“The coming of the lawless one is based on Satan’s working, with all kinds of false miracles, signs, and wonders” (2 Thessalonians 2:9 HCSB).

While it is possible that the coming man of lawlessness will employ a series of highly developed illusions that appear to be miraculous, it seems more likely that he will be imbued with genuine supernatural power of a Satanic origin. Consider the analysis of this passage offered by the following commentary…

“Paul employed three terms to describe the supernatural power this man will demonstrate. Miracles (dynamei) emphasizes the inherent power behind the works he will perform. Signs (semeiois) refers to the fact that they will have significance. Wonders (terasin) indicates the attitude of awe that they will evoke when people behold them. He will, in short, perform such powerful miracles that it will be evident to all that he has supernatural power, and people will stand in awe of him. One such miracle and the people’s awe are mentioned in Rev_13:2-4 and Rev_17:8.” ₍₁₎

This is important to remember if we encounter something that purports to be miraculous. The issue is not that God is incapable of performing miracles. Instead, we would be wise to examine such things before we assume they originate with Him. Jesus’ teachings are highly instructive in this regard…

“Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven. Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!'” (Matthew 7:21-23, emphasis added).

“…false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect. See, I have told you beforehand” (Matthew 24:24-25).

Another sources summarizes this precautionary approach with the following insight…

“Here it is important to note that not all miracles are of God. The devil and his agents can perform miracles. The man of lawlessness will also perform them (Rev_13:13-15). A miracle indicates supernatural power but not necessarily divine power. The miracles of our Lord proved Him to be the promised Messiah, not simply because they were supernatural, but because they fulfilled prophecy and were of such a moral nature that Satan could not have done them without harming his own cause.” ₍₂₎

We’ll consider some additional steps that can help us separate the true from the false in this regard next.

(1) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary [2 Thessalonians 2:9]

(2) William MacDonald, Believer’s Bible Commentary 2 Thessalonians 1:6, pg.2055

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“The coming of the lawless one is according to the working of Satan, with all power, signs, and lying wonders” (2 Thessalonians 2:9).

2  Thessalonians chapter two has already alerted us to one characteristic of “the lawless one” mentioned here: he will assume the place of God and usurp the worship and recognition that rightfully belongs to Him alone. To this, the verse quoted above adds two additional attributes. First, this coming man of sin will conform to Satan’s agenda. Next, he will be vested with supernatural capabilities.

This supernatural power will be reflected in the ability to perform “signs and wonders.” The word “sign” refers to “…an unusual occurrence, transcending the common course of nature. ” ₍₁₎ A “wonder” is associated with something miraculous when used in this context. ₍₂₎ These demonstrations will influence many to accept the man of sin in place of  God.

At this point, we should pause to remember that the ability to perform “miracles, signs, and wonders” does not necessarily mean that God endorses a person or ministry. In other words, the presence of miracle-working ability does not prove that the miracle-worker is doing God’s will. ₍₃₎ One source offers a perceptive comment on this unfortunate reality…

“In these confusing times, many Christians are seeking for ‘signs and wonders’ to bolster their faith. This attitude, however, was rebuked by Christ, when He lamented: “Except ye see signs and wonders, ye will not believe” (John 4:48). The danger of being led thereby into a false occultic pseudo-Christianity is very real, for Satan and his false christs and false prophets are also able to ‘shew great signs and wonders” (Matthew 24:24). But these are ‘lying wonders,’ intended to deceive men into a false worship.” ₍₄₎

In this instance, the ability to perform these signs “…is in accord with the activity of Satan” (NASB). Despite what many believe, the Scriptures identify Satan as an actual being who possesses genuine influence over others. He is not characterized as a myth, legend, or mischievous prankster. Instead, he is defined as a literal being who is evil (Matthew 6:13), wicked (1 John 2:13), a liar and a murderer (John 8:44), and a deceiver (Revelation 20:10).

We can also add the ability to perform “false miracles, signs, and wonders” (Mounce) to that list of characteristics. These miracles will be false in the sense that they represent…

• Supernaturally sophisticated sleight of hand techniques.
• Authentic miracles that are intended to deceive.
• A combination of both.

Nevertheless, one of these possibilities seems more likely than the others. We’ll see why next.

(1) G4592 semeion https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g4592

(2) G5059 teras https://www.billmounce.com/greek-dictionary/teras

(3) See Wilbur Fields, Thinking Through Thessalonians, Notes (2:9) [pg. 205] https://archive.org/stream/BibleStudyTextbookSeriesThessalonians/17Thessalonians_djvu.txt

(4) Institute for Creation Research, New Defender’s Study Bible Notes 2 Thessalonians 2:9 https://www.icr.org/bible/2Th/2/9

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“And then the lawless one will be revealed, whom the Lord will consume with the breath of His mouth and destroy with the brightness of His coming” (2 Thessalonians 2:8).

In one sense, 2 Thessalonians 2:8 returns us to the opening verses of this chapter: “…let us clarify some things about the coming of our Lord Jesus Christ and how we will be gathered to meet Him. Don’t be so easily shaken or alarmed by those who say that the day of the Lord has already begun. Don’t believe them, even if they claim to have had a spiritual vision, a revelation, or a letter supposedly from us” (2 Thessalonians 2:1-2 NLT).

We can follow the Apostle Paul’s God-inspired thought process through the first eight verses of this chapter in the following manner …

• Some members of the Thessalonian church were concerned that the Day of The Lord had already begun (verse two).
• However, that Day will not occur “…until there is a great rebellion against God and the man of lawlessness is revealed” (2 Thessalonians 2:3).
• There is a force restraining the man of sin and preventing his appearance (verse six).
• That restraining force has not yet been removed (verse seven).
• Therefore, the congregation at Thessalonica could be assured that the Day of The Lord had not yet begun regardless of what they may have heard.
• As a further comfort, Paul assured his readers that the Lord will completely annihilate the man of sin who is to come (verse eight).

Therefore, the intensity of the persecution against the Thessalonian church was not connected to Jesus’ return but attributable in part to the fact that “…the secret power of lawlessness is already at work” (2 Thessalonians 2:7 NIV). This also recalls Paul’s counsel to a young Pastor named Timothy: “Indeed, all who desire to live a godly life in Christ Jesus will be persecuted” (2 Timothy 3:12 ESV).

Given Paul’s deep familiarity with the Old Testament Scriptures, it should not come as a surprise to learn that the imagery he used in 2 Thessalonians 2:8 also appears in the book of the Biblical prophet Isaiah: “He will give justice to the poor and make fair decisions for the exploited. The earth will shake at the force of his word, and one breath from his mouth will destroy the wicked” (Isaiah 11:4 NLT).

In the context of 2 Thessalonians 2:8, we might understand this passage to mean that the Lord is so overwhelmingly powerful that a simple puff of His breath will be sufficient to dispatch this coming man of sin.

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“For the mystery of lawlessness is already at work; only He who now restrains will do so until He is taken out of the way” (2 Thessalonians 2:7).

We can enhance our understanding of this verse by examining three significant words. The first is the word mystery. This refers to a secret that would ordinarily remain unknown unless it was revealed in some manner. ₍₁₎ The second word is lawlessness. We can define this word as “contempt and violation of law, iniquity, wickedness.” ₍₂₎ Finally, there is the term “work.” In the original language of this passage, this phrase is represented by the word energeo and serves as a root of our modern day word “energy.” This word means, “to put forth power (or) be operative.” ₍₃₎

We can tie these definitions together to form an instructive paraphrase: “Here is a revelatory truth that would ordinarily remain unknown: the contempt for law that will characterize the man of sin is already in operation.” One scholar elaborates on this idea with the following insight…

“Though the man of lawlessness has not yet appeared, Paul will not allow his readers to let down their guard. The same satanic power that will ultimately spawn this unholy deceiver was already at work in Paul’s day (1 John 2:18) and is at work in ours. Because it is now restrained, the church has a strong encouragement to carry out its mission.” ₍₄₎

While virtually every human being has been exposed to some degree of lawlessness, we have yet to experience the type of lawless behavior that will characterize human conduct when the restraints upon the man of sin are removed. Another commentary closes our look at this passage with a serious and penetrating analysis…

“Lawlessness is the hidden, subtle, underlying force from which all sin springs. Civilization still has a veneer of decency through law enforcement, education, science, and reason. Although we are horrified by criminal acts, we have yet to see the real horror of complete lawlessness. This will happen when ‘the one who is holding it back steps out of the way.’

Why will God allow this to happen? To show people and nations their own sinfulness, and to show them by bitter experience the true alternative to the lordship of Christ. People totally without God can act no better than vicious animals. Lawlessness, to a certain extent, is already going on, but the man of lawlessness has not yet been revealed.” ₍₅₎

(1) G3466 mysterion https://www.billmounce.com/greek-dictionary/mysterion

(2) G458 anomia https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g458

(3) G1754 energeo https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g1754

(4) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2147). Orlando, FL: Reformation Trust.

(5) Life Application Study Bible Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved. [2 Thessalonians 2:7]

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“And you know what currently restrains him, so that he will be revealed in his time” (2 Thessalonians 2:6 HCSB).

In addition to human government as a restraining force against evil, we can say that the influence of those who genuinely follow Jesus also serves to restrict the impact of evil in the world. While objectors may be quick to identify various injustices that have been committed in the name of Christ, it’s important to measure those who claim to follow Jesus against His teachings and not the other way around.

For instance, consider the restraint upon evil that would result if everyone enacted the following portion of Jesus’ teaching from the Beatitudes…

“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust” (Matthew 5:43-45).

