2 Thessalonians 2:15

2Th_2:15

Therefore, brethren, stand fast, and hold the traditions

Inspired traditions viewed in relation to the ministry and the Church

(Text and 2Th_2:13-14):--

I.

The doctrines which constitute these traditions.

1. That human redemption had its rise in sovereign favour (2Th_2:13).

2. That we are indebted solely to the Scriptures for our knowledge of salvation.

3. That Christ is the central truth of the Bible.

4. That sanctification by the Spirit through belief of the truth is obligatory on all Christians.

II. The duties of the Church in regard to these traditions.

1. Stability. Stand fast.

2. Fidelity. Hold. (J. Woodward.)

The Scripture sufficient without unwritten traditions

I. Our duty is to stand fast in the faith of Christ and profession of godliness whatever temptations we have to the contrary. Stand fast, being a military word, alludes to a soldiers keeping his ground, and is opposed to two things--

1. A cowardly flight, i.e., our being overcome in the evil day. Wherefore we are exhorted to put on the armour of God (Eph_6:13), which helps us to withstand and to stand. The first is the act of a soldier, the second the posture of a conqueror. Here we make our way to heaven by conflict and conquest; hereafter we triumph.

2. A treacherous revolt, or yielding to the enemy, by complying with those things which are against the interest of Christ for advantage sake (2Ti_4:10; Heb_12:15-16).

II. The means of standing fast is to hold the traditions taught by the apostles.

1. The doctrine of Christianity is a tradition.

(1) Matters not evident by the light of nature or revelation must be either an invention or a tradition.

(a) An invention is something in religion not evident by natural light, nor agreeable to sound reason, but is some cunningly devised fable, obtruded by various artifices upon the belief of the world (Ecc_7:29; Rom_1:21-22).

(b) The gospel is none of this sort, but a tradition, or delivery of truth upon the testimony of One come from God to instruct the world, and reduce it to Him (Heb_2:3-4). Christ delivered it to the apostles, and the apostles to others (2Ti_2:2), until it came to us. This testimony is as binding as if we had heard Christ or the apostles, for we have their word in writing. And that these are their writings appears by the constant tradition of the Church, the acknowledgment of enemies, the blessing of God upon them to the conversion of souls, their power to protect the Church and promote its conquests, and their survival in spite of persecution and debate.

(2) The Christian religion must needs be a tradition.

(a) Because it is built on matter of fact, viz., that the Son of God came from God to bring us to God, confirming the truth of His mission by such miracles as showed Him to be the Son of God and the Saviour of the world. Now a testimony or tradition is needful in matters of fact which must be confined to some time or place. Christ could not be always working, dying, rising, etc., everywhere. Those things were once to be done in one place before competent witnesses. But because the knowledge of them concerned all the world they were by them attested to others (Act_1:8-22; Act_2:32; Act_3:15; Act_10:39-41.)

(b) Because it is matter of faith, or doctrine, built upon matter of fact. We cannot properly believe a thing but upon testimony. If one asks, Do you believe the sun shines? you answer, No, I see it. Do you believe that twice two make four? No, I know it. But if he should ask Do you believe that the sun is bigger than the earth? you reply, Yes, not because it appears so, but because competent judges tell you such is the case. Apply it now to the mysteries of the gospel. They cannot be seen by the eye, for they are invisible; nor comprehended by the reason, for they are above it; but we believe them because revealed to prophets and apostles. And this is more certain than sense. The eye may be deceived, and reason may err, but it is impossible for God to deceive or be deceived (1Jn_5:9).

2. The holding this tradition is the great means of standing fast in the faith of Christ and the confession of His name. For in it there is sure direction to walk by, and sure promises to build upon (2Pe_1:16-17; 1Jn_1:2-4). By this we have all that belongs--

(1) To faith. There can be no faith till we have a sure testimony of Gods revelation; for faith is a believing such things as God hath revealed, because He hath revealed them.

(2) Nor obedience, for that is doing what God commands, because He commands (1Th_4:3; 1Th_5:18; 1Pe_2:15).

(3) Nor certain expectation of happiness. We are never safe till we know by what rule Christ will judge us (Rom_2:16; 1Th_1:8).

III. Since the apostles have gone to God, and we cannot receive their doctrine by word of mouth, we must stick to the written word.

1. Because we are taught to do so by Christ and the apostles (Mat_15:2; Luk_16:31; Act_26:22; 2Pe_1:19).

2. Because these things were written for our sakes (1Jn_1:4). They knew the slipperiness of mens memory, and the danger of corrupting Christian doctrine, if there were not a sure authentic record left; therefore they wrote fully.

3. Because the Scriptures are perfect, and give us a knowledge of those things which concern--

(1) Our faith. If there be enough written for that, we need not unwritten traditions to complete our rule (Joh_20:30-31). What would men have more?

(2) Our duty; that is sufficiently provided for (Tit_2:12); therefore we need no other rule.

(3) Our happiness: the doctrine that is able to make us wise unto salvation, is enough for us (2Ti_3:15; 2Ti_3:17). (T. Manton, D. D.)

Scripture and tradition

There was a flute in the Temple, says the Talmud, preserved from the days of Moses; it was smooth, thin, and formed of a reed. At the command of the king it was overlaid with gold, which ruined its sweetness of tone until the gold was taken away. There were also a cymbal and a mortar, which had become injured in the course of time, and were mended by workmen from Alexandria, summoned by the wise men, but their usefulness was so completely destroyed by this process that it was necessary to restore them to their former condition. Are not these things an allegory? Do they not imply that by overlaying the written Law with what they called gold, but what was in reality the dross and tinsel of tradition, the rabbis had destroyed or injured its beauty and usefulness. (Archdeacon Farrar.)

