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Touching the coming of our Lord Jesus Christ
(υπερ της παρουσιας του Κυριου (ημων) Ιησου Χριστου). For ερωτωμεν, to beseech, see on 1Th 4:1; 4:12
. Hυπερ originally meant over, in behalf of, instead of, but here it is used like περ, around, concerning as in 1:4; 1Th 3:2; 5:10
, common in the papyri (Robertson, Grammar, p. 632). For the distinction between Παρουσια, Επιφανεια (Epiphany), and Αποκαλυψις (Revelation) as applied to the Second
Coming of Christ see Milligan on Thessalonian Epistles, pp. 145-151, in the light of the papyri. Παρουσια lays emphasis on the
To the end that
(εις το). One of Paul's favourite idioms for purpose, εις το and the infinitive.
Let no man beguile you in any wise
(μη τις υμας εξαπατηση κατα μηδενα τροπον). First aorist active subjunctive of εξαπαταω (old verb to deceive, strengthened
form of simple verb απαταω) with double negative (μη τισ, μηδενα) in accord with regular Greek idiom as in 1Co 16:11
rather than the aorist imperative which does occur sometimes in the third person as in Mr 13:15
(μη καταβατω). Paul broadens the warning to go beyond conversation and letter. He includes "tricks" of any kind. It is amazing
how gullible some of the saints are when a new deceiver pulls off some stunts in religion.
He that opposeth and exalteth himself
(ο αντικειμενος κα υπεραιρομενος). Like John's Antichrist this one opposes (αντι-) Christ and exalts himself (direct middle
of υπεραιρω, old verb to lift oneself up
When I was yet with you
(ετ ων προς υμας). The present participle takes the time of the verb ελεγον (imperfect active),
That which restraineth
For the mystery of lawlessness doth already work
(το γαρ μυστηριον ηδη ενεργειτα της ανομιας). See 1Th 2:13
for ενεργειτα. The genitive της ανομιας (lawlessness) describes το μυστηριον (note emphatic position of both). This mystery
(μυστηριον secret, from μυστης, an initiate, μυεω, to wink or blink) means here the secret purpose of lawlessness already
at work, the only instance of this usage in the N.T. where it is used of the kingdom of God (Mt 13:11
), of God (1Co 2:1
) and God's will (Eph 1:9
), of Christ (Eph 3:4
), of the gospel (Eph 6:9
), of faith (1Ti 3:9
), of godliness (1Ti 3:16
), of the seven stars (Re 1:20
), of the woman (Re 17:7
). But this secret will be "revealed" and then we shall understand clearly what Paul's meaning is here.
(κα τοτε). Emphatic note of time,
Whose coming is
(ου εστιν η παρουσια). Refers to ον in verse
8. The Antichrist has his παρουσια also. Deissmann (Light from the Ancient East, pp. 374, 378) notes an inscription at Epidaurus in which "Asclepius manifested his Παρουσια." Antiochus Epiphanes is called
the manifest god (III Macc. 5:35). So the two Epiphanies coincide.
With all deceit of unrighteousness
(εν παση απατη αδικιας). This pastmaster of trickery will have at his command all the energy and skill of Satan to mislead
and deceive. How many illustrations lie along the pathway of Christian history.
And for this reason God sendeth them
(κα δια τουτο πεμπε αυτοις ο θεος). Futuristic (prophetic) present of the time when the lawless one is revealed. Here is
the definite judicial act of God (Milligan) who gives the wicked over to the evil which they have deliberately chosen (Ro 1:24,26,28
58015801 That they all might be judged (ινα κριθωσιν παντες). First aorist passive subjunctive of κρινω, to sift, to judge, with ινα. Ultimate purpose, almost result, of the preceding obstinate resistance to the truth and "the judicial infatuation which overtakes them" (Lightfoot), now final punishment. Condemnation is involved in the fatal choice made. These victims of the man of sin did not believe the truth and found pleasure in unrighteousness.
1:3 for same beginning.
(εις ο). The goal, that is the final salvation (σωτηρια). Through our gospel (δια του ευαγγελιου ημων). God called the Thessalonians
through Paul's preaching as he calls men now through the heralds of the Cross as God
(αρα ουν). Accordingly then. The illative αρα is supported (Ellicott) by the collective ουν as in 1Th 5:6; Ga 6:10
, etc. Here is the practical conclusion from God's elective purpose in such a world crisis.
And God our Father
(κα [ο] θεος ο πατηρ ημων). It is uncertain whether the first article ο is genuine as it is absent in B D. Usually Paul has
the Father before Christ except here, 2Co 13:13; Ga 1:1
Comfort and stablish
(παρακαλεσα κα στηριξα). First aorist active optative of wish for the future of two common verbs παρακαλεω (see on 1Th 3:7; 4:18; 5:14
) and στεριζω (see on 1Th 3:2,13
). God is the God of
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