Unpacking 2 Thessalonians
By Jonathan Mitchell

Part 2

This second essay on 2 Thessalonians will pick up at 2:3 and continue, verse-by-verse, through the rest of chapter 2. If you have not already done so, please read Part 1 before reading the following observations.

Keeping in mind the first century AD context of what has gone before, in this letter, we now continue our investigation:

3. No one should ever beguile or seduce you folks in a deception: not even down from one turn (or: not following even one method nor in the sphere of any manner or disposition). Because unless this standing-away-from, or departure, and this defection would (or: If seeing that the rebellion and the Revolt may NOT) come first, and thus the human being from The Lawlessness - that Humanity of the Failure and expressing The Sin [cf Rom. 7:8-25][some MSS: the Man who missed the mark and sinned; this humanity with the qualities and character of error and mistake; with other MSS: the person owned by lawlessness or associated with illegal acts] - would be uncovered (revealed; disclosed): this 'son of the Loss' (or: the descendent with qualities of, or the character pertaining to, The Destruction),

Once again, we see that Paul's admonition is given to his listeners (you folks), in the first century AD. In this verse he informs them something must "come first," before the "uncovering" of which he speaks in the last part of the verse, and he does not want them to fall for some deception.

So what was it that must come first? He explains that it is "this standing-away-from, or departure, and this defection." To what was he referring? Traditional interpretation concluded that he was speaking of a defection from Christianity. The Greek word, apostasia, literally means "a standing-away-from" something. It can also mean a departure, or a defection. In the NT, this word is used only here, and in Acts 21:21, where James informs Paul that there were believing Jews, who were zealous for the Law, and that they had lodged a complaint against Paul and his companions. James explains:

"They have been orally instructed concerning you, that you are repeatedly (or: habitually) teaching all the Jews down through the ethnic multitudes (or: nations; non-Jews) an apostasy away (a revolt; a standing away) from Moses, constantly telling them not to be circumcising [their] children, nor even to be living their lives (continually walking about) in (by; with) the customs."

They felt that Paul was teaching folks to apostasize (stand away) from the Law. In reading Gal. 5:1-4, it seems that this is what Paul was proclaiming. So was Paul, in this letter, meaning that there must come "a standing-away-from" the Law? Dan Kaplan has suggested that this may in fact have been the actual revolt, or, standing-away-from, to which Paul was here referring - the necessity to depart from the Law. When Paul made his defense to the crowd in Acts 22, he did not deny the rumor of 21:21. Now other scholars have suggested that the revolt referred to, here in vs. 3, was the war of the Jews against the Romans, which ended in AD 70. Here I refer you to studies from the preterist viewpoint, such as:

Whichever way we interpret this clause, it pertained to the era of the first century AD.

From the writings of Josephus, "the man of sin" has been identified by some writers as a historical person of that period and situation. But we suggest that it had a broader reference, both for them and for us: the estranged humanity within each of us, the false persona of the dying ego that is in bondage to the law of sin that works in our members (Rom. 7:23). That war indeed revealed this in all those that were involved in that war, on both sides, if you read that history. It was, and is, the estranged humanity "having the qualities of, or the character resulting from, the Destruction" and loss which is due to Adam's sin.

4. the one continuously occupying an opposite position (or: constantly lying as the opposing counterpart) and repeatedly lifting (or: raising) himself up over all (or: upon everything; [cf Gen. 3:5, 22; Isa. 14:13; Ezk. 28:2; Dan. 11:36; Rev. 13:6]) being normally called, or termed, god or an effect of worship (or: reverent awe), so as to cause him to be seated - down into the midst of the temple of God (or: this temple, from God) - continuously displaying himself, that he is deity (or: continuously pointing out that he himself exists being a god)!

5. Do you not remember that, still being with you, I kept on saying these things to you?

This verse, and Paul's reminder, in vs. 5, has reference to everything that characterizes every human being, before he or she has been regenerated and existentially resurrected into the Life of Christ. Times of pressure, ordeal or conflict reveal our true condition: whether yet dead in trespasses and sins, or alive and laying down our lives for our friends. Remember, we are the temple of God, and our ego can rise up within us so as to take the place of God. People often proclaim their own "free will," unlike Christ who came to do only the will of the Father. Folks often enthrone themselves, instead of recognizing the Father as being on the throne of their hearts. Verse 4 can be applied to all of humanity, prior to their being made alive in Christ (1 Cor. 15:22).

