HarperCollins Study Bible
Page 529
The author draws on a rich reservoir of apocalyptic traditions to buttress the arguments that the church’s present affliction will be reversed on the “day of the Lord” (1.5–10), that that climactic day has not yet arrived (2.1–12), and that therefore actions in the present continue to be important (2.15–3.16).
Date and Place
IF 2 THESSALONIANS WAS WRITTEN BY PAUL, it was written shortly after 1 Thessalonians and to the same church. If not, it is impossible to date it with any precision. [JOUETTE M. BASSLER]
2 Thessalonians 1
Salutation
1Paul, Silvanus, and Timothy,
To the church of the Thessalonians in God our Father and the Lord Jesus Christ:
2Grace to you and peace from God oura Father and the Lord Jesus Christ.
Thanksgiving
3We must always give thanks to God for you, brothers and sisters,b as is right, because your faith is growing abundantly, and the love of every one of you for one another is increasing. 4Therefore we ourselves boast of you among the churches of God for your steadfastness and faith during all your persecutions and the afflictions that you are enduring.
The Judgment at Christ’s Coming
5This is evidence of the righteous judgment of God, and is intended to make you worthy of the kingdom of God, for which you are also suffering. 6For it is indeed just of God to repay with affliction those who afflict you, 7and to give relief to the afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels 8in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus. 9These will suffer the punishment of eternal destruction, separated from the presence of the Lord and from the glory of his might, 10when he comes to be glorified by his saints and to be marveled at on that day among all who have believed, because our testimony to you was believed. 11To this end we always pray for you, asking that our God will make you worthy of his call and will fulfill by his power every good resolve and work of faith, 12so that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ.
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a Other ancient authorities read the
b Gk brothers
1.1–2 The brief opening of the Letter is nearly identical to that of 1 Thessalonians.
1.3–12 The apocalyptic content of the rather formal thanksgiving (cf. Rom 1.8–15; 1 Cor 1.4–9; 1 Thess 1.2–10) anticipates the argument of ch. 2.
1.4 Because persecutions and…afflictions were widely regarded as signs of the end of the age (see 2.2; Mk 13.19–27), they required careful interpretation; see vv. 5–10; 2.1–12; cf. Rom 5.3; 2 Cor 1.6–7; 1 Thess 1.6; 3.3, 7.
1.5–10 An apparent digression introduces a central theme of the Letter: the Second Coming of the Lord Jesus (see also 2.1–12). The author uses OT language about God to describe this event; see also 1 Enoch 1.3–9.
1.5 The evidence (lit. “sign”) of the righteous judgment of God is either the steadfastness and faith of the church (v. 4; see Phil 1.28) or its afflictions, which will make them worthy of the kingdom of God (see 1 Pet 4.17–18).
1.7b On the retinue of angels, see Zech 14.5; Mt 25.31; Mk 8.38; Jude 14–15.
1.8 Fire is associated with God (Ex 3.2; Ezek 1.4, 13, 27) and with the final judgment (Isa 66.15–16; Mt 3.12; 1 Cor 3.13–15).
1.9 From the presence…his might, a refrain used in Isa 2.10, 19, 21 (Septuagint), where the day of God’s terrible judgment is described.
1.10 Saints (lit. “holy ones”), the usual NT epithet for believers; here it may refer to the mighty angels (v. 7; see Zech 14.5). That day, i.e., the day of the Lord (see 2.2; Isa 2.11).
1.11–12 An intercessory prayer (see also 2.16–17; 3.5, 16) closes the thanksgiving.
1.11 Work of faith. See 1 Thess 1.3.
2 Thessalonians 2
The Man of Lawlessness
1As to the coming of our Lord Jesus Christ and our being gathered together to him, we beg you, brothers and sisters,a 2not to be quickly shaken in mind or alarmed, either by spirit or by word or by letter, as though from us, to the effect that the day of the Lord is already here. 3Let no one deceive you in any way; for that day will not come unless the rebellion comes first and the lawless oneb is revealed, the one destined for destruction.c 4He opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, declaring himself to be God. 5Do you not remember that I told you these things when I was still with you? 6And you know what is now restraining him, so that he may be revealed when his time comes. 7For the mystery of lawlessness is already at work, but only until the one who now restrains it is removed. 8And then the lawless one will be revealed, whom the Lord Jesusd will destroye with the breath of his mouth, annihilating him by the manifestation of his coming. 9The coming of the lawless one is apparent in the working of Satan, who uses all power, signs, lying wonders, 10and every kind of wicked deception for those who are perishing, because they refused to love the truth and so be saved. 11For this reason God sends them a powerful delusion, leading them to believe what is false, 12so that all who have not believed the truth but took pleasure in unrighteousness will be condemned.