Stand fast

Let us stand fast as men who are appointed to keep their places until their guard is relieved by the coming of their Lord. If you have won the day, oh, do keep it! You must not suppose that the whole of religion is wrapped up in the day or two, or week or two which surround conversion. Godliness is a life long business.

1. Stand fast doctrinally. In this age all the ships are pulling up their anchors. Now, put your anchors down. Learn no teaching but what Christ teaches you. If you see a truth in Gods Word, grip it; and if it be unpopular, grip it the more. The one watchword now for the whole army of God is, Stand fast.

2. Stand fast practically. All the barriers are broken down. People try to make the Church and world meet. Therefore, it becomes Christians to gather up their skirts, and be more precise than ever they were.

3. Mind that you stand fast experimentally. Pray that your inner experience may be a close adhesion to your Master. Stand fast without wandering into sin. Only so will you be preserved from the vortex of iniquity. Stand fast without wearying. Stand fast without dallying with any kind of error. The weather is very bad just now spiritually. Stand fast because of your citizenship. (C. H. Spurgeon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2Th 2:15-17. Therefore, brethren, stand fast — In your adherence to the truth and possession of the grace of the gospel; and hold — Without adding to or diminishing from them; the traditions which ye have been taught — The instructions which have been delivered to you; whether by word — When we were present with you; or our former epistle — He preached to them before he wrote, and he had written concerning the things which he wished them to hold fast in his former epistle. The name traditions is here given by the apostle “to the doctrines and precepts of the gospel, on a double account; first, because they were delivered by Christ and by the Spirit to the apostles, merely on the authority of revelation; and, secondly, because the apostles delivered them to the world on the same authority, without attempting to prove them by any other argument. And this precept, hold the traditions, applies to no instructions or directions but those which the apostles and other inspired teachers delivered to the world as revelations from God. And though the inspired teachers, to whom these doctrines were revealed, communicated them to the world first of all by word of mouth, they cannot now be known to be theirs, but by their holding a place in those writings which are allowed to be the genuine productions of these inspired teachers. The traditions, therefore, on which the Church of Rome lays so great a stress, are of no manner of value.” Now our Lord Jesus Christ and God our Father — Here again, as in 1Th 3:11, prayer is addressed by the apostle to Christ as well as to the Father, and in the same words; who hath loved us — As a father loves his children; and hath given us everlasting consolation — Hath opened to us the sources thereof in his gospel, or furnished us with the means of it; and of good hope — That is, a well-grounded hope, namely, of the glorification of both our bodies and souls; through grace — 1st, Justifying us, and entitling us to that felicity; 2d, Sanctifying us, and preparing us for it; and, 3d, Strengthening us, and enabling us to withstand our spiritual enemies, and do and suffer the will of God to the end, and thereby bringing us to it. Comfort your hearts — Under all the afflictions you endure for the gospel; and establish you in every good word and work — That is, in every good doctrine and practice, in opposition to all the efforts of your enemies to seduce you, whether visible or invisible.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

2Th_2:15. Stand fast.—Ready for any shock which may come unexpectedly through the insidious methods of Antichrist. Hold the traditions.—As if the apostle said, keep a strong hand on them. Tradition is that which is handed over from one to another. Compare 1Co_11:23. “I received of the Lord … I delivered unto you.… He was betrayed.” Here the words “delivered” and “betrayed” represent a doing, of which the word for “tradition” is the act completed. Paul handed over that which his Lord charged him to transmit; Judas handed over Christ to the Jews.

MAIN HOMILETICS OF 2Th_2:15

Christian Steadfastness.

In all ages the people of God have been assailed with the weapons of a subtle and plausible philosophy which has sought to supplant the simple truth of the gospel with human opinions. The evil heart of man chafes under the righteous restrictions of the truth, and in its angry and delirious opposition has sought to rid itself of God and of all the laws that bind it to a life of obedience and holiness. And when it fancies it has succeeded in demolishing the truths it hated and against which it rebelled, it is aghast at the desolation it has wrought and recoils in alarm from the dark, horrible gulf to the brink of which it had forced itself. Stricken with bewilderment and despair, man strives to construct a religion for himself, and he seeks to substitute his own wild ravings for the truths of divine revelation. It is the attempt of a bold, impious infidelity to put error in the place of truth, philosophy in the place of religion, human opinion in the place of God. The exhortation of this verse is always timely.

I. Christian steadfastness is an important and ever-present duty.—

1. It is necessary to growth and maturity in personal piety. Trees must grow or die. So it is with piety: it must grow or perish. No plant or tree can thrive that is being perpetually plucked up and transplanted; nor can the soul prosper unless it is steadfastly rooted in the soil of truth. Darwin describes a marine plant—the Macrocystis pyrifera—that rises two hundred feet from the depths of the Western Ocean and floats for many fathoms on the surface, uninjured among the waves and breakers, which no masses of rock, however hard, can long withstand. It maintains its strength by clinging tenaciously to the rocks far down below the surface of the sea. So personal piety grows and flourishes by maintaining a firm hold of the Rock of Ages.

2. It is necessary in bearing witness for Christ.—The value of a lighthouse or a landmark to the mariner is, that he can rely on always finding it in the same place. And the value of Christian testimony is that it is not erratic and changeful, but stable and reliable: it hesitates not to witness for Christ in any place. Fifty years ago at a dinner-party in the west end of London, the conversation was dishonouring to Christ. One guest was silent, and presently asked that the bell might be rung. On the appearance of the servant he ordered his carriage, and with polished courtesy apologised to his host for his enforced departure, saying, for I am still a Christian. This gentleman was the late Sir Robert Peel.