6. And so now you know (have seen and are aware of) this continuously holding fast unto (or: detaining or restraining into the midst of; or: retaining in full possession, having in a firm grasp, or occupying, with a view to; or: holding its course into) the [situation for] him to be uncovered (unveiled; apocalyptically disclosed) in his own fitting situation (or: proper occasion; suitable season; fertile moment).

The word "know" is in the perfect tense of the Greek oida, which strictly means "have seen." Those of Thessalonica had seen that which Paul now describes as "holding down in a firm grasp (detaining, restraining)." It was so well known that Paul did not have to tell them who or what it was - unfortunately for us! It was a secret to those outside the called-out community, but those within had seen it and knew what he or it was. It was soon to be unveiled - at the right moment. The pronouns are masculine, so we normally translate this as "him/his." But Paul could have been referring to an object or a situation which in Greek was masculine, and thus have used the masculine pronoun. There is no way to be certain. Whether a man, or the inner, estranged human, it was at that time soon to be uncovered. The "thing continuously holding down in a firm grasp (constantly restraining and detaining)" could well have been God, or, the body of Christ (the Perfect Man) - as suggested in the next verse.

7. For you see, the secret (hidden purpose; mystery) of this Lawlessness (pertaining to the condition of being without law; which is this unlawfulness; having the character of being a violation of the Law; from contrariness to the custom; or: = of the Zealotry; or: = of the Sicarii) is already continuously working WITHIN, operating and energizing, [yet] only until the one (or: the person; the Man; [note: masculine article]) continuously holding course with a firm grasp (or: maintaining; fully possessing; restraining), at the present moment, can at some point birth himself out of the midst (or: would suddenly bring himself to be, or, come to exist, from the midst [of the body; of the community]).

Now the context would suggest that it is "the secret and hidden purpose of the lawlessness" to which Paul was referring, in vs. 6, as having been veiled and covered - or hidden. It was, in Paul's day, "already continuously working WITHIN, operating and energizing" in people. The birthing "forth from out of the midst" could refer to the Christians leaving Jerusalem, just prior to its destruction. Or, it can refer to the Christ coming forth from the called-out body and unveiling the secret of that which is unlawful and contrary to custom. John saw this in the symbol of the woman birthing the man-child in Rev. 12. That, too, had multiple meanings:
a) Israel bringing forth Christ, or His body manifesting His life
b) The called-out folks departing the Jewish religion, or escaping from Jerusalem
c) the birthing of God's sons to deliver creation, in every time and place.

For our day, we suggest that the mystery and hidden purpose of "the lawlessness" is that "law of sin" to which Paul referred in Rom. 7. It is the law in our members that is contrary to the "law of the Spirit of Life" (Rom. 8:2). Verse 8, below, describes what happens when this lawlessness is uncovered and revealed.

8. And then (at that time) this Lawless one (this unlawful one; the one without law; the man who violates the Law and is contrary to custom; or: = the Zealot) will be uncovered (unveiled; disclosed), whom the Lord Jesus will take back up again (= take away [reading anaireo with Nestle & Concordant texts; Griesbach & other MSS read analisko: consume, use up, expend]) by the Spirit of (or: the Breath-effect from) His mouth, and will deactivate (render inoperative and useless; make inert) by this manifestation (the bringing of light upon and setting in full and clear view, causing an appearance) of His Presence - [cf Dan. 7:10; Heb. 10:27]

Again, the application is both historical (Christ coming and judging literal Jerusalem, in AD 70), and also spiritual (Christ repeatedly coming and judging folks within His House, the called-out communities). Recall Peter's words:

"Because [it is; this is; now is] the [other MSS: a] fitting situation and fertile moment of the appointed season for the result of this judgment (or: the effect of the separating for evaluation and decision) to begin (to start) from God's House. Now if first from US, what [will be; is] the closing act (the final stage; the end; the consummation; the outcome; the finished product) pertaining to those continuing unpersuaded and unconvinced by (or: uncompliant to; disobedient to; stubborn in) God's message of goodness and well-being (or: Good News)?" (1 Pet. 4:17)

He uncovers the false persona, our estranged human nature, and takes it back up again by the Spirit of His mouth; or with the other MSS, He consumes and renders it pure and restored. The Breath-effect of His mouth (whether breathing upon us, or speaking to us) is the manifestation of His presence. This, as in chapter 1, brings righteousness and restores the Way pointed out: justice, fair and equitable dealings, rightwised relationships from His eschatological deliverance.

