Lange Commentary - 2 Thessalonians 2:13 - 2:17

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Lange Commentary - 2 Thessalonians 2:13 - 2:17


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2. 2Th_2:13-17

Exhortation, growing out of the foregoing instruction: Christians, whom God has saved from the Antichristian ruin are the more encouraged to stand fast, and for them the Divine guardianship is besought

13But we are bound to give thanks always to God [Greet order: to God always] for you, brethren beloved of the Lord, because God hath from the beginning chosen you [God chose you from the beginning] to salvation through 14[in] sanctification of the Spirit and belief [faith] of the truth; Whereunto He called you by our gospel, to the obtaining of the glory of our Lord Jesus 15Christ. Therefore [So then], brethren, stand fast, and hold the traditions [instructions] which ye have been taught [were taught, ἐäéäÜ÷èçôå ], whether by word, or our epistle [by our word or epistle]. 16Now our Lord Jesus Christ Himself, and God, even our Father [But may He Himself, our Lord Jesus Christ and our God and Father], which hath loved us, and hath given [who loved us, and gave, ὁ ἀãáðÞóáò ἡìᾶò , êáὶ äïýò ] us everlasting consolation and good hope through [in, ἐí ] grace, 17Comfort your hearts, and stablish you [establish you] in every good word and work [work and word].

