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It begins with an address (2 Thessalonians 1:1-2) that is only a slight expansion on the address in 1 Thessalonians 1:1, and it ends with a greeting insisting on its genuine Pauline authority against the false claims made in Paul's name (2 Thessalonians 2:2). The main body of the letter is in three parts, and it is the second part (chapter 2) that presents the most difficulty, being most notorious for the obscurity of its doctrine regarding the man of sin and the [[Parousia]] of the Lord.

It begins with an address (2 Thessalonians 1:1-2) that is only a slight expansion on the address in 1 Thessalonians 1:1, and it ends with a greeting insisting on its genuine Pauline authority against the false claims made in Paul's name (2 Thessalonians 2:2). The main body of the letter is in three parts, and it is the second part (chapter 2) that presents the most difficulty, being most notorious for the obscurity of its doctrine regarding the man of sin and the [[Parousia]] of the Lord.

The opening thanksgiving and prayer (2 Thessalonians 1:3-12) testifies to the Thessalonian Christians' increasing [[faith]] and [[Agape|love]] in the face of outside [[persecution]]. God's eventual judgment against persecutors, and his [[salvation]] for his faithful, are already evident in the very fact of persecution. The heart of the letter (2 Thessalonians 2:1-17) deals with the problem threatening the faith of the community prompted by a prophetic [[oracle]], probably in a forged letter presented at a [[Liturgy|liturgical]] gathering (see 2 Thessalonians 2:2 and 1 Corinthians 14:26-33), declaring that the day of the Lord and all that it means have already come, resulting in the upsetting of the life of the Thessalonian community of believers.

The opening thanksgiving and prayer (2 Thessalonians 1:3-12) testifies to the Thessalonian Christians' increasing [[faith]] and [[Agape|love]] in the face of outside [[persecution]]. God's eventual judgment against persecutors, and his [[salvation]] for his faithful, are already evident in the very fact of persecution. The heart of the letter (2 Thessalonians 2:1-17) deals with the problem threatening the faith of the community prompted by a prophetic oracle<ref>Anciently an oracle was (a) the established site or place of prophetic revelation, or (b) the source of a revelation, by a god, or the prophet or visionary himself or herself, or (c) the message itself. In the context of 2 Thessalonians 2:2 compare 1 Corinthians 12:3 and 1 John 4:1.</ref>, probably in a forged letter presented at a [[Liturgy|liturgical]] gathering (see 2&nbsp;Thessalonians 2:2 and 1&nbsp;Corinthians 14:26-33), declaring that the day of the Lord and all that it means have already come, resulting in the upsetting of the life of the Thessalonian community of believers.

Their fearful preoccupation with the date of the Parousia, the coming again of the Lord Jesus from heaven (2&nbsp;Thessalonians 2:1), is countered by Paul's referring to his earlier teaching to them concerning what must first happen, and then continuing with a description of what will actually happen at the Lord's coming. He presents a two-fold unfoldment in which the "activity of Satan" and God's actions (2:9-11) are already working out, the growing division between believers and those who willingly succumb to false prophesy and "the lie". He concludes by insisting on the acceptance of the traditions he taught them according to the apostolic doctrine, with gratitude that they received them from him, and by praying for divine strength (2:13-17). The last part of the letter (3:1-16) addresses in particular the apostle's directives and model of his style of life in the Lord and with correction of disorderly elements within their community.

Their fearful preoccupation with the date of the Parousia, the coming again of the Lord Jesus from heaven (2&nbsp;Thessalonians 2:1), is countered by Paul's referring to his earlier teaching to them concerning what must first happen, and then continuing with a description of what will actually happen at the Lord's coming. He presents a two-fold unfoldment in which the "activity of Satan" and God's actions (2:9-11) are already working out, the growing division between believers and those who willingly succumb to false prophesy and "the lie". He concludes by insisting on the acceptance of the traditions he taught them according to the apostolic doctrine, with gratitude that they received them from him, and by praying for divine strength (2:13-17). The last part of the letter (3:1-16) addresses in particular the apostle's directives and model of his style of life in the Lord and with correction of disorderly elements within their community.

Chapter 1 He gives thanks to God for their faith and constancy; and prays for their advamcement in all good.<br>Chapter 2 The day of the Lord is not to come, till the man of sin be revealed. The apostle's traditions are to be observed.<br>Chapter 3 He begs their prayers, and warns them against idleness.

Chapter 1 He gives thanks to God for their faith and constancy; and prays for their advamcement in all good.<br>Chapter 2 The day of the Lord is not to come, till the man of sin be revealed. The apostle's traditions are to be observed.<br>Chapter 3 He begs their prayers, and warns them against idleness.

== See also ==

== See also ==