3. It is a stimulating example to the weak and faltering.—There are timid, feeble followers of Christ who, until they become well grounded, lean on others; and if their exemplars vacillate and change, so do they. Few have the courage to break away from a pernicious example. When travelling on the Continent, Dr. Duff made the acquaintance of Cardinal Wiseman, and for some time travelled with him; but when at Antwerp he saw the cardinal prostrate himself before the Virgin, he courteously but firmly bade him “good-bye.”

II. Christian steadfastness is shown in an unflinching maintenance of apostolic doctrine.—“Hold the traditions which ye have been taught, whether by word, or our epistle.” These traditions were the doctrines preached by the apostles. For some years after the ascension of Christ, there was no written gospel or epistle. The truth was taught orally by those who were living witnesses of the facts on which the doctrines—or traditions—were based.

1. Apostolic doctrine must be clearly apprehended.—It must therefore be diligently studied, and the truth sifted from the mass of errors with which false teachers surround it. What is not intelligently comprehended cannot be firmly held.

2. Apostolic doctrine must be earnestly embraced.—Not simply discussed, not simply admired and praised, but prayerfully and cordially accepted—taken in as spiritual food, and systematically fed upon to give strength and stamina to the soul.

3. Apostolic doctrine must be firmly held and stoutly defended against all errors.—“Hold the traditions.” Believe them when tempted to disbelieve; defend them when assailed by the enemy. A brave Athenian, who wrought deeds of valour in the battle of Marathon, seized with his right hand a stranded galley filled with Persians. When his right hand was cut off, he seized the boat with his left, and when that was smitten, he held on with his teeth till he died. The grasp of truth by a Christian believer should not be less tenacious than the dogged heroism of a heathen warrior.

III. Christian steadfastness is emphatically enforced.—“Therefore, brethren, stand fast.” Though misunderstood and misrepresented, though savagely opposed by the enemies of the truth, stand fast. As the wings of the bird are strengthened by the resistance of the atmosphere in which it floats, so your graces will be strengthened by the opposition with which you resolutely contend. In order that your own personal piety may be matured, that your witnessing for Christ may be unmistakable, and that your example may be a stimulating encouragement to others, “stand fast, and hold the traditions which ye have been taught.”

Lessons.—

1. The unstable are the prey of every passing temptation.

2. The word of God is the unfailing source of moral strength.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

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).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Th 2:15. Ἄρα οὖν, therefore then) The conclusion.—κρατεῖτε, hold) adding nothing, subtracting nothing.—τὰς παραδόσεις, the traditions) I wish that those who are most urgent on the subject of Traditions, had also from this passage held, and would hold, the traditions which Paul has furnished in this chapter. Tradition is a very great benefit. God bestows traditions by means of the messengers of the Gospel. Paul taught many years before he began to write. Tradition is given either by speaking [comp. 2Th 2:5] or by writing.—διʼ ἐπιστολῆς, by letter) He had written on this subject, 1 Thessalonians 4, 5.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Th_2:15. Ἄρα οὖν] wherefore then, as such an end awaits you.

στήκετε] stand fast, comp. 1Th_3:8. The opposite of σαλευθῆναι, 2Th_2:2.

καὶ κρατεῖτε τὰς παραδόσεις] and hold fast to the traditions, instructions in Christianity. As κρατεῖν here (comp. Mar_7:3), so does κατέχειν τὰς παραδόσεις stand in 1Co_11:2.

ἃς ἐδιδάχθητε] See Winer, p. 204 [E. T. 284].

εἴτε διὰ λόγου] whether by oral discourse.

διʼ ἐπιστολῆς] refers to the First Epistle to the Thessalonians.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Th 2:15 . The divine purpose does not work automatically, but implies the cooperation of Christians in this case, a resolute stedfastness resting on loyalty to the apostolic gospel. In view of passages like 1Co 11:23 ; 1Co 15:5 , it is gratuitous to read any second-century passion for oral apostolic tradition into these words or into those of 2Th 3:6 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The conclusion remaineth then, that we continue in the doctrine which was delivered unto us by the mouth and writings of the Apostles, through the free good will of God, which comforteth us with an invincible hope, and also in all godliness our whole life long.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 15. 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

He deduces this exhortation on good grounds from what goes before, inasmuch as our steadfastness and power of perseverance rest on nothing else than assurance of divine grace. When, however, God calls us to salvation, stretching forth, as it were, his hand to us; when Christ, by the doctrine of the gospel, presents himself to us to be enjoyed; when the Spirit is given us as a seal and earnest of eternal life, though the heaven should fall, we must, nevertheless, not become disheartened. Paul, accordingly, would have the Thessalonians stand, not merely when others continue to stand, but with a more settled stability; so that, on seeing almost all turning aside from the faith, and all things full of confusion, they will, nevertheless, retain their footing. And assuredly the calling of God ought to fortify us against all occasions of offense in such a manner, that not even the entire ruin of the world shall shake, much less overthrow, our stability.

15 Hold fast the institutions. Some restrict this to precepts of external polity; but this does not please me, for he points out the manner of standing firm. Now, to be furnished with invincible strength is a much higher thing than external discipline. Hence, in my opinion, he includes all doctrine under this term, as though he had said that they have ground on which they may stand firm, provided they persevere in sound doctrine, according as they had been instructed by him. I do not deny that the term παραδόσεις is fitly applied to the ordinances which are appointed by the Churches, with a view to the promoting of peace and the maintaining of order, and I admit that it is taken in this sense when human traditions are treated of, (Matthew 15:6.) Paul, however, will be found in the next chapter making use of the term tradition, as meaning the rule that he had laid down, and the very signification of the term is general. The context, however, as I have said, requires that it be taken here to mean the whole of that doctrine in which they had been instructed. For the matter treated of is the most important of all — that their faith may remain secure in the midst of a dreadful agitation of the Church.

