Exegetical and Hermeneutical Commentary of 2 Thessalonian 2:2

That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand.

2. that ye be not soon shaken in mind, or be troubled ] Lit., to the end that ye be not quickly shaken from your mind (R. V.): more freely rendered: we beseech you not to lose your balance of mind under any sudden shock; or keeping nearer to the Greek, not to be shaken out of your wits.

“Quickly” points, as probably in Gal 1:6, to the speedy effect of the disturbing cause. Starting declarations were made about the Second Advent; the Thessalonians must take care that they are not carried away by them. Let them resist the first impression of these sensational announcements, and put them to the test of cool judgement and enquiry, as men who “prove all things” (1Th 5:21); they will find out how baseless they really are.

nor yet, he continues, be kept in alarm. The former clause describes the overthrow of one’s mental equilibrium; this deprecates a continued agitation, a nervous, fluttered condition of mind. The word occurs in the like connection in Mat 24:6; Mar 13:7: “When ye shall hear of wars, &c., be not troubled ” i.e. alarmed, discomposed. From the words that follow it is evident that various attempts were made to disturb the Church upon this subject; and while some would be startled at once out of their self-possession, others, less excitable, would still by the recurrence of the rumours be kept in perturbation.

neither by spirit, nor by word, nor by letter as from us ] There is a contrast in the Greek between the two states of mind just referred to ( shaken, nor yet troubled), but not between the various means by which they were produced; for the latter were used not as alternatives, but in combination. Hence the R. V. renders: either by spirit, or by word, or by epistle as from us.

The import of the phrase “by spirit” is apparent from 1Th 5:19; 1Th 5:21 (see notes). Gifts of prophecy were possessed by various members of the Church, and men professing to speak “through Spirit” i.e. under the inspiration of the Holy Spirit and by a supernatural influence were declaring, “The Day of the Lord is come!”

“Word” stands in contrast with “spirit,” just as “word of wisdom” and “of knowledge” with “prophecy,” and “doctrine” with “revelation,” in 1Co 12:8-11; 1Co 14:26. It denotes the ordinary expression of rational thought and judgement, in distinction from the ecstatic or prophetic utterances of supernaturally inspired persons.

“As from us” strictly, as through (or by) us; the preposition is the same that has been used thrice already in the clause. But this phrase appears to qualify epistle alone, not spirit or word; for these latter modes of communication belonged to others besides the Apostle. It was by letter that his authorisation was claimed for the rumour in question. “As through us” signifies as though on our authority; comp. “through the Lord Jesus,” 1Th 4:2. Was this opinion ascribed to the Apostle from misinterpretation of his previous letter, or of some other letter to the Thessalonians not preserved for us? or on the, authority of a pretended, or even forged Epistle? It is impossible to answer with certainty. His reference is vague, perhaps intentionally so. He surmised that his authority was being abused in this way, but possibly had no precise information on the point. If some members of the Church had not had the former Epistle communicated to them, as when writing 1Th 5:27 he feared might happen, it may easily have been misrepresented, or misquoted, to the effect indicated. On the other hand, the fact that at the close of this Epistle (ch. 2Th 3:17) he guards his readers against imposture, suggests to us that actual deceit was attempted; comp. the words of the next verse, “Let no one cheat you.” The authors of the false announcement must at least have hinted at the existence of another letter in their favour, if they wished to persuade those well acquainted with our First Epistle; for 1 Thessalonians lends no countenance to their views. A hint of this kind, brought to the Apostle’s knowledge, would put him at once upon his guard.

as that the day of Christ is at hand ] Both reading and rendering are at fault here. As that is equal to supposing that: the agitation which the Apostle deprecates being such as this belief would naturally create. Day of Christ should be day of the Lord, as in 1Th 5:2 (see note), and elsewhere ( of Christ, however, in Php 1:10; Php 2:16). And the verb means more than is at hand, rather, is now present (R. V.), is upon us; under the same verb (in its participle) “things present ” are contrasted with “things to come” in Rom 8:38, and 1Co 3:22.

This enthusiastic Church, full of the thought of Christ’s heavenly kingdom, was ready to believe what it wished, and lent too credulous an ear to those who in such a time of spiritual tension and exaltation were sure to be found crying out, “Lo here!” or “Lo there!” Against this class of agitators the Lord warned His people. When He does return. He will have no need of heralds or forerunners; “For as the lightning shines out, flashing from the one side of heaven unto the other, so will the Son of Man be in His day” (Mat 24:27; Luk 17:14).

Fuente: The Cambridge Bible for Schools and Colleges

That ye be not soon shaken in mind – The word here used signifies, properly, to be moved as a wave of the sea, or to be tossed upon the waves, as a vessel is. Then it means to be shaken in any way; see Mat 11:7; Mat 24:29; Luk 6:38; Act 4:31; Heb 12:26. The reference here is to the agitation or alarm felt from the belief that the day of judgment would soon occur. It is uniformly said in the Scriptures, that the approach of the Lord Jesus to judge the world, will produce a great consternation and alarm. Mat 24:30, then shall appear the sign of the Son of man in heaven, and then shall all the tribes of the earth mourn. Rev 1:7, behold, he cometh with clouds; and every eye shall see him and they also which pierced him; and all kindreds of the earth shall wail because of him. Luk 23:30, then shall they begin to say to the mountains, Fall on us; and to the hills Cover us; compare Isa 2:21-22.

Of the truth of this, there can be no doubt. We may imagine something of the effects which will be produced by the alarm caused in a community when a belief prevails that the day of judgment is near. In a single year (1843) 17 persons were admitted to the Lunatic Asylum in Worcester, Mass., who had become deranged in consequence of the expectation that the Lord Jesus was about to appear. It is easy to account for such facts, and no doubt, when the Lord Jesus shall actually come, the effect on the guilty world will be overwhelming. The apostle here says, also, that those who were Christians were shaken in mind and troubled by this anticipation. There are, doubtless, many true Christians who would be alarmed at such an event, as there are many who, like Hezekiah Isa 38:1-2, are alarmed at the prospect of death. Many real Christians might, on the sudden occurrence of such an event, feel that they were not prepared, and be alarmed at the prospect of passing through the great trial which is to determine their everlasting destiny. It is no certain evidence of a want of piety to be alarmed at the approach of death. Our nature dreads death, and though there may be a well-founded hope of heaven, it will not always preserve a delicate physical frame from trembling when it comes.

Or be troubled – That is, disturbed, or terrified. It would seem that this belief had produced much consternation among them.

Neither by spirit – By any pretended spirit of prophecy. But whether this refers to the predictions of those who were false prophets in Thessalonica, or to something which it was alleged the apostle Paul had himself said there, and which was construed as meaning that the time was near, is not certain. This depends much on the question whether the phrase as from us, refers only to the letters which had been sent to them, or also to the word and to the spirit, here spoken of; see Oldshausen on the place. It would seem, from the connection, that all their consternation had been caused by some misconstruction which had been put on the sentiments of Paul himself, for if there had been any other source of alarm, he would naturally have referred to it. It is probable, therefore, that allusion is made to some representation which had been given of what he had said under the influence of the Holy Spirit, and that the expectation that the end of the world was near, was supposed to be a doctrine of inspiration. Whether, however, the Thessalonians themselves put this construction on what he said, or whether those who had caused the alarm represented him as teaching this, cannot be determined.

Nor by word – That is, by public instruction, or in preaching. It is evident that when the apostle was among them, this subject, from such causes, was prominent in his discourses; see 2Th 2:5. It had been inferred, it seems, from what he said, that he meant to teach that the end of the world was near.

Nor by letter – Either the one which he had before written to them – the First Epistle to the Thessalonians – or one which had been forged in his name. As from us. That is, Paul, Silas, and Timothy, who are united in writing the two epistles 1Th 1:1; 2Th 1:1, and in whose names a letter would be forged, if one of this description were sent to them. It has been made a question, whether the apostle refers here to the former epistle which he had sent to them, or to a forged letter; and on this question critics have been about equally divided. The reasons for the former opinion may be seen in Paleys Herin Paulinae, in loc. The question is not very important, and perhaps cannot be easily settled. There are two or three circumstances, however, which seem to make it probable that he refers to an epistle which had been forged, and which had been pretended to be received from him. (1.) one is found in the expression as from us. If he had referred to his own former letter, it seems to me that the allusion would have been more distinct, and that the particle as ( hos) would not have been used. This is such an expression as would have been employed if the reference were to such a forged letter.

(2) A second circumstance is found in the expression in the next verse, Let no man deceive you by any means, which looks as if they were not led into this belief by their own interpretation of his former epistle, but by a deliberate attempt of some one to delude them on the subject.

