THE SECOND LETTER TO THE THESSALONIANS
Lesson 1
Chapters 1-3
Warning Against Deceptions Concerning the Parousia
Lord God,
We are your children, begotten by the Holy Spirit in the
Sacrament of Baptism. Give us the gift of discernment so we will be able to
separate the truth from the lie in our personal lives and in our understanding
of our faith. Guide all Your children in these distressing times when truth is
so distorted that it becomes difficult to find amid the noise of disputes and
disruptions of those who act in the spirit of antichrist. Give us the gifts we
need to articulate our Christian faith so we can lead others out of disbelief
and into faith in Jesus Christ that is the only path to Heaven. Send Your Holy
Spirit to guide us in our study of St. Paul's second letter to the Christians
of Thessalonica. We pray in the name of God the Father, the Son, and the Holy
Spirit, Amen.
+ + +
Children, it is
the last hour; and just as you heard that the antichrist was coming, so now
many antichrists have appeared. Thus we know this is the last hour. They went
out from us, but they were not really of our number; if they had been, they
would have remained with us. Their desertion shows that none of them was of
our number. But you have the anointing that comes from the holy one, and you
all have knowledge. I write to you not because you do not know the truth but
because you do, and because every lie is alien to the truth. Who is the liar?
Whoever denies that Jesus is the Christ. Whoever denies the Father and the
Son, this is the antichrist. No one who denies the Son has the Father, but
whoever confesses the Son has the Father as well.
1 John 2:18-23
"Since the
Ascension Christ's coming in glory has been imminent, even though it is not
for you to know times or seasons which the Father has fixed by his own
authority.' This eschatological coming could be accomplished at any moment,
even if both it and the final trial that will precede it are delayed.'"
CCC 673
"Before Christ's
second coming the Church must pass through a final trial that will shake the
faith of many believers. The persecution that accompanies her pilgrimage on
earth will unveil the mystery of iniquity' in the form of a religious
deception offering men an apparent solution to their problems at the price of
apostasy from the truth. The supreme religious deception is that of the
Antichrist, a pseudo-messianism by which man glorifies himself in place of God
and his Messiah come in the flesh."
CCC 675
Sts. Paul, Timothy, and Silvanus visited Thessalonica on Paul's second missionary journey in c. 50 AD. Thessalonica (modern Salonika) was the leading city of Macedonia. It was situated at the northeast corner of the Aegean Sea, facing an excellent harbor, on a rich and well-watered plain on the great northern military highway from Rome to the eastern provinces of the Roman Empire.
Paul preached in the local Jewish Synagogue for three successive Sabbaths and converted a number of Jews and Gentile God-fearers, baptizing them in the name of Jesus (Acts 17:1-8). Unfortunately, when the Jews became jealous and caused a riot, Paul's missionary team was forced to leave the newly founded church before their instruction was complete. They accused Paul and his associates of "turning the world upside down" and "acting in opposition to the decrees of Caesar" by claiming that Jesus was another king (Acts 17:5-9). When Paul arrived in Athens, he was filled with anxiety about the new Christians in Thessalonica and immediately sent Timothy back to work with the faith community.
When Paul reached Corinth, he began a letter to encourage the Thessalonian Christians, but before he sent it, Timothy returned with the good news that the community was persevering admit persecution and remaining true to their faith in Jesus and love for Paul. However, the Thessalonian Christians were concerned about the fate of those who had died before the time of the Parousia (arrival) of the Christ in glory. In the second part of his first letter, Paul assured the Thessalonian Christians that those who had died would be at no disadvantage when the Lord returned to resurrect the dead and to lift up the living with Him in eternal glory.
Paul wrote his second letter very soon after sending the first letter, probably in late 50 or early 51 AD. Silvanus (Silas) and Timothy are still with Paul and are mentioned as co-senders of the letter. He may have received a letter from the community informing him that conditions in the Thessalonian church had deteriorated since Timothy returned. Persecution of the new converts was continuing, erroneous eschatological doctrine was being taught, and there were even some members of the community who were refusing to support themselves and living on the generosity of other members. Most important, they were expressing concerns about the timing of Christ's Parousia and doubts about some teachings that conflicted with Paul's instruction.
