2 Thessalonians 2:15
Verse
Context
Sermons
Michael Catt
Mike Attwood
J.H. Newman
Ed WratherSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Therefore, brethren, stand fast - Their obtaining eternal glory depended on their faithfulness to the grace of God; for this calling did not necessarily and irresistibly lead to faith; nor their faith to the sanctification of the spirit; nor their sanctification of the spirit to the glory of our Lord Jesus. Had they not attended to the calling, they could not have believed; had they not believed, they could not have been sanctified; had they not been sanctified they could not have been glorified. All these things depended on each other; they were stages of the great journey; and at any of these stages they might have halted, and never finished their Christian race. Hold the traditions which ye have been taught - The word παραδοσις, which we render tradition, signifies any thing delivered in the way of teaching; and here most obviously means the doctrines delivered by the apostle to the Thessalonians; whether in his preaching, private conversation, or by these epistles; and particularly the first epistle, as the apostle here states. Whatever these traditions were, as to their matter, they were a revelation from God; for they came by men who spake and acted under the inspiration of the Holy Spirit; and on this ground the passage here can never with any propriety be brought to support the unapostolical and anti-apostolical traditions of the Romish Church; those being matters which are, confessedly, not taken from either Testament, nor were spoken either by a prophet or an apostle.
Jamieson-Fausset-Brown Bible Commentary
Therefore--God's sovereign choice of believers, so far from being a ground for inaction on their part, is the strongest incentive to action and perseverance in it. Compare the argument, Phi 2:12-13, "Work out your own salvation, FOR it is God which worketh in you," &c. We cannot fully explain this in theory; but to the sincere and humble, the practical acting on the principle is plain. "Privilege first, duty afterwards" [EDMUNDS]. stand fast--so as not to be "shaken or troubled" (Th2 2:2). hold--so as not to let go. Adding nothing, subtracting nothing [BENGEL]. The Thessalonians had not held fast his oral instructions but had suffered themselves to be imposed upon by pretended spirit-revelations, and words and letters pretending to be from Paul (Th2 2:2), to the effect that "the day of the Lord was instantly imminent." traditions--truths delivered and transmitted orally, or in writing (Th2 3:6; Co1 11:2; Greek, "traditions"). The Greek verb from which the noun comes, is used by Paul in Co1 11:23; Co1 15:3. From the three passages in which "tradition" is used in a good sense, Rome has argued for her accumulation of uninspired traditions, virtually overriding God's Word, while put forward as of co-ordinate authority with it. She forgets the ten passages (Mat 15:2-3, Mat 15:6; Mar 7:3, Mar 7:5, Mar 7:8-9, Mar 7:13; Gal 1:14; Col 2:8) stigmatizing man's uninspired traditions. Not even the apostles' sayings were all inspired (for example, Peter's dissimulation, Gal 2:11-14), but only when they claimed to be so, as in their words afterwards embodied in their canonical writings. Oral inspiration was necessary in their case, until the canon of the written Word should be complete; they proved their possession of inspiration by miracles wrought in support of the new revelation, which revelation, moreover, accorded with the existing Old Testament revelation; an additional test needed besides miracles (compare Deu 13:1-6; Act 17:11). When the canon was complete, the infallibility of the living men was transferred to the written Word, now the sole unerring guide, interpreted by the Holy Spirit. Little else has come down to us by the most ancient and universal tradition save this, the all-sufficiency of Scripture for salvation. Therefore, by tradition, we are constrained to cast off all tradition not contained in, or not provable by, Scripture. The Fathers are valuable witnesses to historical facts, which give force to the intimations of Scripture: such as the Christian Lord's day, the baptism of infants, and the genuineness of the canon of Scripture. Tradition (in the sense of human testimony) cannot establish a doctrine, but can authenticate a fact, such as the facts just mentioned. Inspired tradition, in Paul's sense, is not a supplementary oral tradition completing our written Word, but it is identical with the written Word now complete; then the latter not being complete, the tradition was necessarily in part oral, in part written, and continued so until, the latter being complete before the death of St. John, the last apostle, the former was no longer needed. Scripture is, according to Paul, the complete and sufficient rule in all that appertains to making "the man of God perfect, throughly furnished unto all good works" (Ti2 3:16-17). It is by leaving Paul's God-inspired tradition for human traditions that Rome has become the forerunner and parent of the Antichrist. It is striking that, from this very chapter denouncing Antichrist, she should draw an argument for her "traditions" by which she fosters anti-Christianity. Because the apostles' oral word was as trustworthy as their written word, it by no means follows that the oral word of those not apostles is as trustworthy as the written word of those who were apostles or inspired evangelists. No tradition of the apostles except their written word can be proved genuine on satisfactory evidence. We are no more bound to accept implicitly the Fathers' interpretations of Scripture, because we accept the Scripture canon on their testimony, than we are bound to accept the Jews' interpretation of the Old Testament, because we accept the Old Testament canon on their testimony. our epistle--as distinguished from a "letter AS from us," Th2 2:2, namely, that purports to be from us, but is not. He refers to his first Epistle to the Thessalonians.
