Author and Date: The first and second epistles to the Thessalonians use a very similar language, which suggests that Paul wrote the second epistle just a few weeks after the first. The return of the LORD is of central importance in both letters. In the first, it says that some believers were perplexed about the death of their loved ones and whether they would be lost at the return of the LORD. In II Thessalonians other problems arise, although they are also related to the coming of the LORD. (About the origin of the church in Thessalonica and Paul's early relationship with them, see the introduction to I Thessalonians.)
It's clear in I Thessalonians (1:6; 2:14; 3:3-5) as well as II Thessalonians (1:4-7) that the believers there suffered some persecutions and difficulties; just as Paul and Silas, who were led to the walls of the city at night when they were forced to leave that place (Acts 17:5-10; I Thes. 2:2).Paul's concern for the spiritual stability of the church of Thessalonica made him decide to sent Timothy to them and express, by writing to them, his satisfaction for the notices that he had received about their spiritual health (I Thes. 2:17-3:10). The disposition of the Thessalonians, their perseverance and patience in the midst of adversity, often merited the apostle's praise and gratitude (I Thes. 1:3; II Thes. 1:4). Even so, a clear concern existed about the unbalanced attitudes relating to the Second Coming of Christ.
"For we hear", said the apostle (3:10) "that there are some among you which walk disorderly, working in nothing,,," It seems that the abandonment of work was provoked by the erroneous teachings that someone, unmentioned, introduced in Thessalonica: A doctrine that anticipated that the day of Christ was near (2:2). It's possible that that doctrine had a false charismatic origin ("nor by the spirit", 2:2), or that the theme was presented in a letter falsely attributed to Paul.
Whatever the origin of the false doctrine was, Paul felt pressed to write the Thessalonians to outline the appropriate way to understand the return of the LORD. That day, he clarifies, won't come until certain events occur. First, there had to be a relapse into idolatry and the man of sin would be manifested, that is "the son of perdition" (2:3). That figure, whom the letters of John identify as the Antichrist (I John 2:18; II John 7), would blasphemously call himself GOD (2:4). He would deceive many, because he would possess miraculous spiritual powers, including the ability to achieve miracles (2:9). The spirit of such a personage, the "mystery of iniquity" (2:7), was already acting in Paul's days. But an opposite power - not clearly identified by the apostle (see the note for 2:6,7) - controlled the man of sin so that he wouldn't interfere with the consummation of the work of GOD in the course of human events until the return of Christ, that is, when the Second Coming of the LORD takes place.
Two times in II Thessalonians (2:15; 3:6), the apostle appeals to "tradition" - beliefs that have been fixed in the heart of the Church - as something that can put the new teachings to the test. He often reminds his readers to persevere in the teachings that he had imparted to them before (I Thes. 2:11,12; 3:4; 4:2; II Thes. 2:5,15; 3:4,6,10,14). Already in these letters, probably the first of the New Testament books to be written, a body of Christian doctrine is developed.
If Second Thessalonians was written a few weeks after the first, it can also be dated around the year 50 A.D.
Purpose and Theology: (HBH) Paul's purpose in writing II Thessalonians paralleled his first letter to them.
The man of lawlessness has no exact parallel in history. The mystery of lawlessness was already at work but was restrained by some "secret power" (2:7) so that it might burst forth at any time in uncontrollable fury. The man of lawlessness is a human being possessed by demonic power who claims for himself the prerogatives of deity. The end times will be accompanied by a rise of organized evil. A blasphemous attempt to supplant the worship of GOD by the worship of a man who will be the final manifestation of Satanic power will culminate the final apostasy. The force that holds back (2:6) the completion of the mystery of lawlessness has been variously interpreted as (1) the Roman imperial rule, (2) the Jewish nation, (3) the church, or (4) the Holy Spirit.
Personal Application: The Scripture emphasizes the unexpected like the signs that will precede the return of the LORD. It could appear contradictory, but Christians should stay alert, observe the signs and know that the "mystery of iniquity" is perishable. They should avoid fixing dates, leaving the times and occasions in the hands of the LORD of history (I Thes. 5:1). But they should live expectantly, knowing that whether they live or die they belong to the LORD (Rom. 14:8; I Thes. 5:10).
Before they are adopted, new teachings that have their origin in prophesies should be tested (I Thes. 5:19,20). One of these tests is certainly consistent with generally accepted beliefs - "the traditions" - of the church, especially with the doctrine of the apostles. It's incredible to know that even the man of sin, the Antichrist, will possess power miracles. Surprisingly, miracles are never a sufficient foundation for faith (Matt. 7:21-23; John 2:23-25); they can be falsified. But the permanent love of GOD, that is shed in the heart of the believers through the Holy Spirit (Rom. 5:5), will continue for eternity after the charismatic gifts have disappeared (I Cor. 13:8-13). Love, then, in the way for the believers to experience eternity on the midst of time.
GOD the Father Revealed: As in any other place in the New Testament GOD is seen as the Father (1:1; 2:16), the source of grace (1:12), love (3:5) and the object of our gratitude (1:3; 2:13). He has chosen (2:13) those who enter his kingdom (1:5) and makes them worthy of receiving the call of salvation (1:11); but thus as those who do evil are paid (1:6) he permits the disillusion of those who despise the truth (2:11) and of those who don't know it (1:8). The churches are his (1:4), and rest in Him (1:1).
Christ Revealed: The equality between Christ and GOD receives special attention in this epistle. The Father and the Son together are the source of grace and peace (1:2,12; 3:16,18), consolation and stability (2:16,17), love and patience (3:5). Although the church is geographically located in Thessalonica, its spiritual place is found "in GOD our Father and in the LORD Jesus Christ" (1:1; 3:12). As in I Thessalonians, the LORD Jesus will come again (1:7,10; 2:1) and will destroy "with the spirit of his mouth" (2:8) the man of sin (2:8), and will take vengeance on those who don't know GOD (1:8).
The Holy Spirit in Action: In the only direct reference to the Holy Spirit in II Thessalonians Paul gives thanks to GOD for the Thessalonians, whose selection for divine salvation "from the beginning" fully describes it as something that is achieved "through sanctification of the Spirit and belief of the truth" (2:13).
The Spirit's work of sanctification can be seen as one of the ways used by GOD to save his people. The prophetic manifestations of the Spirit, as they are spoken of (2:2), always should be tested (I Thes. 5:20,21; I Cor. 14:29).
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