In his second letter, Paul warns the community about false teachers who present a Gospel different from what they received from him, corrects doctrinal errors, and directs the community how to deal with those who refuse to work. He also explains that even though the Lord's coming will be sudden and unexpected, it will not occur until after a general rejection of or defection from the tenants of Christianity. Paul instructs them that there will be a general apostasy followed by the appearance of an individual Paul calls the "son of perdition" and "the lawless one," a man of sin who would precede Christ's return (2 Thess 2:2-3). But, until that time, a force from God would keep the evil in check (2 Thess 2:7). How these three events of the force that protects the Church, the coming of the general apostasy, and the Parousia of the Christ unfold in salvation history is a matter of continuing debate. The Church, however, teaches that the events preceding the Parousia of the Christ will include a universal rebellion against God that is led by an individual who will incarnate the forces of anarchy and sin (CCC 675).
| Biblical Period | #12 The Kingdom of the Church | |||
| Covenant | The New Covenant in Christ Jesus | |||
| Focus | Greeting and Warnings Against Deceptions and Evil Influences | Concluding Exhortations and Farewell | ||
| Scripture | 1:1----------------2:1---------------------3:1--------------------------3:17----------3:18 | |||
| Division | Paul's greeting, thanksgiving, and prayer | The apostasy, the man of sin, and the Parousia | Right conduct within the community |
Final greetings and conclusion |
| Topic | Fearful and disturbed believers | Disobedient and disorderly believers | ||
| Glory for the just and punishment for the disobedient | Instruction on correct behavior | |||
| Location | Probably from Corinth | |||
| Time | circa 50/51 AD | |||
| Michal E. Hunt Copyright © 2018 | ||||
The four-part division of the letter:
Chapter 1 ~ Greeting, Thanksgiving, and Prayer
2 Thessalonians 1:1-2 ~ Greeting
1 Paul, Silvanus,
and Timothy to the church of the Thessalonians in God our Father and the Lord
Jesus Christ: 2 grace to you and
peace from God our Father and the Lord Jesus Christ.
As in Paul's other letters, his opening address divides into three parts:
Question: Compare Paul's greeting in 2
Thessalonians to his greeting in 1 Thessalonians, Romans, Corinthians,
Ephesians, and Colossians.
Answer: Paul's greeting in his second letter to
the Thessalonians is much like his greeting in the first letter where Silvanus
and Timothy are also co-senders, but there are some differences in the second
letter and a significant difference from the greetings in Romans and
Corinthians:
In referring to God as "our Father" instead of "the Father," Paul may be intending to reinforce the unique covenant family relationship with God rather than the creative dimension of "God the Father" as humanity's Creator. See the use of the same pronoun to describe the relationship in 1:11 (our God); 2:16 (God our Father).
Paul does not call himself an "apostle" as he does in the majority of his other letters that deal with doctrinal issues. The reason may be because of a disciplinary action he received at the Council of Jerusalem after sending a letter to the Galatians that was unfairly critical of St. Peter and the Apostles (see Gal 2:11-14). In this letter, there is not the slightest hint of an appeal to his authority. Paul returns to announcing his apostolic authority in his next letter, written about seven years later, perhaps after he had proved himself submissive to the authority of the Apostles. Concerning Paul, St. Peter will later write: And consider the patience of our Lord as salvation, as our beloved brother Paul, according to the wisdom given to him, also wrote to you, speaking of these things as he does in all his letters. In them there are some things hard to understand that the ignorant and unstable distort to their own destruction just as they do the other scriptures (2 Pt 3:15-16). In Paul's letters, as in all of Sacred Scripture, it is the hierarchy of the Church, established in the Pope and the Magisterium (first in Peter and the Apostles) who has the authority to interpret Scripture and divine revelation.
to the church of the Thessalonians
That this letter, like the first letter, is to all the
Thessalonian Christians may suggest there are several groups of Christians in
Thessalonica and the smaller surrounding towns that Paul considers the "church
in Thessalonica." For example, his letter to the Colossians included all the
different communities of Christians in the Lycus River Valley.
As in Paul's other letters, the words "grace and peace" are significant and are not the typical Greek greeting in letters. It is a standard Christian greeting found in all Paul's letters and also appears in St. Peter's first letter to the Church (1Pt 1:2), in St. John's second letter (2 Jn 3), and in the glorified Jesus' greeting to St. John in the Book of Revelation (Rev 1:4).
