24; Rom 8:17; Eph 1:18; Th1 2:12; Ti2 2:12; Pe1 1:4, Pe1 1:5, Pe1 5:10; Rev 3:21, Rev 21:23, Rev 22:3-5
2 Thessalonians 2:15
Geneva 1599
Whereunto he called you by our (r) gospel, to the obtaining of the glory of our Lord Jesus Christ.
(r) By our preaching.
John Gill
Whereunto he called you by our Gospel,.... Salvation being appointed as the end in the decree of election, and sanctification of the Spirit, and belief of the truth, as means; the elect in the effectual calling are called to the participation of each of these; first to the one, and then to the other; to grace here, and glory hereafter: and the means by which they are called is the Gospel, which the apostle calls "our Gospel", not because they were the authors, or the subject of it; for with regard to these it is styled the Gospel of God, and the Gospel of Christ; but because they were intrusted with it, and faithfully preached it, and in opposition to another Gospel published by false teachers. And by this they were called
to the obtaining of the glory of our Lord Jesus Christ; not his essential glory, though he will be seen and known in the glory of his person as he is, so far as creatures in a state of perfection will be capable of; nor his mediatorial glory, though it will be one part of the saints' happiness in heaven to behold this glory of Christ; but rather the glory which shall be personally put upon the saints, both in soul and body, in the resurrection morn, is here intended: and which is called the glory of Christ, because it is in his hands for them; and is what he is preparing for them, and for which he gives them both a right and a meetness; and which he at last will introduce them into; and it will lie greatly in conformity to him, and in the everlasting vision and enjoyment of him: and now God's elect are called by the ministry of the word to "the obtaining" of this, not by any merit of theirs, or by any works of righteousness done by them, but to the "possession" of it, as the word used properly signifies. The Syriac version renders it, "that ye may be a glory to our Lord Jesus Christ": as the saints will be at the last day, and to all eternity, when they shall be raised again, and have the glory of God upon them, and be forever with the Lord.
John Wesley
To which - Faith and holiness. He hath called you by our gospel - That which we preached, accompanied with the power of his Spirit.
Robert Jamieson, A. R. Fausset and David Brown
you--The oldest manuscripts read, "us."
by our gospel--"through" the Gospel which we preach.
to . . . glory--In Th2 2:13 it was "salvation," that is, deliverance from all evil, of body and soul (Th1 5:9); here it is positive good, even "glory," and that "the glory of our Lord Jesus" Himself, which believers are privileged to share with Him (Jn 17:22, Jn 17:24; Rom 8:17, Rom 8:29; Ti2 2:10).
2:142:14: Այսուհետեւ ե՛ղբարք հաստատո՛ւն կացէք՝ եւ պի՛նդ կալարուք զաւանդութիւնսն՝ զոր ուսարուք, եթէ բանիւ, եւ եթէ թղթով մերով[4639]։ [4639] Ոմանք. Զաւանդութիւնն զոր... եւ եթէ թղթովք մերովք։
14 Ուրեմն, եղբայրնե՛ր, հաստա՛տ մնացէք եւ պի՛նդ պահեցէք այն աւանդութիւնները, որ սովորեցիք թէ՛ խօսքով եւ թէ՛ մեր թղթով.
14 Ուստի, եղբա՛յրներ, հաստատ կեցէք ու պի՛նդ բռնեցէք այն աւանդութիւնները որոնք սորվեցաք թէ՛ խօսքով ու թէ՛ մեր թուղթովը։
Այսուհետեւ, եղբարք, հաստատուն կացէք եւ պինդ կալարուք զաւանդութիւնսն զոր ուսարուք, եթէ՛ բանիւ եւ եթէ՛ թղթով մերով:

2:14: Այսուհետեւ ե՛ղբարք հաստատո՛ւն կացէք՝ եւ պի՛նդ կալարուք զաւանդութիւնսն՝ զոր ուսարուք, եթէ բանիւ, եւ եթէ թղթով մերով[4639]։
[4639] Ոմանք. Զաւանդութիւնն զոր... եւ եթէ թղթովք մերովք։
14 Ուրեմն, եղբայրնե՛ր, հաստա՛տ մնացէք եւ պի՛նդ պահեցէք այն աւանդութիւնները, որ սովորեցիք թէ՛ խօսքով եւ թէ՛ մեր թղթով.
14 Ուստի, եղբա՛յրներ, հաստատ կեցէք ու պի՛նդ բռնեցէք այն աւանդութիւնները որոնք սորվեցաք թէ՛ խօսքով ու թէ՛ մեր թուղթովը։
zohrab-1805▾ eastern-1994▾ western am▾
2:1515: Итак, братия, стойте и держите предания, которым вы научены или словом или посланием нашим.
2:15  ἄρα οὗν, ἀδελφοί, στήκετε, καὶ κρατεῖτε τὰς παραδόσεις ἃς ἐδιδάχθητε εἴτε διὰ λόγου εἴτε δι᾽ ἐπιστολῆς ἡμῶν.
2:15. Ἄρα (Thus) οὖν, (accordingly," ἀδελφοί , ( Brethrened ,"στήκετε, (ye-should-stand) καὶ (and) κρατεῖτε (ye-should-secure-unto) τὰς (to-the-ones) παραδόσεις (to-givings-beside) ἃς ( to-which ) ἐδιδάχθητε (ye-were-taught) εἴτε (if-also) διὰ (through) λόγου (of-a-forthee) εἴτε (if-also) δι' (through) ἐπιστολῆς (of-a-setting-upon) ἡμῶν. (of-us)
2:15. itaque fratres state et tenete traditiones quas didicistis sive per sermonem sive per epistulam nostramTherefore, brethren, stand fast: and hold the traditions, which you have learned, whether by word or by our epistle.