Jesus also referred to His followers as “…the salt of the earth” in Matthew 5:13. While salt is a relatively common element, it possesses properties that serve as an excellent illustration for 2 Thessalonians 2:6. For instance, salt is commonly known as a seasoning agent. In other words, salt often makes food taste better than it might ordinarily taste alone.

The New Testament book of Colossians utilizes this attribute as an illustration when it tells us, “Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone” (Colossians 4:6). The idea is that our interactions with others should be tasteful just as salt makes food more tasteful.

Salt is also valuable for use as a preservative. In the days before refrigeration, salt was regularly used as a preservative to keep food from spoiling and is still used for that purpose today. In a spiritual sense, we can say that Jesus (and those who genuinely represent Him) serve as a kind of preservative influence upon others. Without the preserving influence of Christ and His people in pursuing that which is good, the world would quickly become as spoiled and corrupt as food that hadn’t been salted or refrigerated.

Therefore, as Jesus says, “…Have salt in yourselves, and have peace with one another” (Mark 9:50) thus allowing His influence to season our thoughts, words, actions, and relationships with others.

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“And you know what is restraining him now so that he may be revealed in his time” (2 Thessalonians 2:6 ESV).

While this passage may seem cryptic and obscure to modern-day audiences, it appears the original readers of this letter understood this reference to the restraining force mentioned here. Unfortunately, 21st century readers of this passage do not possess that same advantage. Therefore, we must prayerfully consider the nature of the restraint upon the man of lawlessness in light of 2 Thessalonians 2:6 and the verse that follows: “…the one now restraining will do so until he is out of the way” (HCSB).

It seems that there is only one entity who is capable of exerting such control over the man of sin. That entity would be God in the Person of the Holy Spirit. It’s likely that God in His omnipotence is the only Being capable of exerting the force necessary to restrain such malevolence.

The next question is, “What form does that restraint take?” One possibility is human government. The New Testament book of Romans provides us with one of the clearest Biblical declarations concerning God’s use of human government to restrain evil…

“Everyone must obey state authorities, because no authority exists without God’s permission, and the existing authorities have been put there by God. Whoever opposes the existing authority opposes what God has ordered; and anyone who does so will bring judgment on himself. For rulers are not to be feared by those who do good, but by those who do evil.

Would you like to be unafraid of those in authority? Then do what is good, and they will praise you, because they are God’s servants working for your own good. But if you do evil, then be afraid of them, because their power to punish is real. They are God’s servants and carry out God’s punishment on those who do evil” (Romans 13:1-4 GNT).

One commentator endorses this view with the following observation…

“The principle of law and order, as enforced by human authority, is ‘that which restraineth’ until he be taken out of the way. This means that Satan will continually use every device, pursue every opportunity, and employ every diabolical instrument in his efforts to break down law and order in society. Hence, for the time being, the worst Satan can do is to promote the spirit of lawlessness… At the divinely decreed moment (the appropriate time) when, as a punishment for man’s willingness to cooperate with this spirit, the ‘someone’ and ‘something’ that now holds back is removed, Satan will begin to carry out his plans.” ₍₁₎

(1) Coffman, James Burton. “Commentary on 2 Thessalonians 2:6”. “Coffman Commentaries on the Old and New Testament”. https://www.studylight.org/commentaries/bcc/2-thessalonians-2.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

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“And now you know what is restraining, that he may be revealed in his own time” (2 Thessalonians 2:6).

Despite the abundance of modern-day Biblical study materials and thousands of years of research by untold numbers of people, it appears that we know less about some aspects of this passage than the ancient church at Thessalonica. To illustrate this, consider Paul the Apostle’s enigmatic statement here in 2 Thessalonians 2:6: “You already know what is holding this wicked one back until it is time for him to come” (CEV).

Paul’s statement implies that the Thessalonian congregation had insight into this restraining force that we do not possess today. Since Paul had already addressed this point with the Christian community at Thessalonica, it’s easy to understand why he didn’t elaborate on this subject within this letter. While this is not ideal for a 21st century audience, it does not prevent us from considering the possible identity of this restraining power.

Just as a detective might use a series of clues to narrow the list of suspects in a criminal investigation, we can use the information given to us in the verse that follows 2 Thessalonians 2:6 to aid our investigation of this passage…

“…only He who now restrains will do so until He is taken out of the way” (2 Thessalonians 2:7).

This passage contains a subtle but important shift that merits close attention. Notice that the “what” of 2 Thessalonians 2:6 has now become the “He” of 2 Thessalonians 2:7. In other words, this restraining force is impersonal in verse six but personal in verse seven. Therefore, it appears that someone is using something (or perhaps multiple “somethings”) to restrain the “son of perdition” mentioned earlier in verse three.

Since a tool is often less important than the person who uses it, we should begin by focusing our attention on the individual identified here in verse seven before we turn our attention to the form of that restraint. We can start by observing that the man of lawlessness described in 2 Thessalonians chapter two is powerful, but less so than the one who restrains him. Despite the terrifying nature of the son of perdition, he remains subject to the one who holds him back. Therefore, he can only do what he is permitted to do and not necessarily what he might like to do. In fact, the activities of the lawless one are managed by this restrainer down to the precise time of his revelation.

With these things in mind, we’ll discuss the likely identity of this restrainer next.

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“Do you not remember that when I was still with you I told you these things?” (2 Thessalonians 2:5).

It’s interesting to note Paul the Apostle’s brief aside here in verse five: “Don’t you remember? I told you all this while I was with you” (GNT). This statement is important because it verifies the Biblical book we know today as 1 Thessalonians as a genuine letter from Paul himself. You see, Paul and the members of the Thessalonian church were the only two parties who held the ability to confirm the truth of that statement. This enabled the Thessalonians to verify the genuine nature of this message and establish that it was not a forgery.

Beyond this, it appears that the Thessalonian congregation had forgotten some key aspects of Paul’s teaching regarding the subject of Jesus’ return. In fact, Jesus once had a similar experience in speaking with His disciples: “‘Take care,’ Jesus warned them, ‘and be on your guard against the yeast of the Pharisees and the yeast of Herod'” (GNB).

The “yeast of the Pharisees” represented false spirituality or religious hypocrisy (Luke 12:1). “The yeast of Herod” involved a secular mindset and the appeal of power (Acts 12:21-23). Much like the subtle, pervasive effect of yeast upon a piece of dough, these attitudes can produce a damaging effect if they are allowed to permeate our lives.

The problem is that the disciples completely misinterpreted the meaning of Jesus’ message: “The disciples talked this over and said to each other, ‘He must be saying this because we don’t have any bread'” (Mark 8:16 CEV). That prompted Jesus to make the following response: “‘…Don’t you remember? When I broke the five loaves for the five thousand, how many baskets did you fill with leftover pieces?’ They told him, ‘Twelve.’ ‘When I broke the seven loaves for the four thousand, how many large baskets did you fill with leftover pieces?’ They answered him, ‘Seven.’ He asked them, ‘Don’t you catch on yet?'” (Mark 8:18-21 GW).

While the disciples had surely remembered their previous experiences with Jesus, they had forgotten to apply them in the context of His warning. In a similar manner, the Thessalonian church had forgotten what Paul taught them- and that led them to respond in fear and anxiety when presented with an aberrant teaching on the subject of Jesus’ return. We can avoid a similar fate by reading the Scriptures daily to bring their teachings to our remembrance and help ensure that we do not forget what we’ve already learned.

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“He opposes and exalts himself above every so-called god or object of worship, and as a result he takes his seat in God’s temple, displaying himself as God” (2 Thessalonians 2:4 NET).

This passage offers several insights into the man of lawlessness described earlier in verse three. For instance, he will accept no competition from “…any so-called god or anything that people worship” (NCV). Next, the act of “taking a seat” in God’s temple implies that he will seize an exalted position much like a king who claims a royal seat of authority. However, he will take this seat in a place that does not belong to him (i.e. God’s temple) in seeking to displace God from His rightful position.

Finally, this man will attempt to represent himself as something he is not: “He will announce that he himself is God” (NIRV). Taken together, these actions reveal that the man of lawlessness will seek to assume a position of ultimate supremacy, dominance, and worship.

Two commentators make several sobering observations regarding this spurious claim to deity and attempt to usurp the place of God…

“This Greek term for ‘temple’ (naos) was used for the Holy of Holies in the Jewish Temple, though no seat was in it. The term was also employed for pagan temples where deities were enthroned. This may imply that the Jewish temple must be physically rebuilt (cf. Dan. 9:24-27), possibly following Ezekiel 40-48, but not necessarily. Remember the Jewish temple had no place to sit. It was only a Greek temple (i.e., Zeus’) which had a throne. If literal this phrase could not refer to a Jewish place of worship. Chrysostom interpreted ‘a temple’ as a common Pauline metaphor for the Church (cf. 1 Cor. 3:16-17; 6:19; 2 Cor. 6:16; Eph. 2:21). This view sees the Anti-Christ as manifesting himself in the visible church.” ₍₁₎

“This man is not Satan, although Satan is the force behind him (v. 9) and he has motives like the desires of the devil (cf. Is 14:13, 14). Paul is referring to the very act of ultimate apostasy which reveals the final Antichrist and sets the course for the events that usher in the Day of the Lord. Apparently, he will be seen as supportive of religion so that God and Christ will not appear as his enemies until the apostasy. He exalts himself and opposes God by moving into the temple, the place for worship of God, declaring himself to be God and demanding the worship of the world. In this act of Satanic self-deification, he commits the great apostasy in defiance of God.” ₍₂₎

(1) Dr. Bob Utley. Free Bible Commentary, 2 Thessalonians 2:4 Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL07/VOL07C_02.html

(2) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (2 Th 2:3). Nashville, TN: Thomas Nelson Publishers.