The only difference from a traditional Greek letter is that it is not the customary Greek greeting chara or chaire, meaning "joy" or "rejoice." Instead, the Christian greeting substitutes the Greek word charis. Biblical scholars suggest it is an intentional substitution of the Greek word chara with charis, a word with the distinctive meaning and understanding of the Hebrew word hen, meaning "grace," a gift of God. The New Testament writers used the international language of Greek to write their letters, but all their concepts were Hebrew, and so they adapted Greek words to convey the Hebrew into distinctively Christian concepts.1 And then, to the greeting giving the blessing of God's grace, Paul adds the Greek word for "peace," eirene, which reflects the typical Semitic greeting of peace that is shalom (i.e., see 2 Mac 1:1; Lk 24:36; Jn 20:19, 21, 26). It is a greeting repeated in our priestly greeting at Mass when the priest repeats the words of Jesus' post-Resurrection greetings and says "Peace be with you" (Lk 24:36; Jn 20:19, 21, 26).
2 Thessalonians 1:3-10 ~ Thanksgiving and the Day of
the Lord
3 We ought to
thank God always for you, brothers, as is fitting, because your faith
flourishes ever more, and the love of every one of you for one another grows
ever greater. 4 Accordingly, we
ourselves boast of you in the churches of God regarding your endurance and
faith in all your persecutions and the afflictions you endure. 5 This is evidence of the just judgment of God,
so that you may be considered worthy of the Kingdom of God for which you are
suffering. 6 For it is surely just
on God's part to repay with afflictions those who are afflicting you, 7 and to grant rest along with us to you who are
undergoing afflictions, at the revelation of the Lord Jesus from heaven with
his mighty angels, 8 in blazing
fire, inflicting punishment on those who do not acknowledge God and on those
who do not obey the Gospel of our Lord Jesus. 9 These will pay the penalty of eternal ruin, separated from the
presence of the Lord and from the glory of his power, 10 when he comes to be glorified among his holy
ones and to be marveled at on that day among all who have believed, for our
testimony to you was believed.
Paul thanks God for the faith and love of Thessalonian Christians (verse 3). He expresses his pride in their endurance under persecutions (verses 4-5). His pride in them contrasts with his condemnation for those who cause them to suffer. In verses 6-10, he tells them their persecutors will receive their just judgment at the time of the Christ's Parousia (coming in glory).
7b at the
revelation of the Lord Jesus from heaven with his mighty angels.
In 1 Thessalonians 4:16-17, Paul gave
the sequence of events at the Parousia of the Christ:
He also wrote that Jesus' "holy ones" would accompany Him at His Parousia (1 Thess 3:13).
8 in blazing fire, inflicting punishment on those who do not acknowledge God and on those who do not obey the Gospel of our Lord Jesus.
Christ's return in glory will be immediately followed by the Final Judgment that Paul describes as a day of blazing fire in which God will render His divine judgment upon the disobedient. This imagery is also found in Jesus' discourse when He spoke of "eternal fire" in Matthew 25:41 and "unquenchable fire" in Mark 9:43. Hebrews 10:27 describes a day of "devouring fire" connected with the "Day of Judgment." We find this same imagery in 2 Peter 3:7, 10: The present heavens and earth have been reserved by the same word for fire, kept for the day of judgment and of destruction of the godless... But the day of the Lord will come like a thief, and then the heavens will pass away with a mighty roar and the elements will be dissolved by fire, and the earth and everything done on it will be found out.
Question: What two reasons does Paul give in verse
8 for those who will face divine judgment on the Day of the Lord?
Answer:
9 These will pay
the penalty of eternal ruin, separated from the presence of the Lord and from
the glory of his power, 10 when he
comes to be glorified among his holy ones and to be marveled at on that day
among all who have believed, for our testimony to you was believed.
The bad news is the way St. Paul describes the Final
Judgment for those who reject Christ and His Gospel of salvation in severe and
implacable terms. In Matthew 25:46, Jesus spoke about the "eternal punishment"
of those who rejected Him; in Romans 2:9, Paul wrote about those who send
themselves to Hell for rejecting Christ enduring "tribulation and distress";
and in Luke 3:17 there is the description of the horror of "unquenchable fire"
(also see Is 66:26 and CCC 1033-36). The good news is that Christ will come
with His "holy ones." "Holy ones" could refer to the redeemed saints who have
died and are with Christ in Heaven (Jude 3) or His angels (2 Thess 1:7; Ps 89:7), or both. Their appearance will magnify the glory of the Christ and the
light of His divine splendor that shines through them
St. Jude encouraged Christians by reminding them of the teaching of the Apostles: for they told you, "In the last time there will be scoffers who will live according to their own godless desires." These are the ones who cause divisions; they live on the natural plane, devoid of the Spirit. But you, beloved, build yourselves up in your most holy faith; pray in the holy Spirit. Keep yourselves in the love of God and wait for the mercy of our Lord Jesus Christ that leads to eternal life (Jude verses 17-21).