15. So then, brethren, stand fast, and hold the traditions which ye were taught, whether by word, or by epistle of ours.
2:15. And so, brothers, stand firm, and hold to the traditions that you have learned, whether by word or by our epistle.
2:15. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.
Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle:

15: Итак, братия, стойте и держите предания, которым вы научены или словом или посланием нашим.
2:15  ἄρα οὗν, ἀδελφοί, στήκετε, καὶ κρατεῖτε τὰς παραδόσεις ἃς ἐδιδάχθητε εἴτε διὰ λόγου εἴτε δι᾽ ἐπιστολῆς ἡμῶν.
2:15. itaque fratres state et tenete traditiones quas didicistis sive per sermonem sive per epistulam nostram
Therefore, brethren, stand fast: and hold the traditions, which you have learned, whether by word or by our epistle.
2:15. And so, brothers, stand firm, and hold to the traditions that you have learned, whether by word or by our epistle.
2:15. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Но раз таков план спасения, как бы продолжает Ап., Ф. должны, с своей стороны, оказаться достойными сего и твердо держаться преподанного им учения - "преданий" - taV paradoseiV - учений, сообщенных им не как лишь личные воззрения, но как "весть" воспринятая свыше, причем безразлично, как бы эти учения не дошли до них - "словом" - или же "посланием". Под последним здесь несомненно разумеется наше 1: Ф.
Adam Clarke: Commentary on the Bible - 1831
2:15: Therefore, brethren, stand fast - Their obtaining eternal glory depended on their faithfulness to the grace of God; for this calling did not necessarily and irresistibly lead to faith; nor their faith to the sanctification of the spirit; nor their sanctification of the spirit to the glory of our Lord Jesus. Had they not attended to the calling, they could not have believed; had they not believed, they could not have been sanctified; had they not been sanctified they could not have been glorified. All these things depended on each other; they were stages of the great journey; and at any of these stages they might have halted, and never finished their Christian race.
Hold the traditions which ye have been taught - The word παραδοσις, which we render tradition, signifies any thing delivered in the way of teaching; and here most obviously means the doctrines delivered by the apostle to the Thessalonians; whether in his preaching, private conversation, or by these epistles; and particularly the first epistle, as the apostle here states. Whatever these traditions were, as to their matter, they were a revelation from God; for they came by men who spake and acted under the inspiration of the Holy Spirit; and on this ground the passage here can never with any propriety be brought to support the unapostolical and anti-apostolical traditions of the Romish Church; those being matters which are, confessedly, not taken from either Testament, nor were spoken either by a prophet or an apostle.
Albert Barnes: Notes on the Bible - 1834
2:15: Therefore - In view of the fact that you are thus chosen from eternity, and that you are to be raised up to such honor and glory.
Stand fast - Amidst all the temptations which surround you; compare the notes on Eph 6:10-14. And hold the traditions which ye have been taught On the word "traditions," see the notes on Mat 15:2. It means properly things delivered over from one to another; then anything orally delivered - any precept, doctrine, or law. It is frequently employed to denote that which is not written, as contradistinguished from that which is written (compare Mat 15:2), but not necessarily or always; for here the apostle speaks of the "traditions which they had been taught by his epistle;" compare the notes, Co1 11:2. Here it means the doctrines or precepts which they had received from the apostle, whether when he was with them, or after he left them; whether communicated by preaching or by letter. This passage can furnish no authority for holding the "traditions" which have come down from ancient times, and which profess to have been derived from the apostles; because:
(1) there is no evidence that any of those traditions were given by the apostles;
(2) many of them are manifestly so trifling, false, and contrary to the writings of the apostles, that they could not have been delivered by them;
(3) if any of them are genuine, it is impossible to separate them from those which are false;
(4) we have all that is necessary for salvation in the written word; and,
(5) there is not the least evidence that the apostle here meant to refer to any such thing.
He speaks only of what had been delivered to them by himself, whether orally or by letter; not of what was delivered from one to another as from him. There is no intimation here that they were to hold anything as from him which they had not received directly from him, either by his own instructions personally or by letter. With what propriety, then, can this passage be adduced to prove that we are to hold the traditions which professedly come to us through a great number of intermediate persons? Where is the evidence here that the church was to hold those unwritten traditions, and transmit them to future times?
Whether by word - By preaching, when we were with you. It does not mean that he had sent any oral message to them by a third person.
Or our epistle - The former letter which he had written to them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: stand: Co1 15:58, Co1 16:13; Phi 4:1
hold: Th2 3:6; Co1 11:2
the traditions: Rom 16:17; Jde 1:3 *Gr.
whether: Th2 2:2, Th2 3:14
2 Thessalonians 2:16
Geneva 1599
(11) Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.
(11) The conclusion: it remains then that we continue in the doctrine which was delivered to us by the mouth and writings of the apostles, through the free good will of God, who comforts us with an invincible hope, and that we also continue in all godliness our whole life long.
John Gill
Therefore, brethren, stand fast,.... In the doctrine of the Gospel in general, and in the article of Christ's second coming in particular, and not in the least waver about the thing itself, nor be shaken in mind, and troubled as if it was just at hand; and the rather it became them to be concerned that they stood fast in the truth, and persevered unto the end, since there was to be a falling away, and the mystery of iniquity was already working, and antichrist would shortly appear, whose coming would be with all deceivableness, of unrighteousness; and they had the greater encouragement to continue firm and unmoved, seeing they were chosen from eternity unto salvation through sanctification and belief of the truth, and were called in time by the Gospel to the enjoyment of the glory of Christ in another world.