EXEGETICAL AND CRITICAL

1. (2Th_2:13-14.) But we are bound, &c.—Paul concludes the section on the coming of Antichrist with thanksgiving for the election and salvation of the readers; with an exhortation to steadfastness; and finally with a prayer for their stability. After the serious and agitating topic, of which he had been speaking, he is the more inclined to utter a word of thanksgiving, exhortation, and comfort. Already Theophylact remarks: He now softens his address, after the words of terror. For even though the prospect of the final conflicts was of itself a matter of consolation for true believers, yet the grave question still presented itself: How shall we endure? We are bound to give thanks, he says, and so reverts to 2Th_1:3. There he gave thanks for their steadfast faith amid persecutions from without. Now his thanksgiving is still further enlarged, the ground being salvation likewise in view of the afflictions of the last time; and he gives thanks, notwithstanding that he had to make mention of the apostasy within Christendom (2Th_2:3). We, he writes, namely Paul, Silvanus, and Timothy [Jowett, Conybeare, Webster and Wilkinson: Paul alone]; most say: in opposition to the perishing, 2Th_2:10, who fall away to Antichrist. But this antithesis does not come out right; a suitable contrast to the perishing would be the Thessalonians, not the preachers of the gospel. Theophylact perceives this, and therefore remarks: “If we give thanks for you, how much more are ye bound to do so!” It is better, therefore, to understand the matter with Hofmann, thus: Over against the Antichristian deception which God will send (and which, as an active mystery of iniquity, has already begun), we, the preachers of the gospel, give thanks for what He is now working by us, to save you from the coming judgment, and we the more give thanks, when we see how the way of this judgment is already preparing.—Brethren beloved of the Lord, this is his anchor-ground; here is his comforting assurance: Those grievous sinners cannot hurt you. In 1Th_1:4 the word is ὑðὸ èåïῦ , which is given here only by D.1 Vulg.; Sin. and A., ôïῦ êáõñßïõ ; most, êõñßïõ without the article; which is here distinguished from èåüò before and after, and yet one with the Father: Christ; in opposition to Antichrist, to whom the others fall away. In the former place Paul gave thanks for their ἐêëïãÞ , here in the same sense: ὅôé åἵëáôï ὑìᾶò (this Alexandrian form, instead of the Rec. åἵëåôï is given by nearly all the uncials). For you, which is now more fully explained: to wit, that God chose you. Elsewhere Paul says ἐêëÝãåóèáé , to select for one’s self; only here, áἱñåῖóèáé , to choose, that is, for something, here åἰò óùôçñßáí ; in the Septuagint the word is not of rare occurrence; for example, Deu_21:18, of the choosing of the people of God. Instead of ἀð ’ ἀñ÷ῆò , Hofmann also prefers the reading ἀðáñ÷Þí , which cannot be understood as in Rom_16:5 and 1Co_16:15. Lünemann observes that the Thessalonians could not be so called, since they were neither generally, nor even in Macedonia merely, the first that believed. This reading is one of the considerations by which Grotius would support his strange hypothesis, that the Epistle was addressed to Christians from Judea. Hofmann, according the reference to earlier or later conversion, finds here simply the idea of firstfruits consecrated to God, in opposition to the mass of the profane, and compares Rev_14:4. But the reading is too feebly supported. We therefore adhere to ἀð ’ ἀñ÷ῆò , from the beginning. Is this, however, to be taken relatively, or absolutely? Such as prefer the former idea understand it as Zwingli: ab initio prædicationis, amongst you, or in Macedonia generally. Nor can it be positively required that in this case there should have been an addition like that in Php_4:15 ( ôïῦ åὐáããåëßïõ ); for even without any addition the expression has this signification at 1Jn_2:7; 1Jn_2:24. But certainly the connection there favors this view, as it does not here; for even to say, that the phrase is to be explained in opposition to the last things, does not suggest this limitation: in the beginning of the gospel. Moreover, the expression so understood would imply that the time, when Paul wrote, was already considerably remote from the time when the church was founded. Calvin remarks still further, that he meant to furnish a ground of consolation, which should be available, not merely for those converted at the commencement of preaching, but for all the elect. But the decisive consideration is this, that that restriction does not suit åἵëáôï . God’s election is eternal, and only the accomplishment of it by means of the call takes place in time. It is therefore equivalent to from eternity, as we men can form a conception of that; so far as we can go back in thought; or to ðñὸ êáôáâïëῆò êüóìïõ (Eph_1:4; comp. 2Ti_1:9). Ἀð ’ ἀñ÷ῆò is similarly used in 1Jn_1:1; 1Jn_2:13; Isa_43:13 Sept.; and thus it is understood by Calvin, Bengel, and the moderns generally. He hath chosen us to salvation, in opposition to those who received not the truth that they might be saved (2Th_2:10). In the subsequent ἐí ἁã . alongside of åἰò De Wette would find an indication of the nearest object (1Th_4:7): to sanctification; but in this way the change of the preposition would be ill accounted for. The ἐí , &c. cannot belong to åἵëáôï , since the objective purpose of free grace is not conditioned by the subjective process in us. Even Lünemann’s view, that it belongs to the whole of åἵëáôï åἰò óùôçñßáí , and denotes the means through which the past election to eternal salvation should be realized, is liable to the same objection: It is not the election, but the being saved, that is accomplished in sanctification; Hofmann: The choosing does not need this means. In is instrumental—equivalent to by means of, as already Chrysostom explains ἐí by äéÜ , and has a close connection with åἰò óùôçñßáí , as Theophylact intimates: ἔóùóåí ὑìᾶò , ἁãéÜóáò äéὰ ôïῦ ðíåýìáôïò . Sanctification is now inwardly the aim of the Divine counsel towards us (1Th_4:3), in opposition to the having pleasure in unrighteousness (2Th_2:12); it is the way likewise to the future outward äüîá (2Th_2:14). But how are the two following genitives to be understood? ἀëçèåßáò must be a genitive of the object, as in Php_1:27; but ðíåýìáôïò is not essentially so co-ordinate as that the parallelism could force us to understand that genitive in the same way. Were ðíåýìáôïò also a genitive of the object, it would denote man’s own spirit, which is to be sanctified through the operation of the Holy Ghost, and then rule the whole man. It would be strange, however, and contrary to 1Th_5:23, that the spirit alone should be designated as the object of sanctification. And since even so the parallelism would not be at all a conclusive one, it is better to give it up entirely, and regard ðí . (with Theophylact, Calvin, Grotius, Bengel, and most of the moderns) as a genitive of the author: in sanctification proceeding from the (Holy) Spirit (1Pe_1:2); and faith of the (Divine) truth, the latter clause being opposed to belief of the lie (2Th_2:11). It is unsuitable to explain ἀëçèåßáò as an adjective: in true faith (Chrysostom, Pelt). Olshausen makes a great difficulty of the fact, that the first thing in order (faith) here follows after, and therefore thinks we must here understand that faith perfected in judgment, which already presupposes sanctification; similarly Chrysostom, Theophylact: Even after sanctification we require much faith, that we may not fall away from it. But it is simpler to understand with Lünemann, that the objective, the working of the Holy Spirit (whose final aim in this world is sanctification), is followed by the subjective, the receptivity of faith for the Holy Spirit’s operation; faith following on ἁãéáóìüò , as the first thing that the Holy Spirit works, and as the way to the achievement of sanctification. [Webster and Wilkinson: No precedence of time, or sequence of cause and effect is to be inferred from the order of the clauses;