(3) Perhaps a third circumstance would be found in the fact that it was not uncommon in early times of Christianity to attempt to impose forged writings on the churches. Nothing would be more natural for an impostor who wished to acquire influence, than to do this; and that it was often done is well known. That epistles were forged under the names of the apostles, appears very probable, as Benson has remarked, from chap. 2Th 3:17; Gal 6:11; and Phm 1:19. There are, indeed, none of those forged epistles extant which were composed in the time of the apostles, but there is extant an epistle of Paul to the Corinthians, besides the two which we have; another to the Laodiceans, and six of Pauls epistles to Seneca – all of which are undoubted forgeries; see Benson in loc. If Paul, however, here refers to his former epistle, the reference is doubtless to 1Th 4:15, and 1Th 5:2-4, which might easily be understood as teaching that the end of the world was near, and to which those who maintained that opinion might appeal with great plausibility. We have, however, the authority of the apostle himself that he meant to teach no such thing. As that the day of Christ is at hand. The time when he would appear – called the day of Christ, because it would be appointed especially for the manifestation of his glory. The phrase at hand, means near. Grotius supposes that it denotes that same year, and refers for proof to Rom 8:38; 1Co 3:22; Gal 1:4. Heb 9:9. If so, the attempt to fix the day was an early indication of the desire to determine the very time of his appearing – a disposition which has been so common since, and which has led into so many sad mistakes.

Fuente: Albert Barnes’ Notes on the Bible

2Th 2:2

That ye be not soon shaken in mind

A firm anchorage

There lies a maritime figure in the word shaken.

Wordsworth well paraphrases it. In order that you may not soon be shaken off from the anchorage of your firmly settled mind, and be drifted about by winds of false doctrine, as a ship in your harbor is shaken off from its moorings by the surge of the sea. They are warned against being driven out of their ordinary state of mental composure–shaken out of their sanctified common sense. Thrown off their balance, is what we might say; or be troubled: the clause has a slightly climactic force–thrown into a state of unreasoning, and frenzied confusion (Mat 24:6). (J. Hutchison, D. D.)

Errors concerning the Second Advent

I. From the error disproved, observe that the time of Christs coming must be patiently expected. Not rashly defined or determined. But is this such an error (Jam 5:8; 1Pe 4:7; 1Co 10:11; Rom 13:12)? Why then should the apostle speak so vehemently against the nearness of Christ? I shall show–

1. That the apostle had reason to say that the day of the Lord was at hand.

(1) With respect to faith: for faith gives a kind of presence to things which are afar off (Heb 11:1). Therein it agrees with the light of prophecy (Rev 20:12). The Second Coming is as certain to faith as if He were already come (Php 4:5).

(2) With respect to love. Love will not account it long to endure the hardships of this present world until Christ comes to set all things to rights (Gen 29:20). Faith sees the certainty of it, and love makes us hold out till the time come about.

(3) As comparing time with eternity (Psa 90:4; 2Pe 3:8). The longest time to eternity is but as a drop in the ocean. All the tediousness of the present life is but like one rainy day to an everlasting sunshine (2Co 4:17).

(4) Paul speaks to particular men, whose abode in the world is not very long. Eternity and judgment are at hand, though Christ tarry long till the Church be completed (2Pe 3:9). Now what is long, and afar off to the whole Church, considered in several successions of ages is short to particular persons. Christ is ready to judge at all times, though the world is not ready to be judged. The Coming of Christ is uncertain, that men in all ages might be quickened to watchfulness, and make preparation (Luk 12:40; Mat 24:42).

2. The seducers had little reason to pervert the apostles speech, and the apostle had good reason to confute their supposition that Christ would come in that age.

(1) To inquire after the time is curiosity (Act 1:7). It is a great evil to pry into our Masters secrets, when we have so many revealed truths to busy our minds about. It is ill manners to open a secret letter. The practice of known duties would prevent this curiosity which tends not to edification.

(2) Much more was it a sin to fix the time (Mat 24:36).

(3) The fixing of the time did harm–

(a) It drew away their minds from necessary duties.

(b) It pleased Satan who is the author of error.

(c) It had a tendency to shake faith in other things when their credulity was disproved by the event.

(d) It showed a diseased mind, that they were sick of questions when they had so much wholesome food to feed upon (1Ti 6:4).

(e) It engendered strife.

II. The effect this error was likely to produce. Trouble and unsettledness, in which is a two-fold metaphor, the one taken from a tempest, the other from the sudden alarm of a land fight.

1. Errors breed trouble in the mind: they do not only disturb the Churchs peace (Gal 5:12), but personal tranquility (Gal 1:7). How?–

(1) They are on unsound foundation, and can never yield solid peace. We only find soul rest in true religion; others are left to uncertainties (Jer 6:16).

(2) Because false peace ends in trouble. Every erroneous way is comfortless eventually. False doctrine breeds anxiety, and cannot quiet conscience; but truth breeds delight (Pro 24:13-14; Mat 11:28-30).

2. Christians should be so established as not to be easily shaken.

(1) Let us see how this is pressed.

(a) From the encouragement of the great hope (1Co 15:58; Act 20:24).

(b) From its absolute necessity (Col 1:28).

(2) Let us inquire what is necessary to this establishment.

(a) A clear conviction of the truth, not some fluctuating opinion about it (Jam 1:8; 1Th 5:21; 2Pe 3:16-17; Eph 4:14).

(b) A resolution to adhere to the truth. The heart must be established by grace as well as the mind soundly convinced (Heb 13:9; 1Co 7:37; Act 21:13). This resolution of the heart is by faith and love (Heb 3:12; 2Th 2:10; Eph 1:7).

(3) The opposite to this is inconstancy (Gal 1:6; Mat 11:7; Pro 14:15), of which the causes are–

(a) Want of solid roofing in the truth (Mat 13:5; Mat 13:20).

(b) Want of mortification (2Ti 4:10).

(c) A readiness of mind which disposes men to conform to their Company, as the looking glass represents every face that looks into it (Jer 38:5).

(d) Want of a thorough inclination to God, so that they are right only for a while or in some things (1Ki 2:28; Hos 7:8).

(e) Want of holiness and living up to the truths we know (1Ti 3:9).

(f) Libertinism. Men think they may run from one sect to another as the wind of interest blows. They would die rather than change their religion, but think nothing of the differences among Christians when their turn is to be served. (T. Manton, D. D.)

Calmness in view of the Second Advent

Two anecdotes of two very different men well illustrate that practical combination of energetic discharge of duty with Advent expectation which these Epistles have secured to the Church. When Francis of Sales was once, after intense labour, unbending himself at a game of chess, some morbid precisian who was near, asked him what he would do if he knew that the Lords coming was even at hand, Finish the game, said the bishop, boldly; for His glory I began it. General Lee wrote a striking story to his son, Last century, in New England, a day of sudden and unaccountable gloom, known yet by tradition as the dark day, occurred while the senate of the State was sitting. The universal impression was that doomsday had indeed come. Suddenly a well-known member stood up, President, said he, I propose that lights be brought in, and that we pass to the order of the day. If the Judge comes He had best find us at our duty. (Bp. Alexander.)

Neither by Spirit, nor by word, nor by letter, as that the day of Christ is at hand—

Dangers of deception

These are the three ways in which the Thessalonians were in danger of being deceived and so troubled. A fanatical spirit had insinuated itself, and, as in all such cases, fraud was sure to follow closely on its footsteps.

I. Spirit. Voices had been heard in their assemblies which professed to come from those who had the gift of prophecy. These had to be tried, for they might be full of error (1Th 5:21).

II. Word. Not simply any rumour that might be gaining currency, or any reckoning as to the time which men might make; nor some unwritten saying of our Lord, or oral message from the apostle; but simply ordinary teaching in the Church. It would thus seem that unscrupulous or fanatical men, getting a footing in the Church, were busy in misleading and so troubling believers.

III. Letter. As from us, is not to be connected with all three terms, for the spirit, as of the absent Paul, could not have been feigned. The manifestation must have been present in his own person. And so, if it cannot be attached to the first, it should not be to the second. Confining it to letter it refers not to some misconstruction of Pauls former Epistle, but to actual fictitious letters. Such are hinted at in 2Th 3:17. False or fanatical brethren had made such letters current in the Thessalonian community. Nor is this so very extraordinary. Literary forgeries, meant as pious frauds, were not uncommon, and the offence, daring as it was, is somewhat softened to our view when we reflect that Pauls letters, while they had the authority, were not yet invested with all the sanctity with which we now regard them. It is quite conceivable, then, that there were some who thought they were serving a good purpose, one that Paul had himself at heart, in circulating, perhaps anonymously, as a representation of Pauline teaching, letters which, as they thought, cleared up the obscurities of his instruction. (J. Hutchison.)

Dissuasives against error

I. Ways and means God has appointed to settle choice and opinion in religion.

I. The light of nature antecedently to external revelation will sufficiently convince us of the being of God and our dependence upon Him (Rom 1:19-20). For I must know there is a God, or else I cannot believe in a revelation from Him. Nature will tell us that there is a First Cause of all things, of infinite power, wisdom, and goodness, that it is reasonable that He should be served by His creatures; that He will reward or punish men as they disobey or serve Him: but how He is to be served, and how after disobedience return is possible is revealed in the Word of God.

