2 Thessalonians 2:2Meaning & Commentary from the Church Fathers

Wishing to inspire greater confidence in themselves, they tried to lead others astray not only by persuasion. The Apostle points to this when he says, nor by word. They also showed a forged letter as though from Paul, in which the same thing was said. Therefore, pointing to this, the Apostle added: nor by a letter as though sent from us. Guarding them in this way on every side, he sets forth his own thought and says: Let no one deceive you in any way. For that day will not come unless the apostasy comes first, and the man of sin is revealed, the son of perdition, who opposes and exalts himself above everything called God or worshiped, so that he sits in the temple of God as God, presenting himself as God (2 Thess 2:3-4).

That is, by teaching expressed in living speech, orally. Nor by a letter as though sent by us. By forged letters supposedly sent by Paul, the deceivers confirmed what they were saying. As though the day of Christ had already come. Do not be terrified, he says, as though the day of the Lord, that is, the coming of Christ, had arrived.

He says to them: But you, brethren, are not in darkness, that the day should overtake you like a thief. For you are all sons of light and sons of the day. We are not of the night or of darkness (1 Thess 5:4-5). You certainly affirm this in the most pious and true way, emphasizing the blessedness of those who have loved the Lord's appearing (see 2 Tim 4:8). But those to whom the Apostle addressed the words, Do not be quickly shaken in mind, as though the day of the Lord had already come, clearly also loved the Lord's appearing. In speaking thus, the teacher of the nations was not turning them away from that love with which he wished to inflame their hearts. He did not want them to believe those from whom they had heard that the day of the Lord had already come. His reason was this: when the time passed in which they believed He was to come, and they saw that He had not come, they might think the other promises false. Then they might despair even of the reward for their faith. Therefore the one who loves the Lord's appearing is not the one who declares it already near, nor the one who asserts that it is still not near. Rather, it is the one who awaits it with sincere faith, firm hope, and burning love, whether it is near or far.

They also tried to persuade people of this opinion by word, διὰ λόγου πιθανολογία, by eloquence, which also characterized the Colossian false teachers (Col 2:4). Finally, they deceived by a forged letter supposedly sent in the name of the Apostle Paul or his fellow-workers Timothy and Silvanus. It is supposed that the false teachers used the Apostle's first epistle in order to circulate their own letter as a copy of it or as a supplementary letter. This letter contained a clearly expressed teaching that the day of the Lord's coming had arrived. The Apostle points to this letter here.

But alongside those overshadowed by this Spirit there were people inspired simply by their own thought. Though false, it had lodged firmly in their minds, namely that the dread judgment was supposedly approaching. They gave inspired discourses on this subject. They could even speak in church assemblies, according to the custom and freedom that then prevailed in such gatherings. There is no basis for understanding the word that troubled the Thessalonians as the Gospel word of the Lord concerning the dread judgment, as some do (Mt 24; Mk 13; Lk 21). From the course of the speech it is clear that this means oral instruction supposedly proceeding from the Apostle Paul himself, but falsely attributed to him. Such also was the letter that appeared among the Thessalonians and was fraudulently circulated by someone in the name of the Apostle Paul. He points to this when he says: as though from us.

Even if someone known among you as a prophet should actually begin to teach this, do not accept his words. This is similar in meaning to the Apostle's words to the Galatians: even if an angel from heaven (Gal 1:8). Reflecting that the day of the Lord will not come with observation, and firmly resolving to expect His appearing every hour according to the Lord's word, someone might conclude that this is already truly so. He might think: the day is coming. Then, inspired by this thought, he might speak a word about it in the assembly. Such a man could seem to speak in the Spirit, while in fact he spoke from himself. Then talk spread everywhere and threw everyone into confusion. Believing that the Lord would appear at any moment, they became frightened, as though struck by thunder. They did not know what to begin or what to undertake. It occurred to no one to examine the matter. Therefore the Apostle considered it necessary to write to them about this immediately, so that they might come to their senses. He asks this of them as a condescending teacher and faithful guide, who knows firmly where he is leading his disciples: to the common gathering with Christ on the day of His glory.

They did not know what to begin or what to take up. “Neither by spirit.” He does not mean a spirit of falsehood, but that spirit which manifested itself in members of the Church.

This is the spirit of prophecy, or of revelation and insight into the mysteries of God. So all the holy Fathers understand it: Chrysostom, Theodoret, Damascene, Oecumenius, and Theophylact.

In Christian assemblies the Spirit would come upon certain persons. They would rise and begin inspired speech. This speech chiefly concerned the edification of the Church in faith and love.