And hold the traditions which ye have been taught: meaning the truths of the Gospel, which may be called traditions, because they are delivered from one to another; the Gospel was first delivered by God the Father to Jesus Christ, as Mediator, and by him to his apostles, and by them to the churches of Christ; whence it is called the form of doctrine delivered to them, and the faith once delivered to the saints: and also the ordinances of the Gospel which the apostles received from Christ, and as they received them faithfully delivered them, such as baptism and the Lord's supper; as well as rules of conduct and behaviour, both in the church, and in the world, even all the commandments of Christ, which he ordered his apostles to teach, and which they gave by him; see Th2 3:6. And so the Syriac version here renders it, "the commandments": and these were such as these saints had been taught by the apostles, under the direction of Christ, and through the guidance of his Spirit; and were not the traditions of men or the rudiments of the world, but what they had received from Christ, through the hands of the apostles:
whether by word, or our epistle, that is, by "our" word, as well as by our epistle, and so the Arabic version reads; these doctrines, ordinances, and rules of discipline were communicated to them, both by word of mouth, when the apostles were in person among them, and by writing afterwards to them; for what the apostles delivered in the ministry of the word to the churches, they sent them in writing, that they might be a standing rule of faith and practice; so that this does not in the least countenance the unwritten traditions of the Papists; and since these were what were taught them, "viva voce", and they received them from the mouth of the apostles, or by letters from them, or both, it became them to hold and retain them fast, and not let them go, either with respect to doctrine or practice.
John Wesley
Hold - Without adding to, or diminishing from, the traditions which ye have been taught - The truths which I have delivered to you. Whether by word or by our epistle - He preached before he wrote. And he had written concerning this in his former epistle.
Robert Jamieson, A. R. Fausset and David Brown
Therefore--God's sovereign choice of believers, so far from being a ground for inaction on their part, is the strongest incentive to action and perseverance in it. Compare the argument, Phil 2:12-13, "Work out your own salvation, FOR it is God which worketh in you," &c. We cannot fully explain this in theory; but to the sincere and humble, the practical acting on the principle is plain. "Privilege first, duty afterwards" [EDMUNDS].
stand fast--so as not to be "shaken or troubled" (Th2 2:2).
hold--so as not to let go. Adding nothing, subtracting nothing [BENGEL]. The Thessalonians had not held fast his oral instructions but had suffered themselves to be imposed upon by pretended spirit-revelations, and words and letters pretending to be from Paul (Th2 2:2), to the effect that "the day of the Lord was instantly imminent."
traditions--truths delivered and transmitted orally, or in writing (Th2 3:6; 1Cor 11:2; Greek, "traditions"). The Greek verb from which the noun comes, is used by Paul in 1Cor 11:23; 1Cor 15:3. From the three passages in which "tradition" is used in a good sense, Rome has argued for her accumulation of uninspired traditions, virtually overriding God's Word, while put forward as of co-ordinate authority with it. She forgets the ten passages (Mt 15:2-3, Mt 15:6; Mk 7:3, Mk 7:5, Mk 7:8-9, Mk 7:13; Gal 1:14; Col 2:8) stigmatizing man's uninspired traditions. Not even the apostles' sayings were all inspired (for example, Peter's dissimulation, Gal 2:11-14), but only when they claimed to be so, as in their words afterwards embodied in their canonical writings. Oral inspiration was necessary in their case, until the canon of the written Word should be complete; they proved their possession of inspiration by miracles wrought in support of the new revelation, which revelation, moreover, accorded with the existing Old Testament revelation; an additional test needed besides miracles (compare Deut 13:1-6; Acts 17:11). When the canon was complete, the infallibility of the living men was transferred to the written Word, now the sole unerring guide, interpreted by the Holy Spirit. Little else has come down to us by the most ancient and universal tradition save this, the all-sufficiency of Scripture for salvation. Therefore, by tradition, we are constrained to cast off all tradition not contained in, or not provable by, Scripture. The Fathers are valuable witnesses to historical facts, which give force to the intimations of Scripture: such as the Christian Lord's day, the baptism of infants, and the genuineness of the canon of Scripture. Tradition (in the sense of human testimony) cannot establish a doctrine, but can authenticate a fact, such as the facts just mentioned. Inspired tradition, in Paul's sense, is not a supplementary oral tradition completing our written Word, but it is identical with the written Word now complete; then the latter not being complete, the tradition was necessarily in part oral, in part written, and continued so until, the latter being complete before the death of St. John, the last apostle, the former was no longer needed. Scripture is, according to Paul, the complete and sufficient rule in all that appertains to making "the man of God perfect, throughly furnished unto all good works" (Ti2 3:16-17). It is by leaving Paul's God-inspired tradition for human traditions that Rome has become the forerunner and parent of the Antichrist. It is striking that, from this very chapter denouncing Antichrist, she should draw an argument for her "traditions" by which she fosters anti-Christianity. Because the apostles' oral word was as trustworthy as their written word, it by no means follows that the oral word of those not apostles is as trustworthy as the written word of those who were apostles or inspired evangelists. No tradition of the apostles except their written word can be proved genuine on satisfactory evidence. We are no more bound to accept implicitly the Fathers' interpretations of Scripture, because we accept the Scripture canon on their testimony, than we are bound to accept the Jews' interpretation of the Old Testament, because we accept the Old Testament canon on their testimony.
our epistle--as distinguished from a "letter AS from us," Th2 2:2, namely, that purports to be from us, but is not. He refers to his first Epistle to the Thessalonians.