2. The written Word shows us the true way of worshipping and pleasing God, and being accepted with Him: therefore it is a sufficient direction to us. There is enough to satisfy conscience, though not to please wanton curiosity (2Ti 3:15; Psa 119:105). There we have many things evident by the light of nature made more clear, and that revealed which no natural light has shown.

3. The natural truths of the Word of God are evident by their own light. The supernatural truths, though above natural light are not against it, and fairly accord with principles which are naturally known, and are confirmed–

(1) By antecedent testimony (Joh 5:39; 2Pe 1:19).

(2) By evidence in their own frame and texture (2Co 4:2-4).

(3) Subsequent evidence, that of the apostles (Act 5:32).

4. The Word being thus stated and put into a sure record is intelligible on all necessary matters (Psa 25:8). To think otherwise were blasphemy or folly.

5. Besides, the illumination of the Spirit accompanies the Word and makes it effectual (2Co 4:6; Eph 1:17-18; 1Co 2:14).

6. There are promises of direction to humble and sincere minds (Psa 25:9; Pro 2:4-5; Joh 7:17; Jam 1:5).

II. The Christian who is thus established is fortified against–

1. Pretended revelations, Spirit; because:–

(1) Having his mind thus settled, he may boldly defy all revelations pretended to the contrary (Gal 1:8). Any doctrine if different from, or besides the written Word, a Christian may reject.

(2) A Christian is on better terms, having the written Word, than if God dealt with him by way of revelations (2Pe 1:19).

(3) It is not rational to expect new revelation, now the canon of faith is closed up (Heb 2:1-2; Mat 28:20; Joh 17:29).

(4) If any such be pretended, it must be tried by the Word (Isa 8:20; 1Jn 4:1).

(5) They that despise ordinary means, and pretend to vision or inspiration are usually such as are given over to error as a punishment (Mic 2:11).

2. Unwritten tradition Word. This should not shake the mind of a settled Christian, for it has no evidence of its certainty, and would lay us open to the deceits of men, blinded by their own interests and passions; and if such tradition be produced as has unquestionable authority it must be tried by the Scripture.

3. Epistle as from us–

(1) Supposititious writings which the Church in all ages has exploded, having received only those which are theirs whose names they bare.

(2) False expositions. These are confuted by inspection of the context, scope of the writer, comparing of obscure places with plain and clear. (T. Manton, D. D.)

Spirits to be tried

Genuine enthusiasm is the zeal of love for Christ and for human souls, guided by the Word of God. It is a very different thing from that blind zeal which is the fire and fervour of an overheated imagination, which exalts itself above the written Word, and is more properly named fanaticism, which is not a virtue but a vice. Wesley besought his followers to shun this rock in sober faith, saying, Give no place to a heated imagination. Do not hastily ascribe things to God. Do not easily suppose dreams, voices, impressions, visions, or revelations to be from God. They may be from Him. They may be from nature. They may be from the devil Therefore, Believe not every spirit, but try the spirits, whether they be of God. Try all things by the written Word, and let all things bow down before it.

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 2. Be not soon shaken in mind] . From the mind; i.e. that they should retain the persuasion they had of the truths which he had before delivered to them; that they should still hold the same opinions, and hold fast the doctrines which they had been taught.

Neither by spirit] Any pretended revelation.

Nor by word] Any thing which any person may profess to have heard the apostle speak.

Nor by letter] Either the former one which he had sent, some passages of which have been misconceived and misconstrued; or by any other letter, as from us – pretending to have been written by us, the apostles, containing predictions of this kind. There is a diversity of opinion among critics concerning this last clause, some supposing that it refers simply to the first epistle; others supposing that a forged epistle is intended. I have joined the two senses.

The word , to be shaken, signifies to be agitated as a ship at sea in a storm, and strongly marks the confusion and distress which the Thessalonians had felt in their false apprehension of this coming of Christ.

As that the day of Christ is at hand.] In the preface to this epistle I have given a general view of the meaning of the phrase the coming of Christ. Now the question is: Whether does the apostle mean, the coming of Christ to execute judgment upon the Jews, and destroy their polity, or his coming at the end of time, to judge the world? There are certainly many expressions in the following verses that may be applied indifferently to either, and some seem to apply to the one, and not to the other; and yet the whole can scarcely be so interpreted as to suit any one of these comings exclusively. This is precisely the case with the predictions of our Lord relative to these great events; one is used to point out and illustrate the other. On this ground I am led to think that the apostle, in the following confessedly obscure words, has both these in view, speaking of none of them exclusively; for it is the custom of the inspired penmen, or rather of that Spirit by which they spoke, to point out as many certain events by one prediction as it was possible to do, and to choose the figures, metaphors, and similes accordingly; and thus, from the beginning, God has pointed out the things that were not by the things that then existed, making the one the types or significations of the other. As the apostle spoke by the same Spirit, he most probably followed the same plan; and thus the following prophecy is to be interpreted and understood.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

That ye be not soon shaken in mind; saleuyhnai it is an allusion to the waves of the sea that are tossed with the winds, as false doctrines tend to unsettle the mind, as Eph 4:14; Heb 13:9; and to be established in the truth is often commanded, 1Co 16:13; Phi 4:1; Col 1:23, &c. And by mind here is either meant the faculty itself; and then the apostle beseecheth them to keep company with their understanding, not to be removed from their mind: as false doctrine is said to bewitch men, Gal 3:1, and to make men foolish, 2Th 2:3; as madness is called amentia, or dementia, as that which doth as it were unmind men, and corrupt the mind, and pervert the judgment, 2Ti 3:8,9, as Jannes and Jambres deceived the people by their enchantments, as the apostle there mentions. Or else, the sentence and judgment of the mind; and then he beseecheth them to hold fast the right judgment they had entertained about Christs coming, and not to hesitate and waver about it; so the word is taken, 1Co 2:16.

Or be troubled; yroeisyai, alluding to soldiers affrighted with a sudden alarm. We find the word, Mat 24:6; Mar 13:7, used in this allusion. And the opinion of Christs coming to be at hand might occasion this trouble in them, either lest they might be surprised by it, and unprepared for it, or by judging themselves mistaken in their former apprehensions about it; and those false teachers that broach this opinion, did also perhaps so represent this coming in such terror as to cause this trouble; as false teachers in general are such as are said to cause trouble, Gal 1:7; 5:12; though the coming of Christ is in itself rather the saints hope and joy, than ground of trouble, as 1Th 1:10; 4:18, &c. And it may be some did pretend for this opinion the Spirit, or some letter from the apostle, either the former Epistle to them, or some letter that was forged, or some word he had spoken, or preached. And those words as from us may refer to all these: the Spirit,

as from us; or word, as from us; or letter, as from us.

Neither by spirit; some extraordinary revelation of the Spirit, which the false teachers pretended to, especially in the primitive times, when they were more ordinary; as in the church of Corinth, 1Co 14:6, and the churches of Galatia, Gal 3:2,5; some would pretend the Spirit that called Jesus accursed, 1Co 12:3, and therefore the apostle bids: Try the spirits, 1Jo 4:1. Simon Magus pretended to it, and had his Helene, Montanus his Paraclete, Mahomet his Dove: and the man of sin pretends to this Spirit, though it is in truth the spirit of antichrist, 1Jo 4:3, and the spirit of Satan, in the next chapter of this Epistle, as was foretold that in the last times there would arise seducing spirits, 1Ti 4:1; as there was in the times of the Old Testament false prophets that pretended to the Spirit, as 1Ki 22:24; Mic 2:11. And the very heathen would pretend to divine oracles, inspirations, and revelations, especially their kings and lawgivers, as Numa Pompilius, Lycurgus, &c.; and still there are enthusiasts who make these pretences.

Nor by word; dea logou, whereby some understand calculation by astrological rules, that the day of Christ was at hand; others render the word reasoning; and so from the declining of the vigour of the earth, and the nearer approach of the sun to it, as Ptolemy observed in his time, or some other natural causes, they reasoned the coming of Christ and the dissolution of the world to be nigh at hand: but rather we understand by it some word from the apostles own mouth, which was pretended he had spoken or preached some where, though not written. As the Church of Rome pretends to traditions, besides the written word, upon which they ground many of their superstitions and idolatries, not warranted by Scripture. As the Jews had a second Mishneh, and their Cabbala, collected in part from the sayings of Moses, or some other of their prophets, which they did not write.

Nor by letter; some letter that was sent to them from some other hand, or else by some forged letter as from the apostle himself, or his former Epistle misunderstood.

As that the day of Christ is at hand.

Objection. But is it not said that the day of the Lord, or the coming of the Lord, is at hand, 1Co 10:11; Phi 4:5; Jam 5:7,8; 1Pe 4:2?

