2 Tessalonicenses 2
John Phillips · Citado em PreceptAustin
2 Tessalonicenses 2:1
Phillips - Had the Thessalonians been post-tribulationists, they should have been very happy about it because it would have been a sure sign that the Rapture was about to take place. Instead, they were upset. Paul's first epistle had set before them a pretribulation Rapture; now other teachers were telling them that the Tribulation had already come. (2 Thessalonians Commentary) Robert Thomas discusses why Paul discusses the rapture and the Day of the Lord writing He must explain what he means by “the coming of our Lord Jesus Christ and our being gathered to him” or else the solution to the problem cannot be grasped. Episunagoge (“being gathered”) defines what part of the parousia (“coming”) Paul has in mind. This is the great event he has described more fully in 1 Thessalonians 4:14-17-i.e., the gathering of those in Christ to meet him in the air enroute to the Father in heaven. This begins the day of the Lord. What relationship this happening bears to the tribulation phase of the day of the Lord so frequently mentioned in these Epistles is important. Some limit the parousia to a single event and insist that it comes after the tribulation (Morris, pp. 151, 152; Gundry, pp. 113, 114). It is hardly possible, though, to explain the variety of relationships belonging to parousia in these Epistles if it is understood only as a single event. Even the meaning of the word suggests a longer duration. Another problem is encountered if the parousia that initiates the day of the Lord is considered only the single event of Christ’s return to earth following the tribulation. If Paul had given oral or written instruction to this effect, the false claim that the day of the Lord was already present could hardly have alarmed these Christians. According to this scheme, the day of the Lord could not begin without Christ’s personal reappearance. His continued absence was obvious to all. Yet the claim was made and accepted to the extent that the church was troubled. This implies Paul had not taught that a one-phase parousia after the period of wrath will begin the day of the Lord. He had told them that the coming of the Lord to gather his saints into heaven would initiate both the tribulation and the day of the Lord. They were promised immediate “rest” (2Th 1:7) and glorification with Christ (2Th 1:10), not increased persecution. The false instruction had, however, denied them an imminent “rest.” They would first have to undergo the severe persecution of the tribulation and possibly even suffer martyrdom before Christ’s coming, according to these misrepresentations. They were even told that their current suffering indicated the arrival of the expected tribulation. 2 Thessalonians 2:3, 4, 8-12 speaks of this future period in terms quite similar to those of Revelation 13 and 17. The man of lawlessness has a number of affinities with the beasts of Revelation, enough to show that the two books describe the same period (R. H. Charles, Eschatology [New York: Schocken Books, 1963], p. 441n). Though 2 Thessalonians does not specifically mention the beast’s war with the saints and their martyrdom, Revelation 13:7, 10 declares it explicitly. If this is a possibility for the church, why did Paul at no point teach this kind of anticipation? The answer must lie in the removal of Christians (including the Thessalonian believers) from earth before this persecution. It is another group of God’s people, following the church’s translation, who must face the terror of this archenemy. Despite their “persecutions and trials” (2Th 1:4) these Thessalonian Christians were not living in the day of the Lord as they had been erroneously told. A right understanding of “being gathered to him” reveals that they could not be so enmeshed, because for them Christ’s parousia will antedate the awful period to come. In fact, their “being gathered to him” will be the event that signals the day’s beginning. (The Expositor's Bible Commentary- 1976 edition)
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Phillips - One major reason for our "gathering together" down here with those who love the Lord and are of like precious faith is that it is a foretaste of our gathering in the air. We are gathered together unto Him now (Mt. 18:20); we shall be gathered together with Him then. His presence in our midst is invisible now; it will be visible then. (Exploring 2 Thessalonians) W A Criswell - The Thessalonians had been taught by someone other than Paul that the persecution they were experiencing was a part of the Tribulation judgment and that there was no rapture for which they should hope. Paul denies this. A letter to the Thessalonians from someone claiming to be Paul had been the occasion for some to decide that "the day of Christ" had already arrived. This would have been a denial of the prophetic outline Paul presented in the first epistle. Paul cautions that the Thessalonians are not to be troubled by this inaccurate notion. The words "had come" (enesteken, Gk.) could be rendered "is present," "is now present," or "stands near." To Him (unto Him - KJV) - More literally the preposition epi is "upon" Him. "The preposition rendered "to" (epi) marks "the point to which the gathering together was directed." Christ Himself is the convening center for His saints both now and in that coming day." (Hiebert) Vine rightly says that "Christ is the divinely-appointed center of gathering whether for local companies of believers during this age, Matthew 18:20, or for all that are His of every age at His Parousia, 1Th 4:17, cp. Jn 14:3, or for Israel, Ge 49:10, cp. Ps 50:5, or for the nations, Isa 11:10." (Collected writings of W. E. Vine) John
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Phillips on parousia - The root meaning of the word is "to be near." It refers to the Lord's physical presence. The word is used in a variety of ways in the New Testament, but its basic meaning is simply "presence." When it is translated "coming," it denotes the actual presence of the person who comes. John
2 Tessalonicenses 2:2
