2 Thessalonians 2:2

2. For μηδε (θροεισθαι) the T.R., after the Syrian uncials (KLP), has μητε by assimilation to the context. Per contra, some Western copies read μηδε for μητε in the sequel. B 37 present the itacistic θροεισθε (-αι); cf. note on 2 Thessalonians 3:14, also on 1 Thessalonians 5:13.

The latest uncials (DcK) and most minn. substitute (η ημερα) του κυριου by του χριστου; cf. Philippians 2:16. GP omit του.

2. In 1 Thessalonians 5:12 ἐρωτάω was construed, in the regular classical way, with the infinitive; in 1 Thessalonians 4:1, according to commoner N.T. usage with verbs of asking, it was followed by ἵνα and subjunctive; here, more loosely, by εἰς τό with infin., stating the matter of the request as its aim: see note on this usage, 1 Thessalonians 2:12.

εἰς τὸ μὴ ταχέως σαλευθῆναι ὑμᾶς�, to the end you be not quickly shaken from your mind (out of your wits: ut non cito moveamini a sensu vestro, Vulg.; ne cito a mente dimoveamini, Beza; prœcipitanter for ταχέως, de Wette—more vividly), nor be kept in agitation. Σαλεύω (see Luke 21:25, σάλος θαλάσσσης, “tossing of the sea”) denotes a rocking motion, a shaking up and down: cf. Matthew 11:7; Luke 6:48; Acts 16:26; Hebrews 12:26 f. Lightfoot quotes in illustration from Plutarch’s Moralia II. 493 D, ὄρεξιν τοῦ κατὰ φύσιν� … ὡς ἐπʼ ἀγκύρας τῆς φύσεως σαλεύει, suggesting that St Paul’s σαλευθῆναι� (ἀπο-σαλεύειν) is the opposite of σαλεύειν ἐπὶ (ἀγκύρας), so that the figure intended would be that of a ship loose from her anchor and at the mercy of the waves. But νοῦς scarcely holds the office of an anchor to the soul (in Plutarch, as above, the ὄρεξις, not the man himself, ἀποσαλεύει; and the verb is intransitive); it signifies rather the mental poise and balance, off (ἀπό) which the Thessalonians might be thrown by the shock of sensational announcements. Ταχέως does not require a terminus a quo in point of time (cf. Galatians 1:6); it implies a speedy disturbance, a startled movement. For νοῦς, the regulative intellectual faculty, cf. Romans 7:25; Romans 12:2; 1 Corinthians 1:10; Philippians 4:7; Titus 1:15 : it is here virtually contrasted with πνεῦμα (see next clause) as its check and counterpart, much as in 1 Corinthians 14:14 f., Psalms 14:19. The δοκιμάζειν of 1 Thessalonians 5:19-21 involves the application of νοῦς to “prophesyings.” Νοο̈́ς, νοΐ (1 Corinthians 14:15; 1 Corinthians 14:19) are 3rd declension forms, such as were assumed, on the analogy of βοῦς, by two or three 2nd decl. nouns in later Greek (cf. πλοός, Acts 27:9), and to some extent in the earlier vernacular; see Winer-Moulton, p. 72.

Θροεῖσθαι (the verb found besides in Mark 13:7, in like connexion; cf. Luke 24:37, Cod. B), signifies in the present tense an excited condition of mind following the shock of agitating news (σαλευθῆναι, aorist). The former clause describes the overthrow of mental equilibrium, this the nervous, fluttered state supervening. Hence μηδέ, “nor indeed”: some might have already experienced a σάλευσις, but even they should not be kept in θρόησος, in continued discomposure. Θροεῖσθαι may be used of any agitating emotion (cf. Song of Solomon 5:4, LXX)—not fear in this instance—“terreamini” of the Vulg. is misleading; in classical Greek, where the verb is chiefly poetical, it signifies to cry or tell aloud.

μήτε διὰ πνεύματος μήτε διὰ λόγου μήτε διʼ ἐπιστολῆς ὡς διʼ ἡμῶν, neither through spirit, nor through word, nor through letter as (coming) through us. The writers suppose three various means by which the report about the Advent may have been set on foot. It could not be traced to a definite and single source; the information forthcoming led the Apostles to think that each of these causes may have been at work. If e.g. it were believed in some part of the Church—through misunderstanding either of Epistle I. or of some other Letter of the Apostles, or from some Letter falsely circulated in their name—ὅτι ἐνέστηκεν ἡ ἡμέρα, both prophets and teachers would be found to enforce, and probably exaggerate, the epistolary statement or inference.