Answer. The word used in those places differs from this in the text; for it signifies either that which is actually present, or very near it, as Rom 8:38; Gal 1:4; as that which is to be done presently is spoken of as done, Joh 17:4; 2Ti 4:7. Or those places mean his coming is at hand, as to Gods account of time, though not as to mans. And in that sense Christ saith: Behold, I come quickly, Rev 22:7. But the error the apostle warns them of is, as if the coming of Christ would be in the age in which they lived. The apostles all said that the coming of the Lord was at hand, but their right meaning was perverted to a false sense, as seducers usually do.

Fuente: English Annotations on the Holy Bible by Matthew Poole

2. soonon trifling grounds,without due consideration.

shakenliterally,”tossed” as ships tossed by an agitated sea. Compare forthe same image, Eph 4:14.

in mindrather as theGreek, “from your mind,” that is, from yourmental steadfastness on the subject.

troubledThis verbapplies to emotional agitation; as “shaken” tointellectual.

by spiritby a personprofessing to have the spirit of prophecy (1Co 12:8-10;1Jn 4:1-3). TheThessalonians had been warned (1Th 5:20;1Th 5:21) to “prove”such professed prophesyings, and to “hold fast (only) that whichis good.”

by wordof mouth(compare 2Th 2:5; 2Th 2:15);some word or saying alleged to be that of Paul, orally communicated.If oral tradition was liable to such perversion in the apostolic age(compare a similar instance, Joh21:23), how much more in our age!

by letter as fromuspurporting to be from us, whereas it is a forgery. Hence hegives a test by which to know his genuine letters (2Th3:17).

day of ChristTheoldest manuscripts read, “day of the Lord.”

is at handrather, “isimmediately imminent,” literally, “is present“;”is instantly coming.” Christ and His apostlesalways taught that the day of the Lord’s coming is at hand;and it is not likely that Paul would imply anything contrary here;what he denies is, that it is so immediately imminent, instant,or present, as to justify the neglect of everyday worldlyduties. CHRYSOSTOM, andafter him ALFORD,translates, “is (already) present” (compare 2Ti2:18), a kindred error. But in 2Ti3:1, the same Greek verb is translated “come.”WAHL supports this view.The Greek is usually used of actual presence; but is quitesusceptible of the translation, “is all but present.”

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

That ye be not soon shaken in mind,…. Or “from your mind or sense”, as the Vulgate Latin version; or “from the solidity of sense”, as the Arabic version; that is, from what they had received in their minds, and was their sense and judgment, and which they had embraced as articles of faith; that they would not be like a wave of the sea, tossed to and fro with every wind of doctrine; or be moved from the hope of the Gospel, from any fundamental article of it, and from that which respects the second coming of Christ particularly; and especially, that they would not be quickly and easily moved from it; see Ga 1:6

or be troubled; thrown into consternation and surprise, for though the coming of Christ will not be terrible to saints, as it will be to sinners; yet there is something in it that is awful and solemn, and fills with concern; and to be told of it as at that instant might be surprising and shocking: the several ways in which their minds might be troubled and distressed with such an account are enumerated by the apostle, that they might guard against them, and not be imposed upon by them:

neither by spirit; by a prophetic spirit, by pretensions to a revelation from the Spirit, fixing the precise time of Christ’s coming, which should not be heeded or attended to; since his coming will be as a thief in the night:

nor by word: by reason and a show of it, by arguments drawn from it, which may carry in them a show of probability; by enticing words of man’s wisdom; by arithmetical or astronomical calculations; or by pretensions to a word, a tradition of Christ or his apostles, as if they had received it “viva voce”, by word of mouth from any of them:

nor by letter, as from us; by forging a letter and counterfeiting their hands, for such practices began to be used very early; spurious epistles of the Apostle Paul were carried about, which obliged him to take a method whereby his genuine letters might be known; see 2Th 3:17 or he may have respect in this clause to his former epistle, wherein he had said some things concerning the Coming of Christ, which had been either wrongly represented, or not understood; and as if his sense was, that it would be while he and others then living were alive and on the spot: wherefore he would not have them neither give heed to any enthusiastic spirits, nor to any plausible reasonings of men, or unwritten traditions; nor to any letters in his name, or in the name of any of the apostles; nor even to his former letter to them, as though it contained any such thing in it,

as that the day of Christ is at hand; or is at this instant just now coming on; as if it would be within that year, in some certain month, and on some certain day in it; which notion the apostle would have them by no means give into, for these reasons, because should Christ not come, as there was no reason to believe he would in so short a time, they would be tempted to disbelieve his coming at all, at least be very indifferent about it; and since if it did not prove true, they might be led to conclude there was nothing true in the Christian doctrine and religion; and besides, such a notion of the speedy coming of Christ would tend to indulge the idle and disorderly persons among them in their sloth and negligence: and now for these, and for the weighty reasons he gives in the next verse, he dissuades them from imbibing such a tenet; for though the coming of Christ is sometimes said to be drawing nigh, and to be quickly, yet so it might be, and not at that instant; besides, such expressions are used with respect to God, with whom a thousand years are as one day, and one day as a thousand years; and because the Gospel times, or times of the Messiah, are the last days, there will be no other dispensation of things until the second coming of Christ; and chiefly they are used to keep up the faith, and awaken the hope and expectation of the saints with respect to it. The Alexandrian copy, and some others, read, “the day of the Lord”; and so the Vulgate Latin version; and accordingly the Syriac and Ethiopic versions, “the day of our Lord”.

Fuente: John Gill’s Exposition of the Entire Bible

To the end that ( ). One of Paul’s favourite idioms for purpose, and the infinitive.

Ye be not quickly shaken ( ). First aorist passive infinitive of , old verb to agitate, to cause to totter like a reed (Mt 11:7), the earth (Heb 12:26). Usual negative and accusative of general reference with the infinitive.

From your mind ( ). Ablative case of nous, mind, reason, sober sense, “from your witte” (Wyclif), to “keep their heads.”

Nor yet be troubled ( ). Old verb , to cry aloud (from , clamour, tumult), to be in a state of nervous excitement (present passive infinitive, as if it were going on), “a continued state of agitation following the definite shock received ()” (Milligan).

Either by spirit ( ). By ecstatic utterance (1Th 5:10). The nervous fear that the coming was to be at once prohibited by Paul divides into three sources by , , . No individual claim to divine revelation (the gift of prophecy) can justify the statement.

Or by word ( ). Oral statement of a conversation with Paul (Lightfoot) to this effect

as from us . An easy way to set aside Paul’s first Epistle by report of a private remark from Paul.

Or by epistle as from us ( ‘ ‘ ). In 1Th 4:13-5:3 Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once,

as that the day of the Lord is now present ( ). Perfect active indicative of , old verb, to place in, but intransitive in this tense to stand in or at or near. So “is imminent” (Lightfoot). The verb is common in the papyri. In 1Cor 3:22; Rom 8:38 we have a contrast between , the things present, and , the things future (to come). The use of may be disparaging here, though that is not true in 2Co 5:19. In the Koine it comes in the vernacular to mean simply “that” (Moulton, Proleg., p. 212), but that hardly seems the case in the N.T. (Robertson, Grammar, p. 1033). Here it means “to wit that,” though “as that” or “as if” does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. “It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes 1:3-2:17, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes 3:1-18” (Frame). It is enough to give one pause to note Paul’s indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a “pious fraud” was so common and easily condoned as some today argue, it is difficult to explain Paul’s evident anger. Moreover, Paul’s words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation.

Fuente: Robertson’s Word Pictures in the New Testament

Shaken [] . From salov the tossing or swell of the sea. See Luk 21:25. Comp. Mt 11:7; Mt 24:29; Act 4:31; Heb 12:26. In mind [ ] . More correctly, from your mind. Nouv signifies the judgment, sober sense. Comp. 1Co 14:15, and see on Rom 7:23. They are to “keep their heads” under the temptation to fanatical extravagances concerning the Lord ‘s appearing.

Be troubled [] . From qroov clamor, tumult. The meaning is be unsettled or thrown into confusion.

By spirit [ ] . By prophetic utterances of individuals in Christian assemblies, claiming the authority of divine revelations.

By word [ ] . Oral expressions falsely imputed to Paul.

By letter as from us [ ] . Const. as from us with word and letter. The reference is to a letter or letters forged in Paul ‘s name; not to the first Thessalonian Epistle, as misunderstood by the readers.

As that [ ] . Indicating the contents of such communications.

Is at hand [] . Better than Rev. is now present. Lightfoot, happily, is imminent.

Fuente: Vincent’s Word Studies in the New Testament

1) “That ye be not soon shaken in mind” (eis to me tacheos saleuthenai humas apo tou noos) “That you all be not quickly or impulsively shaken from (your) mind,” because of unsettling reports, rendered by sophistries, away from your belief.

2) “Or be troubled” (mede throeisthai) “nor be disturbed”, frightened or mentally agitated by nervous fear, in prospect of the imminent end of time, as if the end of time was at hand immediately.