Reading anaireo, we see that His Breath/Spirit takes the false and estranged back into Himself, thus: restoration. Reading analiskō, we see purification and transformation. This manifestation of His Presence comes both individually and corporately. The Christ event inaugurated the new creation (2 Cor. 5:17) in which He is habitually, or constantly, coming to us - dwelling in and among us, while we have been snatched up and seated with Him (Eph. 2:6; cf Heb. 12:22-24) in the new heavens, the abode of the new human.

Paul experienced the "manifestation of His Presence" on the road to Damascus.

9. whose Presence IS continuously EXISTING parallel to (or: along line of; in the sphere of; on the level of) the adversary's (opponent's) in-working activity (or: is constantly stepping in pace with the operation of this "adversary," or, satan), in the sphere of every power (or: within the midst of every means of influence; in union with, and centered in, all ability) as well as in signs and wonders from a lie (or: of falsehood; which are a lie), [cf Jn. 8:34-47; Eph. 2:2]

10. and within every deception (delusion; seduction) of the injustice (wrong; thing that is not the way pointed out and which is not right) WITHIN the FOLKS continuously or repeatedly being fully LOST (or: by the folks progressively ruining and completely destroying themselves) in return for which (or: in the place of which) THEY do (or: did) not take unto themselves and welcomely receive the Love of, from, and which is, the Truth (or: Truth's accepting Love; the Love which is Truth and Reality; or: the urge to union, which is Reality; [cf 1 Cor. 13; Eph. 4:15; Rev. 2:4]), into the [situation for] THEM at some point to be delivered (restored to health and wholeness; rescued; saved; restored to the original state and condition). [cf 2 Cor. 2:15-16a; 4:3]

We are taking these two verses together, since vs. 10 continues the thought of vs. 9, which is seeing that it is Christ's manifestation and presence meeting the in-working activity of the adversary, in its sphere, and on every level of its activity; within its signs and wonders of falsehood, and within each of its deceptions of injustice within the lost who are progressively destroying themselves, etc. Observe that His "Presence IS continuously EXISTING parallel to (along line of; in the sphere of; on the level of)" the adversary's activities. We saw this in the earthly ministry of Christ, overcoming "demonized" (distorted) conditions in people. Also, Jesus said,

"Within the System (dominating and controlling world of culture, religion, economy and government; or: among and in union with the aggregate of humanity) you normally have pressure and stress (or: continually have squeezing; repeatedly have tribulation and oppression), but nonetheless, be confident and take courage! I, Myself, have overcome and conquered the System (dominating world; organized arrangement of religion and society; aggregate of humanity) so that it stands a completed victory!" (Jn. 16:33)

Note that in the last clause of vs. 10, His work leads them

"into the [situation for] them at some point to be suddenly delivered!"
"When Your judgments [are] in the land (or: earth), the inhabitants of the world will learn righteousness" (Isa. 26:9b).
11. And so, because of this, GOD is continuously sending to (or: in; with; for) THEM an in-working (or: operation) of wandering (or: from straying; which has the character of error and deception) into the [situation for] THEM to believe, and to trust, the lie, [cf Rom. 1:24]

12. to the end that all those not being faithful to the Truth (or: not believing and trusting this Reality), but rather approving and delighting in injustice (inequity; the thing that is not right), may (or: can; would) at some point be sifted, separated and decided about (or: judged). [cf Ezk. 14:9; 1 Tim. 4:1]

Verses 11-12 tell us of the intermediary judging of folks who are not presently a part of the called-out community, and are probably those in 1:6. It is an echo of Rom. 1:24, which is a prelude to the period of sifting, separating and deciding by God as described here, in vs. 12. This is an ongoing process, as vs. 11 says: He

"is continuously sending to, in, with, and for, them an in-working (or: operation) of wandering."

Here we see reference to the repayments noted in 1:6,

"squeezing and oppression, ordeal and trouble."
As such things made the believers worthy of God's reign (1:5), so it will do in the sifting of these.

Again, this applied to the situation in first century Thessalonica, and to all times and situations ever since. He is the same: yesterday, today, and on into the ages.