2:152:15: Այլ ինքն Տէր մեր Յիսուս Քրիստոս, եւ Աստուած Հայր մեր, որ սիրեացն զմեզ՝ եւ ետ մեզ մխիթարութիւն յաւիտենի՛ց՝ եւ յոյս բարեաց շնորհօք[4640], [4640] Ոսկան. Եւ Աստուած եւ Հայր մեր։
15 եւ ինքը՝ մեր Տէր Յիսուս Քրիստոս եւ մեր Հայրը՝ Աստուած, որ սիրեց մեզ եւ մեզ տուեց յաւիտենական մխիթարութիւն եւ բարի յոյս, իբրեւ շնորհ,
15 Եւ ինք՝ մեր Տէր Յիսուս Քրիստոսը ու մեր Հայրը՝ Աստուած, որ մեզ սիրեց ու տուաւ մեզի յաւիտենական մխիթարութիւն եւ բարի յոյս շնորհքով,
Այլ ինքն Տէր մեր Յիսուս Քրիստոս եւ Աստուած եւ Հայր մեր, որ սիրեացն զմեզ եւ ետ մեզ մխիթարութիւն յաւիտենից եւ յոյս բարեաց շնորհօք:

2:15: Այլ ինքն Տէր մեր Յիսուս Քրիստոս, եւ Աստուած Հայր մեր, որ սիրեացն զմեզ՝ եւ ետ մեզ մխիթարութիւն յաւիտենի՛ց՝ եւ յոյս բարեաց շնորհօք[4640],
[4640] Ոսկան. Եւ Աստուած եւ Հայր մեր։
15 եւ ինքը՝ մեր Տէր Յիսուս Քրիստոս եւ մեր Հայրը՝ Աստուած, որ սիրեց մեզ եւ մեզ տուեց յաւիտենական մխիթարութիւն եւ բարի յոյս, իբրեւ շնորհ,
15 Եւ ինք՝ մեր Տէր Յիսուս Քրիստոսը ու մեր Հայրը՝ Աստուած, որ մեզ սիրեց ու տուաւ մեզի յաւիտենական մխիթարութիւն եւ բարի յոյս շնորհքով,
zohrab-1805▾ eastern-1994▾ western am▾
2:1616: Сам же Господь наш Иисус Христос и Бог и Отец наш, возлюбивший нас и давший утешение вечное и надежду благую во благодати,
2:16  αὐτὸς δὲ ὁ κύριος ἡμῶν ἰησοῦς χριστὸς καὶ [ὁ] θεὸς ὁ πατὴρ ἡμῶν, ὁ ἀγαπήσας ἡμᾶς καὶ δοὺς παράκλησιν αἰωνίαν καὶ ἐλπίδα ἀγαθὴν ἐν χάριτι,
2:16. Αὐτὸς (It) δὲ (moreover) ὁ (the-one) κύριος (Authority-belonged) ἡμῶν (of-us) Ἰησοῦς (an-Iesous) Χριστὸς (Anointed) καὶ (and) [ὁ] "[the-one]"θεὸς (a-Deity) ὁ (the-one) πατὴρ (a-Father) ἡμῶν, (of-us,"ὁ (the-one) ἀγαπήσας (having-excessed-off-unto) ἡμᾶς (to-us) καὶ (and) δοὺς (having-had-given) παράκλησιν (to-a-calling-beside) αἰωνίαν (to-age-belonged) καὶ (and) ἐλπίδα (to-an-expectation) ἀγαθὴν (to-good) ἐν (in) χάριτι, (unto-a-granting,"
2:16. ipse autem Dominus noster Iesus Christus et Deus et Pater noster qui dilexit nos et dedit consolationem aeternam et spem bonam in gratiaNow our Lord Jesus Christ himself, and God and our Father, who hath loved us and hath given us everlasting consolation and good hope in grace,
16. Now our Lord Jesus Christ himself, and God our Father which loved us and gave us eternal comfort and good hope through grace,
2:16. So may our Lord Jesus Christ himself, and God our Father, who has loved us and who has given us an everlasting consolation and good hope in grace,
2:16. Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given [us] everlasting consolation and good hope through grace,
Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given [us] everlasting consolation and good hope through grace:

16: Сам же Господь наш Иисус Христос и Бог и Отец наш, возлюбивший нас и давший утешение вечное и надежду благую во благодати,
2:16  αὐτὸς δὲ ὁ κύριος ἡμῶν ἰησοῦς χριστὸς καὶ [ὁ] θεὸς ὁ πατὴρ ἡμῶν, ὁ ἀγαπήσας ἡμᾶς καὶ δοὺς παράκλησιν αἰωνίαν καὶ ἐλπίδα ἀγαθὴν ἐν χάριτι,
2:16. ipse autem Dominus noster Iesus Christus et Deus et Pater noster qui dilexit nos et dedit consolationem aeternam et spem bonam in gratia
Now our Lord Jesus Christ himself, and God and our Father, who hath loved us and hath given us everlasting consolation and good hope in grace,
2:16. So may our Lord Jesus Christ himself, and God our Father, who has loved us and who has given us an everlasting consolation and good hope in grace,
2:16. Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given [us] everlasting consolation and good hope through grace,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17: Конец главы содержит молитву Апостола, в которой имя Г. И. Христа стоит ранее имени Бога. "Этот порядок, м. б. был определен, пишет G. Milligan, непосредственно предшествующей ссылкой на "славу Г. Иисуса" (ст. 14.), или же обязан своим появлением тому факту, что именно Христос является посредником, через которого был выполнен план Божий в отношении к Его людям. В обоих случаях пред нами другой поразительный пример равенства чести, приписываемой всюду в этих посланиях Сыну вместе с Богом Отцом" (ор. с. 108). - "Возлюбивший нас и давший" - два причастия с одним членом, и аорисг в parakalesai - указывают на определенный исторический момент возникновения Евангелия, и относятся к "Богу и Отцу". - "Вечное утешение" - по контрасту с преходящими радостями земными. - "Надежду благую" - надежду на будущее. - "Во благодати" - то и другое дар свыше, а не наша личная заслуга. - "Во всяком слове и деле благом" - не только в том, что вы делаете, но и в том что вы говорите.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Apostolic Prayer.A. D. 52.