cf. 1Co_6:11. Holiness which is ascribed and is due to the immediate action of the Holy Spirit, is also produced instrumentally by belief. And belief is the result of the Holy Spirit’s influence upon the heart, an influence which changes and sanctifies.—J. L.] The truth is to be understood here in its highest perfection, as in Joh_14:6; Joh_18:37; whoever is faithful in the first principles of truth, is then open to the voice of truth in its perfection. The contrast to this is, that ἀäéêßá , on the other hand, rushes into bondage under falsehood (2Th_2:11).—Whereunto He called you; it is not said åἰò ἣí ( ðßóôéí , or some such word), but åἰò ὅ , so as to embrace all that precedes; whereunto, namely, to this óùèῆíáé ἐí ἁã . êáὶ ðßóô . (Lünemann). The ãáëåῖí is the carrying out of the åἵëáôï ; 1Th_2:12; 1Th_4:17.—By our gospel, our preaching of the glad tidings (1Th_1:5); the gospel which we proclaim (to that extent only, ours; Rom_2:16). [Burkitt: “It is also a word of esteem, love, and affection; what we love, we call ours.”—J. L.] This is the historic condition; how can they believe, if there be no preaching? (Rom_10:14.) Now follows a second åἰò , an explanatory apposition to åἰò ὅ , or the final object of faith and sanctification—a distinction of no importance, and depending merely on whether we understand the óþæåóèáé , contained substantially in åἰò ὅ , in a narrower or a comprehensive sense. At all events the Apostle is now speaking of the final consummation of the óùôçñßá : to the obtaining, acquisition, taking possession, of the glory of our Lord Jesus Christ; to a participation therein, to be glorified with Him. So we are to understand ðåñéðïßçóéò (comp. 1Th_5:9), with Grotius, Olshausen, De Wette, Lünemann, Ewald, Hofmann. Incorrectly Luther [Calvin, and others. See the Revision on this verse, Note e.—J. L.]: for a glorious possession of Christ, namely, that we should become so; but it is not well to sink äüîçò to a merely adjectival idea, and in the explanation of ðåñéð . to vary from 1Th_5:9. Paul does not mean merely: Thy purchased heritage, but: Thy purchased heir am I. Still more unsuitable is the explanation of Chrysostom, Theophylact [Vatablus, Corn, a Lapide], and others: to acquire glory for Christ, the glory of Christ, the Friend of man, consisting in the salvation of many. The thought would be a beautiful one, but in that case we must have had ôῷ êõñßῳ . What Paul says is rather in substance the same as in Rom_5:2; Rom_8:17; Rom_8:29; Php_3:21; Joh_17:22 sqq. (participation in the life of Christ’s glorification). Such is the description of the final consummation of the redemptive work: the receiving of spiritual life, powerful, and exempt from death. That will be the crowning of the last stage—of sanctification, namely—that is aimed at in the unglorified, earthly life. The destiny thus promised to the Thessalonians is confirmed by the exhortation that follows.

2. (2Th_2:15.) So then, brethren, stand [fast]; since such an end awaits you, and God overlooks nothing that concerns you, do you your part. Encouragement (by a thankful recognition of the good that exists) and exhortation stand always together in reciprocal relation. [Webster and Wilkinson: The most assured hope of salvation does not render exertion and admonition unnecessary; on the contrary, the exhortation to steadfastness and watchfulness here follows as an inference from the assertion of certain safety.—J. L.] Stand fast (1Th_3:8) in the conflict; opposed to the óáëåõèῆíáé of 2Th_2:2; and hold (the same word in Mar_7:3, of the Pharisees), nil addentes, nil detrahentes, Bengel; in order to personal steadfastness it is required to hold fast the traditions [instructions]; Luther: Satzungen [statutes]; Zwingli: institution; Calvin rightly: not merely external discipline, but whatever was offered to you in doctrine and precept for knowledge and practice. We are not to think so much of transmission from fathers to children, as of the delivery of that which the Apostle had received for them from God; comp. ðáñÝäùêá of Christ’s death on the cross, 1Co_15:3; of the Lord’s Supper, 1Co_11:23; ôὰò ðáñáäüóåéò êáôÝ÷åôå (as here êñáôåῖôå ), 1Co_11:2.—Which ye were taught (comp. Winer, § 32. 5); whether by word (at first, oral preaching) or by epistle (the subsequent confirmation) of us; ἡìῶí belongs to both substantives, word and epistle denoting merely two different forms for the same substance, and åἴôå — åἴôå showing the closeness of the connection (1Co_13:8); Zwingli: quæcunque docui sive præsens, sive absens. By äé ’ ἐðéóô . without the article is denoted not any single particular epistle, but the one method of instruction over against the other; not merely therefore the First Epistle, though, of course, the expression suits that in the first instance, but they should also hold what they were taught in this Second Epistle, and, should he follow it with a third, they were to lay that likewise to heart, and generally to give heed also to the epistolary instruction (comp. 1Th_5:27), holding fast whatever in word or writing really comes from him, and is not merely ascribed to him falsely, as that letter of 2Th_2:2.