Papists, however, act a foolish part in gathering from this that their traditions ought to be observed. They reason, indeed, in this manner — that if it was allowable for Paul to enjoin traditions, it was allowable also for other teachers; and that, if it was a pious thing to observe the former, the latter also ought not less to be observed. Granting them, however, that Paul speaks of precepts belonging to the external government of the Church, I say that they were, nevertheless, not contrived by him, but divinely communicated. For he declares elsewhere, (1 Corinthians 7:35,) that it was not his intention to ensnare consciences, as it was not lawful, either for himself, or for all the Apostles together. They act a still more ridiculous part in making it their aim to pass off, under this, the abominable sink of their own superstitions, as though they were the traditions of Paul. But farewell to these trifles, when we are in possession of Paul’s true meaning. And we may judge in part from this Epistle what traditions he here recommends, for he says — whether by word, that is, discourse, or by epistle. Now, what do these Epistles contain but pure doctrine, which overturns to the very foundation the whole of the Papacy, and every invention that is at variance with the simplicity of the Gospel?

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(15) Therefore, brethren, stand fast.—Such an exhortation is, in itself, conclusive against a theory of irreversible predestination. “Because God chose you from eternity, and called you in time, therefore stand your ground.” If it were impossible for them to quit their ground, it would be needless to exhort them to maintain it. If it were possible for them to quit their ground, and yet be as well off after all, it would be needless also. At the same time, the “therefore” draws a conclusion, not from 2Th_2:14 alone, but sums up the whole disquisition of the chapter: “Now that you are reminded of the true Advent doctrine.”

Hold the traditions.—The very same word as in Mar_7:3-4; Mar_7:8, “holding the tradition of the elders;” also in the same metaphorical sense in Col_2:19; Rev_2:13. The action expressed is a vigorous and pertinacious grasp, as (for instance) of the lame man clutching the Apostles in Act_3:11. St. Chrysostom remarks: “It is plain from hence that they used not to deliver all their tradition by letter, but much without writing besides, and that both are equally worthy of belief. Therefore, let us consider the Church’s tradition worthy of belief. It is tradition: ask no further questions.” What were these “traditions” which it was so essential to keep? The context shows that the particular traditions which were most consciously in St. Paul’s mind at the moment, were his eschatological teachings, given to them while he was among them—the lore of which he has been briefly reminding them in this chapter (2Th_2:5-6): for the exhortation is practically a resumption of that given in 2Th_2:2-3. “Instead of being seduced by the forgers of prophecies or of communications from us, remember the careful instructions we gave you once for all.” At the same time, he speaks generally, and we must not limit his words to that particular tradition. Whatever can be traced to apostolic-origin is of the essence of the faith. They are to “hold tenaciously” all his traditions, and these would include instructions doctrinal (as 1Co_15:3; Jud_1:3), ceremonial (1Co_11:2; 1Co_11:23), and moral (2Th_3:6; 2Pe_2:21). As a matter of controversy, it is not so remarkable that he should exhort his converts to cling to his own oral teaching (“whether by word”) as that he should at so early a period call their special attention to what was gradually to supplant (at least, in doctrinal matters) all independent unwritten tradition—the Holy Scripture (“our Epistle”). St. Paul can speak on occasion as contemptuously of the “traditions of men” as our Lord did (Col_2:8). Of course, it depends entirely on the individual character of any tradition whether, and to what extent, it is to be “held” or condemned as “human.” In the Church no mutually contradictory traditions can be held together’; and therefore any tradition “by word” which is in disagreement with the written tradition (i.e., Scripture) stands necessarily condemned.

By word, or our epistle.—The “our” belongs to both:” whether by word or epistle of ours.” Unless, St. Paul had written them some other letter, now lost, this proves that the “First” Epistle was in reality the earlier written. “Have been taught” should be “were taught”—the historic tense.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15. Therefore, brethren, stand fast) So then (R.V.), as in 1Th_5:6 (see note): the practical conclusion in which the Apostle gathers up all he has been saying in this letter. “Since the Lord’s return is delayed and its time uncertain, and in prospect of the coming of Antichrist, whose deceptive influence is already secretly at work,—inasmuch as God by our means has made you heirs of His glorious kingdom—Stand Fast.” Comp. 1Co_15:58; Col_1:23,—where, as in this place, hope is the incentive to steadfastness.

and hold the traditions which ye have been taught] “Hold” is an emphatic word: stand firm and hold fast (Ellicott) gives the Greek sense more adequately.

In traditions which you were taught there is no suggestion of the Romanist idea of Tradition, conceived as an authority distinct from the written Word of God; for the Apostle continues, whether by word or latter of ours (the pronoun belongs to both nouns). He bids them hold by what he had taught, whether it came through this channel or that, provided it were really from himself (comp. 2Th_2:2, and ch. 2Th_3:14; 2Th_3:17). He is now beginning to communicate with the Churches by letter, and stamps his Epistles with the authority of his spoken word. The sentence asserts the claim of the true Apostolic teaching, as against any who would “beguile” the Church away from it. Comp. 1Co_11:2 : “I praise you that in all things you remember us, and hold fast the traditions, even as I delivered them to you.”