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“Don’t be fooled by what they say. For that day will not come until there is a great rebellion against God and the man of lawlessness is revealed–the one who brings destruction. He will exalt himself and defy everything that people call god and every object of worship. He will even sit in the temple of God, claiming that he himself is God” (2 Thessalonians 2:3-4 NLT).

We can make a few additional observations regarding the man of lawlessness who is identified for us within these verses. For instance, some versions of this passage (most notably the King James Bible and its related translations) identify this person as “the man of sin.” In reality, there is little real difference between these descriptions since lawlessness and sin are functional equivalents of one another.

We should also remember that the concept of lawlessness is not limited to this future period when the man of lawlessness will be revealed. As Paul the Apostle will later go on to acknowledge, the “mystery of lawlessness” was already at work in his own day (2 Thessalonians 2:7). In fact, such acts of lawlessness run like a thread throughout the course of human history extending as far back as our first human ancestors. Thus, the acts of lawlessness we see, hear, or experience today are harbingers of the man of lawlessness who is to come. He is the one who will embody the characteristics of lawlessness in its various forms.

It is also interesting to note that this future leader is further identified as “the son of perdition” in many Biblical translations. This phrase expresses the idea of ruin, damnation, and “the destruction which consists of eternal misery in hell.” ₍₁₎ Those who are familiar with the gospel accounts of Jesus’ life may also recognize this term, for Jesus used this same phrase to identify Judas Iscariot…

“While I was with them in the world, I kept them in Your name. Those whom You gave Me I have kept; and none of them is lost except the son of perdition, that the Scripture might be fulfilled” (John 17:12).

Thus, Judas served as a type or example of the man of lawlessness who will appear in the future. This has led one commentator to conclude, “Perdition means destruction, the complete loss of well-being. It is really the opposite of salvation. To call him the son of perdition means his character is marked by this destruction. Moffatt says the phrase ‘son of perdition’ essentially means the doomed one.” ₍₂₎

(1) G684 apoleia Thayer’s Greek Lexicon https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?strongs=G684&t=NKJV

(2) Guzik, Dave 2 Thessalonians 2 – The Coming of That Day https://enduringword.com/bible-commentary/2-thessalonians-2/

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“Let no one deceive you in any way. For that day will not come, unless the rebellion comes first, and the man of lawlessness is revealed, the son of destruction, who opposes and exalts himself against every so-called god or object of worship, so that he takes his seat in the temple of God, proclaiming himself to be God” (2 Thessalonians 2:3-4 ESV).

Some members of the Thessalonian church had apparently been shaken by the belief that “The Day of The Lord” had already arrived within their lifetimes. Paul the Apostle sought to clarify his earlier teaching regarding that subject and calm their fears in the verses quoted above. In doing so, Paul provides us with some important information regarding a specific period of rebellion against God that will occur in the future.

That rebellion will usher in the appearance of a person whom Paul identifies as “the man of lawlessness.” This individual will be so completely under the control of sin that he will personify the spirit of the antichrist described for us in the New Testament epistle of 1 John: “Who is a liar but he who denies that Jesus is the Christ? He is antichrist who denies the Father and the Son” (1 John 2:22).

While it may seem obvious, it’s important to note that the word “antichrist” is separable into two distinct portions: “anti” and “christ.” The first part of this word (“anti”) means “against.” This prefix is familiar to many of us due to its appearance within many well-known words and phrases. For instance, a person who is said to be “antisocial” is someone who is against the idea of socializing with others. The words “antifreeze,” “antiestablishment,” and “antibiotic” offer some additional examples.

However, the term “anti” can also mean “instead of” or “in place of.” This means the word “antichrist” may also be associated with an attempt to substitute someone or something else for Christ. Therefore, any person, teaching, or organization that attempts to take Jesus’ place may be accurately characterized by the word “antichrist” (see 1 John 4:2-3 and 2 John 1:7).

The term “antichrist” will find its ultimate definition in the future when the person described here in 2 Thessalonians 2:3 is revealed. This person will personify the word antichrist in both senses of the word (see also Revelation 13-20). Because of this, “the man of lawlessness” will be the ultimate embodiment of this idea, for he will be someone who is completely against Christ while attempting to substitute for Him at the same time.

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“Don’t let anyone deceive you in any way. For that day will not come unless the apostasy comes first and the man of lawlessness is revealed, the son of destruction. He opposes and exalts himself above every so-called god or object of worship, so that he sits in God’s sanctuary, publicizing that he himself is God” (2 Thessalonians 2:3-4 HCSB).

In seeking to comfort the members of the Thessalonian church regarding the subject of Jesus’ return, Paul the Apostle explained that “…the day of Christ” (v. 2) will not arrive until a specific period of spiritual desertion takes place. That desertion may take the form of those who once self-identified as Christians and later departed from the faith, a deliberate rebellion against God throughout humanity, or perhaps a combination of both.

Depending on the Biblical translation, this wide-scale defection from God is variously defined as…

• “a falling away” (KJV).
• “the apostasy” (CSB).
• “a great rebellion against God” (NLT).
• “a definite rejection of God” (Phillips).

One source tells us that ancient non-biblical documents associate the idea of this defection with the concept of a political rebellion. ₍₁₎ So this implies something more than just a general lack of interest in the things of God; it implies a dedicated insurrection against the Creator.

While history has seen innumerable revolts against various forms of societal, religious, and/or political order, these are only precursors to the rebellion that will usher in the appearance of the person described as “the man of lawlessness” in the passage quoted above. Since Romans 13:1-2 tells us that God has established all governing authorities, this revolt will likely extend beyond the spiritual dimension to encompass other forms of governmental and societal order as well.

Before we turn our attention to the person who is described for us within this passage, one commentator leaves us with a few additional observations in the context of Paul’s original audience for this letter…

“The ancient Greek wording for falling away indicates a rebellion or a departure. Bible scholars debate if it refers to an apostasy among those who once followed God, or a general worldwide rebellion. In fact, Paul may have both in mind, because there is evidence of each in the end times (1 Timothy 4:1-3, 2 Timothy 3:1-5 and 4:3-4). Nevertheless, Paul’s point is clear: ‘You are worried that we are in the Great Tribulation and that you missed the rapture. But you can know that we are not in the Great Tribulation, because we have not yet seen the falling away that comes first.'” ₍₂₎

(1) G646 apostasia. Vines, W. E., M. A. Entry for ‘Fall, Fallen, Falling, Fell’. Vine’s Expository Dictionary of NT Words. https://www.studylight.org/dictionaries/ved/f/fall-fallen-falling-fell.html. 1940.

(2) Guzik, Dave 2 Thessalonians 2 – The Coming of That Day https://enduringword.com/bible-commentary/2-thessalonians-2/

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“Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition, who opposes and exalts himself above all that is called God or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God” (2 Thessalonians 2:3-4)

Judging from the passage quoted above, it appears that some members of the Thessalonian congregation had been mistakenly led to believe that the “The Day of The Lord” had arrived within their lifetimes. Paul the Apostle will now go on to correct that misunderstanding beginning here in 2 Thessalonians 2:3-4.

In one sense, it’s easy to understand how the church at Thessalonica might have made this connection. For instance, the Scriptures often associate “The Day of The Lord” with God’s wrath (Isaiah 13:9), a period of destruction (Joel 1:15), and a day of trouble and distress (Zephaniah 1:14-18). In light of the intense persecution they had experienced as a result of their commitment to Christ, this impressionable young church may have been susceptible to this erroneous message from others or someone claiming to be Paul himself.

One source offers some additional perspective on this idea…

“In the Bible, ‘the day of the Lord’ is used in two ways: It can mean the end times (beginning with Christ’s birth and continuing until today), and it can mean the final judgment day (in the future). Because some false teachers were saying that judgment day had come, many believers were waiting expectantly for their vindication and for relief from suffering. But judgment day had not yet come; other events would have to happen first.” ₍₁₎

Thus, this passage offers an important reminder for 21st century readers. For example, it is one thing to recognize that current events seem to indicate that “the day of Christ“ is drawing near or that Jesus is likely to return soon. In fact, Jesus consistently warns us to be watchful in regard to His return. But as another commentator adds, “False starts have been a common phenomenon among movements predicting the imminent end of the age as people’s expectations exceed their patience.” ₍₂₎

Therefore, we would be wise to live in expectation of Christ’s return while keeping the following Scriptures in mind…

“Make good use of every opportunity you have, because these are evil days” (Ephesians 5:16 GNT).

“Live wisely among those who are not believers, and make the most of every opportunity” (Colossians 4:5 NLT).

“…you are living with evil people all around you, who have lost their sense of what is right. Among those people you shine like lights in a dark world, and you offer them the teaching that gives life…” (Philippians 2:15-16 ERV).

(1) Life Application Study Bible Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved. [2 Thessalonians 2:1-2]

(2) Charles A. Wanamaker, The Epistles to the Thessalonians, p. 238. Quoted in Notes on 2 Thessalonians 2020 Edition, Dr. Thomas L. Constable https://www.planobiblechapel.org/tcon/notes/html/nt/2thessalonians/2thessalonians.htm

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“Now concerning the coming of our Lord Jesus Christ and our being gathered to Him: We ask you, brothers, not to be easily upset in mind or troubled, either by a spirit or by a message or by a letter as if from us, alleging that the Day of the Lord has come” (2 Thessalonians 2:1-2 HCSB)

A closer look at this passage reveals three potential avenues for spiritual deception: “a spirit… a message or by a letter as if from us.”

The first avenue (“a spirit“) likely relates to those who falsely claimed to possess a divinely-inspired message regarding Jesus’ return. Paul had earlier counseled the Thessalonians to scrutinize such things when he said, “Put everything to the test. Accept what is good” (1 Thessalonians 5:21 CEV). This also aligns with something we read in the New Testament epistle of 1 John…

“Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world” (1 John 4:1 NIV).