3. (2Th_2:16-17.) But may He Himself, &c.—The Apostle concludes the section with a benediction, as at 1Th_3:11; 1Th_5:23. He Himself, not merely we, who taught you; not merely you, whom we exhort: óôÞêåôå .—Our Lord Jesus Christ and our God and Father; Father, that is, through Christ. Commmonly the Apostle follows the reverse order; but here he goes back from Christ (who is for us also possessor of the glory that was last spoken of) to the Father, the ultimate ground of all blessedness, the ultimate Source of all exhortation, comfort, and confirmation. Theodoret (in the interest of the controversy with Arius) finds herein a proof, that the sequence of the names is no indication of a difference of dignity—Who loved us (all Christians) and gave us everlasting consolation (flowing from this love). The root of all is the unmerited love of God; the aorist denotes the historical proof of love, the work of redemption (comp. Eph_2:4; Joh_3:16; 1Jn_4:10); the same thing is said of Christ, Gal_2:20 [Eph_5:2; Eph_5:25], The everlasting consolation is by Chrysostom, Theophylact, and others, improperly taken as synonymous with hope; Pelt interprets it of the everlasting blessedness (Luk_6:24; Luk_16:25 : to be comforted). The latter is no doubt the highest end, but too far from being a present attainment, and still too tautological with what follows. Properly to distinguish it from that, we understand by everlasting consolation something real, now already present, which makes us of good courage now under the distress of the present time; not so personal, as in Zwingli’s explanation: quæ est ista consolatio? Christus Jesus; but yet a benefit now already granted us in Christ, and showing itself to be an inexhaustible source of joy; namely, reconciliation with God as the foundation of all further hope. With this the hope of the consummation of glory is connected also in Rom_5:1-2; and the same truth in a somewhat different combination is expressed likewise in Rom_8:28 sqq.—And good hope; with which should be compared the blessed hope of Tit_2:13, in heaven, Col_1:5, which non-Christians, the heathen especially, do not have, 1Th_4:13.—In grace, without merit of ours, is best referred to äïýò , not so well (with De Wette, Lünemann [Castalio, Estius]) to both participles (it being less suited to ἀãáð .). This is the foundation of his confident intercession: Such a God is ours, and in accordance with this His disposition I am able to desire for you, that He may comfort your hearts; for the two subjects the verb stands only in the singular (1Th_3:11); the two are one, even in the innermost and most glorious operations of grace. Herein shines the Divinity of Christ; it is not possible that the name of any man could be so often joined with the name of God. It is better here to understand the calling to [zusprechen, ðáñáêáëÝóáé ] on the side of comforting encouragement, than on that of exhortation [as in 1Th_3:2; see there Exegetical Note 5.—J. L.]; the question is about their holding faith, and being free from fear and anxiety (2Th_2:2), even in view of the aggravation of their afflictions; comp. Psa_119:32.—[ Ellicott: “The Apostle does not say merely ὑìᾶò , but ὑìῶí ôὰò êáñäßáò (comp. Col_2:2); it was the êáñäßá , the seat of their feelings and affections, … the êáñäßá that was so full of hope and fear about the future, that the Apostle prayed might receive comfort.”—J. L.]—And establish, &c.; if we do not read ὑìᾶò , it is simplest to regard the preceding êáñäßáò as still the object; it is less natural to supply in thought, with Lünemann [and most others; see Critical Note 10.—J. L.], a ὑìᾶò out of ὑìῶí . May He strengthen [establish] them, that your sanctification may be perfected, and ye be not entangled in the apostasy of Christendom.—In every good work and word; not by work and word [Chrysostom, Theophylact, Bengel], to wit, God’s work and God’s word; but with this ðáíôß does not well agree, and ἀãáèῷ still less; since in that case no distinction would be necessary between good and bad. The adjective belongs to both substantives, not, as Luther translates, in every doctrine and good work. Nor is ëüãïò properly restricted to the idea of doctrine, as Calvin too would have it: sana doctrina, and Pelt, because, he says, it so stands at 2Th_2:15. But there the connection is different, the parallel member in this instance being ἔñãῳ , which comprehends every action, and so does ëüãῳ likewise (especially with ðáíôß ) every good word; Zwingli: bonus sermo. Doctrine is a part of that. The order, word and work, would be ascensive; in the more strongly supported reading work has the precedence as being the main thing; that must speak first of all. May God strengthen you in every good work wherein you are engaged (in opposition to unrighteousness), and then also in every good word, of truth, faith, love (in opposition to falsehood); when it comes from the bottom of the heart, and corresponds to the work, it is itself a work, yea, the criterion of perfectness (Jam_3:2).

DOCTRINAL AND ETHICAL

1. (2Th_2:13-14.) On election, see at 1Th_1:4 and 1Th_5:23-24. There is no question of a capricious preference of one, and disregard of another; such partial views are not taken by faith as faith; rather, in those who believe the consciousness prevails, that their salvation is not at all founded on their own merit. A faith even, which should be ever looking only at itself, would for that very reason be constantly threatened again with disturbance and agitation. Assurance is maintained only by going out from self, and casting one’s self on the everlasting love and grace, whose purpose from the beginning, before the creation of the world, was the salvation of believers. Excellently Rieger: In the description of the most formidable troubles eternal election is often introduced as the shelter of the saints, Mat_24:22; Mat_24:31; Rev_13:8; Rev_17:8. But that which comes first is not the triumphal song of Romans 8, but the way of righteousness (Romans 1-7). Election provides a secret deposit; sanctification is election disclosed; and the root of that is faith in the truth. But how does one become sure of his election? Rieger: The purpose is seen in its accomplishment; the building shows the plan.—Calvin: Because we are unable to penetrate into the secret counsel of God, that we may there become certain of our salvation, He gives us more accessible tokens and pledges of our election, to wit, in our sanctification by His Spirit, and our illumination in order to faith in His gospel,—Böhl: The Second Helvetic Confession (Vienna, 1864), p. 2Th 19: It is in the way that we are to discover, whether we are on the way; we should not torment ourselves and others with the inquiry, whether even before the foundation of the world we were put on this way; we are rather to examine ourselves whether we have the way beneath our feet; and Christ is that way.—For the same reason we are not at liberty to place a false reliance on a donum perseverantiæ, as if we could be sure of any such thing out of Christ. The following admonition to steadfastness (comp. 2Pe_1:10) is seriously meant, and so is the benediction with which the section concludes.