The Apostle’s “traditions” included, besides doctrine, also the “charges” (or “commands”) he gave on matters of morals and practical life (ch. 2Th_3:4; 1Th_4:2). The body of Christian doctrine, brought to its finished form, he calls in his last letters “the deposit” (1Ti_6:20; 2Ti_1:12; 2Ti_1:14); while his practical teaching is “the charge” (or “commandment”), 1Ti_1:5; 1Ti_1:18.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

15 Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.

Ver. 15. Stand fast] Though never so many fall from the faith. Falling stars were never but meteors. God also will have the tree of his Church to be shaken sometimes, that rotten fruit may fall off; and that there may be a shedding of the good from temporaries.

Hold the traditions] Hold fast by these, that ye may stand the faster.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Therefore - In view of the fact that you are thus chosen from eternity, and that you are to be raised up to such honor and glory.

Stand fast - Amidst all the temptations which surround you; compare the notes on Eph 6:10-14. And hold the traditions which ye have been taught On the word “traditions,” see the notes on Mat 15:2. It means properly things delivered over from one to another; then anything orally delivered - any precept, doctrine, or law. It is frequently employed to denote that which is not written, as contradistinguished from that which is written (compare Mat 15:2), but not necessarily or always; for here the apostle speaks of the “traditions which they had been taught by his epistle;” compare the notes, 1Co 11:2. Here it means the doctrines or precepts which they had received from the apostle, whether when he was with them, or after he left them; whether communicated by preaching or by letter. This passage can furnish no authority for holding the “traditions” which have come down from ancient times, and which profess to have been derived from the apostles; because:

(1)There is no evidence that any of those traditions were given by the apostles;

(2)Many of them are manifestly so trifling, false, and contrary to the writings of the apostles, that they could not have been delivered by them;

(3)If any of them are genuine, it is impossible to separate them from those which are false;

(4)We have all that is necessary for salvation in the written word; and,

(5)There is not the least evidence that the apostle here meant to refer to any such thing.

He speaks only of what had been delivered to them by himself, whether orally or by letter; not of what was delivered from one to another as from him. There is no intimation here that they were to hold anything as from him which they had not received directly from him, either by his own instructions personally or by letter. With what propriety, then, can this passage be adduced to prove that we are to hold the traditions which professedly come to us through a great number of intermediate persons? Where is the evidence here that the church was to hold those unwritten traditions, and transmit them to future times?

Whether by word - By preaching, when we were with you. It does not mean that he had sent any oral message to them by a third person.

Or our epistle - The former letter which he had written to them.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The former verses contained consolation, this is an exhortation: the apostle had assured them of their being elected and called, yet exhorts them to their duty. Assurance of salvation doth not encourage negligence; the apostle takes his argument from thence to quicken them:

Therefore, & c. And that which he exhorts them to is:

1. To stand fast; a military word, speaking as a captain to his soldiers; so 1Co 16:13; Eph 6:14; having before foretold a great apostacy that would come. Or because he had told them of the great glory they had been called to the obtaining of by the gospel, he exhorts them to stand fast, which implies a firm persuasion of mind and constant purpose of will, and stands opposite to hesitation and despondency.

2. To hold the traditions which they had been taught. The word tradition signifies any thing delivered to another; especially meant of doctrines. The Pharisees’ doctrine is called tradition, Mat 15:3; and so the true doctrines of the gospel, being such as the apostles delivered to the people; as the doctrine of the Lord’s supper is said to be delivered, 1Co 11:23; and so Rom 6:13.

Whether by word, or our epistle; by word of mouth in public preaching, or private instruction. The apostle had both preached and written to these Thessalonians, before he wrote this Second Epistle. And that the papists should hence infer that there are matters of necessary consequence in religion, not contained in the Scriptures, is without ground. These they call traditions, some whereof are concerning faith, others concerning manners, others ritual, with respect to the worship of God, or the external polity of the church. But who can assure us what these are? What a door is here opened to introduce what men please into the church, under pretence of tradition! Who were the persons the apostle intrusted to keep these traditions? Why should he not declare the whole system of gospel truths he had received from Christ in writing, as well as part? Why should he conceal some things, when he wrote others? And doth not the apostle assure Timothy that All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof for correction, for instruction; that the man of God may be perfect, throughly furnished unto all good works? 2Ti 3:16,17. What need then traditions? And how can we know that they are by Divine inspiration, as we are assured all Scripture is? Our Saviour reproved the Pharisees about their traditions, when from hence they would observe and impose ceremonies of washing hands, cups, and platters, Mat 15:2-6, yea, and by them make the commandments of God of none effect; which the apostle cautions the Colossians about, Col 2:8; and whereof Paul declares his zeal before his conversion, Gal 1:14; and we find men’s zeal still more about them than moral duties, and express institutions of God’s worship. All the apostle’s doctrine,

whether by word or epistle, he calls by the name of traditions in the text here, and he commends the Corinthians, 1Co 11:2, that they kept the traditions delivered to them; but were not they all committed to writing in some place or other of his Epistles? And which were, and which were not, who can be certain? And why should traditions be confined only to those things which the apostle did not write? He exhorts the Thessalonians to hold the traditions which they had been taught, whether by word or epistle. And if they hold them with strength, as the word is, by this means they would stand fast.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

15. Therefore—In view of the gracious things from the divine side, 2Th_2:13-14, perform your duty of perseverance in faith.

Stand fast—In contrast with be shaken of 2Th_2:2.