13. However we, ourselves, are presently indebted (or: continuously owing) to be constantly expressing gratitude to God (or: speaking of the goodness of Grace and the well-being of the Favor in God), always, concerning you: brothers (= fellow believers) having been loved and continuing to be unambiguously accepted by the Lord [= Yahweh or Christ], because God lifted and chose you folks for Himself, from a beginning (or: Source), unto deliverance, [other MSS: God selected and took you in preference {to be} a firstfruit into a restoration to the original state and condition (or: into the midst of health and wholeness; {leading you} unto rescue and salvation)], in a setting-apart of spirit, and in the sphere of faith from Truth, and which is Reality (or: in the midst of a making-sacred, from a Breath-effect, and in the sphere of trust, from Reality; or: centered in union with Spirit's differencing and Truth's faithfulness),

14. on into which, through our message of goodness, ease and well-being, He also called you folks [other MSS: us] into an Encompassing [cf Heb. 12:1](or: unto a forming of an encirclement; with a view to establishing a perimeter; into the midst of creating a surrounding and a procuring) of the glory (or: which is the glory; from this praise-inducing manifestation and assumed appearance) of our Lord, Jesus Christ (or: Master, Jesus [the] Anointed). [cf 2 Cor. 3:18]

Here Paul and the others turn their focus back to the opening in Ch. 1:3, re-affirming their indebtedness to express gratitude concerning the brothers having been so loved by the Lord, and that God had chosen them for Himself from the beginning, and that this is why they were experiencing deliverance. This had the character of a set-apart spirit, faith and the truth of reality. The holiness belonged to the Spirit, and the faith came from the Truth. And as other MSS read, they in Thessalonica were selected to be a firstfruit of the restoration.

Note that our calling is into being encompassed by His glory; His glory forms an encirclement and establishes a perimeter of defense around us! See the use of peri-poiesis (an encompassing; forming an encirclement; etc.) in 1 Thes. 5:9, Eph. 1:14, Heb. 10:39 and 1 Pet. 2:9. Furthermore, we see that our "calling" comes through the "message of goodness, ease and well-being." This should alert us to the character of both our call and His glory (or, His assumed appearance). Let no one lay upon us any heavy burdens from religious systems, or negative messages about God's plan for mankind.

15. Consequently, then, brothers (= fellow believers; = family), you continuously stand firm and stationary (or, as an imperative: progressively make a stand; habitually stand firm) and you continuously have (or, imperative: progressively get) in your strength - with a masterful grip - the things handed alongside (transmissions; traditions) which you were taught, whether through a word (or: [the] Logos; a thought; a blueprint; a message) or through our letter. [cf 1 Cor. 11:2]

Here Paul gives either admonition to continue standing firm - or to progressively make a stand - and continue to get the message of the good news in their grip, with strength, through the teachings that had been given to them, or - reading the verb stekete as an indicative - he affirms that they "continuously stand firm and stationary." The same goes for the next verb, krateite, which is either an indicative or an imperative, and thus he is either affirming or admonishing.

Notice the assessments, or the admonitions, are for their present situation, in the first century AD.

16. Now may our Lord, Jesus Christ Himself, even (or: and) our God and Father - the One loving (accepting; [cf Rev. 1:5]) us and giving a calling alongside pertaining to the Age (or: a performance as a Paraclete with age-lasting aid, eonian relief, and with lifetime encouragement, consolation and admonition) as well as a good expectation (or: a virtuous and excellent expectant-hope) in Grace (or: in union with joyous Favor) -

17. at once Paraclete (call alongside and comfort) your hearts, and may He establish (make to stand fast; make stable and firm) [you] in every good (or: excellent; virtuous) work and word (or: thought; idea; reason; message) [other MSS: in every word (logos) and virtuous action].

His next remarks state again the qualities and characteristics of the new creation in Christ: God's performing as a Paraclete and giving us a good expectation which comes in union with favor and in the sphere of grace. Then we see his admonition to be calling each other's hearts to their sides, which will make them stable and firm in every excellent action and virtuous work and word. It is love, solidarity and action with a view to goodness. May we, too, receive this thought, and work of the Paraclete.

Note that this "calling alongside" (paraklesis) is described as "eonian" (aionian) in vs. 16. It is a quality of the Age of the Messiah, which is a phrase that reaches back with continuity to the OT expectation of the coming Messiah, and which equates to Paul's phrase "new creation" (2 Cor. 5:17). These last two verses applied to the Thessalonians, then, and to us, now.

Read Part Three

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