2. (2Th_2:15.) This verse is one of the words, by which of old (as early as Chrysostom) it was proposed to show the equal authority of oral tradition alongside of Scripture. But when John Damascene with this amongst others defends the worship of images, we have a striking instance of pretended tradition in conflict with Scripture. It is indeed clear, and no one contests it, that Christ did and spake many things that are not recorded, and in like manner that the preaching of the Apostles was first of all oral, which was then fixed and ascertained by writing; of course, in a short Epistle like ours, only very partially, still so as to guard against misapprehension and deterioration of doctrine. If then it is said that we are to believe also oral tradition, we answer: Yes, when its apostolic origin and character are proved to us. But this very chapter shows us, how quickly the oral teaching was forgotten (2Th_2:5), and was subjected to misconceptions or even falsifications (2Th_2:2), so that it needed to be corrected and certified. The evangelist John also says (Joh_20:30-31), that Jesus truly did many things which are not written, but that the preceding selection was written for the confirmation of faith in the Son of God, and of life in that faith. For this, therefore, the written word is a sufficient source, and for whatever claims to be apostolic the only authentic rule. But can that be a genuine tradition, which contradicts the written gospel? Paul knows simply a double form for one and the same substance, nothing of additions that introduce a new and heterogeneous substance. In point of fact, there is beside the Bible no well-attested tradition. Zwingli: Paul, however, had taught nothing else but the gospel of Jesus Christ. Calvin: When Paul will cast no snare on the Corinthians (1Co_7:35), how do they pretend to give out all their self-made ordinances as of equal dignity with the Pauline? Heubner: Paul does not say, that the tenor of the oral teaching was different from that of the written. [Macknight: No doctrines merit the name of traditions in the Scripture sense of the word, but such as were taught by the Apostles of Christ, or by other spiritual men, who received them by immediate revelation from Him.—J. L.]—It must be considered, on the other hand, how emphatically the Apostle here asserts the authority of his written word. It is no dead letter, but a seed-corn that is quickened in every susceptible heart. We know also that generally the written word is still more carefully weighed than that which is spoken. Many have an unintelligent aversion to all authority. They confound it with coercion and bondage. But authority is such an ascendency as rests on intellectual preëminence, commends itself to rational conviction, and educates the obedient into true freedom. The mere fact that men are not self-created, implies that they cannot be absolutely autonomous; to say nothing of sinners, who need redemption. The true freedom is that with which the Son makes free (Joh_8:36), and the means to this emancipation is holding fast His word in the obedience of faith. The highest freedom and joy is to live and move in the word of truth.

3. (2Th_2:16-17.) Evangelical comfort is something different from a transient and essentially vain feeding with illusions. Christ and His Apostles seem first to trouble the hearts of those whom they comfort, and show them that there may come a much severer experience than the frivolous mind imagines, but that all comes from God and for the promotion of His kingdom. To have God for ours, throughout even the hardest fortune, such is the everlasting consolation of the gospel. We must not at once think of the worst, that it will not turn out so bad; this is to comfort with unwholesome vanities, after the manner of the world. Such theoretical optimists readily become, when things go ill, practical pessimists, and in their despair disgracefully lay down their arms. It is better to be theoretically a pessimist, prepared for the worst, and practically through the grace of God an optimist, confident even in the worst.—[ Jowett: The Greek philosopher would have spoken of wisdom as an ἰÜôñåéá øõ÷ῆò , as we speak of the gospel as remedial to the ills of human nature. St. Paul uses stronger language; with him the gospel is a consolation. Within and without, the Christian is suffering in this evil world. The gospel makes him sensible of this state, and at the same time turns his sorrow into joy.… Rom_15:5; 2Co_1:3.—J. L.]

HOMILETICAL AND PRACTICAL

2Th_2:13. Rieger: With every contemplation of what the enemy has done and will yet do, the servants of God nevertheless lose not their joy in God’s husbandry [Mat_13:25; Mat_13:28; 1Co_3:9]; they are merely driven the more under the wings of God’s grace.—Heubner: The election of a man to salvation is for others also a subject of thanksgiving.—Diedrich: Allow thyself to be sanctified in faith, and it is certain that thou art eternally chosen.—Chrysostom: Not by works, not by righteous conduct, but by faith of the truth do we attain to salvation.—Stockmeyer: So we resist not this will of God, but yield ourselves to it, who shall be able to hinder its being carried through to a glorious issue?—Berlenb. Bibel: They who perish are ruined, not because they are absolutely rejected, but because they have no care for the truth. Believers are preserved, not because they deserve it, but because they cleave earnestly to God. Whoever concerns himself about the truth, so as to lay hold on God, is saved. But whoever meddles with God’s word, and that not rightly, is only made worse by it.—[ Burkitt: 1. Election is to the means as well as to the end. 2. Sanctification and holiness, not the cause of our election, but the effect and fruit of it. 3. Sanctification being the fruit, it is also the evidence of our election. 4. The necessary connection between the sanctification of the Spirit, and the belief of the truth.—J. L.]

2Th_2:14. Zwingli: The gospel is God’s alone; but ofttimes God communicates to us what is His. Paul could say that the gospel was his, as regards service and office.—Diedrich: Whatever Jesus has, that according to the will of the Father is also to be wholly ours.