Traditions—His written or verbal deliverances to them. These traditions they had received from him personally. They have no connexion with the pretended traditions of the Romish Church, which have no valid proof of authenticity, and yet are reckoned by Romanists as authoritative part of “the word of God,” co-ordinate with the Scriptures.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Therefore, brethren, stand fast, and hold the traditions. Traditions generally denote statements orally delivered and reported; here the word denotes the apostle"s instructions in Christianity, whether these are given by word of mouth or by letter. Which ye have been taught, whether by word; referring to the apostle"s preaching when in Thessalonica. Or our Epistle; referring to the First Epistle to the Thessalonians.

Retention of Scripture.

Whilst we reject the false and wrong, we must hold fast to the true and right. This is an age of testing.

1. We must examine the evidences of the Word of God.

2. We must endeavour to find out its meaning by careful study, and byprayer for the guidance and teaching of God"s Spirit.

3. We must bring all doctrines and opinions to the test of Scripture, anddraw our belief from the Word of God, and not from the opinions and traditions of men.

4. We must ever walk up to the light which we have. The Spirit ispromised to guide us into all truth, and if we depend upon him and follow his guidance, we shall not be suffered to go astray.

Exhortation to a steadfast maintenance of apostolic traditions.

stand fast, and hold the traditions which ye have been taught, whether by word, or our Epistle.

I THE GROUND OF THIS EXHORTATION. It was their election and calling. There is a perfect consistency between the Divine election and the obligations of Christian duty.

II THE NECESSITY OF CHRISTIAN STABILITY. It was specially needful at Thessalonica, in the midst of the agitations and shakings and restlessness that prevailed on the subject of the second advent. Believers were not "to be carried about by every wind of doctrine," lest "being led away with the error of the wicked, they should fall from their own steadfastness." They were to "hold fast the beginning of their confidence," and not "be moved away from the hope of the gospel.

1. There is safety in stability.

2. There is comfort in it.

3. It gives glory to God.

4. It gives strength and encouragement to the weak and vacillating.

III THE MANIFESTATION OF THIS STABILITY. "Hold fast the traditions.

1. They were of two kinds, oral and written. "Whether by word, or our Epistle.

(1) They included apostolic doctrines form of doctrine delivered to them.

(2) Apostolic ordinances, such as baptism and the Lord"s Supper, which they had received from the apostles, as the apostles from the Lord.

(3) Apostolic rules and usages for the government of the Church.

2. The traditions in question afford no warrant for the Roman, Catholic doctrine of traditions handed down through ages. Because:

(1) The word is here applied to both oral and written teaching.

(2) The traditions were not handed down from some one anterior to the apostle, and from the apostle handed down to the Thessalonians; nor were they committed to the Thessalonians to be handed down to future ages. They were handed over directly by the apostle to the Thessalonians.

(3) The doctrine of tradition dishonours the Scriptures, because the traditions are said to be necessitated by the defectiveness and obscurity of Scripture. T.C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Hold - Without adding to, or diminishing from, the traditions which ye have been taught - The truths which I have delivered to you. Whether by word or by our epistle - He preached before he wrote. And he had written concerning this in his former epistle.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Our apostle having abundantly comforted the Thessalonians in the former verses, from their election and vocation, he closes the chapter with an exhortation to them to perseverance and constancy in the truth; Therefore, brethren, stand fast.

Observe, 1. The illative particle, therefore that is, because God hath chosen and called you, and given you such assurance of his favour, and such advantages against error and seduction, therefore let it be your care to persevere; assurance of salvation doth not encourage negligence, but engage to greater diligence.

Observe, 2. The duty inferred: stand fast; it is a military word, used by captains to their soldiers, to prevent a cowardly and treacherous revolt; he had been describing a great apostasy that would come, now bids them be upon their guard and stand fast.

Observe, 3. The means directed to, in order to their steadfastness and perseverance, namely, to hold the traditions which they had been taught, either by word or by epistle.

Here note, (1.) The act, hold, with a strong hand, hold against all assaults, whether of error or persecution.

(2.) The object, the traditions taught, either by word, or by epistle.

Where mark, That all the apostle’s doctrines, whether preached when amongst them, or written to them in his absence from them, he calls traditions; so that holding the traditions here, is nothing else but perseverance in apostolical doctrine.

From the whole note, 1. That what assurance soever we have of God’s preserving us in the truth, yet are we bound to use all possible care and caution in order to our own preservation.

Note, 2. That it is our duty to stand fast in the faith of Christ, and professions of godliness, whatsoever dangers or temptations we may be exposed to.

Note, 3. That the doctrine of Christianity taught by the apostles is a tradition, and that holding this tradition is the best means for standing fast in the faith of Christ.

Note, 4. That while the apostles were in being, there were two ways of delivering the truth, namely, by word of mouth and writing; Whether by word or our epistle.

Note, 5. That now, when they are long since dead, and we cannot receive the doctrine of life from them by word of mouth, we must stick to the scriptures and written word, against all pretences to unwritten traditions, or pretended revelations, because the scriptures are a perfect rule both for our faith and practice.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

15. “Then, therefore, brethren, stand and hold the commandments which you have been taught, whether by our word or epistle.” “Traditions,” in E.V., is by no means a good translation, as that word in modern use conveys the idea. of something vague and shadowy transmitted to us. There is no such an idea in the original. He simply exhorts them to be steadfast, and hold pertinaciously all of his teaching, whether oral, in their presence, or epistolary in their absence.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