2 Thessalonians 1:11-12 ~ Prayer for the Community
11 To this end,
we always pray for you, that our God may make you worthy of his calling and
powerfully bring to fulfillment every good purpose and every effort of faith, 12 that the name of our Lord Jesus may be
glorified in you, and you in him, in accord with the grace of our God and Lord
Jesus Christ.
A prayer for the fulfillment of God's divine purpose in
the lives of the Thessalonian Christians completes Paul's opening address.
Chapter 2: Preparing for the Second Coming of the Christ and Avoiding Evil Influences
In this part of the letter, Paul writes about the
anticipated arrival of "the lawless one," who St. John refers to as the
antichrist.
2 Thessalonians 2:1-12 ~ Christ and the Lawless One
1 We ask you,
brothers, with regard to the coming of our Lord Jesus Christ and our assembling
with him, 2 not to be shaken out of
your minds suddenly, or to be alarmed either by a "spirit," or by an oral
statement, or by a letter allegedly from us to the effect that the day of the
Lord is at hand. 3 Let no one
deceive you in any way. For unless the apostasy comes first and the lawless
one [man of sin] is revealed, the one doomed to perdition [the son of
perdition], 4 who opposes and
exalts himself above every so-called god and object of worship, so as to seat
himself in the temple of God, claiming that he is a god; 5 do you not recall that while I was still with
you I told you these things? 6 And
now you know what is restraining [katecheo], that he may be revealed in his
time. 7 For the mystery of
lawlessness is already at work. But the one who restrains [katecheo] is to do
so only for the present, until he is removed from the scene. 8 And then the lawless one will be revealed,
whom the Lord Jesus will kill with the breath of his mouth and render powerless
by the manifestation of his coming [Parousia], 9 the one whose coming springs [the one who springs] from the
power of Satan in every mighty deed and in signs and wonders that lie, 10 and in every wicked deceit for those who are
perishing because they have not accepted the love of truth so that they may be
saved. 11 Therefore, God is
sending them a deceiving power so that they may believe the lie, 12 that all who have not believed the truth but
have approved wrongdoing may be condemned. [...] = IBGE, vol. IV, page 559.
Apparently, the community received a forged letter in Paul's name with false teachings concerning the Parousia of Christ and claiming the event had already occurred. To combat the false claims, Paul lays out the sequence of eschatological (end times) events. In verses 2-12, Paul gives the countdown to the Parousia in the events that must come before Christ's return and presents information concerning the "lawless one," literally "the man of sin," "the son of perdition"2 that St. John calls the Antichrist. Jesus also refers to Judas Iscariot as "the son of perdition" in John 17:12. Paul describes the individual who will appear at the end of time to stand in opposition to God and His divine plan for humanity:
The one Antichrist who appears at the end of human history and all antichrists that come before him are agents of Satan. Satan rules over the world of those immersed in sin. St. John makes three references to Satan using the title ruler/prince (Jn 12:31; 14:30; and 16:11). Jesus assured His disciples at the Last Supper that Satan has no power over Him (Jn 14:31). Satan does not have any power over Jesus in His humanity because Jesus is without sin. It is the sin in human beings that gives Satan power, but Jesus came to do away with Satan's power over humanity: "Whoever sins belongs to the devil, because the devil has sinned from the beginning. Indeed, the Son of God was revealed to destroy the works of the devil" (1 Jn 3:8). The bad news is that sin will greatly increase on earth to facilitate the coming of the Antichrist.
4 who opposes and
exalts himself above every so-called god and object of worship, so as to seat himself
in the temple of God, claiming that he is a god...
The Antichrist will declare himself God and demand
worship and praise in "the temple of God." What this means has been debated
for centuries:
There are Biblical images of men who stood in opposition to God that Paul may be drawing on in his portrait of the Antichrist:
The steady building up in world history of those in opposition to Christ and His Church is setting the stage for an explosion of evil in the Last Days.
6 And now you
know what is restraining [katecheo], that he may be revealed in his time. 7 For the mystery of lawlessness is already at
work. But the one who restrains [katecheo] is to do so only for the present,
until he is removed from the scene.