2Th_2:15. Over against the Antichristian deception, it concerns us to abide the more firmly by the word; only by the word can we overcome, as Christ overcame; Matthew 4.—[M. Henry: He doth not say, Ye are chosen to salvation, and therefore ye may be careless and secure; but therefore stand fast. Comp. 1Jn_2:27-28.—Lectures: An unwavering adherence to apostolic teaching is at once the great manifestation, and an essential condition, of Christian stability.—J. L.]

[Whitby: How can she (the Church of Rome) be relied on as a sure preserver and true teacher of (unwritten) traditions, which hath confessedly (Anselm, Estius) lost one of great moment (2Th_2:5-6), deposited with the Thessalonians, and the primitive Church?—J. L.]

2Th_2:15-17. Stockmeyer: There is no success without our own earnest willing and doing, nor without our own pains and labor; but the power which worketh in us both to will and to do is the Lord’s. For this reason also, the Apostle is able to express what he had on his heart, in behalf of those who had become believing Christians, in a twofold manner, as an exhortation, 2Th_2:15, and again as a benediction and intercession, 2Th_2:16-17. The one does not exclude the other. The one is possible only through the other.

2Th_2:16. There is mention of a good hope also in Pro_10:28; Pro_11:23.—[Lectures: Good, because of the preëminent excellence of the object of it, the impregnable basis on which it rests, and the purifying influence which it exerts in the heart and life.—J. L.]

2Th_2:16-17. Roos: Whoever has no experience of the love of God, and has obtained no consolation reaching into eternity, and no good hope through grace, on that man no doctrine and no exhortation to good works has any hold. When God comforts, He strengthens the soul, and when He strengthens, He comforts it.—[M. Henry: 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 lieth at the bottom of all our uneasiness, but our unsteadiness in religion?—J. L.]—Heubner: The consolation of Christianity is an everlasting consolation, true, certain, satisfying, a consolation of salvation; the consolation of the world is a spurious, pitiful consolation, which leads the deeper into perdition. God alone can put comfort into the heart, penetrating and abiding. Here is comfort: God loves thee, God chooses thee, God keeps thee.—Berlenb. Bibel: The everlasting consolation is a permanent, new-created life of the spirit, implanted amidst the anguish of suffering in truly following Jesus Christ, and so not liable to death or destruction.

2Th_2:17. Word and walk must always go together.

2Th_2:13-17. The good assurance of an evangelical preacher in behalf of his converts rests entirely, in its beginning, middle, and end, on God: 1. Eternal election, fulfilling itself in time in the call to faith and sanctification, makes the beginning; 2. the exhortation to steadfastness in apostolic truth forms the middle; 3. the end can be prosperous only by God carrying out in His everlasting faithfulness the work that He has begun.

Footnotes: 

2Th_2:13.—[Sin.1 A.: ὑðὸ ôïῦ êõñßïõ .—J. L.]

2Th_2:13.—[ åἵëáôï —so nearly all the critical editors (on large uncial authority, including Sin.), instead of the Rec. åἵëåôï — ὑìᾶò ὁ èåὸò ἀð ’ ἀñ÷ῆò .—J. L.] We retain the Rec. ἀð ’ ἀñ÷ῆò , which, besides A. D. E. K. L. and most of the Fathers, is given also by the Sin. The reading ἀðáñ÷Þí , B. F. G., Vulg. primitias [Lachmann], is an (unnecessary) attempt at alleviation; see the exposition.—[Sin.¹ D.¹: åἵë . ἡìᾶò .—J. L.]

2Th_2:13.—[ ἐí ; comp. 1Th_4:7, and see the exposition.—J. L.]

2Th_2:13.—[ ðßóôåé with the genitive of the object. Revision: “See E. V, Mar_11:22; Act_3:16. Nowhere else, out of two or three hundred instances, does E. V. render ðßóôéò , belief.”—J. L.]

2Th_2:14.—The connection requires ὑìᾶò , which, besides many other authorities, is retained also by Sin.; itacism led in A. B. D.¹ to the reading ἡìᾶò [Lachmann.—Sin. F. G.: åἰò ὅ êáὶ ἐê .—J. L.]

2Th_2:15.—[ ἄñá ïὖí . See 1Th_5:6. Critical Note 9.—J. L.]

