Глава II

Explanations and instructions of the Apostle about the second coming of Christ on the occasion of vain confusion about this (1-2). The signs of this coming are preceded by the apostasy and appearance of the Antichrist (3–12). Election of the Thessalonians for salvation, exhortation to them to be firm in the Apostolic traditions and calling upon them grace-filled consolation from God in religious and moral growth (13–17). 2 Sol.2:1. We pray to you, brethren, for the coming of our Lord Jesus Christ and our gathering to Him, Ap. here touches on the most sore point in the life of the F. church - the unrest and hesitation that arose over the issue of parousia. He asks them not to be embarrassed or waver in their minds regarding the time of Christ's coming. His day b. m. is near, but He will not come until a series of events have taken place that will prepare the revelation of the eternal kingdom of glory. “Our meeting” - in Greek. έπισυναγωγή - from the verb έπισυνάγεω, which is found in Ev. Mark 13:27 and Ev. Matthew 24:31. The word έπισοναγωγη occurs in the last. to Hebrews 10:25, and also in 2 Mac. 2:7, where it also has an eschatological meaning. By gathering here we mean the unification of the living and the dead, and their common meeting with Christ on the day of His parousia (cf. 1 Thessalonians 4:16, 17). Ap. speaks of “our meeting” - ημών, including, apparently, himself among the possible lifetime participants of this great day. 2 Sol.2:2. do not rush to waver in mind and be confused either by the spirit, or by the word, or by the message, as if sent by us, as if the day of Christ is already coming. “Not soon” (according to Slav.) - not in the sense of time, but qualitatively - hastily, willingly. "Strive with the mind" - lose your head, allow excitement to prevail over considerations of common sense, break away from the latter, like a ship breaking away from the anchor under the pressure of a storm and waves. "Be horrified" (according to Slav.) - be embarrassed, without, however, losing your head. The end of the verse is explained above - see the introduction. 2 Sol.2:3. Let no one deceive you in any way: for that day will not come, until the falling away comes first, and the man of sin is revealed, the son of destruction, Ap. does not deny that the day of the parousia may be near, but he says that it has not yet come. Its revelation must be preceded by a series of events, and first of all the “retreat” ή αποστασία. The use of the term αποστασία shows that a certain fact is meant, well known to Ap. and f. Our position in this regard is completely different. The key to an accurate understanding of Ap's thoughts. P. is lost from us. Hence the possibility of different interpretations, and the need for a critical attitude to the matter. What kind of retreat is this that Ap is talking about? P.? What is it? The expression αποστασία can be given two meanings - religious and political. This word has the first meaning in the LXX and in the New Testament (see 1 Mac. 2:15 and Acts 21:21, where the departure from the law of Moses is discussed). But if this word has a religious meaning, then where will this falling away take place - among the pagans, among Christians, or among the Jews? Of course, any rebellion against God is a retreat, but one must think that the pagans, like άνομοι, can hardly enter into this consideration. Apostasy is then more likely to be conceivable either among Christians or among Jews. But at Ap. We nowhere find evidence to suggest that a great apostasy will occur in Christianity just before the coming of Christ, although a partial apostasy is quite conceivable. Hence, it is best to seek a retreat in Israel, where it will be of a religious rather than political nature. The second event before the onset of parousia is the revelation of “a man of sin, a son of destruction.” Both expressions are Hebraisms; Judas in Ev. John (John 17:12) is called “the son of destruction.” The first expression “man of sin” characterizes the very nature of the person who will rebel against God, and the second “son of perdition” indicates the final fate of this person. One must think that Ap. means here not simply the tendency of evil operating in humanity, but rather a certain personality in whom all evil must, so to speak, be embodied and concentrated, and stand against the true Messiah and Son of God. 2 Thessalonians 2:9 does not allow us to identify the son of destruction with Satan himself. 