Phillips on quickly - The subversion of the Thessalonians had been done swiftly. Satan does not let any grass grow under his feet. No sooner is he checked by Paul's first epistle, in which the whole rapture question is spelled out, than he counters with another error. (Exploring 2 Thessalonians) Quickly (5030)(tacheos from tachus = quick, swift, soon) is an adverb that is used (1) to qualify an action = quickly, at once, without delay, soon (Lk 14:21, 15:22, Jn 11:31). (2) To qualify time focusing on the brevity of the time rather than the speed of the activity = soon (1Cor 4:19, Php 2:19, 24, 2Ti 4:9). Uses - "Go out at once into the streets..." = Lk 14:21; "Sit down quickly" = Lk 16:6; "Mary got up quickly" = Jn 11:31; "I will come to you soon" = 1Cor 4:19; "I am amazed that you are so quickly deserting" = Gal 1:6; "to send Timothy to you shortly" = Php 2:19; "I myself also will be coming shortly" = Php 2:24; "quickly shaken" = 2Th 2:2; "Do not lay hands upon anyone too hastily" = 1Ti 5:22; "Make every effort to come to me soon." = 2Ti 4:9. Soon means after a short time, in a moment, before long, in the near future, in a little while. Liddell-Scott - of motion, swift, fleet; of thought and purpose, quick, hasty; of actions, events, etc., rapid, sudden Tacheos 10x in 10v. NAS Usage: hastily(1), once(1), quickly(4), shortly(2), soon(2). - Lk. 14:21; 16:6; Jn. 11:31; 13:27; 20:4; Acts 17:15; 1 Co. 4:19; Gal. 1:6; Phil. 2:19, 24; 2Th 2:2; 1Ti 5:22; 2Ti 4:9; Heb. 13:19, 23 Tacheos 9x in the Septuagint - Jdg. 9:48; 2Sa 17:18, 21; 2Ki 1:11 ("Come down quickly"); Pr. 25:8; Eccl. 4:12 ("A cord of three strands is not quickly torn apart."); Isa. 8:3; Jer. 50:44; Da 2:16; Joel 3:4 ("if you do recompense Me, swiftly and speedily I will return your recompense on your head."); Henry Alford on quickly shaken - soon and with small reason Not be quickly shaken - "Not to drift storm-tossed from your mental moorings." (Way Translation) Ray
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Phillips comments on their clamoring - No wonder! If Paul was right that the Rapture preceded the Great Tribulation, and if they were already in the Great Tribulation, then they had missed the Rapture-and that was something about which to wail. If the false teachers were right and the Rapture followed the Great Tribulation, and if that dreaded event had already begun, doom and gloom, terrors and horrors unimaginable, lay ahead. That, too, was something about which to wail. Neither view offered any comfort (1Th. 4:18; 5:11). Paul pleads with his friends not to be so gullible, so swiftly moved from the truth." (Exploring 2 Thessalonians) Hiebert points out that "The aorist tense of the preceding verb ("shaken") pointed to the initial shock produced by the false teaching, but the present tense here denotes the resultant excited, fluttery state. It implies that the symptoms of disquietude and alarm have already appeared among them. The negative (mēde) suggests that although they may have experienced the initial shock, they should not yield to such an unstable condition." Vine on be disturbed - The things to which he was about to refer were not only not to be permitted to move them away from their convictions and purposes of mind, they were not even to be permitted to disturb its peace. The difference between “shaken” and “troubled” seems to be that the former refers to the shock sustained, the latter to the consequent disturbance. (Ibid) SOURCE OF SAINTS' DECEPTION Why was the deception so convincing? Three means were used by the Adversary to produce alarm - by a spirit or a message or a letter as if from us. What was the deception? The saints were being deceived to believe they were in the horrible time of the Tribulation as described in detail in Revelation 6-19. John Phillips - The Thessalonians had been ensnared in a threefold cord of deception. They were the victims of wrong information, and wrong information is always dangerous. For a traveler to be told to turn left when he should turn right, for a doctor to prescribe medicine when he should prescribe surgery, and for a financial advisor to suggest buying when he should suggest selling is the giving of wrong information. In each case, it could be disastrous. For a preacher to teach one thing when he should be teaching the opposite is equally dangerous-more so, in some instances, because it imperils immortal souls. (Ibid) J
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Phillips says message or logos "here refers to some teaching that claimed to be revealed truth but that was nothing of the kind. Here the teaching concerned the second coming of Christ. It was false teaching. The Thessalonians should have been more cautious, like the Bereans, about accepting teaching at its face value, no matter how respected the teacher (Acts 17:10-11)." Message (literally "nor by a word") (3056)(logos) is the general term for speaking, but always refers to speaking with rational content. BDAG says logos is "a communication whereby the mind finds expression." A message is a communication containing information, in this case the false information that the Day of the Lord had come! Today Paul might say they received a text or email as if it was from him! The devil is adept at adopting to technology as witnessed by the proliferation of pornography on the internet and sexting in texting! Keathley on message - It may have been just someone’s opinion in view of the conditions or perhaps the claim of a verbal message from the missionaries. By...a letter as if from us - Refers to a written message purported to be in some shape, form or fashion "Pauline" in nature. Here the Greek preposition for "from" is dia which means "through" so that what they postulating was that Paul was the channel through which God revealed His will regarding the timing of the Day of the Lord. Lenski suggests that "the three form a gradation: spirit is the ultimate means—word or statement the intermediate—letter the direct means." Hiebert - Once introduced, apparently all three means were appealed to by different advocates to gain apostolic sanction for the teaching. But the disclaimer, "supposed to have come from us," marks all such claims as spurious. It is possible that Paul was not certain how the erroneous teaching there had arisen, and consequently resorted to this comprehensive denial of any connection with the view. Yet it is quite possible that his denial was evoked by definite information on the matter. John Phillips - We have examples