The Greek verb katecheo means "to hinder,"
"restrain," "hold back," or "retain." It appears three times in 1 and 2
Thessalonians and fourteen times in other letters of the New Testament (i.e.,
Rom 1:18;
1 Thess 5:21;
2 Thess 2:6, 7;
Philem 13;
Heb 3:6, 14; 10:23). It is
somewhat confusing in 2:6 that Paul writes of a mysterious "power" (neuter)
that holds back the man of lawlessness and delays his appearance in the world.
Then in 2:7, he writes about a person (masculine) who performs the function of
"holding back" the lawless one's power until he withdraws and allows the lawless
one to make his terrifying debut upon the stage of human history.
Both ancient and modern Biblical scholars have debated the identities of the force and the person in verses 6 and 7:
Unfortunately, Paul did not explain himself because, as he reminds them, he had already instructed them on these points when he was with them in person (2 Thess 2:5-6).
8 And then the
lawless one will be revealed, whom the Lord Jesus will kill with the breath of
his mouth and render powerless by the manifestation of his coming [Parousia]
Notice the future tense of the events in verse 8. At the
Parousia of the Christ, He will slay the "man of sin" with the "breath of his
mouth," which is probably an allusion to the supernatural force of God's word
in Psalm 33:6 and God's power as the eternal judge in Isaiah 11:4, But he
shall judge the poor with justice, and decide aright for the land's afflicted.
He shall strike the ruthless with the rod of his mount, and with the breath of
his lips he shall slay the wicked..
9 the one whose
coming springs from the power of Satan in every mighty deed and in signs and
wonders that lie.
The lawless one is Satan's agent. He will work signs and
wonders that will deceive those who do not know Christ and are unprepared for
his rise to power.
10 and in every
wicked deceit for those who are perishing because they have not accepted the
love of truth so that they may be saved. 11
Therefore, God is sending them a deceiving power so that they may
believe the lie, 12 that all who
have not believed the truth but have approved wrongdoing may be condemned.
God will respond to the wicked that have turned away from
Christ to embrace the Antichrist by worsening their problems. He will abandon
them to their delusions and wickedness without the merciful restraint of His
grace. Referring to verse 11, St. Augustine writes: "Paul says God will send'
because, by his own just judgment, God will permit the devil to do these
things. Being judged in this way, sinners will be deceived; and being
deceived, they will be judged" (City of God, 20.19).
In the Epistles of St. John, he calls the "man of sin" and "son of perdition" the Antichrist (antichristos = "against Christ"). It is a term that only appears in his letters and refers to a single individual but also to those who exhibit the "spirit" of the antichrist. The Antichrist is the chief of Christ's enemies. St. John identifies the spirit of "antichrist" with unbelievers who deny the Incarnation:
According to Sacred Scripture and the Catholic Church, the Antichrist is not merely symbolic or an embodiment of an anti-Christian philosophy. The Antichrist is a real person in an alliance with Satan who will reveal himself just before the return of the Christ (see CCC 675-77). The Church teaches that anyone is an antichrist who knowingly perverts the truth about Christ. Culpability includes:
The Church teaches that he will present himself as the solution to humanity's problems that can only come "at the price of apostasy from the truth" (CCC 675). He will embody "the supreme religious deception ... a pseudo-messianism by which man glorifies himself in place of God and his Messiah come in the flesh" (CCC 675).
The Thessalonian Christians, like many Christians in Paul's time, believed the return of Christ was to happen within their lifetimes when the Gospel had spread "to the ends of the earth" (Mk 16:15; Acts 1:8), which for them was to the ends of the Roman Empire. However, Jesus said it was not possible to date the time of His return. He did give them a list of "signs" relating to His return in Matthew Chapter 23 and Mark Chapter 13:
However, since these are continuous events in human history, Jesus' signs suggest that the time of the end is ever-present in human history. It is why Jesus and Paul taught that one must always observe a state of vigilance. Concerning continued vigilance for His return, Jesus said "Watch, therefore; you do not know when the lord of the house is coming, whether in the evening, or at midnight, or at cockcrow, or in the morning. May he not come suddenly and find you sleeping. What I say to you, I say to all: Watch!' (Mk 13:35-37).