So then, brethren, stand fast [in contrast to being shaken, as stated in verse 2], and hold the traditions which ye were taught, whether by word, or by epistle of ours . [God was doing his part in calling and in sanctifying, and so the Thessalonians are here exhorted to do their part in firmly adhering to the truth which they had believed. For if one would hold the gospel salvation he must hold the gospel truths. These truths are here called traditions; for, though inspired truths, they were as yet falling from the lips of living men, and were not yet reduced to writing, though we see by these two epistles of Paul that the New Testament record was in process of construction.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

15. Therefore, stand fast. In view of your calling. Hold the traditions. Instructions.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

15. Ἆρα οὖν, ἀδελφοί, στήκετε. So then, brothers, stand firm: the practical conclusion of all that has been said, from 2Th 2:2 onwards. “Since the Lord’s return is delayed and its date uncertain, and in prospect of the coming of Antichrist whose deceptive influence is already at work,—inasmuch as God by our means has made you heirs of His kingdom and sharers in the promised glory of Christ, we bid you STAND FAST!” For ἆρα οὖν, see note on 1Th 5:6. Στήκω, formed from ἕστηκα (cf. γρηγορέω, 1Th 5:6), is a derivative of the κοινή. The verb occurs seven times in Paul, thrice in John (including Rev.), twice in Mk; cf. note on 1Th 3:8, also its hortatory use in 1Co 16:13; Gal 5:1; Php 4:1: the opposite of σαλευθῆναι, 2Th 2:2. Similarly in 1Co 15:58, Col 1:23, hope is the incentive to steadfastness.

καὶ κρατεῖτε τὰς παραδόσεις ἃς ἐδιδάχθητε, and hold fast the traditions which you were taught. Παραδόσεις (cf. 2Th 3:6, for one particular here included; 1Co 11:2; also Rom 6:17, 1Co 11:2; 1Co 11:23; 1Co 15:3, for St Paul’s use of παραδίδωμι in referring to his teaching) embraces all that the readers “had been taught” of the Gospel received through St Paul and his companions, whether on points of faith or conduct (cf. 1Th 1:5; 1Th 2:1 f., 1Th 2:9-14, 1Th 3:3 f., 1Th 4:1 f.; 1Th 2:5 above). The παράδοσις (-σεις) of earlier Epp. becomes the παραθήκη, deposit, of the Pastorals; it is, on its practical side, a παραγγελία (-αι): see 1Th 4:2, and note. On παράδοσις, see Lightfoot’s note ad loc. He observes that this term in the N.T. connotes “an authority external to the teacher himself.” What these Apostles “hand on” to the Thessalonians is not their own doctrine as such, but the facts and teachings about Christ coming from Himself and belonging to all Christians. For the accusative of thing retained with passive of a verb governing two accusatives, see Winer-Moulton, p. 286, and the ordinary Greek Grammars.

For κρατέω (κράτος)—to have or apply strength, to grip, master, hold firmly—with like object, cf. Mar 7:3; Rev 2:14 f. Elsewhere in St Paul the synonymous κατέχω, as in 1Th 5:21; 1Co 11:2; 1Co 15:2.

εἴτε διὰ λόγου εἴτε διʼ ἐπιστολῆς ἡμῶν, whether through word or through letter of ours—ἡμῶν qualifies both nouns; in 2Th 2:2 the pronoun has, less certainly, the same twofold reference. The writers put their “epistle” on the same level with their spoken “word”; they bid the readers hold by what they had learned from their fathers in Christ, whether through this channel or that, thus guarding themselves against every attempt to “deceive” them (2Th 2:3): cf. 1Co 11:2, for the emphasis thrown on adherence to Apostolic teaching; similarly in Rom 6:17; Eph 4:20 f.; Php 4:9; Col 2:6 f.; 2Ti 2:2; 1Jn 2:24; Mat 28:20, &c. For the importance now beginning to be attached to St Paul’s Letters, see notes on 2Th 2:2 and 2Th 3:17; and for the possibility that an epistle might be undervalued at Thessalonica, see note on 1Th 5:27.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

15.] Therefore—seeing that such is God’s intent respecting you. Prof. Jowett here describes the Apostle as being “unconscious of the logical inconsistency” of appealing to them to do any thing, after he has just stated their election of God. Rather we should say, that he was deeply conscious, as ever, of the logical necessity of the only practical inference which man can draw from God’s gracious purposes to him. No human reasoning powers can connect the two,—God’s sovereignty and man’s freewill: all we know of them is, that the one is as certain a truth as the other. In proportion then as we assert the one strongly, we must ever implicate the other as strongly: a course which the great Apostle never fails to pursue: cf. Php 2:12, Php 2:13, al. freq.

στήκ. is a contrast to σαλευθῆναι, ver. 2. On the sense of παραδόσεις, as relating to matters of doctrine, see Ellic.’s note, and the reff. given by him.

ἅς is the accusative of second reference.

ἐπιστ. ἡμῶν, as contrasted with the ἐπιστ. ὡς διʼ ἡμῶν of ver. 2, refers to 1 Thess.

