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 2 Thessalonians 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 Mark 7:3-4; Mark 7:8, “holding the tradition of the elders;” also in the same metaphorical sense in Colossians 2:19; Revelation 2:13. The action expressed is a vigorous and pertinacious grasp, as (for instance) of the lame man clutching the Apostles in Acts 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 (2 Thessalonians 2:5-6): for the exhortation is practically a resumption of that given in 2 Thessalonians 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 1 Corinthians 15:3; Jude 1:3), ceremonial (1 Corinthians 11:2; 1 Corinthians 11:23), and moral (2 Thessalonians 3:6; 2 Peter 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 (Colossians 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.