A “message” is comparable to a modern-day sermon or “a spoken word” (ESV). While many contemporary speakers are skilled in the art of persuasion, it’s important to recognize that such talents are not always put to God-honoring purposes. It’s also important to recognize that the ability to generate fear and anxiety in the minds of an audience may be used appropriately or inappropriately depending on certain factors.

For instance, a speaker who is honest about the prospects of a Christless eternity may provoke a legitimate sense of fear and anxiety in those who do not know God. Ideally, that response would serve to direct their attention to humanity’s failure to live up to God’s moral standards and illustrate their need for a Savior. However, the Christian community in Thessalonica did not fall into that category. Because of this, their confused (CEB) and troubled (KJV) response indicates that there was something wrong with what they had been told concerning “…the coming of our Lord Jesus Christ and our being gathered to Him“.

While it is right to promote a healthy sense of respect and reverence for God, we should recognize that “…perfect love casts out fear” (1 John 4:18) in those who follow Christ. Remember that fear and anxiety are powerful motivational tools. Therefore, a speaker who generates this kind of emotional response in his or her audience should be carefully examined to ensure that his or her message corresponds with sound Biblical doctrine.

Finally, “a letter” would correspond to a written report. Today, this might take the form of a published work, online post, text message, or email. Just as in our first two examples, a spiritual teaching that takes the form of a written report may not be what it seems. In light of this, we would be wise to test the authenticity of such things against the Scriptures.

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“Now regarding the arrival of our Lord Jesus Christ and our being gathered to be with him, we ask you, brothers and sisters, not to be easily shaken from your composure or disturbed by any kind of spirit or message or letter allegedly from us, to the effect that the day of the Lord is already here” (2 Thessalonians 2:1-2 NET).

One of the motivating factors behind Paul the Apostle’s second letter to the Thessalonian church involved the need to correct those who had misapplied some of his earlier teachings. Paul addressed one such misconception in the passage quoted above: “Concerning the coming of our Lord Jesus Christ… we ask you… not to become easily unsettled or alarmed.”

In light of this, it appears that some among the Thessalonians were anxious and uneasy concerning the subject of Jesus’ return. It also appears that this sense of apprehension had its origin in several different sources that were less than trustworthy.

It might be said that the Thessalonians had fallen into this state of anxiety because they shifted their focus from Someone (Jesus Himself) to something (the timing of His return in this instance). Much as the Apostle Peter famously began to sink beneath the waves of the sea when he took his focus off Jesus, these verses remind us that it is easy to fall into a state of anxiety if we fail to focus upon Christ. Therefore, it should come as no surprise to read Peter’s counsel from the Biblical book of 1 Peter: “Cast all your anxiety on him because he cares for you” (1 Peter 5:7 NIV).

Here are a few other Scriptures to commit to memory when facing a potentially anxiety-producing circumstance…

“Come to me, all you who are weary and burdened, and I will give you rest” (Matthew 11:28 NIV).

“For God has not given us a spirit of fear, but of power and of love and of a sound mind” (2 Timothy 1:7).

“Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God; and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus” (Philippians 4:6-7).

“Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid” (John 14:27 NIV).

“I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world” (John 16:33 NIV).

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“Now concerning the coming of our Lord Jesus Christ and our being gathered together to him, we ask you, brothers, not to be quickly shaken in mind or alarmed, either by a spirit or a spoken word, or a letter seeming to be from us, to the effect that the day of the Lord has come” (2 Thessalonians 2:1-2 ESV).

Having comforted the Thessalonians with the assurance that he was praying for them, the Apostle Paul will now transition to a subject that holds interest for every generation: the return of Christ. One scholar provides us with an overview of this topic in the context of the passage quoted above…

“The church of all ages has looked with joyous anticipation to the promised future return of Christ. As His first advent secured our redemption, so His second advent is the blessed hope of the church for the full consummation of His kingdom. The New Testament term most often used to point to Christ’s return is the Parousia. The Parousia refers to the ‘appearing,’ ‘manifestation,’ or ‘coming’ of Jesus in glory at the end of the age. It refers to the church’s expectation of the promised Second Coming or Second Advent of Christ.” ₍₁₎

1 Thessalonians 4:16-17 offers a detailed description of what will take place during this period…

“For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord.”

We can associate this portion of Scripture with an event that has come to be known as the “rapture of the church.” This term derives from an ancient translation of the Scriptures known as the Vulgate. That version renders the phrase “caught up” as raptus, a word that serves as the root of our modern-day word “rapture” and offers a convenient way to identify this Biblical doctrine.

For those Christians who are alive at the time of Jesus’ return, this event will bypass the physical death process and provide for their immediate entrance into eternal life with a glorified body. Yet despite having shared this information with the Thessalonian Christians (both in person and within his previous letter), it appears that many within the Christian community in Thessalonica were still anxious regarding this subject. We’ll take a closer look at the subject of anxiety (and how to deal with it) next.

(1) Sproul, R. C. (Ed.). (2015). The Reformation Study Bible: English Standard Version (2015 Edition) (p. 2137). Orlando, FL: Reformation Trust.

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“Now, brethren, concerning the coming of our Lord Jesus Christ and our gathering together to Him, we ask you, not to be soon shaken in mind or troubled, either by spirit or by word or by letter, as if from us, as though the day of Christ had come” (2 Thessalonians 2:1-2).

As we enter the central portion of the book of 2 Thessalonians, Paul the Apostle will offer some additional detail regarding several important end-time events. As we’ll see later in this chapter, this portion of Scripture will supplement some of Paul’s earlier teaching on this subject in order to protect the Christians at Thessalonica from some erroneous teachings that had entered the church.

In one sense, the opening verses of 2 Thessalonians chapter two are comparable to the experience of listening to one side of a mobile phone conversation. While we can gain a great deal of understanding regarding the subject of that conversation, we can only guess at the portion we can’t hear. In this analogy, the first twelve verses of this chapter serve as the portion of the conversation we can hear. What we don’t know is what Paul said earlier regarding “…the coming of our Lord Jesus Christ and our gathering together to Him.”

Nevertheless, these verses provide an excellent framework for understanding the things Paul will go on to say later. For instance…

• They establish our subject for much of this chapter: “…the coming of our Lord Jesus Christ and our gathering together to Him.”
• They explain the reason for Paul’s concern: “…Do not become easily upset in your thinking or afraid” (NCV).
• They identify the source of the issue: “…by spirit or by word or by letter, as if from us.”
• They provide us with the nature of the problem: “…as though the day of Christ had come.”

Finally, one source summarizes the opening twelve verses of this chapter and offers some wise counsel that should guide our response to this passage…

“Paul describes the end of the world and Christ’s second coming. He says that great suffering and trouble lie ahead, but evil will not prevail because Christ will return to judge all people. Although Paul presents a few signs of the end times, his emphasis, like Jesus’ (Mark 13), is the need for each person to prepare for Christ’s return by living rightly day by day. If we are ready, we won’t have to be concerned about the preceding events or the timing of Christ’s return. God controls all events.” ₍₁₎

(1) Life Application Study Bible Copyright © 1988, 1989, 1991, 1993, 1996, 2004 by Tyndale House Publishers Inc., all rights reserved. [2 Thessalonians 2:1]

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“Therefore we also pray always for you that our God would count you worthy of this calling, and fulfill all the good pleasure of His goodness and the work of faith with power, that the name of our Lord Jesus Christ may be glorified in you, and you in Him, according to the grace of our God and the Lord Jesus Christ” (2 Thessalonians 1:11-12).

2 Thessalonians chapter one ends with the first of Paul the Apostle’s prayers for the church at Thessalonica. This prayer features several characteristics that we can emulate as we pray for ourselves and others.

Paul began by reminding the Thessalonians, “We are constantly praying for you…” (CEB). In addition to Paul’s diligence in praying for the Thessalonian Christians, the content of those prayers included something important: a request that God would enable them to act in a manner that was consistent with what they professed to believe. Since it is impossible to live a God-honoring life based on our own limited resources, Paul interceded on behalf of the church at Thessalonica for God’s empowerment to help them “…do the good things you want and perform the works that come from your faith” (NCV).

The Scriptures often use the concept of “fruitfulness” to reflect this general idea. Just as we can identify a tree by the type of fruit it produces, we can often identify the presence of Christ in someone’s life by examining the “fruit” (or the identifying characteristics) that his or her life produces. In general, a God-honoring person will demonstrate God-honoring qualities (see 1 Corinthians 13:4-7). In other words, a Godly person will bear fruit that is consistent with his or her profession of faith in Christ.

We can help ensure that our lives produce the right kind of fruit by paying heed to the following message from Jesus to His disciples…

“…No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me. I am the vine; you are the branches. If a man remains in me and I in him, he will bear much fruit; apart from me you can do nothing… If you remain in me and my words remain in you, ask whatever you wish, and it will be given you. This is to my Father’s glory, that you bear much fruit, showing yourselves to be my disciples” (John 15:4-5, 7-8 NIV).

It is in this manner that “…the name of our Lord Jesus will be honored because of the way you live, and you will be honored along with him” (NLT).

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“When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day” (2 Thessalonians 1:10 KJV)

Why should Jesus be glorified and admired? Well, the Scriptures provide us with a variety of reasons…

Jesus is compassionate: “When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd” (Matthew 9:36).

Jesus is selfless: “…the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45).

Jesus expressed forgiveness for those who were complicit in His death: “Then Jesus said, ‘Father, forgive them, for they do not know what they do'” (Luke 23:34).

Jesus did not seek to promote Himself: “Holding her hand, he said to her, ‘Talitha koum,’ which means ‘Little girl, get up!’ And the girl, who was twelve years old, immediately stood up and walked around! They were overwhelmed and totally amazed. Jesus gave them strict orders not to tell anyone what had happened, and then he told them to give her something to eat” (Mark 5:41-43 NLT).

Jesus is opposed to hypocrisy: “Be careful not to do your good works in public in order to attract attention. If you do, your Father in heaven will not reward you. So when you give to the poor, don’t announce it with trumpet fanfare. This is what hypocrites do in the synagogues and on the streets in order to be praised by people. I can guarantee this truth: That will be their only reward. When you give to the poor, don’t let your left hand know what your right hand is doing. Give your contributions privately. Your Father sees what you do in private. He will reward you” (Matthew 6:1-4 GW).

Jesus is self-sacrificial: “For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich” (2 Corinthians 8:9).

Jesus associates with those who are rejected by others: “Then all the tax collectors and the sinners drew near to Him to hear Him. And the Pharisees and scribes complained, saying, ‘This Man receives sinners and eats with them'” (Luke 15:1).

Jesus helps those who have nothing to offer Him: “When Jesus was in one of the towns, there was a man covered with a skin disease. When he saw Jesus, he bowed before him and begged him, ‘Lord, you can heal me if you will.’ Jesus reached out his hand and touched the man and said, ‘I will. Be healed!’ Immediately the disease disappeared” (Luke 5:12-13 NCV).

Jesus’ love is enduring: “…Jesus knowing that His hour had come that He would depart out of this world to the Father, having loved His own who were in the world, He loved them to the end” (John 13:1).

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“when He comes, in that Day, to be glorified in His saints and to be admired among all those who believe, because our testimony among you was believed” (2 Thessalonians 1:10).

In a world that seems to offer very little of lasting value or substance, we might be tempted to echo the lament found within the Old Testament book of Ecclesiastes: “‘Everything is meaningless,’ says the Teacher, ‘completely meaningless!'” (Ecclesiastes 1:2 NLT). Is it possible to find anything of genuine worth in a world where so many things seem temporal and insignificant? The answer to that question is a resounding “yes” in Christ.

You see, the passage quoted above tells us that Jesus will be “…glorified in His saints.” In the original language of the Old Testament, the word “glory” is translated from the Hebrew phrase kabad. This word communicated the idea of heaviness, weight, and/or substance when used in this context. ₍₁₎ In the New Testament, “glory” is represented by the word doxa and refers to a good opinion that results in praise and honor for the person under consideration. ₍₂₎ A modern definition of this word includes “very great praise, honor, or distinction bestowed by common consent; renown.” ₍₃₎

How do these definitions apply to Christ? Well, consider the following statement from Jesus to the religious authorities of His day: “Most assuredly, I say to you, before Abraham was, I AM” (John 8:58). Jesus’ use of the term “I AM” in this passage is a direct, unmistakable, and intentional claim to deity for it established a direct link to the Old Testament book of Exodus where God applied this very same title to Himself (see Exodus 3:14).

If we reflect upon this statement and consider the extraordinary circumstances of Jesus’ birth, His sinless life, the miraculous works He performed, and His resurrection from the dead, it becomes clear that Jesus is more than just a good moral teacher; He is God. Thus, Jesus is worthy of glory, for there is no Being of greater worth or substance than God.

Furthermore, Colossians 2:3 refers to “(Christ), in whom are hidden all the treasures of wisdom and knowledge.” In light of these things, we can say that every human desire for meaning, purpose, wisdom, knowledge, relevance, satisfaction, and fulfillment finds its ultimate consummation in Christ. This also explains why the Scriptures associate Jesus with other substantive elements like a rock (1 Corinthians 10:4), a foundation (1 Corinthians 3:11), and an “…anchor of the soul” (Hebrews 6:19-20).

However, there are numerous other aspects of Jesus’ character that make Him worthy of glory and we’ll explore some of those aspects next.

(1) H3513 – kabad https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=H3513

(2) G1391 – doxa https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g1391

(3) “Glory” Dictionary.com, Retrieved 1 June 2020 from https://www.dictionary.com/browse/glory

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“They will suffer the punishment of eternal destruction, away from the presence of the Lord and from the glory of his might” (2 Thessalonians 1:9).

The “punishment of eternal destruction” referenced here in 2 Thessalonians 1:9 is associated with the Biblical concept of hell. In the original language of the New Testament, “hell” is translated from the word Gehenna, the Greek form of a Hebrew word that means “the valley of Hinnom.” In Israel, the Hinnom Valley served as the place where the ancient Israelites once sacrificed their infant children to a pagan deity named Molech.

Molech was the pagan god of the Ammonites, a people group who co-existed along with the nation of Israel during the Old Testament period. Molech was represented as a hollow brass statue with a calf’s head and outstretched arms. A person who sought to bring a sacrifice to Molech would begin by loading the brass statue with hot coals. He or she would then place an infant child on the outstretched arms of the statue where the child would be seared to death. ₍₁₎ This horrific practice continued until Israel’s King Josiah tore these altars down around 620 BCE. ₍₂₎

In the New Testament era, the Hinnom Valley served as something of a centralized garbage dump for the city of Jerusalem. All the waste and refuse generated by the city eventually found its way there. The Valley of Hinnom was the place of disposal for dead animals and the bodies of executed criminals. It also accommodated the human refuse generated by the residents of the city. In order to consume this tremendous amount of daily waste, fires burned continuously within the valley.

These elements made the Hinnom Valley suitable for use as an illustration to describe the concept of hell. In addition, “hell” is also described within the Scriptures as a lake of fire (Revelation 20:10), as well as a place of outer darkness (Matthew 25:30), weeping (Matthew 8:12), and torment (Revelation 14:11).

In remarking on these horrific images, one source offers a disturbing analysis: “If men object to the concept of hell fire, they must realize that, if these fires are not to be taken literally, it is because the reality which they represent is so terrible that it can only be visualized as everlasting fire, where ‘the smoke of their torment ascendeth up for ever and ever’ (Revelation 14:11).” ₍₃₎

With these things in mind, it becomes easier to understand why 2 Thessalonians 1:9 uses the term eternal destruction to describe such a fate.

(1) See Leviticus 20:1-5 and 2 Chronicles 28:1-3 for references to these sacrifices.

(2) See 2 Kings 23:10

(3) Institute for Creation Research, New Defender’s Study Bible Notes James 3:6

 
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“They will undergo the penalty of eternal destruction, away from the presence of the Lord and from the glory of his strength” (2 Thessalonians 1:9 NET).

We’ll close our overview of 2 Thessalonians 1:9 with some final commentary from the following author…

“…(I)t’s important to remember the punishment for any crime is not determined by the criminal, but by the authority who is responsible for upholding the standard. Justice is not determined by the law breaker, but by the law giver. Justice and punishment are established based on the nature of the source of the law, not the nature of the source of the offense. Since God is the source of justice and the law, His nature determines the punishment. Since God is eternal and conscious, all rewards and punishments must also be eternal and conscious…

A Loving God simply allows us to suffer the anguish and torment resulting as a consequence of our bad choices. There is a difference between self-inflicted torment and active torture at the hands of another. The duration of the crime has nothing to do with the duration of the punishment (even in this life). The source of the law determines the degree of the punishment, and God is a perfect eternal, conscious being. Don’t be surprised to find we often underestimate the eternal consequence of our own sinful and ultimate choice to reject God.” ₍₁₎

“…The God of the Bible is described as loving, gracious and merciful (this can be seen in many places, including 1 John 4:8-9, Exodus 33:19, 1 Peter 2:1-3, Exodus 34:6 and James 5:11). The Bible also describes God as holy and just, hating sin and punishing sinners (as seen in Psalm 77:13, Nehemiah 9:33, 2 Thessalonians 1:6-7, Psalms 5:5-6, and Matthew 25:45-46). It’s this apparent paradox reveals something about the nature of love and the necessity of Hell.

…When a judge pardons an unrepentant rapist without warrant, we don’t typically see this as an act of love, particularly when we consider the rights of the victim (and the safety of potential future victims). Mercy without justice is reckless, meaningless and dangerous. True love cares enough to punish wrongdoing. For this reason, a God of love must also be a God of justice, recognizing, separating and punishing wrongdoers. Hell is the place where God’s loving justice is realized and executed.

…The paradox of God’s love and justice necessitates the existence of Hell. God’s love does not compel Him to eliminate the necessary punishment and consequence for sin, but instead compels Him to offer us a way to avoid this consequence altogether. By offering forgiveness through the sacrifice of Christ on the cross (who took our punishment), God demonstrated His love for us. It cannot be said that a loving God would never create a place like Hell if that same God has provided us with a way to avoid it.” ₍₂₎

(1) Excerpted from J. Warner Wallace, Can The Existence and Nature of Hell Be Defended? (Free Bible Insert), Retrieved 5 June 2020 from https://coldcasechristianity.com/writings/can-the-existence-and-nature-of-hell-be-defended-free-bible-insert/

(2) Excerpted from J. Warner Wallace, Why Would A Loving God Create A Place Like Hell?, Retrieved 5 June 2020 from https://coldcasechristianity.com/writings/why-would-a-loving-god-create-a-place-like-hell/

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“They will be punished with everlasting destruction and shut out from the presence of the Lord and from the glory of his might” (2 Thessalonians 1:9 HCSB).

We’ll continue our look at this passage with some observations from the following commentator…

“For many people, the idea our finite, temporal choices here should merit an eternal punishment of infinite torment in Hell seems rather inequitable. The punishment doesn’t seem to fit the crime. In fact, the punishment seems extraordinarily excessive. Why would God torture eternally those who have sinned temporally? Why would God torture infinitely those who have only sinned finitely?