2Th_2:15.—[ ðáñáäüóåéò ; Riggenbach: Ueberlieferungen. Revision: “Campbell: ‘The word tradition with us imports, as the English lexicographer rightly explains it, “anything delivered orally from age to age;” whereas ðáñÜäïóéò properly implies, “anything handed down from former ages, in whatever way it has been transmitted, whether by oral or by written testimony; or even any instruction conveyed to others, either by word or by writing.” In this last acceptation we find it used in … 2Th_2:15.’ ”—J. L.]

2Th_2:15.—[ äéὰ ëüãïõ åἴôå äé ’ ἐðéóôïëῆò ἡìῶí =by word or by epistle of us. Ellicott (Am. Bible Union): by word, or by our epistle (letter). But the ἡìῶí belongs to both nouns.—J. L.]

2Th_2:16.—[ áὐôὸò äὲ ὁ êýñéïò ἡìῶí Ἰçóïῦò ×ñéóôὸò êáὶ ὁ èåὸò êáὶ ðáôὴñ ἡìῶí . The grammatical construction is the same as in 1Th_3:11, where see Critical Note 8, and Exegetical Notes 9, 10.—J. L.] The reading êáὶ èåüò without ὁ seems to connect èåüò as another predicate for Christ with the previous êýñéïò ; but the most important authorities that omit the article before èåüò (B. D.¹) read for it afterwards ὁ ðáôÞñ instead of êáὶ ðáôἠñ , so that even this reading gives no different sense from the Recepta. [Lachmann reads thus: ὁ ÷ñéóôὸò êáὶ ( ὁ ) èåὸò ὁ ðáôÞñ ; Sin.¹ thus: Ἰçó . ×ñ . êáὶ ὁ èåὸò ὁ ðáôÞñ ἡìῶí ; and a correction cancels the letter ὁ .—J. L.]

2Th_2:17.—The majority of the oldest codd. [including Sin.] versions and Fathers [and modern critics] omit ὑìᾶò after óôçñßîáé , so that to this verb ôὰò êáñäßáò also belongs as object [to which Alford properly objects that these are not the agents in ἔñãïí and ëüãïò .—For ὑìῶí ôὰò êáñäßáò , Sin., as A., reads ôὰò êáñäßáò ὑìῶí .—J. L.]

2Th_2:17.—The preponderance of authorities (also Sin.) is in favor of the order, ἔñãῳ êáὶ ëüãῳ [and so nearly all the critical editors], instead of the reverse order of the Recepta.

[So Riggenbagh, with many others (as Luther, Lünemann, De Wette, Ellicott, &c.), prefers to render the ὅôé .—J. L.]

[Ellicott: “The prep. ἐí may be instrumental (Chrysost., Lünem., al.) but is perhaps more naturally taken in its usual sense as denoting the spiritual state in which the åἵëáôï åἰò óùôçñßáí was realized.” Webster and Wilkinson: “ ἐí ἁã . following åἵë . indicates that their present state, character, and qualification for future blessedness, are the effect of God’s choice, involved in it, as part of His original purpose of grace towards them. So in 2Pe_1:1-2. And see Rom_8:29; Eph_1:4-6.”—J. L.]

[Better this, than to call it with Ellicott “a more exact specification of the preceding åἰò óùôçñßáí .”—J. L.]

[Chrysostom employs the same argument.—J. L.]

[Lectures, p. 2Th 552: “Who laved us. This is sometimes restricted to God the Father” (Lünemann, Ellicott), “and to His act of sending the Son to save us” (Lünemann, Riggenbach). “I prefer to understand it of the eternal love—the love ‘from the beginning’ of both the Father and the Son. (To this the singular is no objection, since this very anomaly is admitted in the next verse.) And then the latter half of the verse refers to the manifestation and effects of that love in time: and gave us, in the finished redemption of the cross, in the forgiveness of sin, in the presence of the Comforter, &c.” The same distinction will be found applicable to nearly all the texts cited above.—J. L.]

[Luther’s somewhat free translation of the latter clause of that verse being: Wenn du mein Herz tröstest, dost comfort, &c.”—J. L.]

[In this is implied, what Scripture no doubt teaches, that election is the Divine root of faith. See 2Th_2:13; Joh_6:37; Act_13:48; Rom_8:28-30; Eph_2:8; 1Pe_1:2; &c.—J. L.]

[In things pertaining to God, on a Divine commission.—J. L.]

[Luther’s version of the latter text: Der Gerechten Wansch muss doch wonl gerathen.—J. L.]