of this kind of thing in our own day. The Mormons are deceived by a false book that is widely distributed, cleverly advertised, and utterly a lie. (Exploring 2 Thessalonians) Letter (1992)(epistole from epistello = to send to in turn from epí = to + stéllo = send) is a message which is transmitted (an epistle, a letter). The first use in was Paul (Saul) requesting letters from the high priest (Acts 9:1) permitting him to bind anyone who belonged to the Way (believers). (Acts 9:2) Claudius Lysias (Acts 23:34) wrote a letter to the Felix the governor (Acts 23:33) Tertius penned the letter to the Romans for Paul (Ro 16:22). Paul wrote a letter to the Corinthians "not to associate with immoral people" (1Cor 5:9) and noted later that his letter caused the Corinthians sorrow. (2Cor 7:8) Enemies of the Gospel said of Paul ""His letters are weighty and strong, but his personal presence is unimpressive and his speech contemptible." (2Cor 10:10) In Col 4:16 Paul instructed the Colossians to read the letter "in the church of the Laodiceans." (Col 4:16, cp similar instruction in 1Th 5:27). Peter identified his second epistle writing "This is now, beloved, the second letter I am writing to you in which I am stirring up your sincere mind by way of reminder." (2Pe 3:1) In the last NT use Peter refers to Paul's "letters, speaking in them of these things in which are some things hard to understand which the untaught and unstable distort, as they do also the rest of the Scriptures, to their own destruction." (2Pe 3:16) Later in this same letter Paul exhorted the saints So then, brethren, stand firm (present imperative = charge to continually keep standing firm on the truth - necessitates continual dependence on the Holy Spirit) and hold to (present imperative) the traditions which you were taught, whether by word of mouth or by letter from us. (2Th 2:15) To add credibility that the Second letter to the Thessalonians was actually from him he wrote "I, Paul, write this greeting with my own hand, and this is a distinguishing mark (semeion) in every letter; this is the way I write." (2Th 3:17) This suggests that the false teaching had come in part via a forged epistle. 2Th 3:17 shows the early church how to distinguish between spurious and authentic. The point is that the letters to the church at Thessalonica were some of the first written by Paul and emphasize that from the very beginning the saints needed to be aware of false teaching and how to discern it from error. The same warning applies to the modern church. Let me ask you a question -- If you have Sunday School classes, who "critiques" the teachers. An even greater danger is present in the modern church where formal Sunday School classes have given way to "Small Groups" or "missional communities." Why are these more at risk of false teaching? Simply because the number of mature teachers in a younger church is generally limited especially if there are 10's to 100's of "missional communities!" One of the young men I discipled related how he left a small group which he enjoyed socially because the leader began to introduce false teaching and there were no elders or church leaders monitoring the group. If you are using the "missional community" model, the burden of proof is on the elders and church leaders to periodically monitor these groups to ensure that sound doctrine is being promulgated. This is a stewardship for which elders and leaders will one day be held accountable. Epistole is used metaphorically of the members of the church at Corinth whose lives are like a letter proclaiming the Gospel - "You are our letter, written in our hearts, known and read by all men; being manifested that you are a letter of Christ, cared for by us, written not with ink, but with the Spirit of the living God, not on tablets of stone, but on tablets of human hearts." (2Cor 3:2-3) Holman Bible Dictionary - The English word “epistle” refers to written correspondence. The majority of the canonical writings of the New Testament are epistolary in nature. The New Testament includes letters written by Paul, James, Peter, John, and Jude. The author of the Epistle to the Hebrews is unidentified. See Letters. Related Resources: Letter - Hastings' Dictionary of the New Testament Epistle - International Standard Bible Encyclopedia Epistle - Fausset's Bible Dictionary "Epistle is a less common word for a letter. A letter affords a writer more freedom, both in subject and expression, than does a formal treatise. A letter is usually occasional, that is, it is written in consequence of some circumstance which requires to be dealt with promptly. The style of a letter depends largely on the occasion that calls it forth." [From Notes on Thessalonians, by Hogg and Vine] "A broad line is to be drawn between the letter and the epistle. The one is essentially a spontaneous product dominated throughout by the image of the reader, his sympathies and interests, instinct also with the writer's own soul: it is virtually one half of an imaginary dialogue, the suppressed responses of the other party shaping the course of what is actually written ...; the other has a general aim, addressing all and sundry whom it may concern: it is like a public speech and looks towards publication" (J. V. Bartlet, in Hastings' Bib. Dic.) Epistole - 24x/23v - Acts 9:2; 15:30; 22:5; 23:25, 33; Ro 16:22; 1 Co. 5:9; 16:3; 2 Co. 3:1, 2, 3; 7:8 (twice), 2Cor 10:9, 10, 11; Col. 4:16; 1Th. 5:27; 2Th 2:2, 15; 3:14, 17; 2Pe 3:1, 16 Epistole - 22v in the Septuagint- 2Chr. 30:1, 6; Ezra 4:6, 8, 11; 5:6; Neh. 2:7, 8, 9; 6:5, 17, 19; Esther 3:13, 14; 8:12; Esther 9:26, 29; 10:3; Isa. 18:2; 39:1; Jer. 29:1; Da 4:1. In the Septuagint there are strategically important uses of epistole in Esther, the first letter calling for the destruction of all Jews in Persia (Esther 3:13,14) and the second set announced Purim the celebration of the Jews' deliverance from the evil plot of Haman (Esther 9:26, 29). King Hezekiah sent letters to call Israel back to Jehovah: (2Chr 30:1) Now Hezekiah sent to all Israel and Judah and wrote letters also to Ephraim and Manasseh, that they should come to the house of the LORD at Jerusalem to celebrate the Passover to the LORD God of Israel. (2Chr 30:6) And the couriers went throughout all Israel and Judah with the letters from the hand of