Πνεῦμα and λόγος are distinguishable in the light of 1 Corinthians 12:8-11; 1 Corinthians 14:6; 1 Corinthians 14:26 : they denote the agencies by which ἀποκάλυψις and διδαχή respectively are communicated; λόγος σοφίας and λόγος γνώσεως are there contrasted with προφητεία, which was the mark of possession by the πνεῦμα in the highest sense (1 Corinthians 14:1, &c.). While λόγος means “discourse of reason,” the expression of rational thought and judgement (proceeding in this case upon the data of revelation), πνεῦμα applies to the ecstatic or prophetic utterances of supernaturally inspired persons.

Ὡς διʼ ἡμῶν—parallel to διʼ ἐπιστολῆς; or to διὰ λόγου (see 2 Thessalonians 2:5) and διʼ ἐπιστολῆς together (cf. 2 Thessalonians 2:15)—indicates not a fact per se, but as subjectively conceived (cf., for the use of ὡς, Romans 9:32; 2 Corinthians 2:17; Ephesians 6:5; Philemon 1:14),—“supposing that it is through us,” viz. that the announcement of the arrival of “the day” comes from the Lord through His Apostles and has their authority. The deception in the case is implied not by the adverb ὡς, but by the context. Whether this impression was derived from an actual Apostolic Letter, or from a supposititious Letter, either circulated in the Church or only alleged to be in existence, it is impossible to say; the curious ambiguity of the words suggests that the writers were at a loss on this point. The language of 2 Thessalonians 3:17 suggests that spurious Letters of St Paul were in existence; the mere suspicion of this would be enough to dictate the precaution there taken. On the other hand, judging from the words of 1 Thessalonians 5:27, it appears to have been possible that some members of the Church knew the First Epistle only by report and at second-hand, in which case its expressions on the subject might be distorted to the effect described. The plainest words will be misinterpreted by prepossessed minds.

ὡς ὅτι ἐνέστηκεν ἡ ἡμέρα τοῦ κυρίου, supposing that the day of the Lord is now present. For ὡς ὅτι, cf. 2 Corinthians 5:19; 2 Corinthians 11:21; “the idea of misrepresentation or error is not necessarily inherent in this combination of particles; but the ὡς points to the subjective statement as distinguished from the objective fact, and thus the idea of untruth is frequently implied” (Lightfoot): the Thessalonians are being alarmed and distracted “under the idea that the day of the Lord has arrived” (see note on ὡς διʼ ἡμῶν above: cf. also Romans 5:16; 1 Corinthians 4:7; 1 Corinthians 8:7; 2 Corinthians 10:14; Colossians 2:20). For ἡ ἡμέρα τοῦ κυρίου, see note on 1 Thessalonians 5:2. Ἐνέστηκεν, the perfect, with present sense, of ἐνίστημι, signifies more than nearness, more even than imminence (ἐπίσταται, 1 Thessalonians 5:3); it means to be in place, in course—not merely approaching but arrived—and is regularly contrasted with μέλλω (see Romans 8:38; 1 Corinthians 7:26; Galatians 1:4; Hebrews 9:9). “The day,” it was affirmed, had so come that while it was not actually visible, its hour had struck, and its light might break any moment on the eyes of men: “Christ has come,” was the cry—ὁ κύριος πάρεστι, though His παρουσία is not manifest (cf. Matthew 24:26 f., Matthew 25:6).

3a. μή τις ὑμᾶς ἐξαπατήση κατὰ μηδένα τρόπον. Let no one deceive you in any kind of way—i.e. in the way of πνεῦμα, λόγος, ἐπιστολή, or otherwise. The warning conveyed by μή … ἐξαπατήσῃ seems to be directed against a wilful, dishonest deception: cf. 2 Thessalonians 2:10; also (for this verb) Romans 7:11; Romans 16:18; 2 Corinthians 11:3. Κατὰ … τρόπον (cf. Romans 3:2; Acts 27:25) differs slightly from ἐν … τρόπῳ, 2 Thessalonians 3:16, the former implying a more definite “way” or “ways” before one’s mind. For like warnings, from St Paul, cf. 1 Corinthians 6:9; 1 Corinthians 15:33; Galatians 6:7; Colossians 2:4; Colossians 2:8; 1 Timothy 4:1; 2 Timothy 3:13; Titus 1:10; from our Lord on this very subject, Matthew 24:4 f., Matthew 24:24; Matthew 24:24; Luke 21:8.

WH, in the margin of their text, place a comma, instead of the full stop, after κυρίου, thus connecting 2 Thessalonians 2:3 a (elliptically) with 2 Thessalonians 2:2, through the μή of apprehension: (I say this) lest any one should, in any kind of way, deceive you; cf. 1 Thessalonians 3:5, upon the common construction of the μή in that passage.