John Gill Bible Commentary
Therefore, brethren, stand fast,.... In the doctrine of the Gospel in general, and in the article of Christ's second coming in particular, and not in the least waver about the thing itself, nor be shaken in mind, and troubled as if it was just at hand; and the rather it became them to be concerned that they stood fast in the truth, and persevered unto the end, since there was to be a falling away, and the mystery of iniquity was already working, and antichrist would shortly appear, whose coming would be with all deceivableness, of unrighteousness; and they had the greater encouragement to continue firm and unmoved, seeing they were chosen from eternity unto salvation through sanctification and belief of the truth, and were called in time by the Gospel to the enjoyment of the glory of Christ in another world. And hold the traditions which ye have been taught: meaning the truths of the Gospel, which may be called traditions, because they are delivered from one to another; the Gospel was first delivered by God the Father to Jesus Christ, as Mediator, and by him to his apostles, and by them to the churches of Christ; whence it is called the form of doctrine delivered to them, and the faith once delivered to the saints: and also the ordinances of the Gospel which the apostles received from Christ, and as they received them faithfully delivered them, such as baptism and the Lord's supper; as well as rules of conduct and behaviour, both in the church, and in the world, even all the commandments of Christ, which he ordered his apostles to teach, and which they gave by him; see Th2 3:6. And so the Syriac version here renders it, "the commandments": and these were such as these saints had been taught by the apostles, under the direction of Christ, and through the guidance of his Spirit; and were not the traditions of men or the rudiments of the world, but what they had received from Christ, through the hands of the apostles: whether by word, or our epistle, that is, by "our" word, as well as by our epistle, and so the Arabic version reads; these doctrines, ordinances, and rules of discipline were communicated to them, both by word of mouth, when the apostles were in person among them, and by writing afterwards to them; for what the apostles delivered in the ministry of the word to the churches, they sent them in writing, that they might be a standing rule of faith and practice; so that this does not in the least countenance the unwritten traditions of the Papists; and since these were what were taught them, "viva voce", and they received them from the mouth of the apostles, or by letters from them, or both, it became them to hold and retain them fast, and not let them go, either with respect to doctrine or practice.
Tyndale Open Study Notes
2:15 Ever since the founding of the Thessalonian church, Paul had been concerned for the stability of their faith (1 Thes 3:2, 5, 8; 4:1-2) and their adherence to his teaching (2 Thes 3:6; 1 Cor 11:2; 15:3; see Jude 1:3).
2 Thessalonians 2:15
Stand Firm
14To this He called you through our gospel, so that you may share in the glory of our Lord Jesus Christ.15Therefore, brothers, stand firm and cling to the traditions we taught you, whether by speech or by letter.
- Scripture
- Sermons
- Commentary
The Church Triumphant
By Michael Catt54253:03ChurchMAT 6:331CO 16:13EPH 6:11PHP 3:171TH 3:82TH 2:151PE 5:12In this sermon, the speaker emphasizes the importance of being holy and standing firm in the faith. He draws inspiration from the image of Roman soldiers who never retreated and were willing to die for their cause. The speaker also warns against false teachings and false prophets within the church, urging believers to be discerning and vigilant. He concludes by expressing his deep concern for those who deny the gospel and emphasizing the need for spiritual discernment.
Church History Series - Part 3
By Mike Attwood5434:49PersecutionChurch HistoryDoctrinal PurityMAT 5:10ACT 20:29GAL 1:62TH 2:152TI 3:162TI 4:7HEB 4:121PE 5:81JN 4:1REV 2:10Mike Attwood discusses the early church in Smyrna and the significant persecutions faced during 100-300 AD, focusing on the martyrdom of Polycarp, who steadfastly refused to deny Christ even in the face of death. He highlights the dual challenges of external persecution and internal doctrinal errors, mentioning groups like the Ebionites and Marcion, who distorted Christian teachings. The sermon also covers the rise of Gnosticism and the need for a defined canon of scripture amidst these challenges, culminating in the Council of Nicaea and the influence of figures like Constantine and Augustine on the church's trajectory. Attwood emphasizes the importance of doctrinal purity and the historical context of the church's struggles against both persecution and heresy.