The word antichrist does not appear in the Book of Revelation, but "antichrist" is usually associated with the beast in Revelation 11:7-8 and the second beast in 13:18:
The "beast" from the Abyss is Satan. Throughout the history of redemption, he has made war against the Church, particularly against God's prophetic witnesses. The "beast" theme is familiar in Biblical history. When Adam and Eve yielded to the temptation of the serpent/beast in Genesis, they become "beasts" themselves. They even dressed as the beasts, clothed in animal skins as they left Eden (Gen. 3:21). Nebuchadnezzar, king of Babylon, through pride sought godhood and was judged. He became like a beast in his insanity (Dan. 4:33). The beast is the image of man's rebellion against God. The enemy of God and the Church is therefore always the "beast" in various historical manifestations. The Prophets spoke of pagan states in this imagery: as terrifying ravenous beasts that warred against God's Covenant people ( Ps. 87:4; 89:10; Isa. 51:9; Dan. 7:3-8, 16-25). All men and women who persecute God's holy ones come in the spirit of antichrist, as the imagery of the second beast of is a man in Revelation 13:18. All the "beast" imagery and symbolism will be gathered together in John's descriptions of Rome and apostate Israel in Revelation chapter 13. But it is important to remember that there is one "beast" that is behind all the manifestations of rebellion down through the history of redemption, and he is the "lawless one" St. Paul refers to in this letter. As for the prophecy of the "beast" whose "number" (the gematria or addition of the letters of his name) is 666, most scholars believe the passage refers to Nero Caesar who attempted to destroy Christianity, beginning in 64 AD. See the chart on the gematria of Nero Caesar.
When Jesus comes in glory, as a divine warrior king, he will bring about the final defeat of Satan and his agent, the man of lawlessness with the power of His breath or spirit of His word. Paul may be using imagery from Isaiah 11:4 where the Davidic Messiah comes as a judge to vindicate the poor and afflicted and to slay their wicked oppressors with his powerful word: But he shall judge the poor with justice, and decide aright for the land's afflicted. He shall strike the ruthless with the rod of his mouth, and with the breath of his lips he shall slay the wicked.
2 Thessalonians 2:13-17 ~ Continued Thanks for the
Thessalonians and their Hope of Glory
13 But we ought
to give thanks to God for you always, brothers loved by the Lord, because God chose
you as the firstfruits for salvation through sanctification by the Spirit and
belief in truth. 14 To this end he
has also called you through our Gospel to possess the glory of our Lord Jesus
Christ. 15 Therefore, brothers,
stand firm and hold fast to the traditions that you were taught, either by an
oral statement or by a letter of ours. 16
May our Lord Jesus Christ himself and God our Father, who has loved us
and given us everlasting encouragement and good hope through his grace, 17 encourage your hearts and strengthen them in
every good deed and word.
...because God chose you as the firstfruits for
salvation through sanctification by the Spirit and belief in truth.
Paul writes that "God chose you." We are chosen by an
eternal decree of love (Eph 1:5), and the Holy Spirit sanctifies us in the
Sacrament of Baptism. However, our sanctification continues as the Holy Spirit
works within us on our journey of faith.
Paul wrote that Jesus is the "Firstfruits" of the resurrection in 1 Corinthians 15:20, 22-24a: But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep. [...] For just as in Adam all die, so too in Christ shall all be brought to life, but each one in proper order: Christ the firstfruits; then, at his coming, those who belong to Christ; then comes the end, when he hands over the kingdom to his God and Father.... The Thessalonians are the "firstfruits for salvation" because they are among the first generation sanctified by the Holy Spirit in the Sacrament of Baptism at the beginning of the age of the New Covenant. They are the "firstfruits" of the great human harvest destined for eternal salvation. The firstfruits were always a special offering to God, whether from mankind and animals or the first harvest of every year ( Ex 13:1-2; Ex 23:19; Lev 23:9-21; Dt 18:4; Rom 11:16). Some other ancient manuscripts have a different reading for verse 13: "because God chose you from the beginning for salvation..." "Firstfruits" is a very Jewish term and other translations of this verse may have been necessary for a Gentile Christian audience.3 Paul and other New Testament writers used the term "firstfruits" for Christ and for Christians (see Rom 8:23; 11:16; 16:5; 1 Cor 16:15; Jam 1:18, and Rev 14:4).
15 Therefore,
brothers, stand firm and hold fast to the traditions that you were taught,
either by an oral statement or by a letter of ours.