2 Sol.2:4. he who opposes and exalts himself above everything that is called God or that is holy, so that he sits in the church of God as God, showing himself to be God. “Adversary” – αντικείμενος – is equivalent to the expression Antichrist. “He who exalts himself above everything that is called God or that is holy” - the son of perdition will be the enemy not only of the true God, but also of the gods of the pagans (1 Cor. church of God" - εις τον ναόν του Θεού - ναός - the inner part of the church, the sanctuary. The use of two members apparently indicates that here the temple of Jerusalem is meant. “He will sit as God” - this phrase, and in general all the images that make up the content of this verse, could easily be. prompted by Ap. P.'s description of Antiochus Epiphanes in St. Daniel Daniel 11:36 (compare Daniel 7:25), and the insane attempt of the Roman emperor Caligula to place his statue in the temple of Jerusalem for religious worship (Josephus, Antiduitates, XVIII: 8. 2). It’s very difficult to answer. But Ap. P. apparently looked at Judaism as the sphere in which the most terrible satanic struggle against God should manifest itself (see 1 Thessalonians 2:14–16). Compare, however, Rom 9–11. See Zeine. R. Theologie des Neuen Testaments, pp. 465–74. 1911. This is a very difficult point in the teachings of the Ap. Pavel. 2 Sol.2:5. Don’t you remember that while I was still with you, I told you this? From this verse it is clear that Ap., preaching f., spoke to them a lot and in detail about the parousia of Christ (see 1 Thess. 5:1-2), and about times and seasons in connection with it, which is confirmed in Acts 17:7. 2 Sol.2:6. And now you know what prevents you from revealing yourself to him in due time. What does Ap mean? Paul under το κατέχον ("holding" - according to Glav.)? Below in 2 Thess. 2:7 he speaks regarding ό κατέχον - "hold", according to Glav. Undoubtedly, the same thing is meant here, and most likely - the Roman power, the Roman Empire, which with its powerful hand was still restraining Israel's fight against God. This interpretation, coming from the times of Tertullian (De Resurr. c. 24 - duis nisi Romanus status), is also confirmed in the facts of the life of St. Paul. The latter everywhere found that the Roman government really played the role of a “restrainer” (see Acts 17:6 and Acts 18:12-16), hence his view of power in Rom 13:1-3. Apostle writes here secretly, then this is in full agreement with the mysterious nature of the apocalyptic writings and with considerations of caution, in view of what is said in the second half of verse 2 Thessalonians 2:7. 2 Sol.2:7. For the mystery of iniquity is already in action, only it will not be completed until the one who now restrains is taken out of the way. “The mystery of iniquity” is the same as αποστασία. The verse explains the previous thought: the appearance of the lawless one will only be a complete revelation, and not his very emergence, for the principle of evil, the embodiment of which he will appear, is already in action, albeit secretly, and precisely until the one who is now holding back the bacchanalia of evil is eliminated. 2 Sol.2:8. And then the wicked one will be revealed, whom the Lord Jesus will kill with the breath of His mouth and destroy with the revelation of His coming. 2 Sol.2:9. the one whose coming, according to the work of Satan, will be with all power and signs and lying wonders, 2 Sol.2:10. and with all unrighteous deception of those who are perishing, because they did not receive the love of the truth for their salvation. But once the “one who restrains” is taken from the environment, the “lawless one” will be revealed (the “man of sin” in 2 Thessalonians 2:3), whose coming will be a satanic parody of the coming of the true Messiah - Jesus; but his kingdom will not last long: the Lord Jesus will kill him with the spirit of his mouth (compare Isaiah 11:4); One breath of God will be enough to sweep away the wicked from the face of the earth. - “He will destroy with the appearance of His coming” - here two terms are combined together - επιφάνεια and παρουσία. The first is used in N.Z. only by Ap. Paul, and with the exception of this place, mainly in the pastoral letters. This expression includes the idea of ​​an amazing and important event, full of glory and greatness. The second term is found in Ap. P. mainly in 1 Thess. 1 and 1 Cor. 15:23. In addition, it is found in the messages of Ap. James, Peter II, and John I. The expression "parousia" is apparently a strictly Jewish term, while "epiphany" is a term more understandable to pagans. - “With all power and signs and lying wonders” - the first refers to the author of the miracles, the second and third characterize the impression on the witnesses of false miracles. These latter can either clarify the minds of witnesses (signs), or capture their moral sense (false miracles. See Lightfoot). “With all unrighteous deception” - according to the famous: “in all the flattery of untruth” - a combination of words indicating the active, aggressive nature of untruth, which, however, acts only on those who are “perishing” - spiritually related to “the son of perdition.” “Love of truth” is an expression of empowerment. Those who are lost will not only reject the truth, but they will not even desire to possess it. 2 Sol.2:11. And for this reason God will send them delusion, so that they will believe lies, 2 Sol.2:12. let all be condemned who did not believe the truth, but loved unrighteousness. Here the further fate of the “perishing” is described. They will first rebel against the “love of truth” (2 Thess. 