Rites and Customs of the Church
By J.H. Newman0ACT 13:21CO 1:161CO 11:21CO 15:292TH 2:15J.H. Newman discusses the importance of adhering to traditions and rituals in the Church, even when they are not explicitly mentioned in the Apostolic writings, emphasizing that these practices were recognized by the Apostles and were based on religious principles. He highlights the significance of rituals like the use of the cross in baptism, the covering of heads during worship, and the practice of household baptism, all of which have roots in early Church traditions. Newman points out that these rituals serve as visible memorials of important doctrines and truths, connecting believers to the teachings of Scripture and the Apostles.
The Argument From Apostolic Tradition, in Favor of Infant-Baptism, Considered.
By John Gill0Infant BaptismAuthority of ScriptureMAT 28:19JHN 14:6ACT 2:381CO 15:3GAL 1:8EPH 2:8COL 2:82TH 2:152TI 3:16HEB 4:12John Gill addresses the debate surrounding infant baptism, arguing against the reliance on apostolic tradition as a basis for the practice. He emphasizes that the arguments presented in favor of infant baptism are not new and have been previously countered, asserting that the Bible should be the sole authority for faith and practice. Gill critiques the notion of unwritten apostolic tradition, questioning its validity and consistency, and calls for a return to scriptural evidence rather than tradition. He highlights the lack of clear historical support for infant baptism in the early church and challenges the claims made by proponents of the practice. Ultimately, Gill advocates for a faith grounded in Scripture alone, rejecting any traditions that cannot be substantiated by biblical texts.
Finding Stability
By Ed Wrather0MAT 6:33PHP 4:62TH 2:15Ed Wrather emphasizes the importance of finding stability in the midst of life's changes by holding onto our spiritual heritage, as God remains constant and unchanging. Using the example of Madeline Vaughn's remarkable 60-year job stability, he encourages putting Christ first in our lives to maintain spiritual stability and peace, even in the face of uncertainty and transitions.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Therefore, brethren, stand fast - Their obtaining eternal glory depended on their faithfulness to the grace of God; for this calling did not necessarily and irresistibly lead to faith; nor their faith to the sanctification of the spirit; nor their sanctification of the spirit to the glory of our Lord Jesus. Had they not attended to the calling, they could not have believed; had they not believed, they could not have been sanctified; had they not been sanctified they could not have been glorified. All these things depended on each other; they were stages of the great journey; and at any of these stages they might have halted, and never finished their Christian race. Hold the traditions which ye have been taught - The word παραδοσις, which we render tradition, signifies any thing delivered in the way of teaching; and here most obviously means the doctrines delivered by the apostle to the Thessalonians; whether in his preaching, private conversation, or by these epistles; and particularly the first epistle, as the apostle here states. Whatever these traditions were, as to their matter, they were a revelation from God; for they came by men who spake and acted under the inspiration of the Holy Spirit; and on this ground the passage here can never with any propriety be brought to support the unapostolical and anti-apostolical traditions of the Romish Church; those being matters which are, confessedly, not taken from either Testament, nor were spoken either by a prophet or an apostle.
Jamieson-Fausset-Brown Bible Commentary
Therefore--God's sovereign choice of believers, so far from being a ground for inaction on their part, is the strongest incentive to action and perseverance in it. Compare the argument, Phi 2:12-13, "Work out your own salvation, FOR it is God which worketh in you," &c. We cannot fully explain this in theory; but to the sincere and humble, the practical acting on the principle is plain. "Privilege first, duty afterwards" [EDMUNDS]. stand fast--so as not to be "shaken or troubled" (Th2 2:2). hold--so as not to let go. Adding nothing, subtracting nothing [BENGEL]. The Thessalonians had not held fast his oral instructions but had suffered themselves to be imposed upon by pretended spirit-revelations, and words and letters pretending to be from Paul (Th2 2:2), to the effect that "the day of the Lord was instantly imminent." traditions--truths delivered and transmitted orally, or in writing (Th2 3:6; Co1 11:2; Greek, "traditions"). The Greek verb from which the noun comes, is used by Paul in Co1 11:23; Co1 15:3. From the three passages in which "tradition" is used in a good sense, Rome has argued for her accumulation of uninspired traditions, virtually overriding God's Word, while put forward as of co-ordinate authority with it. She forgets the ten passages (Mat 15:2-3, Mat 15:6; Mar 7:3, Mar 7:5, Mar 7:8-9, Mar 7:13; Gal 1:14; Col 2:8) stigmatizing man's uninspired traditions. Not even the apostles' sayings were all inspired (for example, Peter's dissimulation, Gal 2:11-14), but only when they claimed to be so, as in their words afterwards embodied in their canonical writings. Oral inspiration was necessary in their case, until the canon of the written Word should be complete; they proved their possession of inspiration by miracles wrought in support of the new revelation, which