… Part of the problem is the way we are using language here. The Bible says those who are delivered into Hell will be tormented, and the degree to which they suffer is described in illustrative language. The torment is compared to an unquenchable fire. But the scripture never describes Hell as a place where God or His angels are actively torturing the souls of the rebellious.

It is accurate to describe Hell as a place of separation from God where souls will be in ongoing conscious torment, but Hell is never described as a place of active torture at the hands of God or His agents. Instead, Hell is always described as a state of torment coming as the result of a choice on the part of the person who finds himself there. There is a difference between torture and torment. I can be continually tormented over a decision I made in the past, without being actively tortured by anyone…

The torment experienced in Hell is eternal, and for some, this still seems inequitable compared to the finite and limited sins that we might commit here on earth. So let’s address the issue of the duration of the punishment. First, it’s important for us to remember the severity of a crime does not always have anything to do with the amount of time it takes to commit it.

If I embezzle five dollars a day from my boss over the course of five years, I might eventually get caught and pay the penalty… But if I become enraged at a coworker and in the blink of an eye I lose my temper and kill him, the crime is now murder… This crime took much less than five years to commit. It only took five seconds. Yet the penalty for this crime is far greater…

The penalties for these two crimes are very different, and they have nothing to do with the duration of the actual criminal act. Instead, the severity of the crime is the key to determining its punishment. It’s the same way with God. The duration of the crime has little to do with the duration of the penalty. It’s all about the severity of the crime.” ₍₁₎

(1) Excerpted from J. Warner Wallace, Can The Existence and Nature of Hell Be Defended? (Free Bible Insert), Retrieved 5 June 2020 from https://coldcasechristianity.com/writings/can-the-existence-and-nature-of-hell-be-defended-free-bible-insert/

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“These will pay the penalty of eternal destruction from the Lord’s presence and from His glorious strength” (2 Thessalonians 1:9 HCSB).

Our next three studies will feature two commentators who address the difficult topic of hell and the eternal consciousness of those who pass from this life without Christ…

“…(T)here are several lines of evidence that support the everlasting consciousness of the lost.

First, the rich man who died and went to hell was in conscious torment (Luke 16:22–28), and there is absolutely no indication in the text that it was ever going to cease.

Second, Jesus spoke repeatedly of the people in hell as ‘weeping and gnashing of teeth’ (Matt. 8:12; 22:13; 24:51; 25:30), which indicates they were conscious.

Third, hell is said to be of the same duration as heaven, namely, ‘everlasting’ (Matt. 25:41).

Fourth, the fact that their punishment is everlasting indicates that they too must be everlasting. One cannot suffer punishment, unless a person exists to be punished (2 Thes. 1:9).

Fifth, the beast and the false prophet were thrown ‘alive’ into the lake of fire at the beginning of the 1,000 years (Rev. 19:20), and they were still there, conscious and alive, after the 1,000 years (Rev. 20:10).

Sixth, the Scriptures affirm that the devil, the beast, and the false prophet ‘will be tormented day and night forever and ever’ (Rev. 20:10). But there is no way to experience torment forever and ever without being conscious for ever and ever.

Seventh, Jesus repeatedly referred to hell as a place where ‘the fire is not quenched’ (Mark 9:48), where the very bodies of the wicked will never die (cf. Luke 12:4–5). But it would make no sense to have everlasting flames and bodies without any souls in them to experience the torment.

Eighth, the same word used to describe the wicked perishing in the OT (abad) is used to describe the righteous perishing (see Isa. 57:1; Micah 7:2). The same word is used to describe things that are merely lost, but then later found (Deut. 22:3), which proves that ‘lost’ does not here mean go out of existence. So, if perish means to annihilate, then the saved would have to be annihilated too. But we know they are not.

Ninth, it would be contrary to the created nature of human beings to annihilate them, since they are made in God’s image and likeness, which is everlasting (Gen. 1:27). For God to annihilate His image in man would be to attack the reflection of Himself.

Tenth, annihilation would be demeaning both to the love of God and to the nature of human beings as free moral creatures. It would be as if God said to them, ‘I will allow you to be free only if you do what I say! If you don’t, then I will snuff out your very freedom and existence!’ …Eternal suffering is an eternal testimony to the freedom and dignity of humans, even unrepentant humans.” ₍₁₎

(1) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties (pp. 493–494). Wheaton, Ill.: Victor Books.

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“These shall be punished with everlasting destruction from the presence of the Lord and from the glory of His power” (2 Thessalonians 1:9).

In order to gain a proper understanding of this passage, it is important to first define our terms. For instance, some might associate the term eternal (ASV) or everlasting destruction with the permanent cessation of conscious existence. However, a closer look at the original language of this verse reveals something different.

The word translated “destruction” in 2 Thessalonians 1:9 involves a continual or perpetual state of ruin. ₍₁₎ One scholar expands on this concept with the following explanation: “The term ‘destruction’ (olethros) is also found in 1 Cor. 5:5; 1 Thess. 5:3; 1 Tim. 6:9. It means ‘the loss of all that gives worth to existence’ (Moulton, Milligan , p. 445), but not annihilation (exolethreuo, LXX of Deut. 18:19).” ₍₂₎

Another commentator offers the following insight…

“Paul explained the duration and extent of what is elsewhere in Scripture called ‘hell.’ First, it is forever, thus it is not a reversible experience. Second, destruction means ruin and does not involve annihilation, but rather a new state of conscious being which is significantly worse than the first (cf. Rev 20:14, 15). This is described as the absence of God’s presence and glory (cf. Mt 8:12; 22:13; 25:30; Lk 16:24–26).” ₍₃₎

Therefore we can associate “everlasting destruction“ with the concept of hell, or the place of eternal separation from God. It is destructive in the sense that it represents a perpetual state of isolation from the God who created us as well as anything that gives worth to our existence. This destination is so horrific that it prompted Jesus to offer the following warning…

“If your hand causes you to sin, cut it off. It’s better to enter eternal life with only one hand than to go into the unquenchable fires of hell with two hands” (Mark 9:43 NLT).

The meaning behind this passage is clear: this state of eternal separation from God is so exceedingly bad that it would be better for someone to lose one of his or her hands if that’s what it would take to avoid going there. We’ll close this portion of our study with one element of hell that makes it the ruinous place it is…

“The very essence of eternal hell is that it involves everlasting separation from God and all manifestation of His glorious power… To be forever separated from all that God is—love, power, righteousness, beauty, intelligence, etc.—is essentially what men who reject Him have chosen, and this is what hell will be like.” ₍₄₎

(1) G3639 olethros https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g3639

(2) Dr. Bob Utley. Free Bible Commentary, 1 Thessalonians 1:4 Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL07/VOL07C_01.html

(3) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (2 Th 1:9). Nashville, TN: Thomas Nelson Publishers.

(4) Institute for Creation Research, New Defender’s Study Bible Notes 2 Thessalonians 1:9 https://www.icr.org/bible/2Th/1/9

 
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“and give relief to you who are troubled, and to us as well. This will happen when the Lord Jesus is revealed from heaven in blazing fire with his powerful angels. He will punish those who do not know God and do not obey the gospel of our Lord Jesus” (2 Thessalonians 1:7-8 NIV).

It may be easy to read this passage and come away with the idea that God is malevolent and vindictive in punishing human beings for their lack of knowledge regarding Him. However, this objection overlooks the fact that Christians and non-Christians alike must both explain how and why our world (and the universe by extension) came to exist. Our response to that question will impact our response to the passage quoted above.

While many seem to accept “god” as a higher intelligence, supernatural being, or creator, that belief often has little or no real influence in their lives. We can attribute this to our human tendency to redefine the concept of god according to our preferences.

For instance, let’s take the Biblical idea of an all-powerful, all-knowing, just, and holy God who created and loves human beings but holds them accountable for their choices. That kind of God is intolerable for anyone who prefers to live life on his or her own terms. Therefore, it becomes necessary to substitute the God of the Scriptures for a different god, one that aligns more closely with his or her preferences. In fact, Paul the Apostle spent a large portion of the opening chapters of the Biblical book of Romans discussing that very subject.

Herein lies the problem: that type of “god” is nothing more than a human construct that may have little (if any) relation to the God who exists in reality. Those who choose that path ultimately arrive at the destination given to us in the New Testament epistle of Titus: “They profess to know God [to recognize, perceive, and be acquainted with Him], but deny and disown and renounce Him by what they do” (Titus 1:16 AMPC). In the final analysis, those who take this approach often exhibit little difference between their god and themselves.

In light of this, we can say that this passage involves more than a simple lack of knowledge; it relates to a volitional rejection of God in favor of something else. It encompasses those who could become acquainted with the one true God if they were so inclined but choose to pursue other priorities instead. That corresponding lack of knowledge, based on voluntary negligence and a disinclination to know God is what invites His judgment.

 
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“And God will provide rest for you who are being persecuted and also for us when the Lord Jesus appears from heaven. He will come with His mighty angels, in flaming fire, bringing judgment on those who don’t know God and on those who refuse to obey the Good News of our Lord Jesus” (2 Thessalonians 1:7-8 NLT).

Flaming fire is a common element that often signifies God’s presence within the Scriptures. For instance, the Biblical book of Exodus tells us that God descended upon Mount Sinai with fire when He appeared to the Israelites in the Old Testament era (Exodus 19:18). God also appeared to Moses in a flame of fire from the midst of a bush (Exodus 3:2) and led His people through the wilderness of Sinai with a pillar of fire as well (Exodus 13:21). Finally, fire is associated with the presence of the Holy Spirit in Acts 2:1-4.