Paul uses the word "traditions" twice in his letter (also
see 3:6). Non-Catholic Christians often portray "tradition" in a negative light
as a man-made addition to God's revelation in Scripture. As a proof-text they
like to quote Jesus' words in Mark 7:8, "You disregard God's commandments
but cling to human tradition." Jesus was referring to the additions that
were unwritten human laws regarded by the Pharisees to have the same binding
force as the traditions of Mosaic Law that were received both orally and in
writing. Jesus accuses them that they set aside the commandment of God in
order to uphold your tradition (Mk 7:9; also see Gal 1:14). Jesus was
answering a question from the Pharisees concerning the failure of His disciples
in not ritually purifying their hands before eating a meal (Mk 7:1-5).
Those who reject all forms of tradition fail to acknowledge that Jesus did not mean that we were to avoid all forms of "tradition." He only meant the traditions introduced by humans that set out to invalidate the works and words of God. There are "Traditions" that the Church received from Jesus, like the Sacraments, and there are "traditions" that individual communities celebrate that are associated with their history and customs. Both kinds of "tradition" glorify God and His work in the Church. Besides, those who reject all forms of "tradition" that are Catholic are themselves guilty of "traditions" that they observe in their worship services and the organization of their communities that are not in Scripture.
In Matthew 23:1, He told the Jews, "The scribes and the Pharisees have taken their seat on the chair of Moses. Therefore, do and observe all things whatsoever they tell you, but do not follow their example." Jesus was upholding the oral and written traditions of Old Testament Law. The "chair of Moses" referred to the seat of authority where the president of the Synagogue sat during religious services. In the Catholic Church, that seat of authority is the "Chair of St. Peter."
In fact, Scripture commands adherence to the apostolic tradition handed down by Christ to His Apostles:
The Church affirms that the Gospel was handed on in two ways according to the Lord's command: orally and in writing.
The Church teaches: "This living transmission, accomplished in the Holy Spirit, is called Tradition, since it is distinct from Sacred Scripture, though closely connected to it. Through Tradition, the Church, in her doctrine, life, and worship perpetuates and transmits to every generation all that she herself is, all that she believes.' The sayings of the holy Fathers are a witness to the life-giving presence of this Tradition, showing how its riches are poured out in the practice and life of the Church, in her belief and her prayer'" (CCC 78).
Chapter 3: Concluding Exhortations and Farewell
2 Thessalonians 3:1-5 ~ Request for Prayers
1 Finally, brothers, pray for
us, so that the word of the Lord may speed forward and be glorified, as it did
among you, 2 and that we may be
delivered from perverse and wicked people, for not all have faith. 3 But the Lord is faithful; he will strengthen
you and guard you from the evil one. 4 We
are confident of you in the Lord that what we instruct you, you both are doing
and will continue to do. 5 May the
Lord direct your hearts to the love of God and to the endurance of Christ.
Paul asks the Thessalonian community to pray for the progress of the spread of the Gospel and the protection of the missionaries entrusted to deliver its message of salvation. Paul and his missionary team lived and worked in constant danger to fulfill their mission. He relied on the intercession of his dear friends in the churches he founded for their safe and successful ministry (Rom 15:30-31; 2 Cor 1:11; 1 Thess 5:25).
In verse 4, Paul gives the community his assurance that the Lord will continue to strengthen and guard them from "the evil one" who is the enemy of all who believe in the Christ. He also expresses his confidence in them to persevere in faith and obedience to the instruction they have received from him whether orally or in writing. Finally, he offers a petition for them, praying that the Lord fill their hearts with the love of God and with the endurance of Christ so as not to be tempted beyond their powers of resistance.
2 Thessalonians 3:6-16 ~ Conducting Yourselves in the Traditions of the Faith
6 We instruct
you, brothers, in the name of our Lord Jesus Christ, to shun any brother who
conducts himself in a disorderly way and not according to the tradition they
received from us. 7 For you know
how one must imitate us. For we did not act in a disorderly way among you, 8 nor did we eat food received free from anyone.
On the contrary, in toil and drudgery, night and day we worked, so as not to
burden any of you. 9 Not that we do
not have the right. Rather, we wanted to present ourselves as a model for you,
so that you might imitate us. 10 In
fact, when we were with you, we instructed you that if anyone was unwilling to
work, neither should that one eat. 11 We
hear that some are conducting themselves among you in a disorderly way, by not
keeping busy but minding the business of others. 12 Such people we instruct and urge in the Lord Jesus Christ to
work quietly and to eat their own food. 13
But you, brothers, do not be remiss in doing good. 14 If anyone does not obey our word as expressed
in this letter, take note of this person not to associate with him, that he may
be put to shame. 15 Do not regard
him as an enemy but admonish him as a brother. 16 May the Lord of peace himself give you peace at all times and
in every way. The Lord be with all of you.
In verses 6-15, Paul addresses a problem within the community. There are those in the community who are not behaving as they should, and Paul urges the members to avoid these people if they refuse brotherly correction (3:6 and 14). It appears certain members of the community are relying on the charity of others and not working to support themselves. Paul asks that the community imitate him and the other members of his team who worked to support themselves and were not a burden to the community.
Question: What solution does Paul suggest concerning the members who are idle
and refusing to work, making themselves a burden to the community?
Answer: Paul writes if they don't work, they don't eat!
Paul message is that no one should selfishly live off the labors of others, contributing nothing of his efforts. He is teaching them about the dignity and necessity of productive labor for an orderly, fruitful community and a productive life (see CCC 2427). He asks that they provide the necessary discipline for individuals who refuse correction by exclusion from the social and liturgical life of the community.
Question: For what two reasons does Paul ask them to avoid those members who
are disrupting the community with their bad behavior in verses 13-15?
Answer: This
discipline is necessary for two reasons:
2 Thessalonians 3:17-18 ~ Final Greeting
17 This greeting is in my own
hand, Paul's. This is the sign in every letter; this is how I write. 18 The grace of our Lord Jesus Christ be with
all of you.
Paul was dictating his letter, probably to Silvanus who also acted as a secretary for St. Peter (1 Pt 5:12). Now, at the end of the letter, Paul takes up the stylus himself. His personal signature and closing remarks authenticate the letter. He did this in other letters (1 Cor 16:21 and Col 4:18), but this time his intention may be to dispel any concerns that the letter is legitimately from him. Apparently, they had earlier received a forged letter that claimed to come from Paul containing false teaching (2 Thess 2:2-3), and he now intends to sign every letter himself, so there is no question that it came from him.
Questions for discussion or reflection:
In the early 16th century, the former Catholic
priest, Martin Luther, rejected the apostolic tradition in favor of a doctrine he
made popular, sola scriptura (Scripture alone). What are the weaknesses
of this doctrine? Does adherence to this doctrine mean if a teaching isn't
explicitly spelled out in Scripture that it is invalid? That would mean
Christians should reject defining the nature of the Godhead using the word "Trinity"
since that word does not appear in Scripture, nor does the word marriage or
Christmas appear in Scripture. Does that mean the teaching Jesus gave the
Church in the forty days between His Resurrection and Ascension is invalid
since it was not written down? See CCC 80-83.
Paul urged the Thessalonian Christians to hold fast to the traditions and the deposit of faith they had received from him concerning the Gospel of salvation even though there were false teachers trying to shake their confidence in him. How would you respond if someone tried to shake your confidence in the teachings of Mother Church? How would you defend your faith? Perhaps the document "Catholic Apologetics Resource" on the website would help you.
Endnotes:
1. Also see
1 Thess 1:3; 3:11, 13; 2:2; 3:9;
Rom 8:15-16;
Gal 4:6-7;
Mt 6:8-15.
2. In Christian theology, the word "perdition" refers to a state of eternal punishment and damnation into which a sinful and unpenitent person passes after death. The title "son of perdition" is a phrase associated with a demonical person and only appears in the New Testament in the Gospel of John 17:12 (referring to Judas Iscariot) and 2 Thessalonians 2:32.
3. For the Jews, "firstfruits" recalled the dedication of the first of the harvest to God in the annual feasts of Firstfruits on the first day of the week after the Sabbath of the holy week of the Feast of Unleavened Bread (barley harvest) and Weeks/Pentecost that came 50 days later (wheat harvest). See Lev 23:9-21. In addition, according to the Law, the son that was the "firstfruits" of the womb was also dedicated to God (see Ex 13:1-2).
Michal Hunt, Copyright © 2018 Agape Bible Study. Permissions All Rights Reserved.
Catechism references for this lesson (* indicates Scripture is either quoted or paraphrased in the citation):
1:10 (CCC 1041)
1:11 (CCC 2636*)
2:3-12 (CCC 673*, 675-77)
2:4-12 (CCC 675*)
2:15 (CCC 76-79, 81, 84)
2:7 (CCC 385, 671*)
3:6-13 (CCC 2830*)
3:6 (CCC 76-79, 81, 84)
3:10 (CCC 2427)