Yet it could also embrace the past and foresee the future. There were persons especially distinguished by insight into the future.

When St. Paul said of himself that the Spirit spoke throughout the Churches that bonds and sufferings awaited him (Acts 20:23), he meant this prophetic spirit.

It was manifested in the Churches of that time because of the purity of faith and life among the first believers.

Whether someone spoke in this spirit among the Thessalonians about the coming of the day of the Lord cannot be asserted. Perhaps no one spoke so.

Perhaps St. Paul, only anticipating such a case, says: even if someone should begin to speak to you in a prophetic spirit, do not believe it. He says this to cut off every possibility of deception.

Thus St. Chrysostom says: “Even if someone having the Spirit of prophecy should tell you this, do not believe it.

For when I was with you, I explained to you everything concerning this matter. Therefore you should not change your thoughts concerning what you were clearly taught.”

From the fact that a letter supposedly written by the Apostle and a word supposedly spoken by him were actually presented to confirm the thought that the day of the Lord had come, one might probably conclude something.

There may indeed have been claims about such inspirations of the prophetic spirit. Yet an obvious point considerably weakens this probability.

Here, the word and the letter are presented as belonging to St. Paul, but the phrase “neither by spirit” cannot in any way refer to him.

This forces us to see a special nuance in the meaning of this phrase. The Apostle wished to express something like this: do not believe when my supposed word and my supposed letter are falsely presented to you.

But even if someone known among you as a prophet should truly begin to teach this, do not accept his words. In meaning this resembles the Apostle’s words to the Galatians: “Even if an angel from heaven” (Gal 1:8).

If anyone wishes to accept that the Thessalonians actually heard inspirations from those speaking in a prophetic spirit, then one must understand “as if.”

That is, as if in a prophetic spirit, and not actually in a prophetic spirit. For the true spirit of prophecy does not lie.

St. Damascene writes: “Let no one terrify you, not even one who appears to speak by the spirit of revelation.” Theodoret expresses it more sharply: “If they present themselves as seers and prophets, we do not command you to believe.”

This could have happened without any special evil intent. Someone might reflect that the day of the Lord will not come with observation.

Having established himself in the decision to await, according to the Lord’s word, His appearing at every hour, he might pass to the conclusion that this is already the case: the day is at hand.

Then, inspired by this thought, he might speak about it in the assembly. Such a person could seem to speak in the Spirit, while in fact he spoke from himself.

Not every inspired speech is from the Spirit. So that believers would not be exposed to the danger of error because of this, the gift of discerning spirits remained in the Church.

“Neither by word, nor by letter.” Some suppose that “word” here is the word of the Lord Himself, handed down by tradition, or His word written in the Gospel (Mt 24; Mk 13; Lk 21).

But it is obvious that “word” here must be understood as a word proceeding from the Apostle Paul, just as “letter” must be so understood.

Only such words and letters were falsely ascribed to him, as the words “as if from us” show. Below, in verse 15, the Apostle presents his own word and letter as the only source of divine revelation for the Thessalonians.

And now, amid false thoughts about the coming of the day of the Lord, some were saying, “The Apostle himself said so.” Others said, “It is written so in his letter.”

Or perhaps one said, “I heard it,” and another said, “Here, look, there is also a letter.” The word “sent” is not in the Greek text.

It has only “as if from us.” Therefore almost everyone relates this phrase not only to the letter, but also to the word.

There are some who relate it to the spirit as well, but this confuses and darkens the speech. “As though it had already come,” from the Greek, means as though the day of the Lord had already arrived.

This is the last day, the day of the final determination of the lot of all and of each. In this lay all the error in the opinions of the Thessalonians.

One must always await the coming of the Lord, according to the commandment of the Lord Himself. But one must not determine the moment of the coming, because no one can know it except God.

The Thessalonians determined it, and by this they sinned, appropriating God’s right to themselves. The Apostle instructs them, speaking as though saying: one cannot decide this way, and you must not do so.

Do not do so, no matter who may persuade you to it. It is not evident that there were any malicious disseminators of falsehood. Otherwise the Apostle’s word would have been stronger and more definite.

The thought could have spread as if by accident. Someone said in the assembly, “Behold, the Lord is about to come!” Another confirmed it: “Yes, and the Apostle supposedly said so.”

A third added, “And it is written so in his letter,” or, “There is also a letter about this.” Then talk went everywhere and brought everyone into confusion.

It occurred to no one to examine the matter. The Apostle’s word about the suddenness of the Lord’s appearing seemed to justify the conclusion that it was at the doors.

Oecumenius suggests that they were troubled through ignorance and timidity.