In the context of 2 Thessalonians 1:7-8, the presence of flaming fire is linked to the idea of judgment and retribution against those who have refused to acknowledge God. As one scholar explains, this imagery also appears within the book of the Old Testament prophet Isaiah…

“(Blazing fire) itself is an echo of Isaiah 66: 15, while the end of the clause includes language from Isaiah 66:4. The significance of this intertextual echoing of Isaiah is best seen by a display of the three texts (where common language is underlined):

Paul: of the Lord Jesus … in flaming fire, giving punishment to those who do not know God and to those who do not obey the gospel of our Lord Jesus Christ.

Isa 66:15: The Lord as fire will come, and as a storm his chariots, to recompense with wrath, punishment and repudiation in flaming fire.

Isa 66:4: Says the Lord [v. 2], … I will repay them because I called them and they did not obey me.” ₍₁₎

Of course, many are understandably uncomfortable with the idea that God would exact vengeance (ESV, RV) or revenge (GW, ISV) upon those who do not know Him. For some, it is difficult to understand why a just God would take revenge upon someone for his or her lack of knowledge. For others, the concept of vengeance suggests a kind of vigilantism associated with those who arbitrarily punish others.

Thankfully, this passage does not involve our modern-day concept of vindictiveness. Instead, it expresses the idea of dispensing justice in a lawful manner in response to a wrong that has occurred. We’ll see how this applies to “…those who do not know God” (NIV) next.

(1) Gordon D. Fee, The First and Second Letters to the Thessalonians, 1:5-10 Judgment And Salvation Wm. B. Eerdmans Publishing Co. (p.256-257)

 
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“and to grant relief to you who are afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus” (2 Thessalonians 1:7-8 ESV).

A skillful journalist, researcher, or law enforcement officer knows that some of the most important elements of a good investigation involve the following one-word questions: who, what, when, why, and how. We can apply these investigative tools to the passage quoted above as we seek to understand and apply these verses.

The “who” part of this equation comes first: “…the Lord Jesus.” The next question (“what”) is answered in 2 Thessalonians 1:7: “…he will give relief to you who suffer and to us as well” (GNB). As we struggle with the painful events of life, we can find encouragement in the assurance that God will eventually grant us relief from such things. That leads to our third one-word inquiry: “when?”

This question is addressed in 2 Thessalonians 1:7 as well: “This will happen when the Lord Jesus is revealed from heaven in blazing fire…” (NIV). This tells us that those who endure patiently through the trials of life can have the satisfaction of knowing that they will receive clear and definitive vindication through Christ.

The “why” question is discussed next: “With flaming fire he will mete out punishment on those who do not know God and do not obey the gospel of our Lord Jesus” (2 Thessalonians 1:7-8 NET). This refers to the administration of justice upon those who have acted wrongfully.

The following verse addresses the “how” portion of this inquiry: “They will be punished with eternal destruction, forever separated from the Lord and from His glorious power” (2 Thessalonians 1:9). We’ll examine this passage in greater detail in a future study, but for now, we can say that God will punish those who have chosen to disobey Him. That penalty involves everlasting destruction and separation from His presence.

Finally, it’s interesting to note that a host of angelic beings will accompany Jesus when the answers to these questions are fully resolved. One source draws an intriguing parallel between the angels who appeared at the time of Jesus’ birth in the town of Bethlehem and those who will accompany His return…

“The angels accompanying Christ at His first coming testified of peace and good will (Luke 2:13-14). At His second coming, they bring vengeance and flaming fire.” ₍₁₎

(1) Institute for Creation Research, New Defender’s Study Bible Notes 2 Thessalonians 1:9 https://www.icr.org/bible/2Th/1/7

 
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“and to give you who are troubled rest with us when the Lord Jesus is revealed from heaven with His mighty angels, in flaming fire taking vengeance on those who do not know God, and on those who do not obey the gospel of our Lord Jesus Christ” (2 Thessalonians 1:7-8).

We may acknowledge that God will vindicate us in response to the persecutions we experience. However, a more troublesome question may be “when?” As days turn into weeks, months, or years with seemingly little change, we may be tempted to lose hope that God will ultimately exonerate us. As it turns out, an Old Testament psalmist was intimately familiar with that very sentiment…

“How long must I wait before you punish those who persecute me? These proud men who hate your truth and laws have dug deep pits for me to fall in. Their lies have brought me into deep trouble. Help me, for you love only truth. They had almost finished me off, yet I refused to yield and disobey your laws. In your kindness, spare my life; then I can continue to obey you” (Psalms 119:84-88 TLB).

Another psalmist voiced a similar lament but was ultimately jolted into an important change of perspective that we would do well to remember…

“…I was envious of the prosperity of the proud and wicked. Yes, all through life their road is smooth! They grow sleek and fat. They aren’t always in trouble and plagued with problems like everyone else… And so God’s people are dismayed and confused and drink it all in. ‘Does God realize what is going on?’ they ask. ‘Look at these men of arrogance; they never have to lift a finger—theirs is a life of ease; and all the time their riches multiply.’

Have I been wasting my time? Why take the trouble to be pure? All I get out of it is trouble and woe—every day and all day long! If I had really said that, I would have been a traitor to your people. Yet it is so hard to explain it—this prosperity of those who hate the Lord.

Then one day I went into God’s sanctuary to meditate and thought about the future of these evil men. What a slippery path they are on—suddenly God will send them sliding over the edge of the cliff and down to their destruction: an instant end to all their happiness, an eternity of terror. Their present life is only a dream! They will awaken to the truth as one awakens from a dream of things that never really were!

When I saw this, what turmoil filled my heart! I saw myself so stupid and so ignorant; I must seem like an animal to you, O God. But even so, you love me! You are holding my right hand! You will keep on guiding me all my life with your wisdom and counsel, and afterwards receive me into the glories of heaven!” (Psalms 73:3-5, 10-24 TLB).

 
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“since it is a righteous thing with God to repay with tribulation those who trouble you” (2 Thessalonians 1:6).

In the course of one of their missionary journeys, Paul the Apostle and a fellow minister named Barnabas offered a cautionary message to the members of a local church community: “We must through many tribulations enter the kingdom of God” (Acts 14:22).

In considering this verse, it’s important to remember that God and His people each assume different responsibilities in responding to the adversities He permits to enter our lives. The following passage from the Biblical book of Romans outlines each of these responsibilities, primarily from a human perspective…

“Repay no one evil for evil. Have regard for good things in the sight of all men. If it is possible, as much as depends on you, live peaceably with all men. Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, ‘Vengeance is Mine, I will repay,’ says the Lord. Therefore ‘If your enemy is hungry, feed him; If he is thirsty, give him a drink; For in so doing you will heap coals of fire on his head.’ Do not be overcome by evil, but overcome evil with good” (Romans 12:17-21).

This directive to “Do all that you can to live in peace with everyone” (NLT) may sometimes require us to overlook insults, slights, or personal losses for Jesus’ sake. Although we may derive a measure of satisfaction from retaliating against someone who has injured us, that choice often does little or nothing to change the internal mindset of the person who is responsible for that injury. It might also lead to an ongoing cycle of retaliation where each side seeks to inflict greater forms of punishment upon the other. Those who travel that path are certain to end in a bad place.

That brings us to God’s responsibility as detailed here in 2 Thessalonians 1:6: “God is just: He will pay back trouble to those who trouble you” (NIV). One source summarizes that response with the following insight…

“The righteous action of God is seen in two ways—punishment for the persecutors and then rest for the persecuted. Williams says: God’s action in allowing His people to be persecuted, and in permitting the existence of their persecutors, had a double purpose—first, to test the fitness of His people for government (v. 5); and second, to manifest the fitness of their persecutors for judgment.” ₍₁₎

If we are armed with the knowledge that God will ultimately vindicate us, then we need not seek to avenge ourselves when others inflict injury upon us.

(1) William MacDonald, Believer’s Bible Commentary 2 Thessalonians 1:6, pg.2049

 
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“This is clear evidence that God’s judgment is just; and as a result, you will be counted worthy of the Kingdom of God for which you are suffering” (2 Thessalonians 1:5 CJB).

The “Kingdom of God” (sometimes expressed as the “Kingdom of Heaven”) is a recurring theme throughout the Biblical Scriptures. Much like an earthly kingdom, the “Kingdom of God” features a King and citizens who are subject to Him. But unlike an earthly kingdom, the Kingdom of God is not limited to a geographic location or specific point in history.

For instance, the Kingdom of God exists in places where people respond to God through faith in Christ and demonstrate the characteristics of His leadership. Jesus identified these characteristic qualities of God’s kingdom in response to a question from the religious leaders of His day…

“Now when He was asked by the Pharisees when the kingdom of God would come, He answered them and said, ‘The kingdom of God does not come with observation; nor will they say, ‘See here!’ or ‘See there!’ For indeed, the kingdom of God is within you” (Luke 17:20-21).

In a larger sense, the Kingdom of God will be completely fulfilled at a future time when God will reign in complete righteousness (see 1 Corinthians 15:22-28). However, Jesus also acknowledged that His kingdom was not of this present world (John 18:36). Therefore, it should not come as a surprise when those who seek to follow Him are persecuted for doing so now.

Despite this unfortunate reality, Jesus reminded us that such persecutions hold great value in respect to the Kingdom of God…

“Blessed are those who are persecuted for righteousness’ sake, For theirs is the kingdom of heaven. Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you” (Matthew 5:10-12).