16 Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, 17 Comfort your hearts, and stablish you in every good word and work.

In these words we have the apostle's earnest prayer for them, in which observe,

I. To whom he prays: Our Lord Jesus Christ himself, and God, even our Father. We may and should direct our prayers, not only to God the Father, through the mediation of our Lord Jesus Christ, but also to our Lord Jesus Christ himself; and should pray in his name unto God, not only as his Father but as our Father in and through him.

II. From what he takes encouragement in his prayer--from the consideration of what God had already done for him and them: Who hath loved us, and given us everlasting consolation and good hope through grace, v. 16. Here observe, 1. The love of God is the spring and fountain of all the good we have or hope for; our election, vocation, justification, and salvation, are all owing to the love of God in Christ Jesus. 2. From this fountain in particular all our consolation flows. And the consolation of the saints is an everlasting consolation. The comforts of the saints are not dying things; they shall not die with them. The spiritual consolations God gives none shall deprive them of; and God will not take them away: because he love them with an everlasting love, therefore they shall have everlasting consolation. 3. Their consolation is founded on the hope of eternal life. They rejoice in hope of the glory of God, and are not only patient, but joyful, in tribulations; and there is good reason for these strong consolations, because the saints have good hope: their hope is grounded on the love of God, the promise of God, and the experience they have had of the power, the goodness, and the faithfulness of God, and it is good hope through grace; the free grace and mercy of God are what they hope for, and what their hopes are founded on, and not on any worth or merit of their own.

III. What it is that he asks of God for them--that he would comfort their hearts, and establish them in every good word and work, v. 17. God had given them consolations, and he prayed that they might have more abundant consolation. There was good hope, through grace, that they would be preserved, and he prayed that they might be established: it is observable how comfort and establishment are here joined together. Note therefore, 1. Comfort is a means of establishment; for the more pleasure we take in the word, and work, and ways of God, the more likely we shall be to persevere therein. And, 2. Our establishment in the ways of God is a likely means in order to comfort; whereas, if we are wavering in faith, and of a doubtful mind, or if we are halting and faltering in our duty, no wonder if we are strangers to the pleasures and joys of religion. What is it that lies at the bottom of all our uneasiness, but our unsteadiness in religion? We must be established in every good word and work, in the word of truth and the work of righteousness: Christ must be honoured by our good works and good words; and those who are sincere will endeavour to do both, and in so doing they may hope for comfort and establishment, till at length their holiness and happiness be completed.
Adam Clarke: Commentary on the Bible - 1831
2:16: Now our Lord Jesus - As all your grace came from God through Christ, so the power that is necessary to strengthen and confirm you unto the end must come in the same way.
Everlasting consolation - Παρακλησιν αιωνιαν· The glad tidings of the Gospel, and the comfort which ye have received through believing; a gift which God had in his original purpose, in reference to the Gentiles; a purpose which has respected all times and places, and which shall continue to the conclusion of time; for the Gospel is everlasting, and shall not be superseded by any other dispensation. It is the last and best which God has provided for man; and it is good tidings, everlasting consolation - a complete system of complete peace and happiness. The words may also refer to the happiness which the believing Thessalonians then possessed.
And good hope through grace - The hope of the Gospel was the resurrection of the body, and the final glorification of it and the soul throughout eternity. This was the good hope which the Thessalonians had; not a hope that they should be pardoned or sanctified, etc. Pardon and holiness they enjoyed, therefore they were no objects of hope; but the resurrection of the body and eternal glory were necessarily future; these they had in expectation; these they hoped for; and, through the grace which they had already received they had a good hope - a well-grounded expectation, of this glorious state.
Albert Barnes: Notes on the Bible - 1834
2:16: Now our Lord Jesus Christ himself - This expression is equivalent to this: "I pray our Lord Jesus, and our Father, to comfort you." It is really a prayer offered to the Saviour - a recognition of Christ as the source of consolation as well as the Father, and a union of his name with that of the Father in invoking important blessings. It is such language as could be used only by one who regarded the Lord Jesus as divine.
And God even our Father - Greek: "And God, and (και kai) our Father;" though not incorrectly rendered "even our Father." If it should be contended that the use of the word "and" - "our Lord Jesus Christ, and God," proves that the Lord Jesus is a different being from God - the use of the same word "and" would prove that the "Father" is a different being from God. But the truth is, the apostle meant to speak of the Father and the Son as the common Source of the blessing for which he prayed.
Which hath loved us - Referring particularly to the Father. The love which is referred to is that manifested in redemption, or which is shown us through Christ; see Joh 3:16; Jo1 4:9.
And hath given us everlasting consolation. - Not temporary comfort, but that which will endure foRev_er. The joys of religion are not like other joys. They soon fade away - they always terminate at death - they cease when trouble comes, when sickness invades the frame, when wealth or friends depart, when disappointment lowers, when the senses by age refuse to minister as they once did to our pleasures. The comforts of religion depend upon no such contingencies. They live through all these changes - attend us in sickness, poverty, bereavement, losses, and age; they are with us in death, and they are perpetual and unchanging beyond the grave.