3) “Neither by spirit, nor by word” (mete dia pneumatos) “Neither through a spirit, the means or instrument of a spirit, (mete dia logou) “nor through speech” – (speech out of harmony with the Word of God, feigned to be the Word of God, by a false prophet.

4) “Nor by letter as from us” (mete di’ epistoles hos di’ hemon) “nor through an epistle (a forged letter) as (coming) through or by means of us”, “as purporting to come from us”, Eph 5:6.

5) “As that the day of Christ is at hand” (hos hoti enesteken he hemera tou kuriou) “as that is come (already), the day of the Lord”, “as if the day of the Lord were already present”; Some appeared to have been crying “Lo here! or Lo there is Christ!” Mat 24:4; Mat 24:23; Col 2:4; Col 2:8; Col 2:18.

Fuente: Garner-Howes Baptist Commentary

2 That ye be not soon shaken in judgment. He employs the term judgment to denote that settled faith which rests on sound doctrine. Now, by means of that fancy which he rejects, they would have been carried away as it were into ecstasy. He notices, also, three kinds of imposture, as to which they must be on their guard — spirit, word, and spurious epistle. By the term spirit he means pretended prophecies, and it appears that this mode of speaking was common among the pious, so that they applied the term spirit to prophesyings, with the view of putting honor upon them. For, in order that prophecies may have due authority, we must look to the Spirit of God rather than to men. But as the devil is wont to transform himself into an angel of light, (2Co 11:14,) impostors stole this title, in order that they might impose upon the simple. But although Paul could have stripped them of this mask, he, nevertheless, preferred to speak in this manner, by way of concession, as though he had said, “However they may pretend to have the spirit of revelation, believe them not.” John, in like manner, says:

“

Try the spirits, whether they are of God.” (1Jo 4:1.)

Speech, in my opinion, includes every kind of doctrine, while false teachers insist in the way of reasons or conjectures, or other pretexts. What he adds as to epistle, is an evidence that this impudence is ancient — that of feigning the names of others. (638) So much the more wonderful is the mercy of God towards us, in that while Paul’s name was on false grounds made use of in spurious writings, his writings have, nevertheless, been preserved entire even to our times. This, unquestionably, could not have taken place accidentally, or as the effect of mere human industry, if God himself had not by his power restrained Satan and all his ministers.

As if the day of Christ were at hand. This may seem to be at variance with many passages of Scripture, in which the Spirit declares that that day is at hand. But the solution is easy, for it is at hand with regard to God, with whom one day is as a thousand years. (2Pe 3:8.) In the mean time, the Lord would have us be constantly waiting for him in such a way as not to limit him to a certain time.

Watch, says he, for ye know neither the day nor the hour. (Mat 24:36.)

On the other hand, those false prophets whom Paul exposes, while they ought to have kept men’s minds in suspense, bid them feel assured of his speedy advent, that they might not be wearied out with the irksomeness of delay.

(638) “ Des grands personnages;” — “Of great personages.”

Fuente: Calvin’s Complete Commentary

(2) Not soon shaken.The meaning would be clearer if we inserted so before soon, for it does not mean vaguely that they were for the future not to be lightly shaken, but (as in Gal. 1:6) that they had already been shaken, and that in an unconscionably short time since their first teaching on the subject.

In mind.In the original it is, from your mind; from your reason,

Be troubled.The tense of the verb be troubled differs in the Greek from that of be shaken; for the driving out of their wits is regarded as a single act; the agitation, or being troubled, as a chronic condition, into which there was fear of their falling. This shaking and trouble probably brought about the disorders spoken of in 2 Thessalonians 3. The instruments by which men had partly driven the Thessalonians out of their wits already were three:(1) Through spirit, i.e., by pretended manifestations of the Holy Spirits power, whether through false signs or, more probably, through prophesyings. (See 1Th. 5:20-22, where the fear of some abuse of prophecy is clearly marked already.) (2) Through word, i.e., Word of mouth, as opposed to the written letter next mentioned. Most modern commentators seem rightly to take the words as from us with this clause as well as with the next; some persons misrepresented what they had heard the Apostles say on the topic, or pretended to have been intrusted with a message from them. (3) Through letter; apparently forged letters, purporting to be from (or, literally, through) St. Paul, had been circulated. (See Note on 2Th. 3:17.) Word and letter occur again in 2Th. 2:15 as his ordinary means of teaching.

As that the day of Christ is at handi.e., to the effect that it is, giving the contents of the pretended revelation; for as that follows grammatically upon spirit, word, letter, not upon shaken, troubled. The word for is at hand implies a very close proximity indeed, the participle, in fact (like our word instant), being used for present, e.g., Gal. 1:4. Probably the form which the false doctrine at Thessalonica was beginning to take was that the day of the Lord had already set in, thus confusing the whole idea of a personal, visible Advent, just as, at a later period, Hymenus and Philetus confused the true doctrine of resurrection by affirming that it was already past (2Ti. 2:18). St. Paul not only denies vigorously that the day is come, but proceeds in the next verse to show that the signs of its approach are not yet exhibited. The best reading gives the day of the Lord, not of Christ. (See Note on 1Th. 5:2.)

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

2. That Depends upon beseech.

Soon Hastily; as soon as the rumour reaches your ear.

Shaken Tossed to and fro, as by billows of the sea.

In mind Rather, from your intellect, in the higher sense; wise judgment, and so self-possession and composure.

By spirit Neither a false understanding of the ancient prophecies, nor any sign by dreams is meant: but the declaration through the Spirit of some inspired Church member. Note on 1Th 5:19.

Nor by word Intelligence of some word or statement of ours.

Letter as from us The as implies that the reference is not to his first epistle, but to some letter falsely rumoured as from him. St. Paul herein denies the having sent any such letter. Why, however, any one should forge a letter, or what motive there could be for the Church dishonestly to spread those false impressions, it is impossible to conceive. But it is plain that the Church was in high excitement under false rumours. The charismatic persons were led, by excitement, to imagine revelations, which it required the higher inspiration of the apostle to overmaster; and probably misinterpretation of his first epistle was shaped by rumour into the statement that an epistle had been received announcing the immediate advent.

Day of Christ Better reading, of our Lord The parousia, or second advent. Note on 1Co 15:23. The notion of any allusion to the destruction of Jerusalem, or of any double meaning in this prophecy, (as countenanced by Dr. Clarke,) is to be promptly rejected. See our notes on Matthew 24, 25.

At hand The Greek is very strong: is present, is here. Probably a somewhat reproving hyperbole, as implying that their excited fancies made them feel and act as if the judgment throne were visible and already set! The true height of Christian calmness should prevent such billowy commotion, even if it were so; but the old man will often surge up and disturb the new man in us.

Fuente: Whedon’s Commentary on the Old and New Testaments

2Th 2:2 . A statement of the object of the whole sentence, 2Th 2:1 .

] from , which is especially used of the sea agitated by a storm (comp. Luk 21:25 ), denotes being placed in a state of commotion and vacillation. It is spoken both in a natural sense of circumstances in the external world (comp. Mat 11:7 ; Act 4:31 ; Act 16:26 ; Heb 12:26 , etc.), and also transferred to mental conditions (comp. Act 17:13 ). is a pregnant construction, including two ideas: to be put in a state of mental commotion away from the , i.e. so that the goes astray, does not attain to its proper function. Comp. Rom 9:3 : .

] is to be taken quite generally. It denotes the reasonable, sober, and considerate state of mind , mentis tranquillitas (Turretin). Others, contrary to the meaning of the word, understand by the more correct view or conviction , received by the personal instruction of the apostle concerning the advent , from which the Thessalonians were not to suffer themselves to be removed. So Hemming, Bullinger, Estius, Lucius Osiander, Piscator, Cornelius a Lapide, Grotius, Fromond., Bern. a Piconius, Nat. Alexander, Moldenhauer, Flatt, Heydenreich, and many others; whilst, in an equally erroneous manner, Wolf interprets the expression of the “sensus verborum Pauli, de hoc argumento in superiore epistola traditorum.”

] not suddenly . This does not import, “so soon after my departure” (Joachim Lange), or so shortly after the instructions received from us (Piscator, Calovius, Olshausen, and others), but: suddenly, so soon after the matter in question was spoken of.

] nor yet be frightened . A new and stronger point, which is more definitely described or divided by the following , according to a threefold statement of the cause. See on this distinction between and , Winer, p. 432 [E. T. 611].

] neither by inspiration . Falsely-understood prophecies of the O. T. (Krause), or signa quasi per spiritum facta (Pelagius), or deceitful revelations by spiritual appearances (Ernest Schmid, Schrader), or by dreams (Schrader), are not meant; but inspired prophetical discourses, delivered by the members of the church in Christian assemblies, and whose contents were falsely given out as divine revelations. To understand, with Chrysostom, Bugenhagen, Vatablus, Koppe, Storr, Bolten, Heydenreich, and others (Flatt and de Wette give the alternative), as an abstract noun, instead of the concrete , so that the persons who delivered the inspired discourses are to be understood, although not without analogy, is yet objectionable in itself, and has the want of harmony occasioned by it with the following and against it.