the king and his princes, even according to the command of the king, saying, “O sons of Israel, return to the LORD God of Abraham, Isaac, and Israel, that He may return to those of you who escaped and are left from the hand of the kings of Assyria. As if from us (“purporting to come from us") - There seems to have been someone within the church (cp Acts 20:28, 29, 30) (or who came to the church) at Thessalonica who had presented himself as speaking and writing for Paul, as his representative. Note that the "us" refers to "Paul, Silvanus and Timothy" (1Th 1:1, 2Th 1:1). Vine comments on the use of "us" - the use of the plural here shows further that Paul did not claim to be the sole channel through which revelations were given. Doubtless the old principle of the double witness still held good, as it did in the case of the Lord Himself, John 5:31; 8:17; cp. Romans 16:26 with Ephesians 3:8. But, further, any revelation from the same source, through whatever channel it might come, would certainly be consistent with what they had already received, and if any pretended revelation failed to satisfy this test it must be rejected as originating elsewhere than with God, Galatians 1:6–9. The apostle did not say that such messages had been delivered to them or received by them. He was aware that something had disturbed them, but apparently he had not had full information on the point, hence he warns them against possible devices whereby they might be deceived. (Collected Writings of W E Vine) This teaching was especially convincing because of the persecutions they were experiencing (1Th 1:6, 2Th 1:4). It was necessary, therefore, for Paul to remind them of what he had taught and provide further information about their great eschatological hope. The false teaching which had shaken and disturbed the saints at Thessalonica was that the Day of the Lord had come and they were caught unexpectedly, without warning, but this would did not fit with what Paul had taught them in 1Thessalonians 5 about the Day of the Lord (pay close attention to Paul's use of pronouns): 1 Now as to the times and the epochs, brethren, you have no need of anything to be written to you. 2 For you yourselves know full well that the day of the Lord will come just like a thief in the night. 3 While they (not "we") are saying, “Peace and safety!” then destruction will come upon them (them not "us") suddenly like labor pains upon a woman with child, and they (not "we") will not escape. 4 But you (not "they"), brethren, are not in darkness, that the day would overtake you like a thief; 5 for you are all sons of light and sons of day. We are not of night nor of darkness; 6 so then let us not sleep as others do, but let us be alert and sober. 7 For those who sleep do their sleeping at night, and those who get drunk get drunk at night. 8 But since we are of the day, let us be sober, having put on the breastplate of faith and love, and as a helmet, the hope of salvation. 9 For God has not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ, So notice that Paul had previously taught them that the Day of the Lord would not "overtake (the saints at Thessalonica) like a thief." (1Th 5:4) THE DAY OF THE LORD To the effect that the day of the Lord has come - see following discussion of various aspects of the Day of the Lord. John Phillips comments that "Paul turned the whole wretched affair to good account. He used the local deception at Thessalonica as a springboard from which to launch a disclosure of a coming universal deception. Satan's most secret plans are hauled out into the open and exposed for everyone to see. Thus, Satan overreached himself at Thessalonica. His lie concerning the Day of the Lord becomes the basis for the unmasking of his most carefully guarded strategy for the end times." (Exploring 2 Thessalonians) Has come ("is at hand" = KJV; "is already here"= NET) (1764)(enistemi from en = in, with + histemi = to stand, to set, to place) is literally to stand on, to place in, to set in (something that has begun) and thus to be at hand, to be present or to be imminent. The uses of enistemi in Ro 8:38 ("nor things present") and in 1Cor 3:22 ("things present or things to come"), both "express a contrast between the present and the future makes clear the basic meaning of the word." (Hiebert) Other uses of enistemi include Gal 1:4 ("present evil age"), Heb 9:9 ("the present time") In 2Ti 3:1 Paul warns Timothy that "difficult times will come." Here in 2Th 2:2 Paul uses the perfect tense which depicts the Day of the Lord as having begun at a specific time in the past with continuing results and/or effects ~ "has come and is here!" Findlay stresses that the perfect tense "signifies more than nearness, more even than imminence; it means to be in place, in course—not merely approaching, but arrived." The believers at Thessalonica were greatly distressed because they had expected the Rapture, the gathering together to the Lord, to take place before the Day of the Lord. If they had expected the Rapture after the Day of the Lord, they would have rejoiced because they would have known that Christ’s coming was soon to follow. But they were looking for the blessed hope of Christ's coming, not the dread time of the Day of the Lord. They had expected to be taken to glory and heavenly rest, not left to persecution and divine wrath. It follows by simple deductive reasoning that Paul must have taught them they would miss the Day of the Lord (1Th 5:2-5; Rev 3:10), but they now they were confused because of the affliction they were experiencing, persecution that made them think they were now in the Day of the Lord, an error was reinforced by messages to claiming they were in the Day of the Lord. The result was shock, fear, and alarm. Hiebert comments that "Some would limit the parousia to a single event viewed as coming after the end-time Tribulation. But under such a view "it is hardly possible to explain the variety of relationships belonging to parousia in these Epistles." If the hope of the rapture as set forth in 1 Thessalonians 4:13-18 could not be expected until after the end-time Tribulation, then believers are denied the hope of an imminent rapture. Then it would have been more natural for Paul to tell them to look for the coming of the Antichrist. "If this is a possibility for the