Chosen for Salvation
13But we must always give thanks to God for you, brothers and sistersf beloved by the Lord, because God chose you as the first fruitsg for salvation through sanctification by the Spirit and through belief in the truth. 14For this purpose he called you through our proclamation of the good news,h so that you may obtain the glory of our Lord Jesus Christ. 15So then, brothers and sisters,i stand firm and hold fast to the traditions that you were taught by us, either by word of mouth or by our letter.
16Now may our Lord Jesus Christ himself and God our Father, who loved us and through grace gave us eternal comfort and good hope, 17comfort your hearts and strengthen them in every good work and word.
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a Gk brothers
b Gk the man of lawlessness; other ancient authorities read the man of sin
c Gk the son of destruction
d Other ancient authorities lack Jesus
e Other ancient authorities read consume
f Gk brothers
g Other ancient authorities read from the beginning
h Or through our gospel
i Gk brothers
2.1–12 A major concern of this Letter is to refute the view that the day of the Lord is already here (v. 2).
2.1 The coming (Greek parousia) of Jesus in judgment (see 1.7–8) marks the day of the Lord (v. 2; see also 1.10; 1 Thess 5.1–11).
2.2 This spirit is a lying prophetic spirit; see 1 Cor 2.10–13; 1 Thess 5.19–21; 1 Jn 4.1. By word, i.e., by nonprophetic oral speech; see 1 Thess 1.5. Letter as though from us suggests a forged letter (see 3.17); however, the author (if pseudonymous) may intend to discredit 1 Thessalonians with this phrase. Since the day of the Lord was expected to be a dramatic and highly visible cosmic event, the meaning of the statement that it is already here is not clear. It probably refers to a spiritualized interpretation of the day (with no external signs), though some suggest that it means the day (traditionally understood) is very near.
2.3 It was widely believed that a rebellion (Greek apostasia) would precede the day of the Lord; see Mt 24.6–14; 2 Tim 3.1–5. The lawless one (see v. 8), a blasphemous antichrist figure whose revelation would be the last sign preceding the day of the Lord; see also Mt 24.23–24; 1 Jn 2.18; Rev 13.
2.4 The description of the lawless one echoes various OT passages; see Isa 14.13–14; Ezek 28.1–10; Dan 11.21–45.
2.6 The author does not say what (and who; see v. 7) is now restraining him. Suggestions include the Roman Empire and emperor, God and a divine decree, and Paul and his preaching; but the ambiguity may be intentional. The restraining force emphasizes the necessary delay of the day of the Lord.
2.7 The mystery
of lawlessness, i.e., the already present power of the coming lawless one (see 1 Jn 4.3).
2.8 The OT image of the powerful breath of God’s mouth is transferred to Jesus; see Job 4.9; Ps 33.6; Isa 11.4; cf. Rev 19.15.
2.9 The same Greek word (parousia) describes the coming of both the lawless one and the Lord Jesus (vv. 1, 8). Signs and wonders mark the coming of both true and false messiahs (1.7; Mk 13.22–25; Rev 13.13–14).
2.11 God sends them a powerful delusion. This is affirmed also in 1 Kings 22.23; Isa 6.10; Ezek 14.9; Mk 4.11–12; Rom 9.18–23.
2.13–14 The abrupt resumption of the thanksgiving (see 1.3; see also 1 Thess 1.2; 2.13) creates a stark contrast between the condemned and the saved.
2.13 On God’s having chosen, or called, the readers, see 1 Thess 1.4–5; 4.7; 5.9. On first fruits, see Deut 26.1–2; here it means first converts (see Rom 16.5).
2.15–3.16 Exhortations alternate with intercessory prayers.
2.15 Stand firm. See 1 Thess 3.8. The traditions include ethical (see 3.6) and doctrinal (see 2.5–6) teachings able to refute the erroneous views shaking the church. Our letter (cf. v. 2), probably the present Letter (see 3.14).
2 Thessalonians 3
Request for Prayer
1Finally, brothers and sisters,a pray for us, so that the word of the Lord may spread rapidly and be glorified everywhere, just as it is among you, 2and that we may be rescued from wicked and evil people; for not all have faith. 3But the Lord is faithful; he will strengthen you and guard you from the evil one.b 4And we have confidence in the Lord concerning you, that you are doing and will go on doing the things that we command. 5May the Lord direct your hearts to the love of God and to the steadfastness of Christ.
Warning against Idleness
6Now we command you, beloved,c in the name of our Lord Jesus Christ, to keep away from believers who ared living in idleness and not according to the tradition that theye received from us. 7For you yourselves know how you ought to imitate us; we were not idle when we were with you, 8and we did not eat anyone’s bread without paying for it; but with toil and labor we worked night and day, so that we might not burden any of you. 9This was not because we do not have that right, but in order to give you an example to imitate. 10For even when we were with you, we gave you this command: Anyone unwilling to work should not eat. 11For we hear that some of you are living in idleness, mere busybodies, not doing any work. 12Now such persons we command and exhort in the Lord Jesus Christ to do their work quietly and to earn their own living. 13Brothers and sisters,f do not be weary in doing what is right.
14Take note of those who do not obey what we say in this letter; have nothing to do with them, so that they may be ashamed. 15Do not regard them as enemies, but warn them as believers.g
Final Greetings and Benediction
16Now may the Lord of peace himself give you peace at all times in all ways. The Lord be with all of you.
17I, Paul, write this greeting with my own hand. This is the mark in every letter of mine; it is the way I write. 18The grace of our Lord Jesus Christ be with all of you.h
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a Gk brothers
b Or from evil
c Gk brothers
d Gk from every brother who is
e Other ancient authorities read you
f Gk Brothers
g Gk a brother
h Other ancient authorities add Amen
3.2 Wicked and evil people may be the source of the affliction of 1.6–8.
3.3 Evil one, Satan (2.9; see also Eph 6.16). If the reading in text note f is correct, the reference is to the evil conditions of the time (1.4; 2.7).
3.6 The final command is particularly emphatic (see also v. 12). On idleness, see 1 Thess 5.14; the Greek word can also mean “disorderliness.” On either reading, the problem addressed may be the result of the conviction that the day of the Lord had arrived.
3.7 Paul frequently admonished others to imitate him (see 1 Cor 4.16; 11.1; Phil 3.17; 4.9; 1 Thess 1.6). It was a common mode of moral exhortation, not a sign of arrogance.
3.8 Paul was proud of not imposing a financial burden on his churches; see 1 Thess 2.9; 2 Cor 11.7–11; 12.14–15.
3.9 On Paul’s right to receive payment, see 1 Cor 9.4–15.
3.12 Work quietly. See 1 Thess 4.11–12.
3.17–18 Paul often wrote Letter closings with his own hand (see 1 Cor 16.21; Gal 6.11; Col 4.18; Philem 19); the emphasis here, however, is striking and difficult to interpret according to any theory of authorship.
The First Letter of Paul to TIMOTHY
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THE LETTERS TO TIMOTHY and Titus are distinctive within the Pauline collection. They are very similar to each other in style, vocabulary, theology, and content and very different in those regards from the other Letters. Since the eighteenth century they have been marked out as a unit by a collective name, the Pastoral Letters (or the Pastorals), and since the early nineteenth century questions have been raised about their authorship.
Authorship
THESE LETTERS PRESENT PAUL as their author, but very few scholars now accept that claim. In addition to their distinctive vocabulary and style, key Pauline concepts such as faith, righteousness, and being “in Christ” are treated quite differently. Moreover, there is a new emphasis on sound teaching, apostolic tradition, culturally acceptable patterns of behavior, church order, and a level of church organization that far surpasses anything found in the undisputed Letters (Romans, 1–2 Corinthians, Galatians, Philippians, 1 Thessalonians, and Philemon). Though a few scholars continue to affirm Pauline authorship, often by placing them very late in Paul’s career or by ascribing their un-Pauline features to a secretary, most assume that an unknown author—probably the same author for all three Letters—used Paul’s name to give authority to his attempt to address problems in some post-Pauline churches.
Language and Sources
THOUGH THERE ARE CLEAR ECHOES of Paul’s thought, the Letters often use the language of Hellenistic philosophy to define the Christian life and that of the imperial cult to describe God’s actions. The author knew at least some of the authentic Pauline Letters and employed a variety of other sources as well: rules about church order, rules of conduct for various groups of people, liturgical fragments, and vice and virtue lists.
Date, Addressees, and Sequence
THE AUTHOR SEEMS TO KNOW the book of Acts (see 2 Tim 3.11), which was probably written about 90 CE, and Polycarp seems to refer to these Letters in his own Letter to the Philippians, written about 120. Thus the Letters were probably written early in the second century during the reign of Trajan (98–117) and probably, but not certainly, in Asia Minor. By that time Paul’s co-workers, Timothy and Titus, would have been dead, so the addressees of the Letters are part of their epistolary fiction. References to Timothy and Titus within the Letters serve the author’s rhetorical goals, for these men are presented as ideal church leaders whose sound doctrine and morals stand in sharp contrast to the corrupt lives and words of the false teachers. It is likely that the three Pastoral Letters were conceived as a unit and intended to be read together, but in which sequence it is impossible to say. The canonical order was probably based simply on length, from longest to shortest, as was the case for the other Pauline Letters.
Occasion
1 TIMOTHY SUGGESTS A SITUATION in which Paul has left Ephesus, leaving Timothy behind to deal with false teachers (1.3) and to provide ethical instructions to the church (3.14–15). The actual situation was somewhat more complex. There was a problem with people who had once been part of the church but now taught a different doctrine. They are denounced with stock accusations, which makes identification difficult, but they seem to have gnosticizing tendencies (1 Tim 6.20) that are reflected in their belief in a spiritual, and therefore already accomplished, resurrection (2 Tim 2.18) and in their rejection of marriage (1 Tim 4.3). Their influence threatened the theological and social fabric of the church, especially regarding the role of women. Th
e political climate added further difficulties. It was characterized by suspicion of groups that might disrupt cultural norms and social stability (see Pliny, Epistle 10). This created a need, reflected in these Letters, to adapt to the prevailing social expectations in order to avoid persecution. Paul’s sense of immediacy about the return of Christ is no longer evident. Instead, the author seeks to provide enduring structure and regulations for the church. [JOUETTE M. BASSLER]
Though the actual recipients are unknown, churches in Ephesus and Crete provide the setting for the pseudonymous Letters to Timothy and Titus.
1 Timothy 1
Salutation
1Paul, an apostle of Christ Jesus by the command of God our Savior and of Christ Jesus our hope,
2To Timothy, my loyal child in the faith:
Grace, mercy, and peace from God the Father and Christ Jesus our Lord.
Warning against False Teachers
3I urge you, as I did when I was on my way to Macedonia, to remain in Ephesus so that you may instruct certain people not to teach any different doctrine, 4and not to occupy themselves with myths and endless genealogies that promote speculations rather than the divine traininga that is known by faith. 5But the aim of such instruction is love that comes from a pure heart, a good conscience, and sincere faith. 6Some people have deviated from these and turned to meaningless talk, 7desiring to be teachers of the law, without understanding either what they are saying or the things about which they make assertions.
8Now we know that the law is good, if one uses it legitimately. 9This means understanding that the law is laid down not for the innocent but for the lawless and disobedient, for the godless and sinful, for the unholy and profane, for those who kill their father or mother, for murderers, 10fornicators, sodomites, slave traders, liars, perjurers, and whatever else is contrary to the sound teaching 11that conforms to the glorious gospel of the blessed God, which he entrusted to me.