] is by Baumgarten-Crusius referred to a traditional (falsified) word of Jesus, more specifically by Noesselt to the prophecy of Christ in Mat 24 , Mar 13 , Luk 21 . But if Paul had in view a saying of Christ , he would have indicated it (perhaps by , or something similar). Others, as Michaelis and Tychsen, translate by “reckoning,” and suppose that one made a reckoning of the times on the ground of the Book of Daniel, and in consequence inferred that the advent of Christ was directly at hand. But by itself certainly does not justify such an artificial hypothesis. Lastly, others, in distinction from prophecy delivered by inspiration, take in the sense of a calm and didactic discourse, whether aiming at conviction or seduction. So, after the example of Chrysostom, Oecumenius ( ), Theophylact ( ), Clarius (oratione persuasoria), Zeger (per doctrinam viva voce prolatam), Ewald (“by word; that is, by discourse and doctrine [ , 1Co 14:26 ]; whilst one sought to prove the error in a learned manner by a clever discourse, perhaps from the Holy Scriptures”), Hofmann, Riggenbach, and many others. However, from the parallel arrangement in 2Th 2:15 , which opposes the true to the false expressed in 2Th 2:2 , it is evident that and are closely connected ideas, of which the first denotes the oral, and the second the written statement. It is accordingly most natural to construe not by itself, but to unite , as proceeding from us , both with and with ; and to understand the first of oral expressions which were imputed to the apostle, [43] and the latter of written expressions which were imputed to him by means of a forged epistle. On the other hand, with Erasmus, to refer also to is impossible; as, although and may be placed in the category of those things which proceed from one absent, yet this cannot be the case with inspired prophetical discourses, as with these the personal presence of the speaker was requisite. Correctly Theodoret: , , , , .

] simply denies that such a saying or letter, containing such an assertion, arose from Paul and his two companions, or proceeded from them. The apostle accordingly supposes, that as there were actually in Thessalonica prophetical announcements ( ) which had the assertion which follows as their contents, so there were also actually present a and an containing the contents here stated. Accordingly, it is a completely arbitrary assumption when Kern, p. 149 f.; Reuss, Gesch. der heil. Schriften N. T. , 4th edit., Braunschw. 1864, p. 71; Bleek, Einleit. in d. N. T. , Ber. 1862, p. 385 f.; and Hilgenfeld, in d. Ztschr. f. wiss. Theol. , Halle 1862, p. 249, after the example of Beza (but he not decidedly), Hammond, and Krause, refer the to the apostle’s First Epistle to the Thessalonians, which was wrongly understood , or, as Hilgenfeld thinks, from which an inference suggested by it was drawn.

] as if , or, like as if the day of the Lord is already present , or, is even on the point of commencing [44] (comp. Rom 8:38 ; 1Co 3:22 ; 1Co 7:26 ; Gal 1:4 ), gives the contents of the communications unsettling and terrifying them. placed before brings into prominence the fact that this notion was completely unfounded and purely imaginary. Comp. also 2Co 11:21 , and Winer, p. 544 [E. T. 771]. Completely erroneous Hofmann: is equivalent to , 1Th 2:7 .

When, moreover, the apostle says that these illusions unsettled and terrified the Thessalonians, this effect might be produced both on those who regarded the advent with longing desire and on those who regarded it with fear. For what is eagerly expected puts a man in a state of excitement, and if it is something decisive of his fate, into a state of fear, as soon as he believes that the moment of its realization has come.

[43] But not, as Macknight (comp. also Bloomfield) thinks, of a pretended oral message of the apostle to his readers; nor, as Grotius explains it, of “ rumores de nobis , quasi aliud nunc diceremus, quam antehac diximus.”

[44] Incorrectly Hoelemann, Die Stellung St. Pauli zu der Frage um die Zeit der Wiederkunft Christi , Leipz. 1858, p. 14: “as if the day of the Lord was at hand .”

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

2 That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand.

Ver. 2. That ye be not soon shaken ] ( a nomine , salum ). As seamen are tossed by a tempest, and even brought to their wits’ ends,Psa 107:27Psa 107:27 . That ye be not shaken out of your wits, and put beside yourselves; so the words may be rendered. And indeed errors and heresies sanam tollunt de cardine mentem, drive men out of their little wits; as we see by woeful experience at this day.

Or be troubled ] Or, terrified, , as with a sudden hubbub, alarm, tumult, uproar. It imports such perturbation as ariseth from rumour, Mar 13:5-27 , or relation of something troublesome.

Neither by spirit ] Pretended revelations, such as was that whereby the old impostor deceived that young prophet into a lion’s mouth.

Nor by word ] Traditions, unwritten verities, &c.

Nor by letter ] Counterfeited, supposititious, spurious, such as were those Gospels that went under the names of St Thomas, St Bartholomew, &c. Or by wresting and writhing that passage of his former letter, 1Th 4:17 , to another meaning than ever the apostle intended it. So St Austin was served, and he foresaw it: I believe, saith he, that some of my readers will imagine me sensisse quod non sensi, aut non sensisse quod sensi, that I was in many things of another mind than ever I was indeed. And it happened accordingly; for as Baronius witnesseth, after St Austin’s death there arose up divers, Qui ex eius scriptis male perceptis complures invexerunt errores, who by mistaking of what he had written, brought in many pernicious errors, and vouched him for their author. (Baron. Annal. tom. 6.)

As that the day of Christ ] Peter’s scoffers asked, “Where is the promise of his coming?” as if Christ would never come. These were afraid he would come too soon, and take them with their task undone. The devil usually tempteth by extremes, as he did our Saviour, Mat 4:1-11 , and as he did Mr Knox upon his deathbed, first to despair, by setting his sins before him; and then to presumption, by reminding him of his reformations.

Is at hand ] Just now, this present year, for so the Greek signifieth. This fear racked and almost wrecked their minds, as a storm forceth a ship riding in the road to cut cable.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

2 .] in order that (aim of ) ye should not be lightly (soon and with small reason) shaken (properly of the waves agitated by a storm) from (see reff.) your mind ( here in its general sense your mental apprehension of the subject: not ‘your former more correct sentiment,’ as Est., Corn.-a-lap., Grot., al.) nor yet troubled (reff.), neither (on , which is disjunctive ( ), and separates negative from negative, and , which is adjunctive ( ), and connects the separate parts of the same negation, see Winer, Gr. edn. 6, 55. 6; and cf. Luk 9:3 ) by spirit (by means of spiritual gift of prophecy or the like, assumed to substantiate such a view) nor by word ( of. mouth : belongs closely to . following, as is shewn by 2Th 2:15 , where they again appear together) nor by epistle as by (agency of) us (pretending to be from us. Let no pretended saying, no pretended epistle of mine, shake you in this matter. That there were such, is shewn by this parallel position of the clauses with , which last agency certainly was among them. Sayings, and an epistle, to this effect, were ascribed to the Apostle. So Chrys.: , . , . However improbable this may seem, our expression would seem hardly to bear legitimately any other meaning. Cf. also ch. 2Th 3:17 , and note. It is impossible to understand the of the first Epistle, wrongly understood , which certainly would have been more plainly expressed, and the Epistle not as here disowned, but explained. Jowett says, “The most probable hypothesis is, that the Apostle is not referring definitely to any particular speech or epistle, but to the possibility only of some one or other being used against him.” But this seems hardly definite enough) to the effect that (‘ as if ,’ or ‘ as that .’ Lnem. is quite wrong in saying that shews that the matter indicated by is groundless, see 2Co 5:19 , and note) the day of the Lord is present (not, ‘ is at hand :’ occurs six times besides (reff.) in the N. T., and always in the sense of being present : in two of those places, Rom 8:38 , 1Co 3:22 , are distinguished expressly from . Besides which, St. Paul could not have so written, nor could the Spirit have so spoken by him. The teaching of the Apostles was, and of the Holy Spirit in all ages has been, that the day of the Lord is at hand . But these Thessalonians imagined it to be already come, and accordingly were deserting their pursuits in life, and falling into other irregularities, as if the day of grace were closed. So Chrys., , , , , . , , , , . , , . Hom. in 2Th 1:1 , vol. xi. p. 469).

Fuente: Henry Alford’s Greek Testament

2Th 2:2 . , “purporting to come from us,” goes with alone, for, while (Lnemann) might be grouped under it, cannot. A visionary would claim personal, not borrowed, authority for his revelation. If . . went with the preceding verbs (so Dods, Askwith, 92 f., Wohl. = “we are the true interpreters of Paul’s meaning”), an active (as in 2Th 2:3 ) not a passive turn might have been expected to the sentence. = “were already present”. The cry was, . The final period had already begun, and the Thessalonians were probably referred to their sufferings as a proof of this. Paul could only guess the various channels along which such a misconception had flowed into the local church; either, e.g. , , the hallucination of some early Christian prophet at Thessalonica; or , oral statement, based in part perhaps on some calculation of contemporary history or on certain logia of Jesus; or , i.e. , the misinterpretation of some passage in 1 Thess. or in some lost letter of Paul. Possibly Paul imagined an epistle had been forged purporting to come from him or his companions, but we have no means of knowing whether his suspicion was well-founded or not. In any case the allusion is quite credible within his lifetime. Such expectations may have been excited in a more or less innocent fashion, but Paul peremptorily (2Th 2:3 ) ranks them all as dishonest; he is concerned not with their origin but with their mischievous effects upon the church ( cf. Mat 24:4 ). Probably his suspicions of misinterpretation were due to his recent experiences in Galatia, though the Macedonian churches seem to have escaped any infusion of the anti-Pauline propaganda which soured Corinth not long afterwards.

Fuente: The Expositors Greek Testament by Robertson

That = To the end that. App-104.

soon = quickly.

in = from. App-104.

or = nor. Greek. mete. Same as neither and nor, below.

be troubled. Greek. throeomai. Elsewhere, Mat 24:6. Mar 13:7.

by. App-104. 2Th 2:1.

spirit = spirit-communication. App-101.

word. App-121.

from. App-104. 2Th 2:1.

Christ = the Lord, as the texts. The day of Christ is the day of 2Th 2:1. Compare Php 1:1, Php 1:10; Php 2:16. The day of the Lord is the day of O.T. prophecy. See Isa 2:12.

at hand = present. Greek. enistemi. See Rom 8:38.

Fuente: Companion Bible Notes, Appendices and Graphics

2.] in order that (aim of ) ye should not be lightly (soon and with small reason) shaken (properly of the waves agitated by a storm) from (see reff.) your mind ( here in its general sense-your mental apprehension of the subject:-not your former more correct sentiment, as Est., Corn.-a-lap., Grot., al.) nor yet troubled (reff.), neither (on , which is disjunctive (), and separates negative from negative,-and , which is adjunctive (), and connects the separate parts of the same negation, see Winer, Gr. edn. 6, 55. 6; and cf. Luk 9:3) by spirit (by means of spiritual gift of prophecy or the like, assumed to substantiate such a view) nor by word (of. mouth: belongs closely to . following, as is shewn by 2Th 2:15, where they again appear together) nor by epistle as by (agency of) us (pretending to be from us. Let no pretended saying, no pretended epistle of mine, shake you in this matter. That there were such, is shewn by this parallel position of the clauses with , which last agency certainly was among them. Sayings, and an epistle, to this effect, were ascribed to the Apostle. So Chrys.: , . , . However improbable this may seem, our expression would seem hardly to bear legitimately any other meaning. Cf. also ch. 2Th 3:17, and note. It is impossible to understand the of the first Epistle, wrongly understood, which certainly would have been more plainly expressed, and the Epistle not as here disowned, but explained. Jowett says, The most probable hypothesis is, that the Apostle is not referring definitely to any particular speech or epistle, but to the possibility only of some one or other being used against him. But this seems hardly definite enough) to the effect that (as if, or as that. Lnem. is quite wrong in saying that shews that the matter indicated by is groundless,-see 2Co 5:19, and note) the day of the Lord is present (not, is at hand: occurs six times besides (reff.) in the N. T., and always in the sense of being present: in two of those places, Rom 8:38, 1Co 3:22, are distinguished expressly from . Besides which, St. Paul could not have so written, nor could the Spirit have so spoken by him. The teaching of the Apostles was, and of the Holy Spirit in all ages has been, that the day of the Lord is at hand. But these Thessalonians imagined it to be already come, and accordingly were deserting their pursuits in life, and falling into other irregularities, as if the day of grace were closed. So Chrys.,- , , , , . , , , , . , , . Hom. in 2Th 1:1, vol. xi. p. 469).

Fuente: The Greek Testament

2Th 2:2. ,[8] be moved) in mind.-, be troubled) in your affections or emotions. That readily occurs in the case of those who are too eager to know future events.-) , a prophesying spirit.–, word-letter) 2Th 2:15.- ) as coming through us. This was the ground on which the Thessalonians might be moved. A genuine epistle of Paul might indeed be wrongly explained; but there might also be fraudulently imposed on them a letter written by another person; ch. 2Th 3:17.- , as if it were immediately at hand) This word signifies to be exceedingly near; for means present. It is therefore declared that the day of Christ is not so immediately near. The epistles to the Thessalonians are the oldest of the apostolic epistles. Hence it is evident that the apostles, in speaking of the nearness of the day of Christ, were not in error, but spoke with full knowledge.- , of Christ) to Whom Antichrist is opposed, in a sense of the word long used in the Church.[9]

[8] Literally, tossed, agitated as persons on the sea, .-ED.

[9] The Germ. Vers., however, prefers the reading , following the margin of both Ed.-E. B.

ABD() corrected, Gfg Vulg., Orig. 1, 668b, read . Rec. Text, without good authority, .-ED.

Fuente: Gnomon of the New Testament

2Th 2:2

to the end that ye be not quickly shaken from your mind, nor yet be troubled,-They had evidently been excited by false impressions about the nearness of the Lords coming, and had acted as men who had lost their sense, giving up their ordinary occupations and scandalizing sober-minded people. The word shaken marks that shaken and disquieted state of mind which was due to wild spiritual anticipations. To prevent this instability and disorder Paul now again writes to them.

either by spirit, or by word, or by epistle as from us, as that the day of the Lord is just at hand;-That they would not know when he would come was so clearly revealed that none of the things mentioned should move them on the subject. Just as he said: But though we, or an angel from heaven, should preach unto you any gospel other than that which we preached unto you, Jet him be anathema. (Gal 1:8.) In other words, the truth that none would or could know the time of his coming was so fixed that no one could truthfully say it could be known.

Fuente: Old and New Testaments Restoration Commentary

day of

(See Scofield “Isa 2:12”).

Fuente: Scofield Reference Bible Notes

shaken: Isa 7:2, Isa 8:12, Isa 8:13, Isa 26:3, Mat 24:6, Mar 13:7, Luk 21:9, Luk 21:19, Joh 14:1, Joh 14:27, Act 20:23, Act 20:24, Eph 5:6, 1Th 3:3

by spirit: Deu 13:1-5, Jer 23:25-27, Mic 2:11, Mat 24:4, Mat 24:5, Mat 24:24, 2Pe 2:1-3, 1Jo 4:1, 1Jo 4:2, Rev 19:20

nor by letter: 1Th 4:15, 2Pe 3:4-8

Reciprocal: Luk 17:24 – in Act 3:20 – General Act 11:12 – the Spirit 1Co 11:26 – till Eph 4:14 – tossed Phi 4:5 – The 2Th 2:15 – whether Heb 13:9 – carried

Fuente: The Treasury of Scripture Knowledge

2Th 2:2. There seemed to be a state of unrest among the disciples over the coming of Christ, thinking that it was “just around the corner,” to use a familiar figure of speech. This doubtless was suggested by Paul’s words in 1Th 4:17, “we which are alive and remain.” It might seem to teach that Paul and some others would be living when Jesus comes, and hence that the event was due and might occur at any hour. As a result of such a notion, business and religious activities were at a standstill. Why should anything be done when the end was just at hand? To correct that error, the apostle takes occasion to make the famous predictions of this chapter, to tell them that all of this revolution will take place before the Lord comes. Soon shaken in mind refers to the unsettled condition which I have just described. To add to this disturbance, certain false teachers made claims of having “first hand” information on the subject, just as Jesus said some would do at the time preceding the destruction of Jerusalem (Mat 24:5 Mat 24:24). Paul mentions three sources of false information that might deceive the disciples, and he wants them to know that any theories claiming to come from such sources, that predicted the immediate approach of Christ, were false and not according to truth. Those three so-called sources were spirit, word, and letter. The first refers to those who claimed to have a gift of the Spirit. The second claims that they had received word from the apostles on the subject, and the third refers to some letters that had been forged as coming from the apostles. At hand is from ENISTEMI, which Thayer defines, “to stand in sight, stand near, to be upon, impend, threaten.” This is commented upon at the beginning of this paragraph.

Fuente: Combined Bible Commentary

2Th 2:2. That ye be not soon shaken out of your mind. Evidently Paul had heard that they had been excited by false impressions about the nearness of the Lords coming, and had acted as men who had lost their senses, giving up their ordinary occupations and scandalizing sober-minded people. The word shaken marks that agitated and disquieted state of mind, which, in the present case, was due to wild spiritual anticipations (Ellicott). This state of mind had been soon brought about, i.e. without due consideration, and as soon as any one said to them, Lo, here is Christ, or Lo, there. To prevent this instability and a disorder so prejudicial to the cause, Paul now again writes to them.

Nor yet be troubled. It is the Lords own advice. See that ye be not troubled, or panic-stricken. Mat 24:6.

Neither by spirit. The first Christian congregations were often left by their founders in a state of ignorance of all but the fundamental truths. Persecution or openings in other places quickly forced the apostles to pass on and leave the young churches to themselves. To compensate for their loss and for the want of our chief means of knowledgethe New Testament canona prophetic order was raised up among them. Apparently in every Christian congregation the descent of the Spirit of Christ was signalized by the supernatural endowment of a number of teachers. That it was so in Thessalonica we see from 1Th 5:19-20; and that Paul refers to such teachers in the words by Spirit is probable, comp. 1Jn 4:1.

Nor by word, nor by letter, as if by us. Word and letter, i.e. oral and written communications, comprise Pauls methods of instructing his churches. See 2Th 2:15. The words by letter as if by us are generally, though not literally, rendered as in the English Version, by letter as from us, implying that a forged letter purporting to be from Paul, and affirming that the day of the Lord was already come or immediately imminent, had been circulated among the Thessalonians. The strongest argument in favour of this view is the circumstance that at the close of this Epistle Paul draws attention to his signature as the test by which the genuineness of any of his Epistles might be ascertained. The weight of authority is decidedly in favour of this interpretation. But the reasons on the other side seem more conclusive.

1. The words in question, when literally rendered as if by us, give a perfectly intelligible and strictly relevant meaning. Be not troubled by letter, as if we had said that the day of the Lord, etc.: Be not disturbed by anything I have said or written, as if in my teaching there were ground for the impression you have received. The whole remonstrance amounts to this: Let no spirit be quoted to uphold this disturbing idea, nor let word or letter of mine be quoted, as if I had given ground for your disturbance.

2. Had Paul meant a letter purporting to be from us, he would in all-probability have used another preposition more distinctly expressing the source from which anything emanates.

3. It is difficult to believe that he would have spoken so cursorily of so alarming a symptom in the church as a forged Epistle.

4. It is in itself an improbable thing, that while Paul was within easy reach and could be at once appealed to, so daring and profitless a forgery would be attempted.

5. It was natural that in this Second Epistle, which might seem to contradict what he had taught in the First, he should draw attention to his signature as evidence that both Epistles were from himself.

At hand. The word here used indicates the closest proximity or presence; but whether Paul means that the day of the Lord had been represented as having already begun or as being immediately imminent, it is difficult to say. The arguments Paul uses, and other general considerations, favour the latter view. From his former letter the Thessalonians had conceived the idea that the Lords return was to be immediate. As the most effectual means of convincing them that this is an erroneous impression, he proceeds to recount what must first of all transpire.

Fuente: A Popular Commentary on the New Testament

Note here, 1. The error which the apostle disproves, namely that the day of Christ, that is, the day of judgment, was then at hand, to come in a few years; which was very true with respect to his coming to destroy Jerusalem, but not as the final judgment.

Learn hence, That the time of Christ’s coming to judgment must be patiently expected, but not postively determined.

Note, 2. The effect which this error might produce, namely, trouble and unsettledness of mind: That ye be not soon shaken in mind, or troubled: implying,

(1.) That errors breed trouble and disquietude of mind.

(2.) That Christians should be so established, and have such constancy of mind, that they should not be easily shaken and moved from the faith.

Note, 3. A removal of all the supposed foundations of this error, or the means which these imposters used to entice the Thessalonians to embrace it; and they are three, namely, spirit, word, and letter; Not by spirit, that is, be not shaken in mind by any pretence of spiritual or divine revelation; nor by word, by any pretended message or word from us; nor by letter, that is, nor by any thing contained in our former epistle, or in any spurious and counterfeit writings, passing under the apostle’s name: mentioning as if Christ should come in that age wherein they loved. We need not wonder that St. Paul is so careful to obviate this error of the present coming and appearance of Christ, because, should the Thessalonians have depended upon it, and found themselves deceived in their expectation of it, it might have caused great trouble to them, and even shaken their steadfastness in faith.

Fuente: Expository Notes with Practical Observations on the New Testament

to the end that ye be not quickly shaken from your mind [Shaken is a figurative expression taken from waves agitated by a storm. The minds of the Thessalonians having been instructed by Paul, and having a thorough apprehension of the entire subject, ought not to have been so readily, and with such small reason, confused– Eph 4:14], nor yet be troubled, either by spirit, or by word, or by epistle as from us, as that [as teaching that] the day of the Lord is just at hand [Paul here enumerates the three forces which had produced the fanatical unrest at Thessalonica. The first was probably the cause of this unrest, and the second and third were more likely used to excuse or justify it. Some highly wrought souls, laboring under morbid excitement, had delivered exhortations or discourses which were professedly inspired. While these men ought not to have been despised without due consideration, neither ought they to have been believed without being thoroughly tested (1Th 5:20-21; 1Jo 4:1). The Thessalonians, however, despite the apostle’s warning, had imprudently accepted both the prophet and the prophecy, and had permitted, and perhaps aided and encouraged, the justification of the prophecy. The prophecy was justified by “words,” by which we may understand misapplications or misquotations either of the apostle’s own teaching while he was with them, or of the words of Christ orally communicated by him to them, as, for instance, the sayings at Mat 16:28; Mat 24:34 . It was also justified by a misuse of certain phrases in Paul’s first Epistle, as for instance the passages cited in our introduction, Commentators almost universally contend that by the phrase “epistle as from us” Paul means a spurious or forged epistle which had been palmed off upon the church as if it had come from him. In support of this notion it is urged that if Paul had referred to his first Epistle he would not have disowned it, but would have explained it. But to this it may be answered that Paul does explain his first Epistle by thus tersely and emphatically disowning the misconstruction placed upon it. Against the idea of forgery, four points may be considered: 1. Ought any of the church at Thessalonica to be lightly accused of such a fraud? 2. Was there any sufficient inducement for their committing such a fraud? 3. Was such an event likely to be made the subject of fraud? 4. Would Paul have passed over such a sacrilegious outrage without a syllable of rebuke, while in verse 5 he even rebukes their forgetfulness, and in 2Th 3:14 he orders the excommunication of any man who fails to give heed to his Epistle? Had there been a forgery we would reasonably have expected some such language as that of Gal 1:6-12 . Moreover, had there been a forgery Paul could not have repudiated it without explanation, else his repudiation might have been shrewdly used by the forgers to cast discredit upon his first Epistle. Paul taught that the day of the Lord was at hand (Rom 13:12; Phi 4:5), as did other of the apostles (1Pe 4:7; Rev 1:3), John using a very strong expression (Joh 2:18); but the phrase “just at hand” is stronger still; it denotes an imminence nothing short of the actual appearing of the Lord the next instant–an imminence answering to the fanaticism of the Thessalonians, and one which Paul had not taught. In teaching us to be always prepared for the Lord’s coming, the Scripture nowhere justifies or excuses us in letting the thoughts of his coming absorb our mind, or the expectation of his coming interfere with the most trivial duty];

Fuente: McGarvey and Pendleton Commentaries (New Testament)

ARGUMENT 4

THE FALSE REPORT

2. That you be not shaken from your mind, nor jostled, neither by a spirit nor by word nor by letter as by us, as that the day of the Lord has come. Pauls first letter had wonderfully stirred on sanctification and the coming of the Lord. Their enemies had availed themselves of the opportunity to circulate the report that the Lord had already come and taken up his Bride, and they, of course, in that case had been left. This report filled them with grief and mortification, as in that case they had been left, thus forfeiting their place in the Bridehood. Their enemies had even confirmed this false report, by circulating a counterfeit letter with Pauls signature, certifying that the day of the Lord has come. E.V. has the present tense here; i.e., the day of the Lord is at hand. You know Paul frequently states the hour is nigh. The uniform testimony of the inspired writers is that the day of the Lord is at hand. But the Greek here is in the past tense. E.V. has it wrong. R.V. corrects it in a measure. Paul assures them of their happy mistake, as the Lord has not yet come, and your chances are all right. Now he proceeds in the light of prophecy to specify certain events, which will precede the advent.

Fuente: William Godbey’s Commentary on the New Testament

Verse 2

It would seem from this expression that Paul had been supposed to teach that the final coming of Christ was then very near. Perhaps his remarks on the subject in 1 Thessalonians 4:15-17, are referred to.

Fuente: Abbott’s Illustrated New Testament

2:2 {2} That ye be not soon shaken in mind, or be troubled, neither by {b} spirit, nor by {c} word, nor by {d} letter as from us, as that the day of Christ is at hand.

(2) We must take heed of false prophets, especially in this matter, who go about to deceive, and that for the most part, after three sorts: for either they brag of fake prophetical revelations, or they bring conjectures and reasons of their own, or use counterfeit writings.

(b) By dreams and fables, which men pretend to be spiritual revelations.

(c) Either by word of mouth, or by written books.

(d) Either by forged letter, or falsely commented upon.

Fuente: Geneva Bible Notes