And good hope through grace - see the Rom 5:2, Rom 5:5 notes; Heb 6:19 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: our Lord: Th2 1:1, Th2 1:2; Rom 1:7; Th1 3:11
which: Th2 2:13; Joh 3:16, Joh 13:1, Joh 15:9, Joh 15:13; Rom 5:8; Eph 2:4, Eph 2:5, Eph 5:2, Eph 5:25; Tit 3:4-7; Jo1 3:16, Jo1 4:9, Jo1 4:10; Rev 1:5, Rev 3:9
everlasting: Psa 103:17; Isa 35:10, Isa 51:11, Isa 60:19, Isa 60:20, Isa 61:7; Luk 16:25; Joh 4:14; Joh 14:16-18, Joh 16:22; Co2 4:17, Co2 4:18; Heb 6:18; Pe1 1:5-8; Rev 7:16, Rev 7:17; Rev 22:5
good: Rom 5:2-5, Rom 8:24, Rom 8:25; Col 1:5, Col 1:23; Th1 1:3; Tit 1:2, Tit 2:13; Heb 6:11; Heb 6:12, Heb 6:19, Heb 7:19; Pe1 1:3-5; Jo1 3:2, Jo1 3:3
through: Act 15:11, Act 18:27; Rom 4:4, Rom 4:16, Rom 5:2, Rom 11:5, Rom 11:6
2 Thessalonians 2:17
John Gill
Now our Lord Jesus Christ himself,.... The apostle having exhorted the saints to perseverance, closes this second part of his epistle, relating to the coming of Christ, with a prayer for the saints, that they might be comforted and established. The objects addressed are Christ and the Father. And in each of their characters are reasons contained, encouraging to believe the petitions will be regarded; for it is "our Lord Jesus Christ himself" who is prayed unto; who is our Lord, not by creation only, in which sense he is Lord of all, but by redemption, and through a marriage relation; and he is our Jesus, our Saviour, and Redeemer; and our Christ, the anointed prophet, priest, and King; even he himself, who stands in these relations and offices; and what may not be expected from him?
and God, even our Father; not by creation, but by adoption; and as it is in his power, he has a heart to give, and will give good things unto his children: and inasmuch as Christ is equally addressed as the object of prayer as the Father, and is indeed here set before him, or first mentioned, it may be concluded that there is an entire equality between them, and that Christ is truly and properly God; otherwise religious worship, of which prayer is a considerable branch, would not be given him, nor would he be set upon an equal foot with the other, and much less before him. The Arabic version reads, "our Lord Jesus Christ, our Father"; and the Ethiopic version also, "our Lord Jesus Christ, God our Father"; as if the whole of this, or all these epithets and characters, belong to Christ, and he was the only person addressed; but the common reading is best: which hath loved us; this refers both to the Father and to Christ. The Father had loved them with an everlasting and unchangeable love, as appeared by his choosing them unto salvation by Christ, securing them in his hands, and making an everlasting covenant with him, on their account; by sending his Son to be the Saviour of them; by regenerating, quickening, and calling them by his grace, adopting them into his family, pardoning all their sins, justifying their persons, and giving them both a meetness for, and a right unto eternal glory. And Christ, he had loved them with the same love; and which he showed by undertaking their cause in the council of peace; by espousing their persons in the covenant of grace; by assuming their nature in the fulness of time; by dying in their room and stead; and by his continued intercession and mediation for them, and by many other instances. And since they had such a share in the affection both of the Father and the Son, it need not to have been doubted but that what was prayed for would be granted: to which is added,
and hath given us everlasting consolation: all true solid consolation is from God and Christ: God is called the God of all comfort; and if there be any real consolation, it is in, by, and from Christ; and it is the gift of God, an instance of his grace and favour, and not a point of merit; the least degree of consolation is not deserved, and ought not to be reckoned small: and it is everlasting; it does not indeed always continue, as to the sensible enjoyment of it, in this life, being often interrupted by indwelling sin, the hidings of God's and the temptations of Satan, yet the ground and foundation of it is everlasting; such as the everlasting love of God, the everlasting covenant of grace, the everlasting righteousness of Christ, and everlasting salvation by him, and he himself, who is the consolation of Israel, as well as the blessed Spirit, the Comforter, who ever abides as the earnest and pledge of future happiness. And the present spiritual joy of the saints is what no man can take away from them, and what will eventually issue in everlasting consolation, without any interruption in the world to come, when sorrow and sighing shall flee away, and all tears be wiped from their eyes:
and good hope through grace. The Syriac version reads, "in his grace"; and the Ethiopic version, "a good hope; and his grace", hope, as well as faith, is the gift of God, a free grace gift of his: and it may be called a good one, because God is the author of it; and it is built on a good foundation, the person, blood, and righteousness of Christ; and is of good things to come, and therefore called the blessed hope; and is what is sure and certain, and will never deceive, nor make ashamed; and since consolation is given here, and hope of happiness hereafter, it may be concluded the following requests will be regarded.
Robert Jamieson, A. R. Fausset and David Brown
himself--by His own might, as contrasted with our feebleness; ensuring the efficacy of our prayer. Here our Lord Jesus stands first; in Th1 3:11, "God our Father."
which . . . loved us--in the work of our redemption. Referring both to our Lord Jesus (Rom 8:37; Gal 2:20) and God our Father (Jn 3:16).
everlasting consolation--not transitory, as worldly consolations in trials (Rom 8:38-39). This for all time present, and then "good hope" for the future [ALFORD].
through grace--rather as Greek "IN grace"; to be joined to "hath given." Grace is the element in which the gift was made.