16,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

15. ἄρα οὖν κτλ. With his characteristic ἄρα οὗ (I 5:6), to which an affectionate ἀδελφοι is added (as in Rom 8:12), Paul commands the brethren to fulfil their Christian duty, their good work and word. This imperative is based on the fact that they are beloved of Christ and elected and called of God to obtain the glory of Christ, and is expressed (1) in στήκετ (a word of Paul; see I 3:8), “stand firm” and (2) in κρατεῖτε τὰς παραδόσει, “hold to the deliverances or instructions which you have been taught by us whether by our word or by our letter,” ἡμῶ being construed with both substantives. Since ἐδιδάχθητ has in mind instructions hitherto conveyed by Paul, Silvanus, and Timothy (ἡμῶ; cf. v. 14) to the Thessalonians, λόγο refers to the oral teaching during the first visit; and “our letter” (not διʼ ἐπιστολῶ “our letters”) refers specifically to the first epistle. While these instructions comprehend the various elements, religious and moral, communicated by Paul and his associates to the Thessalonians orally or by letter up to the time of the writing of II (ἐδιδάχθητ), the presence of στήκετ, recalling the σαλευθῆνα of v. 2, goes to show that Paul has in mind not only generally “our gospel” as outlined in vv. 13-14 but also specifically the instructions concerning the Parousia which he had given orally (I 5:2, II 2:5) and had touched upon in the first epistle (5:1-11 which has the faint-hearted in mind). Knowing, as they should remember (v. 2), that the day is not actually present, and aware that, as elect and beloved (I 1:4 ff.), they are put not for wrath but for the acquiring of salvation (I 5:9), they should not be agitated and nervously wrought up (v. 2), but should stand firm and stick to the deliverances that they had been taught, “whether we conveyed them by word of mouth when we were yet with you or by our letter,” that is, the first epistle (sive per verbum praesentes sive et absentes per litteras Th. Mops.; cf. also Theodoret: λόγους οὕς καὶ πάροντες ὑμῖν ἐκηρύξαμεν καὶ ἄποντες ἐγράψαμε).

As Dob. (ad loc.) and J. Weiss (in Meyer on 1Co 11:2) have pointed out, the use of παράδοσι betrays the Jewish training of Paul who as a Pharisee outstripped many of his comrades in his zeal for τῶν πατρικῶν μου παραδόσεω (Gal 1:14). Here, as in 1Co 11:2 (ὅτι καθὼς παρέδωκα ὑμῖν τὰς παραδόσεις κατέχετ), the deliverances are not defined; contrast the single tradition below 3:6 which is stated in 3:10; and note also the comprehensive ἡ παράδοσις τῶν ἀνθρώπω (Col 2:6-8; cf. Mar 7:8) which is antithetical to Christ. In our passage, Paul might have said τὴν διδαχὴν ἥν ὑμεῖς ἐμάθετ (Rom 16:17; cf. Php 4:9, Col 1:7, Col 2:6 ff. Eph 4:20; also 1Co 4:17); or, on the analogy of I 4:1-2, 1Co 7:10, τὰς παρογγελίας ἅς ἐδώκαμεν ὑμῖ The thought is constant, but the language varies. Paul is ὁ διδούς, ὁ παραδιδούς, ὁ διδάσκων, ὁ παραγγέλλω, and ὁ γνωρίζω (1Co 15:1); and the readers or hearers receive (παραλαμβάνει Gal 1:9, 1Co 15:1, Php 4:9, Col 2:6, I 4:1, II 3:6), learn (μανθάνει Php 4:9, Rom 16:17, Col 1:7, Eph 4:20), and are taught (διδάσχεσθα Col 2:7, Eph 4:21; cf. Gal 1:12); and they likewise “hold fast to the instructions” (here and 1Co 11:2; cf. 15:2). While the source of these words, deliverances, teaching, commands, etc., is for Paul the indwelling Christ, and may thus be opposed to human authority (Gal 1:12) or his own opinion (1Co 7:10 ff.), still they are historically mediated by the O. T., sayings of Jesus, and the traditions of primitive Christianity (1Co 15:3).—κρατεῖ is used elsewhere by Paul only Col 2:19 (κεφαλή); cf. Mar 7:3, Mar 7:8 κρατεῖν τὴν παράδοσι; but παράδοσι, apart from Paul, appears in Gk. Bib. only Mar 7:3 ff. = Mat 15:2 ff., and in 2 Ezr 7:26, Jer 39:4, Jer 41:2 of “delivering up” a city.— The construction διδάσκεσθαί τ is found elsewhere in Gk. Bib. 1Ch 5:18, Son 3:8 Sap. 6:10 (but cf. Gal 1:12); on διδάσκει, cf. 1Co 4:17, Col 2:7, Eph 4:21.—The implication of this specification of alternative modes of conveying instruction, διὰ λόγο and διʼ ἐπιστολῆ (εἴτ being disjunctive as in I 5:10), is that each is equally authoritative; et par in utroque auctoritas (Grot.). Paul had previously referred to both these modes (vv. 2, 5, I 5:2, 27); but the reminder here may imply an intentional contrast both with the erroneous inferences drawn by some from Paul’s oral utterances (inspired or not) and from his first epistle (v. 2), and (probably) with the statement implied in I 5:27 that some of the brothers (presumably “the idlers”) would give no heed to the letters of Paul (cf. below 3:14).—ἐπιστολη with an article may refer to “this” present letter (I 5:27, II 3:14, Rom 16:22, Col 4:16; cf. P. Oxy. 293:8 f. (a.d. 27) τῷ δὲ φέροντί σοι τὴν ἐπιστολή), or to a previous letter, “that” letter (1Co 5:9, 2Co 7:8), the context determining in each instance the reference. The plural ἐπιστολαι indicates with the article previous past letters in 2Co 10:9-10; and without the article, either letters to be written (1Co 16:3) or the epistolary method (2Co 10:11).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Traditions [παραδοσεις] . See on 1Co 11:2. Not emphasizing a distinction between written and oral tradition. Tradition, in the scriptural sense, may be either written or oral. It implies on the part of a teacher that he is not expressing his own ideas, but is delivering or handing over [παραδιδωμι] a message received from some one else. See 1Co 11:23. The prominent idea of paradosiv is therefore that of an authority external to the teacher. Comp. by word nor by letter, ver. 2.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.