church," Thomas asks, "why did Paul at no point teach this kind of anticipation?"" The following notes look at various aspects of the Day of the Lord. The phrase Day of the LORD (synonymous with "the day of the LORD's anger", "day of the wrath of the LORD" in Ezekiel 7:9 , "that day") is found in 24 verses and the following passages link to uses of the specific phrase plus other related Scriptures. To get a good sense of the character of this day study these Scriptures and make a simple list of all you learn about the day of the LORD. Phillips - The "day of the Lord" is first mentioned in Isaiah 2:11-12, where it is defined as being the day when God will be exalted and man abased. (Ibid) Related discussion - 1 Thessalonians Reginald E. Showers - The Day of the Lord refers to God's special interventions into the course of world events to judge His enemies, accomplish His purpose for history, and thereby demonstrate who He is--the sovereign God of the universe. (Maranatha, Our Lord Come. Bellmawr, NJ: The Friends of Israel Gospel Ministry, 1995, 38) John Walvoord defines the Day of the Lord - It includes the tribulation time preceding the second advent of Christ as well as the whole millennial reign of Christ. It will culminate in the judgment of the great white throne. The Day of the Lord is therefore an extended period of time lasting over one thousand years. The IVP Pocket Dictionary of Theological Terms defines the Day of the LORD as "A biblical phrase prevalent among OT prophets who pointed to a future event or era (not necessarily a single twenty-four-hour day) during which God would visit judgment on Israel or the world. The NT authors interpreted the phrase in a futuristic sense but saw in Jesus Christ the beginning of the fulfillment of the Day of the Lord. For believers in Christ the Day of the Lord is an anticipation of hope; for unbelievers it holds only judgment leading to damnation. (Grenz, S., et al. Page 34. Downers Grove, Ill. IVP) The Day of the Lord is so unique and significant that it is also referred to that day. As is often the case with Old Testament prophecy that day usually has a two fold fulfillment, near and future. For example in Isaiah that day is mentioned repeatedly, referring to a time of God's judgment, the near fulfillment usually (but read the context) predicting Babylon's coming conquest of Judah and the far future (but surely not far from where we are beloved, living in the 21st century!) similar to events before he second coming of Christ. If you are intrigued by "that day" I would encourage you to study the following 45 uses of the phrase that day in Isaiah, taking care to read the verse in context so that you might interpret the passage correctly as a few of the passages do not appear to refer directly to the day of the LORD. Enjoy! (Click here for the 45 uses of that day in Isaiah). Below is a "sampling" of uses of that day from Isaiah to encourage you to take some time and study this important time period of God's "calendar"...may this awesome truth not just inform you but transform your innermost being so that if you are not living expectantly, you might, like the saints of Thessalonica, begin to eagerly look forward to the return of God's Son from heaven, Whom He raised from the dead, that is Jesus, Who delivers us from the wrath to come. (in the "Day of the LORD")" (1Th 1:10-note) Isaiah 2:11, 17, 20 11 The proud look of man will be abased, and the loftiness of man will be humbled, and the LORD alone will be exalted in that day. 12 For the LORD of hosts will have a day of reckoning against everyone who is proud and lofty, And against everyone who is lifted up, that he may be abased. 17 And the pride of man will be humbled, and the loftiness of men will be abased, and the LORD alone will be exalted in that day. 20 In that day men will cast away to the moles and the bats their idols of silver and their idols of gold, which they made for themselves to worship In that day the Branch of the LORD (the Messiah) will be beautiful and glorious, and the fruit of the earth will be the pride and the adornment of the survivors of Israel (the believing remnant of Jews - see below). Now it will come about in that day that the remnant of Israel (click discussion of remnant) ), and those of the house of Jacob who have escaped, will never again rely on the one who struck them, but will truly rely on the LORD, the Holy One of Israel. 21 A remnant will return, the remnant of Jacob, to the mighty God. As an aside it is worth noting that Isaiah provides more information on the future Day of the Lord and the Millennial Kingdom than any other OT prophet and many of his descriptions are not found anywhere else in Scripture (see note Millennium 3) THE DAY OF THE LORD Hold pointer over Scripture for pop up in NAS {This list is note exhaustive} OLD TESTAMENT NEW TESTAMENT Isa 2:11, 12-note, Isa 2:20, 21-note, Isa 13:6, 13:9, 34:8, 61:2 Jeremiah 30:7-note, Jeremiah 46:10 Ezekiel 13:5, 30:3 Joel 1:15, Joel 2:1, 11, 31, Joel 3:14 Amos 5:18, 20 Zeph 1:7,1:8,14, 15, 18, 2:2, 3 Zech 14:1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21+ Malachi 3:2+, Malachi 4:5+ 1Th 5:2-note 2Th 2:2, 2:3, 2:4 2Pe 3:10-note The day of the Lord is a familiar Old Testament image for the ultimate day of God’s judgment, His final day in court when He settles the injustices of the world. From the above Scriptural references (and others) one can piece together the following portrait of the Day of the Lord. Even a cursory study indicates that this day is not a reference to a single 24 day but to an extended period of time as illustrated in the diagram which will be explained below. A TIMELINE OF THE DAY OF THE LORD Heaven & earth fled away (Re 20:11-note) || V Pre-Tribulation Rapture The Tribulation 70th Week of Daniel (Da 9:27-note) (2) Day of Lord 2Pe 3:10-note > Great White < Throne (1a) Day of the Lord begins > Mid-Tribulation (1b) Day of Lord begins v 1000 Years The Millennial Reign of Christ (Re 20:4,5,6-notes v4; 5; 6) New Heaven New Earth (Re 21:1-note) 3.5 Years 3.5 Years When does the Day of the Lord begin? You will read descriptions in some commentaries that state the Day of the Lord follows the rapture of the church (1a) ("pre-tribulation rapture"- see discussion of when the rapture occurs) (1Th 4:13, 14, 15, 16, 17, 18-see