2:162:16: մխիթարեսցէ զսիրտս ձեր, եւ հաստատեսցէ՛ յամենայն բանս եւ ՚ի գործս բարութեան։
16 թող մխիթարի եւ հաստատ պահի ձեր սրտերը ամէն բարի խօսքի եւ գործի մէջ:
16 Ձեր սրտերը մխիթարէ եւ ձեզ հաստատէ ամէն բարի խօսքերու եւ գործերու մէջ։
մխիթարեսցէ զսիրտս ձեր եւ հաստատեսցէ յամենայն բանս եւ ի գործս բարութեան:

2:16: մխիթարեսցէ զսիրտս ձեր, եւ հաստատեսցէ՛ յամենայն բանս եւ ՚ի գործս բարութեան։
16 թող մխիթարի եւ հաստատ պահի ձեր սրտերը ամէն բարի խօսքի եւ գործի մէջ:
16 Ձեր սրտերը մխիթարէ եւ ձեզ հաստատէ ամէն բարի խօսքերու եւ գործերու մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
2:1717: да утешит ваши сердца и да утвердит вас во всяком слове и деле благом.
2:17  παρακαλέσαι ὑμῶν τὰς καρδίας καὶ στηρίξαι ἐν παντὶ ἔργῳ καὶ λόγῳ ἀγαθῶ.
2:17. παρακαλέσαι (it-may-have-called-beside-unto) ὑμῶν (of-ye) τὰς (to-the-ones) καρδίας (to-hearts) καὶ (and) στηρίξαι (it-may-have-stablished-to) ἐν (in) παντὶ (unto-all) ἔργῳ (unto-a-work) καὶ (and) λόγῳ (unto-a-forthee) ἀγαθῷ. (unto-good)
2:17. exhortetur corda vestra et confirmet in omni opere et sermone bonoExhort your hearts and confirm you in every good work and word.
17. comfort your hearts and stablish them in every good work and word.
2:17. exhort your hearts and confirm you in every good word and deed.
2:17. Comfort your hearts, and stablish you in every good word and work.
Comfort your hearts, and stablish you in every good word and work:

17: да утешит ваши сердца и да утвердит вас во всяком слове и деле благом.
2:17  παρακαλέσαι ὑμῶν τὰς καρδίας καὶ στηρίξαι ἐν παντὶ ἔργῳ καὶ λόγῳ ἀγαθῶ.
2:17. exhortetur corda vestra et confirmet in omni opere et sermone bono
Exhort your hearts and confirm you in every good work and word.
2:17. exhort your hearts and confirm you in every good word and deed.
2:17. Comfort your hearts, and stablish you in every good word and work.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
2:17: Comfort your hearts; - see the notes, Th1 3:2; Th1 5:11, Th1 5:14. The Thessalonians were in the midst of trials, and Paul prayed that they might have the full consolations of their religion.
And stablish you - Make you firm and steadfast; Th1 3:2, Th1 3:13.
In every good word and work - In every true doctrine, and in the practice of every virtue.
This chapter is very important in reference to the rise of that great anti-Christian power which has exerted, and which still exerts so baleful an influence over the Christian world. Assuming now that it refers to the papacy, in accordance with the exposition which has been given, there are a few important reflections to which it gives rise:
(1) The second advent of the Redeemer is an event which is distinctly predicted in the Scriptures. This is assumed in this chapter; and though Paul corrects some errors into which the Thessalonians had fallen, he does not suggest this as one of them. Their error was in regard to the time of his appearing; not the fact.
(2) the time when he will appear is not made known to mankind. The apostles did not pretend to designate it, noR did the Saviour himself; Mat 24:36; Mar 13:32; Act 1:7.
(3) the course of reasoning in 2 Thes. 2 would lead to the expectation that a considerable time would elapse before the Saviour would appear. The apostles, therefore, did not believe that the end of the world was very near, and they did not teach false doctrine on the subject, as infidels have often alleged. No one, who attentively and candidly studies 2 Thes. 2, it seems to me, can suppose that Paul believed that the second coming of the Saviour would occur within a short time, or during the generation when he lived. He has described a long series of events which were to intervene before the Saviour would appear - events which, if the interpretation which has been given is correct, have been in fact in a process of development from that time to the present, and which, it must have been foreseen, even then, would require a long period before they would be completed. There was to be a great apostasy.
There were at that time subtle causes at work which would lead to it. They were, however, then held in check and restrained by some foreign influence. But the time would come, when that foreign power would be withdrawn. Then these now hidden and restrained corruptions would develop themselves into this great anti-Christian power. That power would sustain itself by a series of pretended miracles and lying wonders - and, after all this, would be the second coming of the Son of man. But this would require time. Such a series of events would not be completed in a day, or in a single generation. They would require a succession - perhaps a long succession - of years, before these developments would be complete. It is clear, therefore, that the apostle did not hold that the Lord Jesus would return in that age, and that he did not mean to be understood as teaching it; and consequently it should not be said that he or his fellow-apostles were mistaken in the statements which they have recorded respecting the second coming of the Lord Jesus and the end of the world.
(4) the apostle Paul was inspired. He has recorded in this chapter a distinct prediction of an important series of events which were to occur at a future, and most of them at quite a remote period. They were such that they could have been foreseen by no natural sagacity, and no human skill. There were, indeed, corruptions existing then in the church, but no mere natural sagacity could have foreseen that they would grow up into that enormous system which would overshadow the Christian world, and live for so many ages.