revelation, moreover, accorded with the existing Old Testament revelation; an additional test needed besides miracles (compare Deu 13:1-6; Act 17:11). When the canon was complete, the infallibility of the living men was transferred to the written Word, now the sole unerring guide, interpreted by the Holy Spirit. Little else has come down to us by the most ancient and universal tradition save this, the all-sufficiency of Scripture for salvation. Therefore, by tradition, we are constrained to cast off all tradition not contained in, or not provable by, Scripture. The Fathers are valuable witnesses to historical facts, which give force to the intimations of Scripture: such as the Christian Lord's day, the baptism of infants, and the genuineness of the canon of Scripture. Tradition (in the sense of human testimony) cannot establish a doctrine, but can authenticate a fact, such as the facts just mentioned. Inspired tradition, in Paul's sense, is not a supplementary oral tradition completing our written Word, but it is identical with the written Word now complete; then the latter not being complete, the tradition was necessarily in part oral, in part written, and continued so until, the latter being complete before the death of St. John, the last apostle, the former was no longer needed. Scripture is, according to Paul, the complete and sufficient rule in all that appertains to making "the man of God perfect, throughly furnished unto all good works" (Ti2 3:16-17). It is by leaving Paul's God-inspired tradition for human traditions that Rome has become the forerunner and parent of the Antichrist. It is striking that, from this very chapter denouncing Antichrist, she should draw an argument for her "traditions" by which she fosters anti-Christianity. Because the apostles' oral word was as trustworthy as their written word, it by no means follows that the oral word of those not apostles is as trustworthy as the written word of those who were apostles or inspired evangelists. No tradition of the apostles except their written word can be proved genuine on satisfactory evidence. We are no more bound to accept implicitly the Fathers' interpretations of Scripture, because we accept the Scripture canon on their testimony, than we are bound to accept the Jews' interpretation of the Old Testament, because we accept the Old Testament canon on their testimony. our epistle--as distinguished from a "letter AS from us," Th2 2:2, namely, that purports to be from us, but is not. He refers to his first Epistle to the Thessalonians.
John Gill Bible Commentary
Therefore, brethren, stand fast,.... In the doctrine of the Gospel in general, and in the article of Christ's second coming in particular, and not in the least waver about the thing itself, nor be shaken in mind, and troubled as if it was just at hand; and the rather it became them to be concerned that they stood fast in the truth, and persevered unto the end, since there was to be a falling away, and the mystery of iniquity was already working, and antichrist would shortly appear, whose coming would be with all deceivableness, of unrighteousness; and they had the greater encouragement to continue firm and unmoved, seeing they were chosen from eternity unto salvation through sanctification and belief of the truth, and were called in time by the Gospel to the enjoyment of the glory of Christ in another world. And hold the traditions which ye have been taught: meaning the truths of the Gospel, which may be called traditions, because they are delivered from one to another; the Gospel was first delivered by God the Father to Jesus Christ, as Mediator, and by him to his apostles, and by them to the churches of Christ; whence it is called the form of doctrine delivered to them, and the faith once delivered to the saints: and also the ordinances of the Gospel which the apostles received from Christ, and as they received them faithfully delivered them, such as baptism and the Lord's supper; as well as rules of conduct and behaviour, both in the church, and in the world, even all the commandments of Christ, which he ordered his apostles to teach, and which they gave by him; see Th2 3:6. And so the Syriac version here renders it, "the commandments": and these were such as these saints had been taught by the apostles, under the direction of Christ, and through the guidance of his Spirit; and were not the traditions of men or the rudiments of the world, but what they had received from Christ, through the hands of the apostles: whether by word, or our epistle, that is, by "our" word, as well as by our epistle, and so the Arabic version reads; these doctrines, ordinances, and rules of discipline were communicated to them, both by word of mouth, when the apostles were in person among them, and by writing afterwards to them; for what the apostles delivered in the ministry of the word to the churches, they sent them in writing, that they might be a standing rule of faith and practice; so that this does not in the least countenance the unwritten traditions of the Papists; and since these were what were taught them, "viva voce", and they received them from the mouth of the apostles, or by letters from them, or both, it became them to hold and retain them fast, and not let them go, either with respect to doctrine or practice.
Tyndale Open Study Notes
2:15 Ever since the founding of the Thessalonian church, Paul had been concerned for the stability of their faith (1 Thes 3:2, 5, 8; 4:1-2) and their adherence to his teaching (2 Thes 3:6; 1 Cor 11:2; 15:3; see Jude 1:3).