notes 1Th 4:13; 14; 15; 16; 17; 18), the event which most evangelicals feel immediately precedes the last seven years of Seventy Weeks of Daniel, and is popularly known as the Tribulation, although nowhere in Scripture is this seventieth week of 7 years specifically designated "the Tribulation" (let me know if you find a passage that contradicts this conclusion - remember that "the Great Tribulation" only refers to the last three and one-half years of this seven year period). The alternative inception date is Mid-Tribulation (1b). So when does it begin? First, we must understand the basic timing of this last "Seven Year Period" (Daniel's Seventieth Week) which can be divided into two 3.5 year segments, a conclusion based upon study of Da 9:27 (see notes). Daniel records the following prophecy he received from the angel Gabriel in answer to fervent prayer... And he (the Antichrist) will make a firm covenant with the many (the Jews/Israel) for one week (one seven year period), but in the middle of the week (after 3.5 years) he will put a stop to sacrifice and grain offering (in the rebuilt Jewish temple) and on the wing of abominations will come one who makes desolate, even until a complete destruction, one that is decreed, is poured out on the one who makes desolate." (Da 9:27-note) The Lord Jesus quoted from Daniel 9 as He explained the timing of the events immediately preceding His triumphant return because He wanted the Jews (and all mankind) living during the tumultuous time of Daniel's Seventieth Week to have an easily identifiable event that would indubitably signal the beginning of the the Great Tribulation which represents the final outpouring of God's wrath during the last 3.5 years of the Seventieth Week of Daniel... Therefore when you see the ABOMINATION OF DESOLATION (referring to the Antichrist or some desecrating action he makes, cp his image - Rev 13:14,15) which was spoken of through Daniel the prophet (reference to Da 9:27-note, also in Daniel 11:31, 12:11), standing in the holy place (indicates the Jewish Temple will be rebuilt, cf Re 11:1, 2- see notes Re 11:1; 11:2) (let the reader understand)...there will be a Great Tribulation, (a specific 3.5 year period synonymous with the "Time of Jacob's Distress" in Jer 30:7-note) such as has not occurred since the beginning of the world until now, nor ever shall...but immediately after the tribulation (especially the last 3.5 years = Great Tribulation) of those days THE SUN WILL BE DARKENED, AND THE MOON WILL NOT GIVE ITS LIGHT, AND THE STARS WILL FALL from the sky, and the powers of the heavens will be shaken, and then the sign of the Son of Man will appear in the sky (Sign = the Lord returning on the clouds), and then all the tribes of the earth will mourn, and they will see the SON OF MAN COMING ON THE CLOUDS OF THE SKY with power and great glory. And He will send forth His angels with A GREAT TRUMPET and THEY WILL GATHER TOGETHER His elect from the four winds, from one end of the sky to the other." (Matthew 24:15, 21,29-31-note) Now keeping in mind the timing of this dramatic event described by Daniel and Jesus, here in Second Thessalonians Paul addresses the false teaching that the persecution the Thessalonians were now experiencing was part of the great tribulation. He references the same crucial historical event as Daniel and Jesus in order to assure these fearful saints... "Now we request (plead, implore, beg of) you, brethren, with regard to the coming (parousia) of our Lord Jesus Christ, and our gathering together to Him (Paul refers not to two events but one event - the rapture he had written about in 1 Thessalonians 4:13, 14, 15, 16, 17, 18-see notes 1Th 4:13; 14; 15; 16; 17; 18), that you may not be quickly shaken from your composure (literally "mind") or be disturbed (frightened) (false teaching about the Rapture and the Day of the Lord appears to have had a devastating impact on the Thessalonian saints) either by a spirit or a message or a letter as if from us, to the effect that the day of the Lord has come. Let no one in any way deceive you, for it will not come unless the apostasy (a very specific presumably identifiable time of rebellion against God) comes first, and the man of lawlessness (the Antichrist) is revealed (apokalupto = literally has the veil removed exposing to open view what he had before hidden regarding his evil character. The aorist tense points to a definite time, a specific historical event), the son of destruction (apoleia = ruin not annihilation), who opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God (which Jesus referred to as "standing in the holy place"), displaying himself as being God." (2Th 2:1, 2, 3, 4) From Second Thessalonians when does Paul state that the Day of the Lord will begin? First, Paul says "the apostasy" will occur. Then he states when and where "the man of lawlessness" will be revealed. Specifically he states that the revelation of the Antichrist must precede the Day of the LORD. Although many favor the Day of the Lord beginning at point (1a) in the above diagram (after the pre-tribulation rapture), when one compare Scripture with Scripture, there is certainly support for considering the beginning for the Day of the Lord at the midpoint of the 7 Year period of Daniel (1b). Related Resources: More on the Day of the Lord Lecture on Revelation, part 4 The Day of the Lord by Jeff Miller The Day of the Lord by A C Gaebelein (1907) The Day of the Lord by Tony Garland Why is the Day of the Lord not a single day? Peter using the same term as Paul, says that... the day of the Lord will come like a thief, in which the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up. (2Peter 3:10-note) (See point 2 on the timeline above) The question naturally follows "When will the heavens pass away?" Clearly there is no indication that the heavens pass away during the "Great Tribulation" which follows the full revelation of the Antichrist in the Jewish Temple in Jerusalem. Again comparing Scripture with Scripture, we read that following the defeat of the Antichrist at the return of Christ (read Revelation 19:11-21-note) there is a 1000 year period (I believe John clearly meant a literal 1000 years when he was inspired by the Holy Spirit - if it doesn't mean 1000, one could make it mean almost anything he wanted and it would be "meaningless" and yet the Greek word chilioi is used 4 times in the passages that follow!) in which Christ reigns on earth, John testifying... And I saw thrones, and they sat upon them, and judgment was given to them. And I saw the souls of those who had been beheaded because of the testimony of Jesus and because of the word of God, and those who had not worshiped the beast or his image, and had not received the mark upon their forehead and upon their hand; and they came to life and reigned with Christ for a thousand years. The rest of the dead did not come to life until the thousand years were completed. This is the first resurrection. Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a thousand years. And when the thousand years are completed, Satan will be released from his prison, and will come out to deceive the nations which are in the four corners of the earth (indicating that Christ and His saints are on earth for a specific 1000 year period), Gog and Magog, to gather them together for the war; the number of them is like the sand of the seashore. And they came up on the broad plain of the earth and surrounded the camp of the saints and the beloved city, and fire came down from heaven and devoured them. And the devil who deceived them was thrown into the lake of fire and brimstone, where the beast and the false prophet are also; and they will be tormented day and night forever and ever." (see notes Revelation 20:4; 20:5; 20:6; 20:7; 20:8; 20:9; 20:10) In the next event John describes an unusual scene that parallels 2 Peter 3:10:. And I saw a great white throne and Him who sat upon it, from whose presence earth and heaven fled away, and no place was found for them. (Re 20:11-note) John
2 Tessalonicenses 2:3
Phillips quips that "In Greek (No one… in any way), two negatives do not make a positive as they do in English… It can be rendered, "Don't let anyone deceive you by any means whatsoever." The end-times deception will be so strong and so subtle that more than the ordinary degree of watchfulness will be needed. (See Exploring 1 & 2 Thessalonians: An Expository Commentary - Page 195) John
2 Tessalonicenses 2:4
Phillips comments that "Satan has been worshiped ignorantly down through the centuries. Satan, after all, is "the god of this world" (2Cor. 4:4). But he craves open worship. The great role of the Antichrist, in Satan's most secret plan for this world, is to be to Satan what Jesus was to His Father, the channel through whom worship can flow (Rev. 13:4)." (Exploring 2 Thessalonians) Richard Mayhue feels that 2Th 2:4 "is the ‘revealing’ spoken of in 2Th 2:3 when this person’s true identity and actual character are uncovered and exposed for all to see in horror." (1 & 2 Thessalonians: Triumphs and Trials of a Consecrated Church) Comment: As noted in earlier comments, this revealing of the man of lawlessness evil nature will be obvious to all not so much when he signs a covenant with Israel at the beginning of the Seven year Tribulation (although if there are those who know their Bible, they will recognize him, assuming the covenant is public), but when he carries out the abomination of desolation, standing in the holy place (Mt 24:15-note), displaying himself clearly as god! Displaying (584)(apodeiknumi from apo = away from, intensifies + deiknuo = make known the character or significance of something by visual, auditory, gestural, or linguistic means) is a verb which literally means to to show off (apo) and then comes to mean to cause something to be known publicly ("God has exhibited us apostles" = 1Cor 4:9). It was frequently used in secular Greek meaning "to proclaim to an office." Lightfoot says apodeiknumi was often used to denote "the proclamation of a sovereign on his accession." The idea is to be clearly demonstrated or proven (of Jesus "attested… by God with miracles and wonders and signs" = Acts 2:22). In Acts 2:22 the miracles, etc, clearly demonstrated that He had divine power to accomplish anything He chose and that what He did was a sign that He really was the Messiah. Apodeiknumi is used in a similar way in Acts 25:7 where the Jews were unable to prove (apodeiknumi) their charges against Paul. Used 4x in NT - attested(1), displaying(1), exhibited(1), prove(1). - Acts 2:22, 25:7, 1Co 4:9, 2Th 2:4. Used 5x in the Lxx but not very enlightening - Esther 2:9, 3:13, Job 33:21, Da 2:48, 4:1. The present tense of apodeiknumi indicates that this is Antichrist's "course of conduct" continually exhibiting himself as if he were God, but he only has 42 months (1260 days, 3.5 years, time, times, and half a time) to display himself to the world as the counterfeit Christ. At the end of this age God allows man to give it his "best shot" at being God. In a sense this man is the representation and the apex of all godless defiance by men against God since the Garden of Eden! Hiebert comments that "He makes himself the object of the display, showing himself off as absolute and exclusive deity. "This is the climax of human sin; it is self-assertion in its falsest, most impious and defiant form—a colossal, monstrous lie." (Ibid) Thayer - 1. properly, to point away from oneself, to point out, show forth; to expose to view, exhibit ( Herodotus 3,122and often): 1Cor 4:9. Hence, 2. to declare: to show, prove what kind of a person anyone is , Acts 2:22 ; 2Th 2:4. To prove by arguments, demonstrate: Acts 25:7. Liddell-Scott-Jones on apodeiknuo - To point away from other objects and at one (to point out, to display, to make known whether by deed or word). To bring forward, to produce. To produce, deliver accounts. To publish a law. To appoint, assign. To show by argument (to prove, demonstrate, prove one so and so), to make it evident that… To show forth a person or thing as so and so hence to appoint or proclaim. Constable on the meaning of the temple of God - Some suggest that it is a figurative reference to his occupying the most holy place in human worship, which rightfully belongs only to God. The early church fathers and several good modern-day commentators accept the literal view. (Bible Knowledge Commentary: 1985) John Stott says of the Antichrist's blasphemous self-deification - Having set himself against every object of worship, he will demand for himself the worship which he has forbidden to everybody and