The Thessalonian church’s response to this type of persecution has led one commentator to identify several applications…

“Having a right attitude toward suffering is essential, and that required attitude is concern for the kingdom of God. They were not self-centered, but concentrated on God’s kingdom. Their focus was not on personal comfort, fulfillment, and happiness, but on the glory of God and the fulfillment of His purposes. They were not moaning about the injustice of their persecutions. Rather, they were patiently enduring the sufferings they did not deserve (v. 4).” ₍₁₎

(1) MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (2 Th 1:5). Nashville, TN: Thomas Nelson Publishers.

 
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“This is evidence of God’s righteous judgment, to make you worthy of the kingdom of God, for which in fact you are suffering” (2 Thessalonians 1:5 NET).

Although it is often difficult to understand how the righteous can suffer at the hands of the unrighteous, the New Testament book of 1 Peter helps provide us with an answer: “…judgment must begin at the house of God” (1 Peter 4:17 GNV). These seemingly unrelated verses from 1 Thessalonians and 1 Peter may have more in common that it appears.

You see, we commonly view “judgment” as a corrective measure. In other words, a person who is accused of violating the law is subject to judgment for his or her alleged violation. However, we should not overlook the fact that many are also found “not guilty” when placed under judicial review. In fact, a righteous judge must find a defendant not guilty if the evidence supports that verdict.

In light of this, we can say that judgment began at the house of God in Thessalonica in regard to the sufferings that had been inflicted upon them. The Christian community’s response to that persecution offered demonstrable evidence of their underlying faith and righteousness. It also demonstrated their blamelessness as they patiently endured the unwarranted persecutions that had been inflicted against them. In view of that evidence, God (as the ultimate Judge) held sufficient cause to render a “not guilty” verdict in the case of the Thessalonian church.

Therefore, these trials and persecutions served a dual purpose. In a positive sense, they produced a purifying effect upon the church at Thessalonica and demonstrated evidence of their faith. From a negative perspective, they provided a means of illustrating God’s righteousness in judging their persecutors.

In a similar manner, God’s people serve as mirrors in the face of such persecution today. No matter what form they take, our response to the trials and persecutions of life reflect who and what we truly are as well as God’s just response in dealing with those who persecute His people. One source summarizes this concept with a valuable insight…

“Endurance in trials does not make one worthy of heaven; one does not earn heaven by suffering. But endurance in trials does demonstrate one’s worthiness. A Christian is made worthy by God’s grace, which he receives as a free gift by faith in Jesus Christ. His trials simply expose what is there already and since the character that emerges through the fire of testing is God-given, God receives all the glory.” ₍₁₎

(1) John F. Walvoord and Roy B. Zuck, Bible Knowledge Commentary [2 Thessalonians 1:5]

 
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“…we ourselves boast of you among the churches of God for your patience and faith in all your persecutions and tribulations that you endure, which is manifest evidence of the righteous judgment of God, that you may be counted worthy of the kingdom of God, for which you also suffer” (2 Thessalonians 1:4-5).

The Living Bible offers a helpful paraphrase of 2 Thessalonians 1:4-5 by rendering these verses in the following manner: “This is only one example of the fair, just way God does things, for he is using your sufferings to make you ready for his Kingdom, while at the same time he is preparing judgment and punishment for those who are hurting you.” That brings us to the first issue addressed within this epistle…

“As noted, Paul’s first thanksgiving in this letter evolves into the first of the three major concerns of the letter – to encourage the Thessalonian believers in the face of increased ‘persecutions and trials’ (1:4)… The other two are found in 2:1-12 (an apparently misguided prophetic word that the day of the Lord is already at hand) and 3:6-15 (the continuing problem of the disruptive-idle).” ₍₁₎

So this passage reminds us that God uses trials and persecutions to make us fit to be “…counted worthy of the kingdom of God.” It’s not that persecution makes us right before God for that is accomplished through faith in Christ. However, the act of patient endurance in the midst of persecution helps reveal the existence of genuine faith.

From the opposite perspective, those who inflict such persecution may feel as if they will never be called to account for their activities. But as the following verses and Romans 2:6 go on to remind us, God “…will give to each person according to what he has done.”

The fact that wrongdoing sometimes goes unpunished points to a future period when God, as a righteous judge, will correct such injustices. While it is often challenging to maintain this long-term perspective in light of our current tribulations, another commentator reminds us that we are not alone in seeking to make sense of such things…

“David (Psa_73:1-14) and Jeremiah (Jer_12:1-4) were perplexed at the wicked prospering and the godly suffering. But Paul, by the light of the New Testament, makes this fact a matter of consolation. It is a proof (so the Greek) of the future judgment, which will set to rights the anomalies of the present state, by rewarding the now suffering saint, and by punishing the persecutor.” ₍₂₎

(1) Gordon D. Fee, The First and Second Letters to the Thessalonians, 1:5-10 Judgment And Salvation Wm. B. Eerdmans Publishing Co. (p.252)

(2) Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. “Commentary on 2 Thessalonians 1:5”. “Commentary Critical and Explanatory on the Whole Bible“. https://www.studylight.org/commentaries/jfb/2-thessalonians-1.html

 
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“We have a sense of personal obligation to be constantly thanking God at all times concerning you, brethren, even as it is fitting and proper, because your faith is growing wonderfully and the divine and self-sacrificial love of each one of you all for one another exists in great abundance, so that we ourselves take pride in and boast about you in the assemblies of God concerning your fortitude and faith in all of your persecutions and tribulations which you are enduring” (2 Thessalonians 1:3-4 Wuest).

We are often confronted with a difficult question when facing the pain and affliction that exists within our world: “If God is good, then why does suffering exist?” Since many instances of suffering seem to be devoid of meaning or purpose, we may be challenged to make sense of painful events that seem to make little sense.

While it is impossible to address the individual cause of suffering in every instance, we can say that valid reasons for suffering always exist, even if we don’t fully comprehend them. With this in mind, we can make some general observations from the Scriptures that can help us understand why God may allow suffering to enter our lives.

First, God may permit suffering in order to strengthen us (2 Corinthians 12:10) or increase our trust in Him (Psalm 50:14-15). God may also use suffering to help us develop patience (Romans 5:3-5) and endurance (Hebrews 10:35-38). He might also use such things to serve as an example to others and demonstrate the proper way to handle trials and difficulties (2 Thessalonians 1:4 above).

The tribulations we experience can help us learn to follow God more closely (Hebrews 5:7-8). While suffering is undeniably painful, it also helps maintain humility (2 Corinthians 12:7-10) and establishes a common ground for ministering to others (2 Corinthians 1:3-4). Finally, suffering can lead us into a greater appreciation for Jesus’ sacrifice on our behalf (see Philippians 3:10).

Finally, we should remember that suffering is an element that accompanies life in a sinful, fallen world. Nevertheless, we can rest in the assurance that there is a God who has our best interests in mind in the midst of our suffering even if we don’t understand why things happen the way they do. One source closes our look at this topic with a challenging but necessary perspective…

“Believers must remember that problems and suffering are not necessarily a sign of God’s anger or rejection. Bad things happen to faithful followers in a fallen world (cf. 1 Pet. 4:12-19). God’s promises and Christ’s self-giving death are the signs of God’s love (cf. Rom. 5:8). Scripture must take precedence over temporary circumstances!” ₍₁₎

(1) Dr. Bob Utley. Free Bible Commentary. Special Topic: Why Do Christians Suffer? Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/special_topics/why_do_christians_suffer.html

 
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“…because your faith is growing abundantly, and the love of every one of you for one another is increasing. Therefore we ourselves boast about you in the churches of God for your steadfastness and faith in all your persecutions and in the afflictions that you are enduring. (2 Thessalonians 1:3-4 ESV).

This passage mentions the persecutions and afflictions the Thessalonians endured as an outgrowth of their relationship with Christ. Some of those afflictions likely involved social rejection. Other members of the church may have been beaten and/or killed for what they believed. We’ll discuss the larger issue of suffering in our next study but for now, one source reminds us that “Suffering is normal for believers in a fallen world (cf. Matt. 5:10-12; Acts 14:22; Rom. 8:17-18; 1 Thess. 2:14; 3:3; James 1:2-4; 1 Pet. 4:12-16). It often is the very means of our spiritual growth (cf. Heb. 5:8).” ₍₁₎

Perhaps it would be helpful to consider the lives of some important Biblical personalities to gain some insight into this topic. For instance…

Joseph: Was thrown into a cistern and left for dead (Genesis 37:12-36). Later he was put into prison for a crime he didn’t commit (Genesis 39) and forgotten for over two years (Genesis 40, Genesis 41:1).

Job: Suffered the loss of his finances, family, personal possessions, and physical health for no discernible reason.

Isaiah: Tradition holds that Isaiah was sawn in two for his dedication to God and His Word.

John the Baptist: Was beheaded for telling the king that it was wrong to be involved in a marital relationship with his sister-in-law (Mark 6:17-29).

Peter: Is said to have been crucified upside down during the persecution of Christians under the Roman Emperor Nero.

Stephen: Was stoned to death for preaching about Jesus (Acts 7:55-58).

Paul: Was shipwrecked, whipped, thrown into prison multiple times, then beheaded according to church tradition.

Each of these individuals were dedicated men of God yet they suffered for doing what was right from God’s perspective. Of course, we find the ultimate example of unwarranted suffering in Jesus Himself. Many who heard Jesus speak during His earthly ministry might have responded to His crucifixion with the following questions: “Why is God allowing this man to suffer? What possible reason could God have for permitting his crucifixion?”

The difference is one of perspective, for we have a better understanding of the reasons behind Jesus’ crucifixion from our 21st century vantage point- and therein lies an important message. We’ll consider that message next.

(1) Dr. Bob Utley. Free Bible Commentary, 1 Thessalonians 1:4 Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL07/VOL07C_01.html

 
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