(5) if these predictions referred to the papacy, we may see how we are to regard that system of religion. The simple inquiry, if this interpretation is correct, is, how did the apostle Paul regard that system to which he referred? Did he consider it to be the true church? Did he regard it as a church at all? The language which he uses will enable us easily to answer these questions. He speaks of it as "the apostasy;" he speaks of the head of that system as "the man of sin," "the son of perdition," "the wicked one," and as "opposing and exalting himself above all that is called God;" he says that his "coming is after the working of Satan, with lying wonders, and with all deceivableness of unrighteousness." Can it be believed then that he regarded this as a true church of Jesus Christ? Are these the characteristics of the church as laid down elsewhere in the Scriptures? WheRev_er it may lead, it seems clear to me that the apostle did not regard that system of which he spoke as having any of the marks of a true church, and the only question which can be raised on this point is, whether the fair interpretation of the passage demands that it shall be considered as referring to the papacy. Protestants believe that it must be so understood, and papists have not yet disproved the reasons which they allege for their belief.
(6) if this be the "fair interpretation," then we may see what is the value of the pretended "succession" of the ministry through that system. If such a regular "succession" of ministers from the apostles could be made out, what would it be worth? What is the value of a spiritual descent from Pope Alexander VI? How would it increase the proper respect for the ministerial office, if it could be proved to be derived in a right line from those monsters of incest, ambition, covetousness, and blood, who have occupied the papal throne? A Protestant minister should blush and hang his head if it were charged on him that he held his office by no better title than such a derivation. Much less should he make it a matter of glorying and an argument to prove that he only is an authorized minister, that he has received his office through such men.
(7) from this chapter we may see the tendency of human nature to degeneracy. The elements of that great and corrupt apostasy existed even in apostolic times. Those elements grew regularly up into the system of the papacy, and spread blighting and death over the whole Christian world. It is the tendency of human nature to corrupt the best things. The Christian church was put in possession of a pure, and lovely, and glorious system of religion. It was a religion adapted to elevate and save the race. There was not an interest of humanity which it would not have fostered and promoted; there was not a source of human sorrow which it would not have mitigated or relieved; there were none of the race whom it would not have elevated and purified. Its influence, as far as it was seen, was uniformly of the happiest kind. It did no injury anywhere, but produced only good. But how soon was it voluntarily exchanged for the worst form of superstition and error that has ever brooded in darkness over mankind! How soon did the light fade, and how rapidly did it become more obscure, until it almost went out altogether! And with what tenacity did the world adhere to the system that grew up under the great apostasy, maintaining it by learning, and power, and laws, and dungeons, and racks, and faggots! What a comment is this on human nature, thus "loving darkness more than light," and error rather than truth!
(8) the chapter teaches the importance of resisting error at the beginning. These errors had their foundation in the time of the apostles. They were then comparatively small, and perhaps to many they appeared unimportant; and yet the whole papal system was just the development of errors, the germs of which existed in their days, Had these been crushed, as Paul wished to crush them, the church might have been saved from the corruption, and woes, and persecutions produced by the papacy. So error now should always be opposed - no matter how small or unimportant it may appear. We have no right to connive at it; to patronize it; to smile upon it. The beginnings of evil are always to be resisted with firmness; and if that is done, the triumph of truth will be certain.
(9) the church is safe. It has now passed through every conceivable form of trial, and still survives, and is now more vigorous and flourishing than it ever was before. It has passed through fiery times of persecution; survived the attempts of emperors and kings to destroy it, and lived while the system of error described here by the apostle Paul has thrown its baleful shade over almost the whole Christian world. It cannot reasonably be supposed that it will be called to pass through such trials again as it has already endured; but whether it does or not, the past history of the church is a guarantee that it will survive all that it is destined to encounter. None but a religion of divine origin could have continued to live amidst so many corruptions, and so many attempts to destroy it; and in the view of the past history of that church it is impossible not to come to the conclusion that it has been founded by God himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: Comfort: Th2 2:16; Isa 51:3, Isa 51:12, Isa 57:15, Isa 61:1, Isa 61:2, Isa 66:13; Rom 15:13; Co2 1:3-6
stablish: Th2 3:3; Isa 62:7; Rom 1:11, Rom 16:25; Co1 1:8; Co2 1:21; Col 2:7; Th1 3:2, Th1 3:13; Heb 13:9; Pe1 5:10; Jde 1:24
in: Jam 1:21, Jam 1:22; Jo1 3:18
John Gill
Comfort your hearts,.... That is, apply the comfort given, and cause it to be received, which unbelief is apt to refuse; and increase it, by shedding abroad the love of Christ, and of the Father; by the discoveries of pardoning grace; by the application of Gospel promises; by the word and ordinances, which are breasts of consolation; and by indulging with the gracious presence, and comfortable communion of Father, Son, and Spirit. The Arabic version reads, "comfort your hearts by his grace", joining the last clause of the preceding verse to this. This petition stands opposed to a being troubled and distressed about the sudden coming of Christ, as the following one does to a being shaken in mind on that account, Th2 2:2.
And stablish you in every good word and work; that is, in every good word of God, or truth of the Gospel, which contains good tidings of good things, so as not to waver about them, or stagger in them, or to depart from them; in practice of every duty, so as to be steadfast, and immoveable, and always abounding therein; good words and good works, principles and practices, should go together, and the saints stand in need of stability in both. For though, as to their state and condition, they are established in the love of God, in the covenant of grace, in the arms of Christ, and in him the foundation, so as they can never be removed; yet they are often very unstable, not only in their frames, and in the exercise of grace, but in their attachment and adherence to the Gospel and interest of Christ, and in the discharge of duty.
Robert Jamieson, A. R. Fausset and David Brown
Comfort your hearts--unsettled as you have been through those who announced the immediate coming of the Lord.
good word and work--The oldest manuscripts invert the order, "work and word." Establishment in these were what the young converts at Thessalonica needed, not fanatical teaching (compare 1Cor 15:58).