everything else… Here, then, are the two principal targets of Antichrist’s venom. Yet God and law, religion and ethics, are the two essential ingredients of culture, which act as a glue to bond a community together, and are therefore two authorities which humankind have normally recognized. To oppose them is to undermine the foundations of society. More than that, Antichrist’s godlessness and lawlessness will go beyond a denial of these basic authorities to a demand that worship and obedience be given to him alone. Not anarchy, but totalitarianism is his goal. (Borrow The Gospel & the end of time : the message of 1 & 2 Thessalonians : includes study guide for groups or individuals) Marshall on the phrase as being God - The people of the Hellenistic age would not have found a claim to divinity so outrageous as would a person today. The boundary between human and divine was rather porous in the mind of the ancient. Homer wrote of numerous exchanges between gods and mortals, as well as the movement of a few mortals into the ranks of the divine. Since the time of Augustus emperors had been deified at death. Since the time of Caligula deity had been claimed by living emperors. The cult of emperor worship was an active and important part of Roman society by the time Paul wrote this letter. Of course the presumption of anyone, even an emperor, claiming divinity was scandalous blasphemy in Jewish eyes. It was the height of rebellion against God. It is not surprising then that the ultimate and final rebellion should feature this most extreme example of pretensions to divinity. (Ibid) Hiebert has an excellent argument for a literal interpretation of 2Thessalonians 2:4 - An attentive reading of this passage, uninfluenced by theological presuppositions, naturally leads to the conclusion that Paul is describing an actual eschatological individual, not a mere principle, or even a succession of persons. The context plainly places him in the end time, for he will be personally slain by the returning Christ (2Th 2:8). Throughout the paragraph Paul describes him in terms that suggest a deliberate parallel to Christ (Ed: See Chart comparing Christ and Antichrist). Each has a "coming" (parousia)—2Th 2:9 and 2Th 2:1; each has a "revelation" (apokalupsis)—2Th 2:3 and 2Th 1:7-8; each has his own gospel—"a lie" (2Th 2:11) in contrast to "the truth" (2Th 2:10, 12). The man of sin claims exclusive homage and worship and will brook no rival (2Th 2:4) and in imitation of Christ (Acts 2:22) will support his claim with "all kinds of counterfeit miracles, signs and wonders" (2Th 2:9). As Christ, the true Messiah, was empowered by God, so this Antichrist will be empowered by Satan (2Th 2:9). Clearly he is Satan's parody of the true Messiah. While imitating Christ, he will be the complete contrast to the character of Christ. The complete opposite of Christ cannot be a spiritual tendency or a principle but must be a person. Clearly, we have here the prophetic individual elsewhere spoken of as "the Antichrist," a name that well sums up his character and career. The recognition that Paul is speaking of a definite eschatological person at once helps to clear away some misconceptions concerning "the man of lawlessness." He cannot be regarded merely as the personification of the principle of lawlessness. He is not an abstract power. He is not simply the personification of "the secret of lawlessness" (2Th 2:7). Paul says that "the secret of lawlessness is already at work," but this is an eschatological person who will appear at the end time. He will form the climax to the development of ungodliness. There have been many antichrists, but these precursors only serve to prepare the way for the final personal Antichrist. Neither can this eschatological figure be identified with the line of Roman emperors, as was held by Warfield. It was his opinion that the man of sin must be identified with such Roman emperors as Caligula, Nero, Vespasian, Titus, and Domitian; he believed that every item of Paul's hideous description of the son of perdition "was fulfilled in the terrible story of the emperors of Rome." Resemblances to these Roman emperors may be admitted. But the eschatological nature of this personage is an insurmountable obstacle to this view. Then the sign of the revelation of the man of sin as indicative of the presence of the Day of the Lord proved false. The recognition of his eschatological nature also disposes of the popular view that the man of lawlessness is the papacy, a view eagerly seized upon by many leaders of the Reformation. It was quite natural that the Reformers, locked in fierce conflict with the papal forces, should come to this conclusion. This view still has its able defenders, but it is beset with serious difficulties. The papacy does not offer a true fulfillment of Paul's picture. The popes have never claimed for themselves exclusive divine honor. As Erdman remarks, "No pope 'is called God' nor 'worshipped' as God, but each declares himself to be the 'vicar' of Christ and only as such infallible in matters of religion." Romanism does not oppose all that is called God or is an object of worship, for the adoration of the virgin Mary and the saints is a leading feature in it. It is also inconsistent with the fact that the man of sin is an eschatological person, since it must regard him as a long succession of persons extending over a period of hundreds of years. Then Paul's teaching that the revelation of this person marked the presence of the Day of the Lord has long since ceased to have the significance he attached to it. (1 & 2 Thessalonians- D. Edmond Hiebert - anything by Hiebert is highly recommended!) (Bolding added for emphasis) BRIEF EXCURSUS ON ALLEGORICAL INTERPRETATION In light of the fact that the temple in 2 Thessalonians 2:4 is frequently interpreted allegorically, symbolically or figuratively, it would be useful to see how this mode of Bible interpretation (or better "misinterpretation") had its "pathogenesis." As a pathologist I think pathogenesis is appropriate in view of the fact that allegorical interpretation leads to such speculative and, in my opinion, "spiritually unhealthy" comments. That said below are notes from Dr Anthony Garland who has written the best literal commentary on the Revelation that has ever been written.