2:10). For this, God will send them the “action of delusion” - when they will not only passively listen to lies, but will also become its active supporters and apostles. They will believe the “lie” - a lie here is everything that denies the truth of the Gospel, the truth par excellence. Falsehood will become truth for those who are perishing; but this aberration will be allowed in order that they may be condemned for having consciously rejected the word of truth, and have found delight in untruth. 2 Sol.2:13. We must always thank God for you, brothers beloved by the Lord, that God from the beginning, through the sanctification of the Spirit and faith in the truth, chose you for salvation, 2 Sol.2:14. to which I have called you by our gospel, to attain the glory of our Lord Jesus Christ. Having finished with the fate of the lost, the Apostle turns to the fate of the “elect” f., and says that he and his co-workers must always thank God for the fact that f. were from the beginning chosen by God to receive the glory of G.I. Christ. - “Beloved by the Lord” - that is, Jesus Christ, since in Apostle. P. the name Κύριος is almost exclusively applied to G. I. Christ. – “From the beginning” απ᾿ αρχής is the best reading, because it brings out the thought of Ap. more clearly. about the difference between God's eternal plan for salvation and its fulfillment at a certain historical moment (cf. 1 Cor 2:7; Eph 1:4; 2 Tim 1:9). on the other hand, the Codex Vaticanus (B) reads άπαρχήν - firstfruits (cf. 1 Cor 16:15; Rom 16:5) - in this case the thought of Ap. refers to F. as the firstfruits, the first fruit of his gospel ministry in Macedonia (Phil 4:15). But the first reading should be preferred for all reasons. Here then will be indicated three stages in the development of the plan of salvation - eternal election, calling, and receiving eternal glory. – “Through the sanctification of the Spirit” - that is, the Holy Spirit (compare 1 Peter 1:2 according to the Greek text). - “I believe in the truth” - according to the glory: that is, faith in the truth. – “Called” is an indication of the historical moment of the implementation of God’s eternal plan for salvation. The instrument of calling was the “Gospel”, which Ap. P. calls “ours” (cf. Rom 2:16; 2 Cor 4:3; 2 Tim 2:8). “To receive” - according to the famous; in Greek: εις περιποίησιν δόξης - “this can mean either 1) that we may receive glory, or 2) that He may receive us into glory, or clothe us with glory” (Lightfoot, op. cit. 121). The word περιποίησις can highlight either our own effort to obtain glory, or indicate an action on the part of God who accepts us into His glory. 2 Sol.2:15. Therefore, brethren, stand steadfast and adhere to the traditions which you have been taught either by our word or by our epistle. But since this is the plan of salvation, as Ap. continues, f. must, for their part, prove worthy of this and firmly adhere to the teachings taught to them - “traditions” - τάς παραδόσεις - teachings communicated to them not just as personal views, but as “message” received from above, and it makes no difference how these teachings did not reach them - “word” - or “message”. The latter here is undoubtedly of course our 1 F. 2 Sol.2:16. Our Lord Jesus Christ Himself and our God and Father, who loved us and gave us eternal consolation and good hope in grace, 2 Sol.2:17. May he comfort your hearts and may he strengthen you in every good word and deed. The end of the chapter contains the prayer of the Apostle, in which the name of G. I. Christ comes before the name of God. “This order, maybe. was determined, writes G. Milligan, by the immediately preceding reference to “the glory of G. Jesus” (2 Thess. 2:14), or owed its appearance to the fact that it was Christ who was the mediator through whom the plan of God was carried out in relation to His people. In both cases we have before us another striking example of the equality of honor attributed throughout these epistles to the Son together with God the Father” (op. p. 108). – “He who loved us and gave us” – two participles with one member, and an aorist in παρακαλεσαι – indicate a specific historical moment in the emergence of the Gospel, and relate to “God and the Father.” – “Eternal consolation” – in contrast to the transitory joys of the earth. – “Good hope” – hope for the future. – “In grace” – both are gifts from above, not our personal merit - “In every good word and deed” - not only in what you do, but also in what you say. You might be interested in: