Text -- 2 Thessalonians 1:5-12 (NET)

Encouragement in Persecution

1:5 This is evidence of God’s righteous judgment, to make you worthy of the kingdom of God, for which in fact you are suffering. 1:6 For it is right for God to repay with affliction those who afflict you, 1:7 and to you who are being afflicted to give rest together with us when the Lord Jesus is revealed from heaven with his mighty angels. 1:8 With flaming fire he will mete out punishment on those who do not know God and do not obey the gospel of our Lord Jesus. 1:9 They will undergo the penalty of eternal destruction, away from the presence of the Lord and from the glory of his strength, 1:10 when he comes to be glorified among his saints and admired on that day among all who have believed– and you did in fact believe our testimony. 1:11 And in this regard we pray for you always, that our God will make you worthy of his calling and fulfill by his power your every desire for goodness and every work of faith, 1:12 that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 2Th 1:5

A manifest token of the righteous judgment of God ( endeigma tēs dikaias kriseōs tou theou ).

Old word from endeiknumi , to point out, result reached (̇ma ), a thing proved. It is either in the accusative of general reference in apposition with the preceding clause as in Rom 8:3; Rom 12:1, or in the nominative absolute when ho estin , if supplied, would explain it as in Phi 1:28. This righteous judgment is future and final (2Th 1:6-10).

Robertson: 2Th 1:5

To the end that you may be counted worthy ( eis to kataxiōthēnai humas ).

Another example of eis to for purpose with first aorist passive infinitive from kataxioō , old verb, with accusative of general reference humas and followed by the genitive tēs basileias (kingdom of God). See note on 1Th 2:12 for kingdom of God.

Robertson: 2Th 1:5

For which ye also suffer ( huper hēs kai paschete ).

Ye also as well as we and the present tense means that it is still going on.

Robertson: 2Th 1:6

If so be that it is a righteous thing with God ( eiper dikaion para theōi ).

Condition of first class, determined as fulfilled, assumed as true, but with eiper (if on the whole, provided that) as in Rom 8:9, Rom 8:17, and with no copula expressed. A righteous thing "with God"means by the side of God (para theōi ) and so from God’ s standpoint. This is as near to the idea of absolute right as it is possible to attain. Note the phrase in 2Th 1:5.

Robertson: 2Th 1:6

To recompense affliction to them that afflict you ( antapodounai tois thlibousin hēmās thlipsin ).

Second aorist active infinitive of double compound anṫapodidōmi , old verb, either in good sense as in 1Th 3:9 or in bad sense as here. Paul is certain of this principle, though he puts it conditionally.

Robertson: 2Th 1:7

Rest with us ( anesin meth' hēmōn ).

Let up, release. Old word from aniēmi , from troubles here (2Co 2:13; 2Co 7:5; 2Co 8:13), and hereafter as in this verse. Vivid word. They shared suffering with Paul (2Th 1:5) and so they will share (meth' ) the rest.

Robertson: 2Th 1:7

At the revelation of the Lord Jesus ( en tēi apokalupsei tou Kuriou Iēsou ).

Here the Parousia (1Th 2:19; 1Th 3:13; 1Th 5:23) is pictured as a Revelation (Un-veiling, apȯkalupsis ) of the Messiah as in 1Co 1:7, 1Pe 1:7, 1Pe 1:13 (cf. Luk 17:30). At this Unveiling of the Messiah there will come the recompense (2Th 1:6) to the persecutors and the rest from the persecutions. This Revelation will be from heaven (ap' ouranou ) as to place and with the angels of his power (met' aggelōn dunameōs autou ) as the retinue and in flaming fire (en puri phlogos , in a fire of flame, fire characterized by flame). In Act 7:30 the text is flame of fire where puros is genitive (like Isa 66:15) rather than phlogos as here (Exo 3:2).

Robertson: 2Th 1:8

Rendering ( didontos ).

Genitive of present active participle of didōmi , to give, agreeing with Iēsou .

Robertson: 2Th 1:8

Vengeance ( ekdikēsin ).

Late word from ekdikeō , to vindicate, in Polybius and lxx.

Robertson: 2Th 1:8

To them that know not God ( tois mē eidosin theon ).

Dative plural of perfect active participle eidōs . Apparently chiefly Gentiles in mind (1Th 4:3; Gal 4:8; Rom 1:28; Eph 2:12), though Jews are also guilty of wilful ignorance of God (Rom 2:14).

Robertson: 2Th 1:8

And to them that obey not the gospel of our Lord Jesus ( kai tois mē hupakouousin tōi euaggeliōi tou kuriou hēmōn Iēsou ).

Repetition of the article looks like another class and so Jews (Rom 10:16). Both Jews as instigators and Gentiles as officials (politarchs ) were involved in the persecution in Thessalonica (Act 17:5-9; 2Th 1:6). Note the use of "gospel"here as in Mar 1:15 "believe in the gospel."

Robertson: 2Th 1:9

Who ( hoitines ).

Qualitative use, such as. Vanishing in papyri though surviving in Paul (1Co 3:17; Rom 1:25; Gal 4:26; Phi 4:3).

Robertson: 2Th 1:9

Shall suffer punishment ( dikēn tisousin ).

Future active of old verb tinō , to pay penalty (dikēn , right, justice), here only in N.T., but apotinō once also to repay Phm 1:19. In the papyri dikē is used for a case or process in law. This is the regular phrase in classic writers for paying the penalty.

Robertson: 2Th 1:9

Eternal destruction ( olethron aiōnion ).

Accusative case in apposition with dikēn (penalty). This phrase does not appear elsewhere in the N.T., but is in 4 Maccabees 10:15 ton aiōnion tou turannou olethron the eternal destruction of the tyrant (Antiochus Epiphanes). Destruction (cf. 1Th 5:3) does not mean here annihilation, but, as Paul proceeds to show, separation from the face of the Lord (apo prosōpou tou kuriou ) and from the glory of his might (kai apo tēs doxēs tēs ischuos autou ), an eternity of woe such as befell Antiochus Epiphanes. Aiōnios in itself only means age-long and papyri and inscriptions give it in the weakened sense of a Caesar’ s life (Milligan), but Paul means by age-long the coming age in contrast with this age , as eternal as the New Testament knows how to make it. See note on Mat 25:46 for use of aiōnios both with zōēn , life, and kolasin , punishment.

Robertson: 2Th 1:10

When he shall come ( hotan elthēi ).

Second aorist active subjunctive with hotan , future and indefinite temporal clause (Robertson, Grammar , pp. 971ff.) coincident with en tēi apokalupsei in 2Th 1:7.

Robertson: 2Th 1:10

To be glorified ( endoxasthēnai ).

First aorist passive infinitive (purpose) of endoxazō , late verb, in N.T. only here and 2Th 1:12, in lxx and papyri.

Robertson: 2Th 1:10

In his saints ( en tois hagiois autou ).

The sphere in which Christ will find his glory at the Revelation.

Robertson: 2Th 1:10

And to be marvelled at ( kai thaumasthēnai ).

First aorist passive infinitive (purpose), common verb thaumazō .

Robertson: 2Th 1:10

That believed ( tois pisteusasin ).

Why aorist active participle instead of present active pisteuousin (that believe)? Frame thinks that Paul thus reassures those who believed his message when there (1Th 1:6.; 1Th 2:13.). The parenthetical clause, though difficult, falls in with this idea:

Robertson: 2Th 1:10

Because our testimony unto you was believed ( hoti episteuthē to marturion hēmōn Ephesians' humas ).

Moffatt calls it an anti-climax.

Robertson: 2Th 1:10

On that day ( en tēi hēmerāi ekeinēi ).

The day of Christ’ s coming (2Ti 1:12, 2Ti 1:18; 2Ti 4:8).

Robertson: 2Th 1:11

To which end ( eis ho ).

So Col 1:29. Probably purpose with reference to the contents of 2Th 1:5-10. We have had the Thanksgiving (2Th 1:3-10) in a long, complicated, but rich period or sentence. Now he makes a brief Prayer (2Th 1:11-12) that God will fulfil all their hopes and endeavours. Paul and his colleagues can still pray for them though no longer with them (Moffatt).

Robertson: 2Th 1:11

That ( hina ).

Common after proseuchomai (Col 4:3; Eph 1:17; Phi 1:9) when the content of the prayer blends with the purpose (purport and purpose).

Robertson: 2Th 1:11

Count you worthy ( humas axiōsēi ).

Causative verb (aorist active subjunctive) like kataxioō in 2Th 1:5 with genitive.

Robertson: 2Th 1:11

Of your calling ( tēs klēseōs ).

Klēsis can apply to the beginning as in 1Co 1:26; Rom 11:29, but it can also apply to the final issue as in Phi 3:14; Heb 3:1. Both ideas may be here. It is God’ s calling of the Thessalonians.

Robertson: 2Th 1:11

And fulfil every desire of goodness ( kai plērōsēi pasan eudokian agathōsunēs ).

"Whom he counts worthy he first makes worthy"(Lillie). Yes, in purpose, but the wonder and the glory of it all is that God begins to count us worthy in Christ before the process is completed in Christ (Rom 8:29.). But God will see it through and so Paul prays to God. Eudokia (cf. Luk 2:14) is more than mere desire, rather good pleasure, God’ s purpose of goodness, not in ancient Greek, only in lxx and N.T. Agathōsunē like a dozen other words in ̇sunē occurs only in late Greek. This word occurs only in lxx, N.T., writings based on them. It is made from agathos , good, akin to agamai , to admire. May the Thessalonians find delight in goodness, a worthy and pertinent prayer.

Robertson: 2Th 1:11

Work of faith ( ergon pisteōs ).

The same phrase in 1Th 1:3. Paul prays for rich fruition of what he had seen in the beginning. Work marked by faith, springs from faith, sustained by faith.

Robertson: 2Th 1:11

With power ( en dunamei ).

In power. Connect with plērōsēi (fulfil), God’ s power (Rom 1:29; Col 1:4) in Christ (1Co 1:24) through the Holy Spirit (1Th 1:5).

Robertson: 2Th 1:12

That ( hopōs ).

Rare with Paul compared with hina (1Co 1:29; 2Co 8:14). Perhaps here for variety (dependent on hina clause in 2Th 1:11).

Robertson: 2Th 1:12

The name ( to onoma ).

The Old Testament (lxx) uses onoma embodying the revealed character of Jehovah. So here the Name of our Lord Jesus means the Messiahship and Lordship of Jesus. The common Greek idiom of onoma for title or dignity as in the papyri (Milligan) is not quite this idiom. The papyri also give examples of onoma for person as in O.T. and Act 1:15 (Deissmann, Bible Studies , pp. 196ff.).

Robertson: 2Th 1:12

In you, and ye in him ( en humin , kai humeis en autōi ).

This reciprocal glorying is Pauline, but it is also like Christ’ s figure of the vine and the branches in Joh 15:1-11.

Robertson: 2Th 1:12

According to the grace ( kata tēn charin ).

Not merely standard, but also aim (Robertson, Grammar , p. 609).

Robertson: 2Th 1:12

Of our God and the Lord Jesus Christ ( tou theou hēmōn kai kuriou Iēsou Christou ).

Here strict syntax requires, since there is only one article with theou and kuriou that one person be meant, Jesus Christ, as is certainly true in Tit 2:13; 2Pe 1:1 (Robertson, Grammar , p.786). This otherwise conclusive syntactical argument, admitted by Schmiedel, is weakened a bit by the fact that Kurios is often employed as a proper name without the article, a thing not true of sōtēr in Tit 2:13; 2Pe 1:1. So in Eph 5:5 en tēi basileiāi tou Christou kai theou the natural meaning is in the Kingdom of Christ and God regarded as one, but here again theos , like Kurios , often occurs as a proper name without the article. So it has to be admitted that here Paul may mean "according to the grace of our God and the Lord Jesus Christ,"though he may also mean "according to the grace of our God and Lord, Jesus Christ."

Vincent: 2Th 1:5

A manifest token ( ἔνδειγμα )

N.T.o . Comp. ἔνδειξις , Phi 1:28. The token is the patience and faith with which they endure persecution and tribulation. It is a token of the righteous judgment of God, in that it points to the future glory which God will confer at the final judgment and the righteous award which will be dispensed to the persecutors. Similarly Phi 1:28.

Vincent: 2Th 1:5

That ye may be counted worthy

The structure of the sentence is loose. These words should be directly connected with righteous judgment , and denote the purport of that judgment - their assignment to an inheritance in the kingdom of God.

Vincent: 2Th 1:5

Of the kingdom of God ( τῆς βασιλείας τοῦ θεοῦ )

The phrase is not frequent in Paul. βασιλεία θεοῦ four times; βασιλεία τοῦ χριστοῦ καὶ θεοῦ kingdom of Christ and of God , once. Here in the eschatological sense - the future, consummated kingdom, the goal of their striving and the recompense of their suffering. See on Luk 6:20.

Vincent: 2Th 1:6

Seeing it is ( εἴπερ )

More literally, if so be that . Confirming, in a hypothetical form, the assertion of God's judgment upon persecutors, 2Th 1:5. It implies no doubt, but rhetorically puts a recognized fact as a supposition. So Rom 3:30; Rom 8:9, Rom 8:17; 1Co 8:5.

Vincent: 2Th 1:7

Rest ( ἄνεσιν )

See on liberty , Act 24:23. With this exception only in Paul.

Vincent: 2Th 1:7

With us

According to Paul's habit of identifying his experience with that of his Christian readers. See 1Co 4:8; Rom 8:23; Phi 1:29, Phi 1:30; Phi 2:18; Phi 3:20, Phi 3:21; 2Co 1:7.

Vincent: 2Th 1:7

When the Lord Jesus shall be revealed ( ἐν τῇ ἀποκαλύψει τοῦ κυρίου Ἱησοῦ )

Lit. in the revelation of the Lord Jesus . For ἀποκάλυψις revelation , see on Rev 1:1.

Vincent: 2Th 1:7

With his mighty angels ( μετ ' ἀγγέλων δυνάμεως αὐτοῦ )

Lit. with the angels of his power .

Vincent: 2Th 1:8

In flaming fire ( ἐν πυρὶ φλογός )

Lit. in a fire of flame . Comp. 1Co 1:13; 2Pe 3:7.

Vincent: 2Th 1:8

Taking vengeance ( διδόντος ἐκδίκησιν )

Lit. giving or rendering . Vengeance is an unfortunate rendering, as implying, in popular usage, personal vindictiveness. See on 2Co 7:11. It is the full awarding of justice to all parties.

Vincent: 2Th 1:8

On them that know not God - obey not the gospel ( τοῖς μὴ εἰδόσι θεὸν - τοῖς μὴ ὑπακούουσιν τῷ εὐγγελίῳ )

To know God is to know him as the one, true God as distinguished from false gods; to know his will, his holiness, his hatred of sin, and his saving intent toward mankind. Two words are used of such knowledge, εἰδέναι and γινώσκειν . Both are applied to the heathen and to Christians, and both are used of the Jews' knowledge of God. Ἑιδέναι , of heathen, Gal 4:8; 1Th 4:5; 2Th 1:8. Γινώσκειν of heathen, Rom 1:21; 1Co 1:21. Ἑιδέναι , of Christ and Christians, Joh 7:29, Joh 8:19, Joh 8:55; Joh 14:7. Γινώσκειν of Christ and Christians, Gal 4:9; 1Jo 2:13, 1Jo 2:14; 1Jo 4:6, 1Jo 4:7, 1Jo 4:8; Joh 10:15; Joh 17:3. In John, γινώσκειν of Jews who do not know the Father, Joh 16:3; Joh 8:55 : εἰδέναι , Joh 7:28; Joh 8:19; Joh 15:21. The two are combined, Joh 1:26; Joh 7:27; Joh 8:55; 2Co 5:16. A distinction is asserted between γινώσκειν as knowledge grounded in personal experience, apprehension of external impressions - and εἰδέμαι purely mental perception in contrast with conjecture or knowledge derived from others. There are doubtless passages which bear out this distinction (see on Joh 2:24), but it is impossible to carry it rigidly through the N.T. In the two classes, - those who know not God and those who obey not the gospel, - it is not probable that Paul has in mind a distinction between Jews and Gentiles. The Jews were not ignorant of God, yet they are described by John as not knowing him. The Gentiles are described by Paul as knowing God, but as refusing to glorify him as God (Rom 1:21). Paul rather describes here the subjects of God's judgment as one class, but under different aspects.

Vincent: 2Th 1:9

Shall be punished ( δίκην τίσουσιν )

The verb (N.T.o .) means to pay or render . Lit. shall pay penalty .

Vincent: 2Th 1:9

Everlasting destruction ( ὄλεθρον αἰώνιον )

The phrase nowhere else in N.T. In lxx, 4 Macc. 10:15. Rev. properly, eternal destruction. It is to be carefully noted that eternal and everlasting are not synonymous. See additional note at the end of this chapter.

Vincent: 2Th 1:9

From the presence ( ἀπὸ προσώπου )

Or face . Ἁπὸ from has simply the sense of separation. Not from the time of the Lord's appearing , nor by reason of the glory of his presence . Πρόσωπον is variously translated in A.V. Mostly face: also presence , Act 3:13, Act 3:19; Act 5:41 : person , Mat 22:16; Luk 20:21; Gal 2:6 : appearance , 2Co 5:12; 2Co 10:1 : fashion , Jam 1:11. The formula ἀπὸ προσώπου or τοῦ προσώπου occurs Act 3:19; Act 5:41; Act 7:45; Rev 6:16; Rev 12:14; Rev 20:11. In lxx, Gen 3:8; Gen 4:14, Gen 4:16; Exo 14:25, and frequently.

Vincent: 2Th 1:9

Glory of his power ( δόξης τῆς ἰσχύος αὐτοῦ )

For glory see on 1Th 2:12. Ἱσχὺς power , not often in Paul. It is indwelling power put forth or embodied, either aggressively or as an obstacle to resistance: physical power organized or working under individual direction. An army and a fortress are both ἰσχυρὸς. The power inhering in the magistrate, which is put forth in laws or judicial decisions, is ἰσχὺς , and makes the edicts ἰσχυρὰ valid and hard to resist . Δύναμις is the indwelling power which comes to manifestation in ἰσχὺς The precise phrase used here does not appear elsewhere in N.T. In lxx, Isa 2:10, Isa 2:19, Isa 2:21. The power (δύναμις ) and glory of God are associated in Mat 24:30; Mar 13:26; Luk 21:27; Rev 4:11; Rev 19:1. Comp. κράτος τῆς δόξης αὐτοῦ strength of his glory , Col 1:11.

Additional Note on ὄλεθρον αἰώνιον eternal destruction , 2Th 1:9

Ἁιών transliterated eon , is a period of time of longer or shorter duration, having a beginning and an end, and complete in itself. Aristotle (περὶ οὐρανοῦ , i. 9, 15) says: " The period which includes the whole time of each one's life is called the eon of each one." Hence it often means the life of a man, as in Homer, where one's life (αἰών ) is said to leave him or to consume away ( Il . v. 685; Od . v. 160). It is not, however, limited to human life; it signifies any period in the course of events, as the period or age before Christ; the period of the millennium; the mytho-logical period before the beginnings of history. The word has not " a stationary and mechanical value" (De Quincey). It does not mean a period of a fixed length for all cases. There are as many eons as entities, the respective durations of which are fixed by the normal conditions of the several entities. There is one eon of a human life, another of the life of a nation, another of a crow's life, another of an oak's life. The length of the eon depends on the subject to which it is attached.

It is sometimes translated world ; world representing a period or a series of periods of time. See Mat 12:32; Mat 13:40, Mat 13:49; Luk 1:70; 1Co 1:20; 1Co 2:6; Eph 1:21. Similarly οἱ αἰῶνες the worlds , the universe, the aggregate of the ages or periods, and their contents which are included in the duration of the world. 1Co 2:7; 1Co 10:11; Heb 1:2; Heb 9:26; Heb 11:3.

The word always carries the notion of time , and not of eternity . It always means a period of time. Otherwise it would be impossible to account for the plural, or for such qualifying expressions as this age, or the age to come . It does not mean something endless or everlasting. To deduce that meaning from its relation to ἀεί is absurd; for, apart from the fact that the meaning of a word is not definitely fixed by its derivation, ἀεί does not signify endless duration. When the writer of the Pastoral Epistles quotes the saying that the Cretans are always (ἀεί ) liars (Tit 1:12), he surely does not mean that the Cretans will go on lying to all eternity. See also Act 7:51; 2Co 4:11; 2Co 6:10; Heb 3:10; 1Pe 3:15. Ἁεί means habitually or continually within the limit of the subject's life. In our colloquial dialect everlastingly is used in the same way. " The boy is everlastingly tormenting me to buy him a drum."

In the New Testament the history of the world is conceived as developed through a succession of eons. A series of such eons precedes the introduction of a new series inaugurated by the Christian dispensation, and the end of the world and the second coming of Christ are to mark the beginning of another series. See Eph 3:11. Paul contemplates eons before and after the Christian era. Eph 1:21; Eph 2:7; Eph 3:9, Eph 3:21; 1Co 10:11; comp. Heb 9:26. He includes the series of eons in one great eon, ὁ αἰὼν τῶν αἰώνων the eon of the eons (Eph 3:21); and the author of the Epistle to the Hebrews describes the throne of God as enduring unto the eon of the eons (Heb 1:8). The plural is also used, eons of the eons , signifying all the successive periods which make up the sum total of the ages collectively. Rom 16:27; Gal 1:5; Phi 4:20, etc. This plural phrase is applied by Paul to God only.

The adjective αἰώνιος in like manner carries the idea of time. Neither the noun nor the adjective, in themselves, carry the sense of endless or everlasting . They may acquire that sense by their connotation, as, on the other hand, ἀΐ̀διος , which means everlasting , has its meaning limited to a given point of time in Jud 1:6. Ἁιώνιος means enduring through or pertaining to a period of time . Both the noun and the adjective are applied to limited periods. Thus the phrase εἰς τὸν αἰῶνα , habitually rendered forever , is often used of duration which is limited in the very nature of the case. See, for a few out of many instances, lxx, Exo 21:6; Exo 29:9; Exo 32:13; Jos 14:9; 1Sa 8:13; Lev 25:46; Deu 15:17; 1Ch 28:4. See also Mat 21:19; Joh 13:8; 1Co 8:13. The same is true of αἰώνιος . Out of 150 instances in lxx, four-fifths imply limited duration. For a few instances see Gen 48:4; Num 10:8; Num 15:15; Pro 22:28; Jon 2:6; Hab 3:6; Isa 61:8.

Words which are habitually applied to things temporal or material can not carry in themselves the sense of endlessness. Even when applied to God, we are not forced to render αἰώνιος everlasting . Of course the life of God is endless; but the question is whether, in describing God as αἰώνιος , it was intended to describe the duration of his being, or whether some different and larger idea was not contemplated. That God lives longer than men, and lives on everlastingly, and has lived everlastingly, are, no doubt, great and significant facts; yet they are not the dominant or the most impressive facts in God's relations to time. God's eternity does not stand merely or chiefly for a scale of length. It is not primarily a mathematical but a moral fact. The relations of God to time include and imply far more than the bare fact of endless continuance. They carry with them the fact that God transcends time; works on different principles and on a vaster scale than the wisdom of time provides; oversteps the conditions and the motives of time; marshals the successive eons from a point outside of time, on lines which run out into his own measureless cycles, and for sublime moral ends which the creature of threescore and ten years cannot grasp and does not even suspect.

There is a word for everlasting if that idea is demanded. That αἰώνιος occurs rarely in the New Testament and in lxx does not prove that its place was taken by αἰώνιος . It rather goes to show that less importance was attached to the bare idea of everlastingness than later theological thought has given it. Paul uses the word once, in Rom 1:20, where he speaks of " the everlasting power and divinity of God." In Rom 16:26 he speaks of the eternal God (τοῦ αἰωνίου θεοῦ ); but that he does not mean the everlasting God is perfectly clear from the context. He has said that " the mystery" has been kept in silence in times eternal (χρόνοις αἰωνίοις ), by which he does not mean everlasting times, but the successive eons which elapsed before Christ was proclaimed. God therefore is described as the God of the eons , the God who pervaded and controlled those periods before the incarnation. To the same effect is the title ὁ βασιλεὺς τῶν αἰώνων the King of the eons , applied to God in 1Ti 1:17; Rev 15:3; comp. Tob. 13:6, 10. The phrase πρὸ χρόνων αἰωνίων before eternal times (2Ti 1:9; Tit 1:2), cannot mean before everlasting times. To say that God bestowed grace on men, or promised them eternal life before endless times, would be absurd. The meaning is of old , as Luk 1:70. The grace and the promise were given in time, but far back in the ages, before the times of reckoning the eons.

Ζωὴ αἰώνιος eternal life , which occurs 42 times in N.T., but not in lxx, is not endless life, but life pertaining to a certain age or eon, or continuing during that eon. I repeat, life may be endless. The life in union with Christ is endless, but the fact is not expressed by αἰώνιος . Κόλασις αἰώνιος , rendered everlasting punishment (Mat 25:46), is the punishment peculiar to an eon other than that in which Christ is speaking. In some cases ζωὴ αἰώνιος does not refer specifically to the life beyond time, but rather to the eon or dispensation of Messiah which succeeds the legal dispensation. See Mat 19:16; Joh 5:39. John says that ζωὴ αἰώνιος is the present possession of those who believe on the Son of God, Joh 3:36; Joh 5:24; Joh 6:47, Joh 6:64. The Father's commandment is ζωὴ αἰώσιος , Joh 12:50; to know the only true God and Jesus Christ is ζωὴ αἰώνιος , Joh 17:3.

Bishop Westcott very justly says, commenting upon the terms used by John to describe life under different aspects: " In considering these phrases it is necessary to premise that in spiritual things we must guard against all conclusions which rest upon the notions of succession and duration. 'Eternal life' is that which St. Paul speaks of as ἡ ὄντως ζωὴ the life which is life indeed , and ἡ ζωὴ τοῦ θεοῦ the life of God . It is not an endless duration of being in time, but being of which time is not a measure. We have indeed no powers to grasp the idea except through forms and images of sense. These must be used, but we must not transfer them as realities to another order."

Thus, while αἰώνιος carries the idea of time, though not of endlessness , there belongs to it also, more or less, a sense of quality . Its character is ethical rather than mathematical. The deepest significance of the life beyond time lies, not in endlessness, but in the moral quality of the eon into which the life passes. It is comparatively unimportant whether or not the rich fool, when his soul was required of him (Luk 12:20), entered upon a state that was endless. The principal, the tremendous fact, as Christ unmistakably puts it, was that, in the new eon, the motives, the aims, the conditions, the successes and awards of time counted for nothing. In time, his barns and their contents were everything; the soul was nothing. In the new life the soul was first and everything, and the barns and storehouses nothing. The bliss of the sanctified does not consist primarily in its endlessness, but in the nobler moral conditions of the new eon, - the years of the holy and eternal God. Duration is a secondary idea. When it enters it enters as an accompaniment and outgrowth of moral conditions.

In the present passage it is urged that ὄλεθρον destruction points to an unchangeable, irremediable, and endless condition. If this be true, if ὄλεθρος is extinction , then the passage teaches the annihilation of the wicked, in which case the adjective αἰώνιος is superfluous, since extinction is final, and excludes the idea of duration. But ὄλεθρος does not always mean destruction or extinction . Take the kindred verb ἀπόλλυμι to destroy , put an end to , or in the middle voice, to be lost , to perish . Peter says, " the world being deluged with water, perished " (ἀπολοῦνται 2Pe 3:6); but the world did not become extinct, it was renewed. In Heb 1:11, Heb 1:12 quoted from Psalm 102, we read concerning the heavens and the earth as compared with the eternity of God, " they shall perish " (ἀπολοῦνται ). But the perishing is only preparatory to change and renewal. " They shall be changed" (ἀλλαγήσονται ). Comp. Isa 51:6, Isa 51:16; Isa 65:17; Isa 66:22; 2Pe 3:13; Rev 21:1. Similarly, " the Son of man came to save that which was lost " (ἀπολωλός ), Luk 19:10. Jesus charged his apostles to go to the lost (ἀπολωλότα ) sheep of the house of Israel, Mat 10:6, comp. Mat 15:24. " He that shall lose (ἀπολέσῃ ) his life for my sake shall find it," Mat 16:25. Comp. Luk 15:6, Luk 15:9, Luk 15:32.

In this passage the word destruction is qualified. It is " destruction from the presence of the Lord and from the glory of his power, " at his second coming, in the new eon. In other words, it is the severance, at a given point of time, of those who obey not the gospel from the presence and the glory of Christ. Ἁιώνιος may therefore describe this severance as continuing during the millennial eon between Christ's coming and the final judgment; as being for the wicked prolonged throughout that eon and characteristic of it, or it may describe the severance as characterizing or enduring through a period or eon succeeding the final judgment, the extent of which period is not defined. In neither case is αἰώνιος to be interpreted as everlasting or endless .

Vincent: 2Th 1:10

To be glorified ( ἐνδοξασθῆναι )

Only here and 2Th 1:12 in N.T. Repeatedly in lxx. See Exo 14:4, Exo 14:17; Isaiah 45:26. o Class.

Vincent: 2Th 1:11

Wherefore ( εἰς ὃ )

Better, to which end . Comp. Col 1:29. The end is, " that ye may be counted worthy of the kingdom of God," 2Th 1:5. The same thought is continued in 2Th 1:11.

Vincent: 2Th 1:11

Count - worthy ( ἀξιώσῃ )

Comp. 1Ti 5:17; Heb 3:3; Heb 10:29.

Vincent: 2Th 1:11

Your calling ( τῆς κλήσεως )

Including both the act and the end of the Christian calling. Comp. Phi 3:14; 1Th 2:12; Eph 4:1.

Vincent: 2Th 1:11

All the good pleasure of his goodness ( πᾶσαν εὐδοκίαν ἀγαθωσύνης )

Wrong. Paul does not mean all the goodness which God is pleased to bestow , but the delight of the Thessalonians in goodness . He prays that God may perfect their pleasure in goodness. So Weizsäcker, die Freude an allem Guten . The Rev. desire for εὐδοκίαν is infelicitous, and lacks support. Ἁγαθωσύνη goodness (P. see on Rom 3:19) is never predicated of God in N.T. In lxx, see Neh 9:25, Neh 9:35. Ἑυδοκία good pleasure , delight , is a purely Biblical word. As related to one's self, it means contentment , satisfaction: see Sir. 29:23; Ps. of Sol. 3:4; 16:12. As related to others, good will , benevolence . Luk 10:21, Eph 1:5, Eph 1:9; Phi 1:15; Phi 2:13; Ps. of Sol. 8:39.

Vincent: 2Th 1:12

The name ( τὸ ὄνομα )

In no case where it is joined with Jesus, or Christ, or Lord Jesus, does it mean the title or dignity . Paul follows O.T. usage, according to which the name of the Lord is often used for all that the name covers; so that the name of the Lord = the Lord himself.

Wesley: 2Th 1:5

This is treated of in 2Th 1:6 and following verses.

Wesley: 2Th 1:6

(However men may judge) to transfer the pressure from you to them. And it is remarkable that about this time, at the passover, the Jews raising a tumult, a great number (some say thirty thousand) of them were slain. St. Paul seems to allude to this beginning of sorrows, 1Th 2:16, which did not end but with their destruction.

Wesley: 2Th 1:8

Does God barely permit this, or (as "the Lord" once "rained brimstone and fire from the Lord out of heaven," Gen 19:24) does a fiery stream go forth from him for ever? Who know not God - (The root of all wickedness and misery) who remain in heathen ignorance.

Wesley: 2Th 1:8

This refers chiefly to the Jews, who had heard the gospel.

Wesley: 2Th 1:9

Tremble, ye stout - hearted.

Wesley: 2Th 1:9

As there can be no end of their sins, (the same enmity against God continuing,) so neither of their punishment; sin and its punishment running parallel throughout eternity itself. They must of necessity, therefore, be cut off from all good, and all possibility of it.

Wesley: 2Th 1:9

Wherein chiefly consists the salvation of the righteous. What unspeakable punishment is implied even in falling short of this, supposing that nothing more were implied in his taking vengeance!

Wesley: 2Th 1:10

For the wonderful glory of Christ shall shine in them.

Wesley: 2Th 1:11

Which is no less than perfect holiness.

Wesley: 2Th 1:12

The love and power of our Lord may be glorified - Gloriously displayed in you.

JFB: 2Th 1:5

Your enduring these tribulations is a "token of the righteous judgment of God," manifested in your being enabled to endure them, and in your adversaries thereby filling up the measure of their guilt. The judgment is even now begun, but its consummation will be at the Lord's coming. David (Psa 73:1-14) and Jeremiah (Jer 12:1-4) were perplexed at the wicked prospering and the godly suffering. But Paul, by the light of the New Testament, makes this fact a matter of consolation. It is a proof (so the Greek) of the future judgment, which will set to rights the anomalies of the present state, by rewarding the now suffering saint, and by punishing the persecutor. And even now "the Judge of all the earth does right" (Gen 18:25); for the godly are in themselves sinful and need chastisement to amend them. What they suffer unjustly at the hands of cruel men they suffer justly at the hands of God; and they have their evil things here that they may escape condemnation with the world and have their good things hereafter (Luk 16:25; 1Co 11:32) [EDMUNDS].

JFB: 2Th 1:5

Expressing the purpose of God's "righteous judgment" as regards you.

JFB: 2Th 1:5

Greek, "in behalf of which ye are also suffering" (compare Act 5:41; Act 9:16; Phi 1:29). "Worthy" implies that, though men are justified by faith, they shall be judged "according to their works" (Rev 20:12; compare 1Th 2:12; 1Pe 1:6-7; Rev 20:4). The "also" implies the connection between the suffering for the kingdom and being counted worthy of it. Compare Rom 8:17-18.

JFB: 2Th 1:6

This justifies the assertion above of there being a "righteous judgment" (2Th 1:5), namely, "seeing that it is (literally, 'if at least,' 'if at all events it is') a righteous thing with (that is, in the estimation of) God" (which, as we all feel, it certainly is). Our own innate feeling of what is just, in this confirms what is revealed.

JFB: 2Th 1:6

Requite in kind, namely, tribulation to them that trouble you (affliction to those that afflict you); and to you who are troubled, rest from trouble.

JFB: 2Th 1:7

Governed by "to recompense" (2Th 1:6). The Greek is literally, "relaxation"; loosening of the tension which had preceded; relaxing of the strings of endurance now so tightly drawn. The Greek word for "rest," Mat 11:28, is distinct, namely, cessation from labor. Also, Heb 4:9, "A keeping of sabbath."

JFB: 2Th 1:7

Namely, Paul, Silas, and Timothy, the writers, who are troubled like yourselves.

JFB: 2Th 1:7

At the time when . . . ; not sooner, not later.

JFB: 2Th 1:7

Rather as the Greek, "with the angels of His might," or "power," that is, the angels who are the ministers by whom He makes His might to be recognized (Mat 13:41, Mat 13:52). It is not their might, but His might, which is the prominent thought.

JFB: 2Th 1:8

Greek, "In flame of fire"; or, as other oldest manuscripts read, "in fire of flame." This flame of fire accompanied His manifestation in the bush (Exo 3:2); also His giving of the law at Sinai (Exo 19:18). Also it shall accompany His revelation at His advent (Dan 7:9-10), symbolizing His own bright glory and His consuming vengeance against His foes (Heb 10:27; Heb 12:29; 2Pe 3:7, 2Pe 3:10).

JFB: 2Th 1:8

Literally, "giving" them, as their portion, "vengeance."

JFB: 2Th 1:8

The Gentiles primarily (Psa 79:6; Gal 4:8; 1Th 4:5); not of course those involuntarily not knowing God, but those wilfully not knowing Him, as Pharaoh, who might have known God if he would, but who boasted "I know not the Lord" (Exo 5:2); and as the heathen persecutors who might have known God by the preaching of those whom they persecuted. Secondarily, all who "profess to know God but in works deny Him" (Tit 1:16).

JFB: 2Th 1:8

Primarily the unbelieving Jews (Rom 10:3, Rom 10:16); secondarily, all who obey not the truth (Rom 2:8).

JFB: 2Th 1:8

Omitted by some of the oldest manuscripts, and retained by others.

JFB: 2Th 1:9

Greek, "persons who," &c.

JFB: 2Th 1:9

Driven far from His presence [ALFORD]. The sentence emanating from Him in person, sitting as Judge [BENGEL], and driving them far from Him (Mat 25:41; Rev 6:16; Rev 12:14; compare 1Pe 3:12; Isa 2:10, Isa 2:19). "The presence of the Lord" is the source whence the sentence goes forth; "the glory of His power" is the instrument whereby the sentence is carried into execution [EDMUNDS]. But ALFORD better interprets the latter clause (see 2Th 1:10), driven "from the manifestation of His power in the glorification of His saints." Cast out from the presence of the Lord is the idea at the root of eternal death, the law of evil left to its unrestricted working, without one counteracting influence of the presence of God, who is the source of all light and holiness (Isa 66:24; Mar 9:44).

JFB: 2Th 1:10

"When He shall have come."

JFB: 2Th 1:10

As the element and mirror IN which His glory shall shine brightly (Joh 17:10).

JFB: 2Th 1:10

Greek, "them that believed." Once they believed, now they see: they had taken His word on trust. Now His word is made good and they need faith no longer. With wonder all celestial intelligences (Eph 3:10) shall see and admire the Redeemer on account of the excellencies which He has wrought in them.

JFB: 2Th 1:10

Supply for the sense, among whom (namely, those who shall be found to have believed) you, too, shall be; "because our testimony unto (so the Greek for 'among') you was believed" (and was not rejected as by those "who obey not the Gospel," 2Th 1:8). The early preaching of the Gospel was not abstract discussions, but a testimony to facts and truths experimentally known (Luk 24:48; Act 1:8). Faith is defined by BISHOP PEARSON as "an assent unto truths, credible upon the testimony of God, delivered unto us by the apostles and prophets" (originally delivering their testimony orally, but now in their writings). "Glorified in His saints" reminds us that holiness is glory in the bud; glory is holiness manifested.

JFB: 2Th 1:11

Greek, "With a view to which," namely, His glorification in you as His saints.

JFB: 2Th 1:11

We not only anticipate the coming glorification of our Lord in His saints, but we also pray concerning (so the Greek) YOU.

JFB: 2Th 1:11

Whom we serve.

JFB: 2Th 1:11

The prominent position of the "You" in the Greek makes it the emphatic word of the sentence. May you be found among the saints whom God shall count worthy of their calling (Eph 4:1)! There is no dignity in us independent of God's calling of us (2Ti 1:9). The calling here is not merely the first actual call, but the whole of God's electing act, originating in His "purpose of grace given us in Christ before the world began," and having its consummation in glory.

JFB: 2Th 1:11

On the part of God [BENGEL].

JFB: 2Th 1:11

On your part. ALFORD refers the former clause, "good pleasure of his goodness," also to man, arguing that the Greek for "goodness" is never applied to God, and translates, "All [that is, every possible] right purpose of goodness." WAHL, "All sweetness of goodness," that is, impart in full to you all the refreshing delights of goodness. I think that, as in the previous and parallel clause, "calling" refers to GOD'S purpose; and as the Greek for "good pleasure" mostly is used of God, we ought to translate, "fulfil (His) every gracious purpose of goodness (on your part)," that is, fully perfect in you all goodness according to His gracious purpose. Thus, "the grace of our God," 2Th 1:12, corresponds to God's "good pleasure" here, which confirms the English Version, just as "the grace of the Lord Jesus Christ" is parallel to "work of faith," as Christ especially is the object of faith. "The work of faith"; Greek, (no article; supply from the previous clause all) work of faith"; faith manifested by work, which is its perfected development (Jam 1:4; compare Note, see on 1Th 1:3). Working reality of faith.

JFB: 2Th 1:11

Greek, "in power," that is, "powerfully fulfil in you" (Col 1:11).

JFB: 2Th 1:12

Our Lord Jesus in His manifested personality as the God-man.

JFB: 2Th 1:12

Reciprocal glorification; compare Isa 28:5, "The Lord of hosts shall be . . . a crown of glory and . . . a diadem of beauty unto . . . His people," with Isa 62:3, "Thou (Zion) shalt be a crown of glory in the hand of the Lord, and a royal diadem," &c. (Joh 21:10; Gal 1:24; 1Pe 4:14). The believer's graces redound to Christ's glory, and His glory, as their Head, reflects glory on them as the members.

JFB: 2Th 1:12

There is but one Greek article to both, implying the inseparable unity of God and the Lord Jesus.

Clarke: 2Th 1:5

A manifest token of the righteousness judgement of God - The persecutions and tribulations which you endure, are a manifest proof that God has judged righteously in calling you Gentiles into his Church; and these sufferings are also a proof that ye are called in; for they who enter into the kingdom of God go through great tribulation; your going through that tribulation is a proof that ye are entering in, and God sees it right and just that ye should be permitted to suffer before ye enjoy that endless felicity

The words, however, may be understood in another sense, and will form this maxim: "The sufferings of the just, and the triumphs of the wicked, in this life, are a sure proof that there will be a future judgment, in which the wicked shall be punished and the righteous rewarded. "This maxim is not only true in itself, but it is most likely that this is the apostle’ s meaning

Clarke: 2Th 1:5

That ye may be counted worthy - Your patient endurance of these sufferings is a proof that ye are rendered meet for that glory on account of which ye suffer and, in a true Gospel sense of the word, worthy of that glory; for he who is a child of God, and a partaker of the Divine nature, is worthy of God’ s kingdom, not because he has done any thing to merit it, but because he bears the image of God; and the image is that which gives the title.

Clarke: 2Th 1:6

Seeing it is a righteous thing - Though God neither rewards nor punishes in this life in a general way, yet he often gives proofs of his displeasure, especially against those who persecute his followers. They, therefore, who have given you tribulation, shall have tribulation in recompense.

Clarke: 2Th 1:7

And to you who are troubled, rest with us - And while they have tribulation, you shall have that eternal rest which remains for the people of God

Clarke: 2Th 1:7

When the Lord Jesus shall be revealed - But this fullness of tribulation to them, and rest to you, shall not take place till the Lord Jesus come to judge the world

Clarke: 2Th 1:7

With his mighty angels - The coming of God to judge the world is scarcely ever spoken of in the sacred writings without mentioning the holy angels, who are to accompany him, and to form his court or retinue. See Deu 33:2; Mat 25:31; Mat 16:27; Mat 26:64; Mar 8:38.

Clarke: 2Th 1:8

In flaming fire - Εν φλογι πυρος· In thunder and lightning, taking vengeance - inflicting just punishment on them that know not God - the heathen who do not worship the true God, and will not acknowledge him, but worship idols; and on them that obey not the Gospel - the Jews, particularly who have rejected the Gospel, and persecuted Christ and his messengers; and all nominal Christians who, though they believe the Gospel as a revelation from God, yet do not obey it as a rule of life.

Clarke: 2Th 1:9

Who shall be punished - What this everlasting destruction consists in we cannot tell. It is not annihilation, for their being continues; and as the destruction is everlasting, it is an eternal continuance and presence of substantial evil, and absence of all good; for a part of this punishment consists in being banished from the presence of the Lord - excluded from his approbation, for ever; so that the light of his countenance can be no more enjoyed, as there will be an eternal impossibility of ever being reconciled to him

Clarke: 2Th 1:9

The glory of his power - Never to see the face of God throughout eternity is a heart-rending, soul-appalling thought; and to be banished from the glory of his power, that power the glory of which is peculiarly manifested in saving the lost and glorifying the faithful, is what cannot be reflected on without confusion and dismay. But this must be the lot of all who acknowledge not God, and obey not the Gospel of our Lord Jesus Christ.

Clarke: 2Th 1:10

When he shall come to be glorified in his saints - As the grace of God is peculiarly glorified in saving sinners and making them into saints, this gracious power will be particularly manifested in the great day, when countless millions will appear before that throne who have come out of great tribulation, and have washed their robes and made them white in the blood of the Lamb

Clarke: 2Th 1:10

And to be admired - Οαυμασθηναι· To be wondered at among and on the account of all them that believe. Much as true believers admire the perfections of the Redeemer of mankind, and much as they wonder at his amazing condescension in becoming man, and dying for the sins of the world; all their present amazement and wonder will be as nothing when compared with what they shall feel when they come to see him in all his glory, the glory that he had with the father before the world was. In reference to this we may apply those words of St. John: "Beloved, now are we the sons of God; and it doth not yet appear what we shall be: but we know that when he shall appear we shall be like him; for we shall see him as he is."1Jo 3:2

Instead of τοις πιστευουσιν, them that believe, τοις πιστευσασιν, them that have believed, is the reading of ABCDEF, many others, the later Syriac, Slavonic, Vulgate, and Itala, with most of the Greek fathers. This reading is undoubtedly genuine

Clarke: 2Th 1:10

Because our testimony - was believed in that day - The members of this sentence seem to have been strangely transposed. I believe it should be read thus: "In that day, when he shall come to be glorified in his saints, and admired among all them that have believed; for our testimony was believed among you."The Thessalonians had credited what the apostles had said and written, not only concerning Jesus Christ in general, but concerning the day of judgment in particular.

Clarke: 2Th 1:11

We pray - that our God would count you worthy - It is our earnest prayer that God would make you worthy, αξιωσῃ, afford those continual supplies of grace by his Holy Spirit, without which you cannot adorn your holy vocation; you are called into the Christian Church, and, to be proper members of this Church, you must be members of the mystical body of Christ; and this implies that you should be holy, as he who has called you is holy

Clarke: 2Th 1:11

Fulfil all the good pleasure of his goodness -

1.    The goodness of God - his own innate eternal kindness, has led him to call you into this state of salvation

2.    It is the pleasure of that goodness to save you unto eternal life

3.    It is the good pleasure; nothing can please God more than your receiving and retaining his utmost salvation

4.    It is all the good pleasure of his goodness thus to save you; this he has amply proved by sending his Son to die for you, beyond which gift he has none greater. In this, all the good pleasure of his goodness is astonishingly manifested

5.    And if you be faithful to his grace, he will fulfill - completely accomplish, all the good pleasure of his goodness in you; which goodness is to be apprehended and is to work by faith, the power of which must come from him, though the act or exercise of that power must be of yourselves; but the very power to believe affords excitement to the exercise of faith.

Clarke: 2Th 1:12

That the name of our Lord - This is the great end of your Christian calling, that Jesus who hath died for you may have his passion and death magnified in your life and happiness; that ye may show forth the virtues of him who called you from darkness into his marvellous light

Clarke: 2Th 1:12

And ye in him - That his glorious excellence may be seen upon you; that ye may be adorned with the graces of his Spirit, as he is glorified by your salvation from all sin

Clarke: 2Th 1:12

According to the grace - That your salvation may be such as God requires, and such as is worthy of his grace to communicate. God saves as becomes God to save; and thus the dignity of his nature is seen in the excellence and glory of his work

1.    It is an awful consideration to the people of the world, that persecutions and afflictions should be the lot of the true Church, and should be the proof of its being such; because this shows more than any thing else the desperate state of mankind, their total enmity to God; they persecute, not because the followers of God have done or can do them hurt, but they persecute because they have not the Spirit of Christ in them! Men may amuse themselves by arguing against the doctrine of original sin, or the total depravity of the soul of man; but while there is religious persecution in the world, there is the most absolute disproof of all their arguments. Nothing but a heart wholly alienated from God could ever devise the persecution or maltreatment of a man, for no other cause but that he has given himself up to glorify God with his body and spirit, which are his

2.    The everlasting destruction of the ungodly is a subject that should be continually placed before the eyes of men by the preachers of the Gospel. How shall a man be induced to take measures to escape a danger of the existence of which he is not convinced? Show him the hell which the justice of God has lighted up for the devil and his angels, and in which all Satan’ s children and followers must have their eternal portion. All the perfections of God require that he should render to every man his due. And what is the due of a sinner or a persecutor, of one who is a determinate enemy to God, goodness, and good men? Why, everlasting destruction from the presence of the Lord and the glory of his power. And if God did not award this to such persons, he could not be the God of justice

3.    The grand object of God in giving his Gospel to mankind is to save them from their sins, make them like himself, and take them to his eternal glory. He saves according to the measure of his eternal goodness; the scanty salvation contended for and expected by the generality of Christians, it would be dishonorable to God to administer. He saves according to his grace. His own eternal goodness and holiness is the measure of his salvation to man; not the creeds and expectations of any class of Christians. To be saved at all, we must not only be saved in God’ s way, and upon his own terms, but also according to his own measure. He who is not filled with the fullness of God cannot expect the glory of God

4.    Another proof of the fall and degeneracy of men is, their general enmity to the doctrine of holiness; they cannot bear the thought of being sanctified through body, soul, and spirit, so as to perfect holiness in the fear of God. A spurious kind of Christianity is gaining ground in the world. Weakness, doubtfulness, littleness of faith, consciousness of inward corruptions, and sinful infirmities of different kinds, are by some considered the highest proofs of a gracious state; whereas in the primitive Church they would have been considered as evidences that the persons in question had received just light enough to show them their wretchedness and danger, but not the healing virtue of the blood of Christ.

Calvin: 2Th 1:5

5.A demonstration of the righteous judgment of God. Without mentioning the exposition given by others, I am of opinion that the true meaning is this — that the injuries and persecutions which innocent and pious persons endure from the wicked and abandoned, shew clearly, as in a mirror, that God will one day be the judge of the world. And this statement is quite at antipodes with that profane notion, which we are accustomed to entertain, whenever it goes well with the good and ill with the wicked. For we think that the world is under the regulation of mere chance, and we leave God no control. Hence it is that impiety and contempt take possession of men’s hearts, as Solomon speaks, (Ecc 9:3) for those that suffer anything undeservedly either throw the blame upon God, or do not think that he concerns himself as to the affairs of men. We hear what Ovid says, — “I am tempted to think that there are no gods.” ⁶²⁶ Nay more, David confesses (Psa 73:1) that, because he saw things in so confused a state in the world, he had well-nigh lost his footing, as in a slippery place. On the other hand, the wicked become more insolent through occasion of prosperity, as if no punishment of their crimes awaited them; just as Dionysius, when making a prosperous voyage, ⁶²⁷ boasted that the gods favored the sacrilegious. ⁶²⁸ In fine, when we see that the cruelty of the wicked against the innocent walks abroad with impunity, carnal sense concludes that there is no judgment of God, that there are no punishments of the wicked, that there is no reward of righteousness.

Paul, however, declares on the other hand, that as God thus spares the wicked for a time, and winks at the injuries inflicted upon his people, His judgment to come is shewn us as in a mirror. For he takes for granted that it cannot but be that God, inasmuch as he is a just Judge, will one day restore peace to the miserable, who are now unjustly harassed, and will pay to the oppressors of the pious the reward that they have merited. Hence, if we hold this principle of faith, that God is the just Judge of the world, and that it is his office to render to every one a recompense according to his works, this second principle will follow incontrovertibly — that the present disorderly state of matters (ἀταξίαν) is a demonstration of the judgment, which does not yet appear. For if God is the righteous Judge of the world, those things that are now confused must, of necessity, be restored to order. Now, nothing is more disorderly than that the wicked, with impunity, give molestation to the good, and walk abroad with unbridled violence, while the good are cruelly harassed without any fault on their part. From this it may be readily inferred, that God will one day ascend the judgment-seat, that he may remedy the state of matters in the world, so as to bring them into a better condition.

Hence the statement which he subjoins — that it is righteous with God to appoint affliction, etc. , is the groundwork of this doctrine — that God furnishes tokens of a judgment to come when he refrains, for the present, from exercising the office of judge. And unquestionably, if matters were now arranged in a tolerable way, so that the judgment of God might be recognized as having been fully exercised, an adjustment of this nature would detain us upon earth. Hence God, in order that he may stir us up to the hope of a judgment to come, does, for the present, only to some extent judge the world. He furnishes, it is true, many tokens of his judgment, but it is in such a manner as to constrain us to extend our hope farther. A remarkable passage truly, as teaching us in what manner our minds ought to be raised up above all the impediments of the world, whenever we suffer any adversity — that the righteous judgment of God may present itself to our mind, which will raise us above this world. Thus death will be an image of life.

May be accounted worthy. There are no persecutions that are to be reckoned of such value as to make us worthy of the kingdom of God, nor does Paul dispute here as to the ground of worthiness, but simply takes the common doctrine of Scripture — that God destroys in us those things that are of the world, that he may restore in us a better life; and farther, that by means of afflictions he shews us the value of eternal life. In short, he simply points out the manner in which believers are prepared and, as it were, polished under God’s anvil, inasmuch as, by afflictions, they are taught to renounce the world and to aim at God’s heavenly kingdom. Farther, they are confirmed in the hope of eternal life while they fight for it. For this is the entrance of which Christ discoursed to his disciples. (Mat 7:13; Luk 13:24)

Calvin: 2Th 1:6

6.To appoint affliction. We have already stated why it is that he makes mention of the vengeance of God against the wicked — that we may learn to rest in the expectation of a judgment to come, because God does not as yet avenge the wicked, while it is, nevertheless, necessary that they should suffer the punishment of their crimes. Believers, however, at the same time, understand by this that there is no reason why they should envy the momentary and evanescent felicity of the wicked, which will ere long be exchanged for a dreadful destruction. What he adds as to the rest of the pious, accords with the statement of Paul, (Act 3:20,) where he calls the day of the last judgment the day of refreshing

In this declaration, however, as to the good and the bad, he designed to shew more clearly how unjust and confused the government of the world would be, if God did not defer punishments and rewards till another judgment, for in this way the name of God were a thing that was dead. ⁶²⁹ Hence he is deprived of his office and power by all that are not intent on that righteousness of which Paul speaks.

He adds with us, that he may gain credit to his doctrine from his experience of belief in his own mind; for he shews that he does not philosophize as to things unknown, by putting himself into the same condition, and into the same rank with them. We know, however, how much more authority is due to those who have, by long practice, been exercised in those things which they teach, and do not require from others anything but what they are themselves prepared to do. Paul, therefore, does not, while himself in the shade, give instructions to the Thessalonians as to how they should fight in the heat of the sun, but, fighting vigorously, exhorts them to the same warfare. ⁶³⁰

Calvin: 2Th 1:7

7.When the Lord shall be manifested. Here we have a confirmation of the foregoing statement. For as it is one of the articles of our faith, that Christ will come from heaven, and will not come in vain, faith ought to seek the end of his coming. Now this is — that he may come as a Redeemer to his own people; nay more, that he may judge the whole world. The description which follows has a view to this — that the pious may understand that God is so much the more concerned as to their afflictions in proportion to the dreadfulness of the judgment that awaits his enemies. For the chief occasion of grief and distress is this — that we think that God is but lightly affected with our calamities. We see into what complaints David from time to time breaks forth, while he is consumed by the pride and insolence of his enemies. Hence he has brought forward all this for the consolation of believers, while he represents the tribunal of Christ as full of horror, ⁶³¹ that they may not be disheartened by their present oppressed condition, while they see themselves proudly and disdainfully trampled upon by the wicked.

What is to be the nature of that fire, and of what materials, I leave to the disputations of persons of foolish curiosity. I am contented with holding what Paul had it in view to teach — that Christ will be a most strict avenger of the injuries which the wicked inflict upon us. The metaphor, however, of flame and fire, is abundantly common in Scripture, when the anger of God is treated of.

By the angels of his power, he means those in whom he will exercise his power; for he will bring the angels with him for the purpose of displaying the glory of his kingdom. Hence, too, they are elsewhere called the angels of his majesty

Calvin: 2Th 1:8

8.Who will inflict vengeance. That he may the better persuade believers that the persecutions which they endure will not go unpunished, he teaches that this also involves the interests of God himself, inasmuch as the same persons that persecute the pious are guilty of rebellion against God. Hence it is necessary that God should inflict vengeance upon them not merely with a view to our salvation, but also for the sake of his own glory. Farther, this expression, who will inflict vengeance, relates to Christ, for Paul intimates that this office is assigned to him by God the Father. It may be asked, however, whether it is lawful for us to desire vengeance, for Paul promises it, as though it could be lawfully desired. I answer, that it is not lawful to desire vengeance upon any one, inasmuch as we are commanded to wish well to all. Besides, although we may in a general way desire vengeance upon the wicked, yet, as we do not as yet discriminate them, we ought to desire the welfare of all. In the mean time, the ruin of the wicked may be lawfully looked forward to with desire, provided there reigns in our hearts a pure and duly regulated zeal for God, and there is no feeling of inordinate desire.

Who know not. He distinguishes unbelievers by these two marks — that they know not God, and obey not the gospel of Christ. For if obedience is not rendered to the gospel through faith, as he teaches in the first and in the last chapters of the Epistle to the Romans, [Rom 1:18,] unbelief is the occasion of resistance to it. He charges them at the same time with ignorance of God, for a lively acquaintance with God produces of itself reverence towards him. Hence unbelief is always blind, not as though unbelievers were altogether devoid of light and intelligence, but because they have the understanding darkened in such a manner, that seeing they do not see. (Mat 13:13.) It is not without good grounds that Christ declares that this is life eternal, to know the true God, etc. (Joh 17:3.) Accordingly, from the want of this salutary knowledge, there follows contempt of God, and in fine, death. On this point I have treated more fully in commenting on the first chapter of First Corinthians. ⁶³²

Calvin: 2Th 1:9

9.. Everlasting destruction from the face. He shews, by apposition, what is the nature of the punishment of which he had made mention — destruction without end, and an undying death. The perpetuity of the death is proved from the circumstance, that it has the glory of Christ as its opposite. Now, this is eternal, and has no end. Accordingly, the influence of that death will never cease. From this also the dreadful severity of the punishment may be inferred, inasmuch as it will be great in proportion to the glory and majesty of Christ.

Calvin: 2Th 1:10

10.When he shall come to be sanctified. As he has hitherto discoursed as to the punishment of the wicked, he now returns to the pious, and says that Christ will come, that he may be glorified in them; that is, that he may irradiate them with his glory, and that they may be partakers of it. “Christ will not have this glory for himself individually; but it will be common to all the saints.” This is the crowning and choice consolation of the pious, that when the Son of God will be manifested in the glory of his kingdom, he will gather them into the same fellowship with himself. ⁶³³ There is, however, an implied contrast between the present condition in which believers labor and groan, and that final restoration. For they are now exposed to the reproaches of the world, and are looked upon as vile and worthless; but then they will be precious, and full of dignity, when Christ will pour forth his glory upon them. The end of this is, that the pious may as it were, with closed eyes, pursue the brief journey of this earthly life, having their minds always intent upon the future manifestation of Christ’s kingdom. For to what purpose does he make mention of His coming in power, but in order that they may in hope leap forward to that blessed resurrection which is as yet hid?

It is also to be observed, that after having made use of the term saints, he adds, by way of explanation — those that believe, by which he intimates that there is no holiness in men without faith, but that all are profane. In the close he again repeats the terms — in that day, for that expression is connected with this sentence. Now, he repeats it with this view, that he may repress the desires of believers, lest they should hasten forward beyond due bounds.

Because credit was given What he had said in a general way as to saints, he now applies to the Thessalonians, that they may not doubt that they are of that number.

“Because,” says he, “my preaching has obtained credit among you, Christ has already enrolled you in the number of his own people, whom he will make partakers of his glory.”

He calls his doctrine a testimony, because the Apostles are Christ’s witnesses. (Act 1:8.) Let us learn, therefore, that the promises of God are ratified in us, when they gain credit with us.

Calvin: 2Th 1:11

11.On which account we pray always. That they may know that they need continual help from God, he declares that he prays in their behalf. When he says on this account, he means, in order that they may reach that final goal of their course, as appears from the succeeding context, that he would fulfill all the good pleasure, etc. It may seem, however, as if what he has mentioned first were unnecessary, for God had already accounted them worthy of his calling. He speaks, however, as to the end or completion, which depends on perseverance. For as we are liable to give way, our calling would not fail, so far as we are concerned, to prove sooner or later vain, if God did not confirm it. Hence he is said to account us worthy, when he conducts us to the point at which we aimed.

And fulfill. Paul goes to an amazing height in extolling the grace of God, for not contenting himself with the term good pleasure, he says that it flows from his goodness, unless perhaps any one should prefer to consider the beneficence ⁶³⁵ as arising from this good pleasure, which amounts to the same thing. When, however, we are instructed that the gracious purpose of God is the cause of our salvation, and that that has its foundation in the goodness of the same God, are we not worse than mad, if we venture to ascribe anything, however small, to our own merits? For the words are in no small degree emphatic. He might have said in one word, that your faith may be fulfilled, but he terms it good pleasure. Farther, he expresses the idea still more distinctly by saying, that God was prompted by nothing else than his own goodness, for he finds nothing in us but misery.

Nor does Paul ascribe to the grace of God merely the beginning of our salvation, but all departments of it. Thus that contrivance of the Sophists is set aside, that we are, indeed, anticipated by the grace of God, but that it is helped by subsequent merits. Paul, on the other hand, recognizes in the whole progress of our salvation nothing but the pure grace of God. As, however, the good pleasure of God has been already accomplished in him, referring in the term subsequently employed by him to the effect which appears in us, he explains his meaning when he says — and work of faith. And he calls it a work, with regard to God, who works or produces faith in us, as though he had said — “that he may complete the building of faith which he has begun.”

It is, also, not without good reason, that he says with power, for he intimates that the perfecting of faith is an arduous matter, and one of the greatest difficulty. This, also, we know but too well from experience; and the reason, too, is not far to seek, if we consider how great our weakness is, how various are the hindrances that obstruct us on every side, and how severe are the assaults of Satan. Hence, unless the power of God afford us help in no ordinary degree, faith will never rise to its full height. For it is no easier task to bring faith to perfection in an individual, than to rear upon water a tower that may by its firmness withstand all storms and fury of tempests, and may surmount the clouds in height, for we are not less fluid than water, and it is necessary that the height of faith reach as high as heaven.

Calvin: 2Th 1:12

12.That the name of our Lord Jesus Christ may be glorified. He calls us back to the chief end of our whole life — that we may promote the Lord’s glory. What he adds, however, is more especially worthy of notice, that those who have advanced the glory of Christ will also in their turn be glorified in him. For in this, first of all, the wonderful goodness of God shines forth — that he will have his glory be conspicuous in us who are covered over with ignominy. This, however, is a twofold miracle, that he afterwards irradiates us with his glory, as though he would do the same to us in return. On this account he adds, according to the grace of God and Christ. For there is nothing here that is ours either in the action itself, or in the effect or fruit, for it is solely by the guidance of the Holy Spirit that our life is made to contribute to the glory of God. And the circumstance that so much fruit arises from this ought to be ascribed to the great mercy of God. In the mean time, if we are not worse than stupid, we must aim with all our might at the advancement of the glory of Christ, which is connected with ours. I deem it unnecessary to explain at present in what sense he represents the glory as belonging to God and Christ in common, as I have explained this elsewhere.

Defender: 2Th 1:7

"Rest" here is a noun not a verb. That is, those who are doing the troubling will receive tribulation; those who are being troubled will be given rest.

Defender: 2Th 1:7

The angels accompanying Christ at His first coming testified of peace and good will (Luk 2:13, Luk 2:14). At His second coming, they bring vengeance and flaming fire."

Defender: 2Th 1:8

This fire may be the same as "the pillar of fire" (Exo 13:21) that protected and guided God's people in the wilderness. Alternatively, there are numerous references to fires in the tribulation period (Rev 8:5-10; Rev 18:8). Finally, climaxing the day of the Lord, the earth itself will be "burned up" (2Pe 3:10).

Defender: 2Th 1:8

"Taking vengeance" does not imply taking revenge but rather exacting justice. God has been long suffering, but "our God is a consuming fire" and "it is a fearful thing to fall into the hands of the living God" (Heb 12:29; Heb 10:31).

Defender: 2Th 1:8

Knowing God means more than knowing about God. It means knowing Him as He is, and personally and reverently acknowledging Him as sovereign Creator, redeeming Savior, and all-seeing Judge.

Defender: 2Th 1:8

It is the gospel by which men are saved (1Co 15:1, 1Co 15:2), and there can be no other way of salvation (Joh 14:6; Act 4:12). The gospel is good news and salvation is offered freely to anyone who will receive it through faith in Christ. There is no acceptable excuse for rejecting His love and sacrificial death. For those who do reject Him, however, "there remaineth no more sacrifice for sins, But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries" (Heb 10:26, Heb 10:27)."

Defender: 2Th 1:9

This "everlasting destruction" is not annihilation of being, but of well-being. It means everlasting ruin or everlasting punishment (compare Mat 25:41; Rev 14:11).

Defender: 2Th 1:9

The very essence of eternal hell is that it involves everlasting separation from God and all manifestation of His glorious power. Hell cannot be located on the new earth (see Rev 19:20, note; Rev 20:10, note) since the lake of fire is in existence both before and after the disintegration of this present earth. Since God's power pervades His entire universe, it seems that the lake of fire must be as far away as possible from the presence of God on the new earth. To be forever separated from all that God is - love, power, righteousness, beauty, intelligence, etc. - is, essentially, what men who reject Him have chosen, and this is what hell will be like."

Defender: 2Th 1:10

When Christ returns and calls His saints to meet Him in the air (both dead and living - 1Th 4:16, 1Th 4:17), He will "be admired in all them that believe," not just those who are maintaining a certain standard of spirituality at the time of His coming. The rapture is not a partial rapture but is effective for all believers, whether carnal or spiritual, living or dead. The evaluation of one's life after individual regeneration will be settled at Christ's judgment seat (2Co 5:10)."

TSK: 2Th 1:5

manifest : 2Th 1:6; Phi 1:28; 1Pe 4:14-18

righteous : Job 8:3; Psa 9:7, Psa 9:8, Psa 33:5, Psa 50:6, Psa 72:2, Psa 99:4, Psa 111:7; Jer 9:24; Dan 4:37; Rom 2:5; Rev 15:4, Rev 16:7, Rev 19:2

may : 2Th 1:11; Luk 20:35, Luk 21:36; Act 13:46; Eph 4:1; Col 1:12; Rev 3:4

for : 2Th 1:7; Act 14:22; Rom 8:17; 1Th 2:14; 2Ti 2:12; Heb 10:32, Heb 10:33

TSK: 2Th 1:6

Deu 32:41-43; Psa 74:22, Psa 74:23, Psa 79:10-12, Psa 94:20-23; Isa 49:26; Zec 2:8; Rev 6:10, Rev 11:18, Rev 15:4, Rev 16:5, Rev 16:6, Rev 18:20,Rev 18:24, Rev 19:2

TSK: 2Th 1:7

who : Isa 57:2; Mat 5:10-12; Luk 16:25; Rom 8:17; 2Co 4:17; 2Ti 2:12; Heb 4:1, Heb 4:9, Heb 4:11; 1Pe 4:1; Rev 7:14-17, Rev 14:13, Rev 21:4

when : Mat 13:39-43, Mat 16:27, Mat 25:31, Mat 26:64; Mar 8:38, Mar 14:62; Joh 1:51; Act 1:11; 1Th 4:16, 1Th 4:17; Tit 2:13; Heb 9:28; Jud 1:14, Jud 1:15; Rev 1:7, Rev 20:11

his mighty angels : Gr. the angels of his power, Joh 1:3; Eph 1:2; Col 1:16; 1Pe 3:22; Rev 22:6, Rev 22:9, Rev 22:16

TSK: 2Th 1:8

flaming : Gen 3:24; Deu 4:11, Deu 5:5; Psa 21:8, Psa 21:9, Psa 50:2-6; Dan 7:10; Mat 25:41, Mat 25:46; Heb 10:27, Heb 12:29; 2Pe 3:7, 2Pe 3:10-12; Rev 20:10,Rev 20:14, Rev 20:15, Rev 21:8

taking : or, yielding vengeance, Deu 32:35, Deu 32:41, Deu 32:42; Psa 2:9-12, Psa 94:1; Isa 61:2, Isa 63:4-6; Heb 10:30; Rev 6:10,Rev 6:16, Rev 6:17

that know : Exo 5:2; 1Sa 2:12; Psa 9:10, Psa 79:6; Isa 27:11; Jer 9:6; Zep 1:6; Joh 3:19, Joh 8:19; Rom 1:28; 1Co 15:34; 1Th 4:5

and that : Deu 4:30; Psa 18:44; Isa 1:19; Act 6:7; Rom 1:5, Rom 2:7, Rom 2:8, Rom 6:16, Rom 10:16, Rom 15:18; Rom 16:26; 2Co 10:5; Gal 3:1; Heb 2:3, Heb 5:9, Heb 11:8; 1Pe 1:2, 1Pe 3:6, 1Pe 4:17

TSK: 2Th 1:9

be : Isa 33:14, Isa 66:24; Dan 12:2; Mat 25:41, Mat 25:46, Mat 26:24; Mar 9:43-49; Luk 16:25, Luk 16:26; Joh 5:14; Phi 3:19; Heb 10:29; 2Pe 2:17, 2Pe 3:7; Jud 1:13; Rev 14:10,Rev 14:11, Rev 20:14, Rev 21:8, Rev 22:15

from the presence : Gen 3:8, Gen 4:16; Job 21:14, Job 22:17; Psa 16:11, Psa 51:11; Mat 7:23, Mat 22:13, Mat 25:41; Luk 13:27

the glory : 2Th 2:8; Deu 33:2; Isa 2:10,Isa 2:19, Isa 2:21; Mat 16:27, Mat 24:30; Tit 2:13 *Gr: Rev 20:11

TSK: 2Th 1:10

to be glorified : 2Th 1:12; Num 23:23; Psa 89:7; Isa 43:21, Isa 44:23, Isa 49:3, Isa 60:21; Jer 33:9; Mat 25:31; Joh 11:4, Joh 17:10; Gal 1:24; Eph 1:6, Eph 1:12, Eph 1:14, Eph 1:18, Eph 2:7, Eph 3:10,Eph 3:16; 1Pe 2:9; Rev 7:11, Rev 7:12

to be admired : Psa 68:35

our : 2Th 2:13; 1Th 1:5, 1Th 2:13

in that : Mal 3:17; Mat 7:22, Mat 24:36; Luk 10:12; 2Ti 1:12, 2Ti 1:18, 2Ti 4:8

TSK: 2Th 1:11

we pray : Rom 1:9; Eph 1:16, Eph 3:14-21; Phi 1:9-11; Col 1:9-13; 1Th 3:9-13

our God : Psa 48:14, Psa 68:20; Isa 25:9, Isa 55:7; Dan 3:17; Rev 5:10

would : 2Th 1:5; Col 1:12; Rev 3:4

count : or, vouchsafe

calling : 2Th 2:14; Rom 8:30, Rom 9:23, Rom 9:24; Phi 3:14; 1Th 2:12; Heb 3:1; 1Pe 5:10

fulfil : Psa 138:8; Pro 4:18; Isa 66:9; Hos 6:3; Zec 4:7; Mar 4:28; 1Co 1:8; Phi 1:6

the good : Psa 51:18; Luk 12:32; Eph 1:5, Eph 1:9; Phi 2:13; Tit 3:4-7

the work : Joh 6:27-29; Eph 1:19, Eph 1:20; 1Th 1:3, 1Th 2:13; Heb 12:2

TSK: 2Th 1:12

the name : 2Th 1:10; Joh 17:10; 1Pe 4:14

and ye : Gen 18:18; Psa 72:17; Isa 45:17, Isa 45:25; Joh 17:21-26; Phi 3:9; Col 2:9, Col 2:10; 1Pe 1:7, 1Pe 1:8

the grace : Rom 1:7; 1Co 1:4; 2Co 8:9, 2Co 13:4; Tit 2:11; Rev 1:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Th 1:5

Which is a manifest token of the righteous judgment of God - The word "which"is supplied by our translators, and there may be some doubt to what the apostle has reference as being "a manifest token of the righteous judgment of God."The general sense seems to be, that the fact that they were thus persecuted was an evidence that there would be a future judgment, when the righteous who were persecuted would be rewarded, and the wicked who persecuted them would be punished. The manner in which they bore their trials was an indication also of what the result would be in regard to them. Their patience and faith under persecutions were constantly showing that they would "be counted worthy of the kingdom of God, for which they were called to suffer."It is evident that a relative must be supplied here, as our translators have done, but there has been a difference of view as to what it refers. Some suppose that it is to "patience,"others to "persecutions and tribulations,"and others to the "whole sentence"preceding. The latter is probably the true construction, and the sense is, that the endurance of affliction in a proper manner by the righteous is a proof that there will be a righteous judgment of God in the last day:

(1) It is evidence that there will be a future judgment - since the righteous here suffer so much, and the wicked triumph.

\caps1 (2) t\caps0 hese things are now permitted in order that the character may be developed, and that the reason of the sentence in the last day may be seen.

\caps1 (3) t\caps0 he manner in which these afflictions are borne is an evidence - an indication ( ἔνδειγμα endeigma ) of what the results of the judgment will be. The word rendered "manifest token"( ἔνδειγμα endeigma ), occurs nowhere else in the New Testament. It means an indication, token, proof - anything that shows or points out how a thing is, or is to be (from ἐνδείκνυμι endeiknumi , to show, to point out). The meaning here is, therefore, that the course of events referred to - the persecutions which they endured, and the manner in which they were borne - furnished a proof that there would be a righteous judgment, and also afforded an indication of what the result of that judgment would be. We may, in general, learn what will be the issues of the judgment in the case of an individual from the manner in which he bears trials.

Of the righteous judgment of God - That there will be a just judgment hereafter. The crimes of the wicked who go unpunished on the earth, and the sufferings of the good who are unavenged, are a demonstration that there will be a judgment, when all these inequalities will be adjusted.

That ye may be counted worthy - As the result of your affliction, that you may be fitted for the kingdom of God. This does not mean that Christians will merit heaven by their sufferings, but that they may show that they have such a character that there is a fitness or propriety that they should be admitted there. They may evince by their patience and resignation, by their deadness to the world and their holy lives, that they are not disqualified to enter into that kingdom where the redeemed are to dwell. No true Christian will ever feel that he is worthy on his own account, or that he has any claim to eternal life, yet he may have evidence that he has the characteristics to which God has promised salvation, and is fitted to dwell in heaven.

Of the kingdom of God. - In heaven, see the notes on Mat 3:2.

For which ye also suffer. - The sufferings which you now endure are because you are professed heirs of the kingdom; that is, you are persecuted because you are Christians; see 1Th 2:14.

Barnes: 2Th 1:6

Seeing it is a righteous thing with God to recompense tribulation to them that trouble you - The sense is: "There will be a future judgment, because it is proper that God should punish those who now persecute you. It is not right that they should go unpunished, and triumph forever. It is not an arbitrary thing, a thing which is indifferent, a thing which may or may not be done; it is a just and proper thing that the wicked should be punished."The doctrine is, that the future punishment of the wicked is just and proper; and that, being just and proper, it will be inflicted. Many suppose that there would be no justice in the eternal punishment of the wicked; that the threatening of that punishment is wholly arbitrary; that it might easily be dispensed with, and that because it is unjust it will not be inflicted, and need not be dreaded. But that it is just and proper, a very slight degree of reflection must show. Because:

\caps1 (1) i\caps0 t is inconceivable that God should threaten such punishment unless it were just. How can it be reconciled with his perfections that he can hold up before mankind the assurance that any of them will be punished forever, unless it be right that it should be so? Can we believe that he deliberately threatens what is wrong, or that, in the face of the universe, he publicly declares his intention to do what is wrong?

\caps1 (2) p\caps0 eople themselves believe that it is just that the wicked should be punished. They are constantly making laws, and affixing penalties to them, and executing them, under the belief that it is right. Can they regard it as wrong in God to do the same thing? Can that be wrong in him which is right in themselves?

\caps1 (3) i\caps0 f it is right to punish wickedness here, it is not wrong to punish it in the future world. There is nothing in the two places which can change the nature of what is done. If it is right for God to visit the sinner here with the tokens of his displeasure, there is nothing which can make it wrong to visit him in like manner in the future world. Why should that be wrong in another world which is right and proper in this?

\caps1 (4) i\caps0 t will be a righteous thing for God to punish the wicked in a future state, for they are not always punished here as they deserve. No one can seriously maintain that there is an equal distribution of rewards and punishments on the earth. Many a man goes to the grave having received no adequate punishment for his crimes. Many a murderer, pirate, robber, traitor, and plunderer of nations under the name of a conqueror, thus dies. No one can doubt that it would be a just thing to punish them here if they could be arrested. Why should it be any the less "just"to punish them when they enter another world? In like manner, many a man lives a life of profligacy; or is an open scoffer; or aims to cast off the government of God; or is a seducer of innocence; and yet lives in the midst of wealth, and goes down in calmness and peace to the grave; Psa 73:3-5; Job 21:23-33. Why is it not just that such an one should be punished in the future world? compare Psa 73:16-20. But, if it is right that God should punish the wicked in the future world, it will be done. Because:

(1) There is nothing to hinder him from doing it. He has all power, and has all necessary means of inflicting punishment, entirely at his disposal.

\caps1 (2) i\caps0 t would not be right not to do it. It is not right for a magistrate to treat the righteous and the wicked alike, or to show that he has as much regard to the one as to the other.

\caps1 (3) i\caps0 t cannot be believed that God has uttered a threatening which he never meant to execute, or to appear before the universe as having held up before men the terror of the most awful punishment which could be inflicted, but which he never intended to carry into effect. Who could have confidence in such a Being? Who could know what to believe when he makes the most solemn declaration?

\caps1 (4) t\caps0 he Judge of all the earth "will do right;"and if it is right to declare that "the wicked shall be turned into hell,"it will not be wrong to inflict the sentence. And if, on the whole, it is right that the sinner should be punished, it will be done.

Them that trouble you. - Those who persecute you; see 1Th 2:14.

Barnes: 2Th 1:7

And to you who are troubled - That is, "it will be a righteous thing for God to give to you who are persecuted rest in the last day."As it will be right and proper to punish the wicked, so it will he right to reward the good. It will not, however, be in precisely the same sense. The wicked will deserve all that they will suffer, but it cannot be said that the righteous will deserve the reward which they will receive. It will be right and proper, because:

\caps1 (1) t\caps0 here is a fitness that they who are the friends of God should be treated as such, or it is proper that he should show himself to be their friend; and,

\caps1 (2) b\caps0 ecause in this life this is not always clearly done. They are often less prospered, and less happy in their outward circumstances, than the wicked. There is, therefore, a propriety that in the future state God should manifest himself as their friend, and show to assembled worlds that he is not indifferent to character, or that wickedness does not deserve his smiles, and piety incur his frown. At the same time, however, it will be owing wholly to his grace that any are ever admitted to heaven.

Rest - The future happiness of believers is often represented under the image of rest. It is rest like that of the weary laborer after his day of toil; rest, like that of the soldier after the hardships of a long and perilous march; rest, like the calm repose of one who has been racked with pain; see the notes on Heb 4:9. The word "rest"here ( ἄνεσις anesis ) means a letting loose, a remission, a relaxation; and hence composure, quiet; 2Co 2:12; 2Co 7:5.

With us - That is, with Paul, Silas, and Timothy; 2Th 1:1. It would increase the comfort of the Thessalonians derived from the anticipation of the future world, to reflect that they would meet their religious teachers and friends there. It always augments the anticipated joy of heaven to reflect that we are to share its blessedness with them. There is no envy among those who anticipate heaven; there will be none there. They who desire heaven at all, desire that it may be shared in the highest degree by all who are dear to them.

When the Lord Jesus shall be revealed from heaven - Shall appear; shall come from heaven; see the notes, 1Th 4:6.

With his mighty angels - Margin, "angels of his power."So the Greek. The sense is, that angels of exalted rank and glory will accompany him; see the 1Th 4:16 note; Mat 24:31; Mat 25:31 notes.

Barnes: 2Th 1:8

In flaming fire - This is a circumstance which is not noticed in the account of his appearing in the parallel place in 1Th 4:16. The object of the apostle here seems to be to represent him as coming amidst vivid flashes of lightning. He is commonly described as coming in clouds, and to that common description there is here added the image of incessant lightnings, as if the whole heavens were illuminated with a continued blaze.

Taking vengeance - Margin, "yielding."Greek, "giving. The word "vengeance"is used in the sense of punishment, for there cannot be in God what literally corresponds with the passion of revenge; compare the notes on Rom 12:19.

On them that know not God. - On all who are strangers to him; that is, who are living in pagan darkness, or who, having heard of him, have no practical acquaintance with him.

And that obey not the gospel of our Lord Jesus Christ. - Who do not embrace it, and practice its precepts in their lives; compare the notes on Rom 2:9.

Barnes: 2Th 1:9

Who shall be punished with everlasting destruction; - see the notes on Mat 25:41, Mat 25:46. The word which is here rendered "destruction"( ὄλεθρον olethron ), is different from that which occurs in Mat 25:46, and which is there rendered "punishment"- κόλασις kolasis . The word ὄλεθρον olethron - "olethron"- occurs only here and in 1Co 5:5; 1Th 5:3; 1Ti 6:9; in each of which places it is rendered destruction. It does not denote annihilation, but is used in the same sense in which we use the word when we say that a thing is destroyed. Thus, health is destroyed when it fails; property is destroyed when it is burned or sunk in the ocean; a limb is destroyed that is lost in battle; life is destroyed when one dies. In the case before us, the destruction, whatever it be, is:

\caps1 (1) t\caps0 o be continued forever; and,

\caps1 (2) i\caps0 s to be of the nature of punishment.

The meaning then must be, that the soul is destroyed as to the great purposes of its being - its enjoyment, dignity, honor, holiness, happiness. It will not be annihilated, but will live and linger on in destruction. It seems difficult to conceive how anyone can profess to hold that this passage is a part of the Word of God, and yet deny the doctrine of future eternal punishment. It would not be possible to state that doctrine in clearer language than this. It is never is in clearer language in any creed or confession of faith, and if it is not true that the wicked will be punished forever, then it must be admitted that it would not have been possible to reveal the doctrine in human language!

From the presence of the Lord - That is, a part of their punishment will consist in being banished from the immediate presence of the Lord. There is a sense in which God is everywhere present, and in that sense he will be in the world where the wicked will dwell, to punish them. But the phrase is also used to denote his more immediate presence; the place where are the symbols of his majesty and glory; the home of the holy and the blessed. It is in that sense that the word is used here, and the idea is, that it will be one of the circumstances contributing to the deeper woe of the place of punishment, that those who dwell there will be banished from that holy abode, and will never be permitted to enter there.

And from the glory of his power - The meaning seems to be, that they will not be able to endure the manifestation of his power and majesty when he shall appear, but will be driven away by it into outer darkness; see 2Th 2:8. The Saviour, in describing his second coming, uses this language: "They shall see the Son of man coming in the clouds of heaven, with power and great glory;"Mat 24:30. There will be a great exhibition of both. The power will be seen in the convulsions of nature which will precede or attend him; in the resurrection of the dead; and in the bringing of all to judgment: and the glory will be seen in his own person; the dignity and number of his attendants; and the honor that shall then be conferred on him as the final Judge of all mankind. By the manifestation of that power and glory the wicked will be driven away into eternal ruin. They will not be able to stand before it, and though, in common with the righteous, they may see the majesty of the Redeemer in the last day, yet they will be driven away to witness it no more.

Barnes: 2Th 1:10

When he shall come to be glorified in his saints - That is, the redeemed in that day will be the means of promoting his glory, or the universe will see his glory manifested in their redemption. His chief glory as seen in that day will be connected with the fact that he has redeemed his people; and he will come in order that all the appropriate honor of such a work may then be manifested. He will be "glorified"then by the numbers that shall have been redeemed; by their patience in the trials through which they have passed; by the triumphs which religion shall have made on the earth; by their praises and songs, and by their ascent with him to the realms of blessedness.

And to be admired in all them that believe - This may either mean that he will be admired among or by them that believe; or that the ground of the admiration which he will receive in that day will be what will be seen in them; that is, their graces, their numbers, their joys, their triumphs will be the occasion of producing admiration of him - for he will be regarded as the source of it all. Tyndale renders it: "and to be made marvelous in all them that believe."The latter interpretation seems to me to be the correct one. The general idea is, that Christ in that day will be manifested in a glorious manner, and that the source of his highest triumphs will be what is seen in the saints. His main honor when he returns to the world will not be the outward splendors which will attend his coming, nor the angels that will accompany him, nor the manifestation of his power over the elements, but the church which he has redeemed. It will then be seen that he is worthy of universal admiration, for having redeemed that church. He shall then be admired or glorified in his people:

(1)\caps1     f\caps0 or having conceived the plan of redeeming them;

(2)\caps1     f\caps0 or being willing to become incarnate and to die to save them;

(3)\caps1     f\caps0 or the defense of his church in all its persecutions and trials;

(4)\caps1     f\caps0 or raising his people from the dead;

(5)\caps1     f\caps0 or the virtues and graces which they will exhibit in that day.

This appropriate honor of Christ in the church has never yet been fully seen. His people on earth have, in general, most imperfectly reflected his image. They have in general been comparatively few in number, and scattered upon the earth. They have been poor and despised. Often they have been persecuted and regarded as the "filth of the world and the offscouring of all things."The honors of this world have been withheld from them. The great have regarded it as no honor to be identified with the church, and the proud have been ashamed to be enrolled among the followers of the Lamb. In the last day all this will be changed, and the assembled church will show to admiring worlds how great and glorious is it, Redeemer, and how glorious was the work of redemption.

Because our testimony among you was believed. - The meaning of this seems to be, that they would be among the number of those who would in that day honor the Saviour, because they had embraced what the apostle had preached to them respecting these future scenes. Thus interpreted, this clause should be regarded as connected with 2Th 2:7. "And to you it is a righteous thing that he should give rest with us, because our testimony among you was believed,"That is, you have shown that you are true Christians, and it is proper that you should partake of the triumphs and hopes of that day.

Barnes: 2Th 1:11

Wherefore also we pray always for you - See the notes, 1Th 1:2.

That our God would count you worthy of this calling. - Margin, "or, vouchsafe."The meaning is, "that he would regard you as worthy of this calling;"see the notes on ver. 5. Of this calling; see the notes, Eph 4:1. The "calling"here, is that which had brought them into the kingdom, and led them to become Christians.

And fulfil all the good pleasure of his goodness. - That is, make the work of salvation complete and effectual. Oldshausen has well expressed the sense: "May God fill you with all that good which is pleasing to him."The thoughts in the passage are:

(1)\caps1     t\caps0 hat the purpose toward them on the part of God was one of "goodness"or benevolence;

(2)\caps1     t\caps0 hat there was a state of mind which would be regarded by him as pleasing, or as his "good pleasure;"and,

(3)\caps1     t\caps0 hat Paul wished that this might be accomplished in them. He desired that there might be in them everything which would be pleasing to God, and which his benevolence was fitted to secure.

And the work of faith - The work which faith is adapted to produce on the soul; see 1Jo 5:4-5.

With power - Effectually, completely. The apostle prays that so much power may be exerted as will be sufficient to secure the object. The work of religion on the soul is always represented in the Bible as one of power.

Barnes: 2Th 1:12

That the name of our Lord Jesus Christ - That is, that the Lord Jesus himself may be honored among you; the name often denoting the person. The idea is that the apostle wished that the Lord Jesus might be honored among them by the fair application and development of the principles of his religion.

And ye in him - That you may be regarded and treated as his friends when he shall come to judge the world.

According to the grace of our God and the Lord Jesus Christ - That is, that you may experience all the honor which his grace is fitted to impart.

In view of the exposition given of this chapter, we may remark:

(1) That the wicked will certainly be punished when the Lord Jesus shall come to judgment. Words cannot reveal this truth more plainly than is done in this chapter, and if it is not to be so, then language has no meaning.

\caps1 (2) t\caps0 he punishment of the wicked will be eternal. It is impossible for language to teach that doctrine more clearly than is done in this chapter. If it were admitted to have been the intention of God to teach the doctrine of eternal punishment, it is impossible to conceive that he could have chosen more plain and positive language to express the doctrine than has been done here. Can it be, then, that he means to trifle with people on so solemn a subject, by using words which have no meaning?

\caps1 (3) i\caps0 t will greatly aggravate the punishment of the wicked that it will be "a righteous thing"for God thus to punish them. If they were to suffer as martyrs; if in their sufferings they could feel that they were oppressed and crushed beneath mere power; if they could feel that they were right and that God was wrong; if they could get up a party in the universe against God, sympathizing with them as if they were wronged, the case would be changed. A man can endure suffering much more easily when he has a good conscience, and feels that he is right, than he can when he feels that what he endures is deserved. But the sinner in hell can never have this consolation. He will forever feel that God is right and that he is wrong, and that every pang which he endures is deserved.

\caps1 (4) i\caps0 f it be a "righteous thing"that the wicked shall be punished, then they never can be saved by mere justice. No one will go to heaven because he deserves or merits it. All dependence on human merit, therefore, is taken away in the matter of salvation, and if the sinner is ever saved, it will be by grace, and not by justice.

\caps1 (5) i\caps0 f it is a "righteous thing"that the sinner should perish, he will perish. God will do right to all.

\caps1 (6) i\caps0 t is amazing that the mass of men have so little concern about their future condition. God has plainly revealed that he will destroy the wicked forever, and that it will be a righteous thing for him to do it; and yet the mass of mankind are wholly unconcerned, and disregard all the solemn declarations of the Bible on this subject as if they were idle tales. One would suppose that the very possibility of eternal suffering would rouse all the sensibilities of the soul, and lead to the earnest inquiry whether it is not possible to avoid it. Yet the mass of people feel no concern in this inquiry. It is impossible to ever get them to think of it. We cannot get them even to ask the question, seriously, whether they themselves are to be happy or miserable for all eternity. This stupidity and indifference is the most unaccountable fact on earth, and probably distinguishes this world from all others.

\caps1 (7) i\caps0 t is rational to think of religion; to reflect on eternity; to be serious; to be anxious about the future state. If there is even a possibility that we may be miserable forever, it is proper to be serious about it. And if there is a solemn declaration of God that it will be a "righteous thing"for him to punish the wicked, and that he will "punish them with everlasting destruction,"assuredly the mind should be concerned. Is there anything more worthy the calm and sober attention of the human soul than such solemn declarations of the infinite God?

Poole: 2Th 1:5

These words seem to follow by way of argument, to comfort these Thessalonians under their sufferings:

1. By what they manifest viz. the righteous judgment of God they are a plain indication of it, or demonstration, as the word is used by logicians. And by judgment we must not here understand the judgments or afflictions God inflicts in this world; so that when God doth not spare, but chasten his own children, it is a token of his righteous judgment. But rather under understand it of the last judgment: when we see the righteous suffering such wrongs and injuries from wicked men, and they go unpunished, we may argue thence that there is a judgment to come; we cannot else well vindicate the righteousness, wisdom, goodness, and faithfulness of God in his governing the world: as Solomon so argued, when he saw so much unrighteousness in the very seat of justice; I said in my heart, God shall judge the righteous and the wicked: for there is a time for every purpose and work, Ecc 3:16,17 . And this judgment is called here righteous judgment, by way of eminency, as it is expressed by one word, dikaiokrisia , Rom 2:5 , (for all God’ s judgments are righteous):

(a) Because the wicked will then meet with justice without mercy, which is not so in any present judgments.

(b) Justice will then be clearly manifested, which now lies obscure, both with respect to the righteous and the unrighteous.

And in this sense the words carry an argument of comfort to the saints, under their present unjust, sufferings from their enemies. As to the same purpose the apostle speaks to the Philippians,

Phi 1:28 .

2. The other argument of comfort is from the result of their sufferings, the great advantage which will arise out of them; they will be hence accounted worthy of the kingdom of God: not by way of merit, as the papists say; the Greek word in the text, in its usual acceptation, will not favour that opinion, it signifies no more in the active voice, than the Latin word dignari, which we English to deign, or vouchsafe; and yet we may allow the word to signify more here, not only that this kingdom may be vouchsafed, but that ye may be meet or worthy to receive it; not that all their sufferings could deserve this kingdom, for the apostle saith, Rom 8:18 : I reckon the sufferings of this present time not worthy of the glory, & c. There is no proportion between them, and so they cannot merit it, yet God may account those that suffer for this kingdom worthy of it, according to the grace of the new covenant in Jesus Christ, and as it hath a congruity with the nature of God, and his faithfulness in his promises; and so our translation renders the word, not that ye may be worthy of the kingdom of God, but accounted worthy God of his free grace will account them worthy. The kingdom of God is propounded to men in the new covenant upon certain conditions, and those that perform them have a worthiness of right, as Rev 22:14 , but not of merit. But God enables men to perform the conditions, so that there is nothing on our part properly meritorious; yea, when we have performed them, yet our worthiness is to be attributed to Christ, and God’ s grace, and not to ourselves, else man would have whereof to glory. The Scriptures call eternal life the gift of God, Rom 6:23 , and attributes salvation to grace, Eph 2:8 . We must allow a worthiness only that is consistent with grace; but when we have done all we must say: We are unprofitable servants. Luk 17:10 ; and after all we have done and suffered for the kingdom of God, must pray, as Paul for Onesiphorus, that we may find mercy of the Lord at that day, 2Ti 1:18 .

For which ye also suffer the sense either respects their enemies, that it was upon the account of this kingdom that they persecuted them, having nothing else justly against them; or else their own aim and intention in suffering, it was for the kingdom of God. And hence we may learn that his kingdom is worth suffering for, and that in some cases it cannot be obtained without suffering: and he that then refuseth to suffer will be accounted unworthy of it; as he that doth suffer for it, as these Thessalonians, hath, upon the account of God’ s covenant, and the merits of Christ, not only the grace and mercy, but the justice and faithfulness, of God engaged to bestow it upon him. And also that we may and ought in our sufferings look to the reward, as Moses did, Heb 11:1-40 .

Poole: 2Th 1:6

By these words the apostle doth illustrate his argument for a judgment to come, taken from the persecutions and tribulations of the saints. It is of necessity that God should be righteous, and recompensing is a necessary act of righteousness; but we yet see it not, therefore there is a judgment to come. And this recompence is both to the righteous and the wicked, the persecutors and persecuted. The former he here speaks first of: and to recompense tribulation to them that trouble the people of God, is a just recompence; it is according to the law of retaliation, whereof we have some instances in this world, as in Pharaoh, Adoni-bezek, Haman, &c.; and many others, whereof we have a large account in the history of the church and her persecutors; but this will be more fully verified in the judgment to come, called the revelation of the righteous judgment of God, Rom 2:5 . And God’ s recompence to them is here called tribulation; so Rom 2:9 . And though in other scriptures the punishment of the wicked is set forth by other names, yet here it is called by this name; not only for elegancy of speech, by a paranomasia, but to parallel their suffering to their sin; they brought tribulation upon others, and God will bring it upon them. And under this word is comprehended all the torments of hell, which our Saviour expresseth by weeping, wailing, and gnashing of teeth, Mat 8:12 , which is the extremity of tribulation. And it is said here, God will recompense, &c., which should teach us not to revenge ourselves; as Psa 94:1 Rom 12:19 . And this the apostle sets before these Thessalonians by way of comfort; not that we ought to reioice in men’ s destruction merely for itself, but in the honour that will thereby arise to God’ s justice, and in the favour, honour, and salvation God will vouchsafe to his people herein.

Poole: 2Th 1:7

Having spoken of the recompence of the troublers, here of the troubled: and in this we may observe a parallel, as in the former. The recompence to these is expressed by rest in the Greek, dismission, or cessation from labour or trouble; as Heb 4:9 : There remaineth a rest to the people of God, where the word is, keeping a sabbath, importing a rest from labour, as this text doth speak of a rest from trouble. And though the word rest is properly negative, yet under it the apostle comprehends all the felicity of the future state; elsewhere called a crown, a kingdom, an inheritance, glory, salvation, eternal life, yea, it contains in it the perfect satisfaction of the soul in the fruition of God, &c. And this is said to be given them by way of recompence, as tribulation is to their troublers; though there is no parity between their trembles and the rest, that is, their recompence, yet it is a proper recompence; and therefore the grace and mercy of God will be much manifested therein, though it is said to come from God’ s righteousncss in the text. The righteousness of God dispenseth both these recompences; but yet the righteousness in both is not alike; akribodikaion , strict justice, dispenseth the one, and the punishment of the wicked riseth from the nature of their sin, and the merit of it; but it is only epieikeia , equity, that dispenseth the other, and that not so much with respect to the nature of the saints’ duties or sufferings, as the promises and ordinance of God, and the merit of Christ for them. And this rest the apostle sets forth before them, under a twofold circumstance:

1. Rest with us Us, the apostles and ministers of Christ, we and you shall rest together; as we have partaken of troubles together, so we shall of rest. And you shall enjoy the same felicity with the apostles themselves, in the same state of rest. And though now place doth separate us, yet we and you shall rest together, which will the more sweeten this rest to you and us.

2. When the Lord Jesus shall be revealed from heaven the other circumstance. This is the time of their entering into this rest. Christ’ s coming is sometimes called his epifaneia , appearing, 2Ti 4:8 , or shining forth; sometimes, fanerwsiv , his manifestation, 2Co 4:2 1Jo 3:2 ; sometimes, apokaluqiv , his revelation, as in the text. Now the heavens contain him, but he will come in person, and his glory shine forth: though before that their souls shall be at rest in heaven, and their bodies in the grave, yet not till then shall their persons be at rest. And as Christ himself is already entered into his rest, Heb 4:10 , so he will come again to take his people into the same rest with him.

Poole: 2Th 1:8

But his coming will be upon another account to many others, which is said here to be to take vengeance, for which purpose he is said to be revealed with his mighty angels, or angels of might; and elsewhere, with all his holy angels. They are said to excel in strength, Psa 103:20 , or to be mighty in strength, and have the name of might, Eph 1:21 . And here called mighty, because as the work Christ comes upon is great and difficult, so he will have instruments sufficient for it, and none shall be able to hinder. And though he hath power himself sufficient, yet the angels must attend him to solemnize this great day, and to be serviceable to him in the work thereof, which, as it will respect the saints in their resurrection from the dead, and their gathering from the four winds, and separating them from the ungodly, as tares from the wheat and sheep from the goats, so the taking vengeance also in this day of the Lord’ s wrath, which the apostle, especially, is in these verses speaking of, is the work they shall be employed in. As also in flaming fire, or the fire of flame, a Hebraism. Fire is the most dreadful of all the elements, especially flaming, to denote the great wrath of that day, and its breaking forth, as fire when it flameth. God’ s wrath is often expressed in Scripture by fire, Deu 32:22 Psa 97:3 , &c.; Jer 21:12 Heb 10:27 ; and as that which attendeth the great day of Christ, Dan 7:10 1Co 3:13 2Pe 3:7,12 . And whether this flaming fire is material, or only metaphorical; if material, whether the present elementary fire, which shall descend, and be joined with that which shall break forth out of the bowels of the earth, as in Noah’ s flood the waters were from above and from beneath; or whether it shall be some new created fire, and the action of it natural, or supernatural, I shall leave it to the schoolmen. Yet it is generally conceived it is a material fire; else how can the elements be said to melt with fervent heat, and the world and the works thereof burnt up, as the apostle Peter speaks, 2Pe 3:10 ; and parallels it with the deluge in Noah’ s time, which was with material water. But yet it is to be a manifestation of the fire of God’ s wrath, and an instrument of it also in the destruction of ungodly men, 2Pe 3:7 ; for it is said in the text, Christ is revealed in it to take vengeance. Vengeance is an act of justice; it is a retribution of evil for evil, the evil of suffering for the evil done: and God claims it as belonging to himself, Psa 94:1 Rom 12:19 Heb 10:27 ; and it is mentioned in the parable, Luk 18:7,8 , as one great work of Christ, at his coming, to avenge the elect.

On them that know not God; these are the persons upon whom he will execute vengeance: by whom some think are meant the heathen, who had not the gospel. Those that had not the gospel, yet had means to know God, by the light of nature, and the works of creation and providence, which if they did not improve, but remained ignorant of God, will fall under this vengeance. And by knowledge here is not meant so much a speculative as a practical knowledge of God; and so such as do not fear, love, and honour God, may be said not to know him. As the Gentiles, who are said to know God, Rom 1:21 , but yet not glorifying him as God, and living in idolatry, are said not to know him, Gal 4:8 1Th 4:5 . And as God tells the king of Judah, that to do justice and judgment is to know him, Jer 22:16 . And Eli’ s sons, though priests, yet are said not to know the Lord, 1Sa 2:12 .

And that obey not the gospel which may be taken in conjunction with the former words, and then such as obey not the gospel are the same with them that know not God. As God is not known aright but by the gospel, so they only know God aright by the gospel who obey it. Some are ignorant and know not God, though they live under the gospel. Or, such as have knowledge, yet are not obedient. Knowledge and obedience ought to go together. And this obedience is called the obeying of the gospel. The gospel hath not only promises to be believed, but precepts to be obeyed. Yea, faith itself may fall under its precepts, and then those that believe not the gospel do not obey it: as the same word in the Greek signifies to believe and obey. And as the gospel hath some peculiar precepts and institutions, so all the commands of the moral law are comprehended in it; and the equitable part of the judicial law, yea, and the ceremonial law also, where that which is moral is figured by it; and so far as the gospel commands, men ought to obey; and disobedience appears to be a great evil, when it will expose men to this great vengeance. So Rom 2:8,9 : To them that do not obey the truth, indignation and wrath, tribulation and anguish, & c. Not to obey the law of nature, exposed the heathen to God’ s wrath, Rom 1:18 ; and to disobey the law of Moses, the Jew, Rom 2:2 Heb 2:3 10:28 Heb 12:25 ; much more not to obey the gospel. Christ is said here especially to take vengeance of such at his coming. Gospel sins are most heinous and most provoking, and will be most severely punished.

Poole: 2Th 1:9

This is the vengeance before spoken of; it is here called

destruction not an annihilation, and cessation of being, but of all well-being: and elsewhere called death, Rom 6:23 , and the second death, Rev 20:6 , which imports also not all ceasing of life, but all comfort of life. And it is not the body alone, nor the soul alone, but their persons,

who & c.; and as fire is a great destroyer, so Christ’ s coming in flaming fire brings their destruction. And this destruction is

everlasting: the fire that destroys them is never quenched, Mar 9:43,44 . As the fire of the altar, which was a fire of mercy, was not to go out, so the fire of Tophet burns for ever, Isa 30:33 , which is the fire of justice; and God living for ever, and his justice never satisfied, their destruction is for ever. They sinned in their eternity, and will be punished in God’ s eternity. There was a remedy provided in the gospel for men, but rejecting the gospel, and not obeying it, there remains no hope; their destruction is everlasting. And this destruction is called punishment, dikhn tisousin poenam luent; not the chastisement of a Father, as the temporal affliction of God’ s people. It proceeds from vindictive justice; it is taking vengeance. And this punishment is twofold, punishment of loss and sense, and from both together proceed perfect destruction.

From the presence of the Lord, and from the glory of his power the preposition from in the first expression noting separation, in the second noting efficiency. Others conceive efficiency to be meant in both, their destruction proceeding from the face of Christ frowning on them, frowning them into hell, (which smiling upon others, will bring their salvation), as well as from his glorious power manifested against them to destroy them, Rom 9:22 . And yet others interpret the preposition in both places to note separation, both from the face of Christ, which the saints shall behold and rejoice in for ever, and from his glorious power; which will work in some for their complete salvation in the day of his appearing, as it had done before in their first conversion, and sanctification. The destruction of the wicked will be from or by the power of Christ; but by this

glory of power may be meant only that power which will bring glory both to the bodies and souls of the saints, and this the wicked shall have no experience of in that day.

Poole: 2Th 1:10

This speaks the different manner of Christ’ s coming towards the saints and believers; not in flaming fire to destroy them, as in the former verse; but to be

glorified and admired in them. He saith not to be glorified by them, by their adoring and praising of him, but in them. He hath a personal glory, wherein he will appear glorious, and another mystical, in his saints. The Head will be glorified in the members, as they are glorified in and from the Head: as the sun hath a lustre and glory in the moon and stars besides what it hath in its own body, as Col 3:4 : When Christ, who is our life, shall appear, we also shall appear with him in glory. The glory God gave his Son, he hath given it to his saints, Joh 17:22 , and will put it upon them, and be glorified in it in the day of his appearing; as God is said to have glorified himself in Israel, Isa 44:23 .

And to be admired and this glory will be so great, that he shall be admired in it, as the word signifies. It will set the saints themselves, and all the angels of heaven, yea, the whole world, a wondering. Small things do not cause admiration, but what is great and we cannot comprehend, that we admire. And Christ will not only be admired by them, but in them; the wonderful love, grace, mercy, wisdom, and faithfulness of Christ towards them will be admired. To raise up such a number of poor, sinful, despicable worms out of the dust into such a sublime state of glory and dignity, will be admirable.

Because our testimony among you was believed and that these Thessalonians might have the comfort of this particularly, he having spoken of saints, and those that believe in general, the apostle applies this therefore to themselves in way of parenthesis: q.d. Christ will be admired in all that believe; and ye are among them that believe; ergo, &c. And the doctrine of the gospel he had preached, he called it his testimony, as Joh 3:33 1Co 3:6 ; which implies it was not an invention of his own, he did not speak of himself, as the word implies: and this testimony found different entertainment, some believed it not, others believed it and received it; upon which account the Thessalonians are commended and comforted here by the apostle. The Syriac read the words in the future tense, without a parenthesis; Christ will come to be thus glorified and admired in his saints, because our testimony among you concerning it shall be believed or confirmed in that day; he means the day of Christ’ s last coming, which he called the day of the Lord, 1Th 5:2 ; and because it is so great a day, is therefore by way of emphasis called that day.

Poole: 2Th 1:11

The apostle here again mentions his praying for these Thessalonians, as he had often mentioned it in the former Epistle. And the reason might be, because he was absent from them; they might the more need his prayer, and by telling them of it, he thereby assures them that he forgot them not. And the prayer he here makes for them hath reference to the discourse he had been upon, as appears by this word Eiv o :

Wherefore or for, or in order to which, we pray & c.

This calling which is figuratively to be understood of the blessed state they were called to, for the calling itself they had received already. And so it is the same in effect mentioned before, 2Th 1:5 , called there the kingdom of God or to have Christ glorified and admired in them, 2Th 1:10 . And elsewhere termed the prize of the high calling of God, Phi 3:14 . And that God would count them worthy of it; as he had used the same expression before; only there it was mentioned with respect to their sufferings, here in a way of prayer. He encouraged them under their sufferings, that they might thereupon be counted worthy of the kingdom of God, and now prays that God would count them worthy; their worthiness arising more from the gracious account of God than their own sufferings. A Christian’ s calling hath duty annexed to it, whereupon the apostle exhorts the Ephesians to walk worthy of it in discharge of those duties, Eph 4:1,2 . And it hath a state of blessedness belonging to it, which is meant here; and none shall partake of it, but those whom God shall count worthy of it. But God’ s account is not according to the strictness of the law, but the gracious indulgence of the covenant of grace; but yet his prayer implies such a walking according to this covenant, as whereby they might be counted worthy of the blessed state they were called unto.

And fulfil all the good pleasure of his goodness: the gracious purposes of God towards his people are called often his good pleasure, as Mat 11:26 Luk 12:32 Eph 1:5,9 ; and the same is meant Isa 53:10 :

The pleasure of the Lord shall prosper in his hand the Hebrew word Chephets being of the same signification with the Greek word here used. Christ shall accomplish the gracious purposes of God towards his people. And called his

good pleasure partly because they have no reason out of the sovereign will of God, and they are such also as he hath great complacence and delight in; and though they are executed in time, yet they were in his heart from everlasting, and therefore called eternal, Eph 3:11 . And I find purpose and good pleasure put both together, Eph 1:9 . It is here called

the good pleasure of his goodness which is not a tautology, as it may seem to be, but to make his expression of God’ s grace the more emphatical; or rather, to show that this good pleasure of God towards his people ariseth out of his goodness. God hath purposes of wrath towards some, but such cannot be called the good pleasure of his goodness. Goodness is that excellency in God, whereby he is ready to communicate good to his creature; but by goodness here is meant God’ s special goodness, which is peculiar to his people whom he hath chosen. To

fulfil all the good pleasure of his goodness is to accomplish all those good purposes that were in his heart; some whereof were already fulfilled in their calling, adoption, justification, and sanctification begun, but the whole was not yet fulfilled, which he therefore here prays for; so that as their election, and their first conversion, were not from any worthiness or foresight of faith in them, but the good pleasure of his will, so the progress and perfection of their salvation was also to be from the same good pleasure.

And the work of faith with power: by the work of faith is either meant faith itself, which is the work of God, or else the fruits of faith; and so work is here taken for works or operations of faith. And the apostle addeth this in his prayer, to show that we are not saved only by God’ s good pleasure without faith, such a faith that worketh. And to perfect their salvation is a fulfilling the work of faith, for perseverance and progress towards perfection is from the work of faith. Or it may particularly refer to their patience and constancy under their sufferings, which he had before spoken of, and which is a peculiar work of faith. But because faith is not sufficient of itself, and the work of faith may fail, he therefore addeth, in power, or

with power that is, the power of God, which is his Spirit, so called, Luk 1:35 . Our faith and the power of God are here joined together, as 1Pe 1:5 . The same power that first worketh faith, afterwards co-worketh by it and with it.

Poole: 2Th 1:12

That the name of our Lord Jesus Christ may be glorified in you, and ye in himopwv . All expositors agree that these words contain in them a final cause, as the Greek word imports; and so understand them as the ultimate end of the apostle’ s prayer for them; he had prayed for things that did concern their salvation, but he looked further, which was, that thereby the name of the Lord Jesus may be glorified in them. The glory of Christ and the saints’ salvation are wrapt up together; and though they are to look immediately to the latter, yet ultimately to the former. But whether the apostle means the glorifying Christ in this life, or the life to come, is a question. I rather think the words refer to the life to come, when the name of Christ shall be for ever glorified in the salvation of his people, when all the good pleasure of God’ s goodness shall be fulfilled upon them, they having been kept in the faith by the power of God unto the end, through Jesus Christ; and then also they shall be glorified not only by him, as we may read the text, but in him, in being received into a participation of the same glory with Jesus Christ, and by their union with him are glorified in him, Joh 17:22 Col 3:4 1Jo 3:2 . And when this is done, then have they received the prize of their calling, then is the whole good pleasure of God’ s goodness fulfilled, then is the work of faith accomplished; which things the apostle saith he prayed for in their behalf.

According to the grace of our God and the Lord Jesus Christ: what the apostle before called the good pleasure of God’ s goodness, he here calls his grace, and he adds the grace of Christ, because the grace or favour of both are so eminently manifested in these things, whereby not only the name of God, but of Christ also, shall be glorified, as he said before; and that it may be glorified in them according to his grace, that is, greatly glorified; and they glorified in him according to the grace of God and Jesus Christ, that is, greatly glorified, as we may further understand the words; the grace of God being exceeding great towards them in Jesus Christ. And hereby the apostle would exclude all thoughts about their own merit, 2Th 1:11 .

PBC: 2Th 1:5

See GILL: 2Th 1:5 Hit F4 and search for " that ye may be counted worthy"

NOTE: Notice the word " counted" in this text. It is not from the same Greek word as the texts in which " counted" and " imputed" and " imputeth" are usually found- SGreek: 3049. logizomai-but it does carry with it from the root of the word the idea of " weighing, having weight," from SGreek: 2661. kataxioo SGreek: 515. axioo and SGreek: 514. axios. IMHO, it is God who counts us worthy or imputes us worthy and it is ONLY that which gives any weight or any power or authority for us to ever be accounted worthy for anything.

PBC: 2Th 1:6

2Th 1:6

2 Thessalonians-Divine Judgment Will Come-Is Just

2Th 1:6-10

Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his? mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.? {2Th 1:6-10}

Despite the temporary appearance that evil prevails and that God does nothing, in the end God will step into the equation and have the last word. Peter {2Pe 3:1-18} warns that unbelievers and scoffers will taunt believers with the delayed Second Coming and judgment. He observes that in order to rationalize their rejection of God’s certain judgment, these unbelievers intentionally ignore two certain and obvious truths. First, God created the universe. Neither matter nor the universe is eternal. Both have a beginning; the God who created them can destroy them. Second, God intervened in human history with the flood in Noah’s day. Everything doesn’t continue, naturalistic style, as it has always been. The flood presents us with a clear demonstration against the philosophy of naturalistic perpetual sameness. Archaeological discoveries clearly demonstrate the existence of major cataclysmic events in the earth’s history. Yet evolutionists make an indefensible leap into perpetual sameness when they attempt to date the earth and biological life on the earth. Even if believers bowed out of the dialogue, we have an example of two sciences that run in contradictory directions on the basis of scientific discoveries and the conclusions they draw from them.

It is a righteous thing with God to judge and dispense penalties upon the wicked. The length of the delay till judgment comes is not relevant to Christians. Whether it occurs next month or ten thousand years from now, the Christian’s faith simply holds that it will occur. All Biblical teaching indicates that it will occur suddenly and unexpectedly. The thief breaking into the house strongly implies that even the people who live in the house are taken by surprise at the event. This suggests that even Christians will be somewhat surprised at the Second Coming when it occurs. They will be praying for it, and anticipating it with joyful faith, but they will not expect it when it occurs. Given the general Biblical predictions of apostasy and a rampant increase in evil as the end approaches, it seems likely that Christians living at the time will likely be crying out along with past martyred saints, " How long oh Lord...?"{ Re 6:10}

Paul anticipates the long delay and encourages the Thessalonians to rest now in that expectation and to anticipate it with the deep conviction that they will rest with Christ when the day arrives. For any Biblical teacher to suggest that Christians should anticipate the Second Coming with fear flies in the face of this clear Biblical teaching. Paul didn’t warn the Thessalonians to fear the day, but to rest in the prospect of its ultimate arrival. The word translated rest in this passage refers to a temporary rest, a brief rest stop for soldiers from marching. Rather than referring to our eternal state after the resurrection, it appears that Paul exhorts the Thessalonians, and us, to view the Second Coming with peace and comfort, not with horror or fear. For the elect of God it will be a time of secure contentment and joy. They will see their persecutors brought to account before God for their sins and sentenced to a penalty that altogether fits the crimes they committed. In the closing chapters of Revelation when the Lamb begins to confront the enemy forces in the last colossal engagement, the saints are present, but seem to fill the role of witnesses to their Captain’s personal triumph, not to participate in the actual conflict.

Not only should believers view the Second Coming with a sense of peace and assurance, they should live with the realization that the actual experience of that day will be a moment of ultimate rest for them. Scripture’s description of heaven seems more to describe a new world of amazing activity, not of passive rest. Eternity for the saved will not be a never-ending church service! Nor will it be a perpetual existence of non-activity. The rest to which Paul exhorts the Thessalonians seems more logically to refer to our anticipation of the last Day than our actual experience when that Day arrives.

Notice the sequence of activities that occur following Paul’s exhortation to rest.

1. the Lord Jesus appears from heaven.

2. his mighty angels appear with him.

3. he takes vengeance on the wicked, here described as those who do not know God and who do not obey the gospel.  Vengeance refers to appropriate justice not to revenge.

4. the glory of his might shall appear both in terms of the penalty he imposes justly upon the wicked, and also in terms of the blessing he pours out on the elect.

5. he will be glorified in the elect through his work in them.

6. he will be admired by the elect.  This thought hardly describes a fearful response to the Second Coming.

All these events serve to reinforce Paul’s exhortation to these people to rest peacefully as they anticipate the Day. It will not be a dreaded event at all, but rather the culmination of their Christian experience up to that time. As glorious as it shall be, however, it shall serve as a mere introduction to their eternity in glory with their risen and victorious Savior in heaven.

We cannot miss the point so obviously included in this lesson. Both blessing and judgment form the full agenda of the Second Coming and final judgment. The elect will awake in glorified resurrection bodies. Their Savior shall be glorified in them as never before in their life on earth. Our role in heaven will not appear in our busily counting the stars in our crown, but in our glorification of our Lord for his gracious work in and for us, more apparent and glorious then than we ever imagined. Further we shall admire him, not our crowns. The self-absorbed " stars in my crown" mindset so sadly common among modern Christians will be alien to that day and our time in heaven.

The other point to note in this lesson has to do with divine judgment. The people described by the double term " know not God and obey not the gospel" shall face God’s wrath and justice. Occasionally sentimental Christians, Christians who allow personal sentiment to rule over Biblical revelation, will try to defend the idea of universalism that all human beings shall be saved in heaven. Occasionally they will defend their view by asserting that all Biblical references to hell or to divine punishment refers to " making our own hell on earth." A number of passages in Scripture simply will not bend to this sentimental idea. This passage encourages suffering Christians, but it uses their anticipation of the last day as the tool of encouragement. Both the final judgment and punishment of the wicked and the incredible joys of the righteous stand side by side as an inspired description of our entrance into eternity. In our sentimentality we overlook God’s essential attributes, one of which is holiness. For reasons our emotions may not fully comprehend today God will gain glory from the eternal demonstration of his holiness through the punishment of the wicked just as he will gain honor for his mercy and grace through our receiving heaven and its joys.

In that day. Paul directs all the events he has described here to " that day." The full preterist school of eschatology (I do not impose this conclusion on partial preterists, though that view leaves many questions unanswered in this area.) interprets that all the passages dealing with final judgment and Second Coming refer to the divine judgment against the city of Jerusalem and the first century Jewish culture in A. D. 70. Though that event exhibits the marks of divine judgment, it hardly fulfills the context of these words from Paul to a church on the Greek peninsula in the ancient city of Thessalonica. Scripture clearly and repeatedly predicts a final day in which God shall bring the universe as we know it to an end, impose final and decisive judgment upon his enemies, and raise his elect to eternal glory. Frequently the advocates of this eschatological school point to 1Th 4:1-18 and imply that Paul fully expected the Second Coming (as defined by the preterist school in A. D. 70) in his lifetime. Even so, according to all reliable historical records, Paul died before A. D. 70! More likely is the idea that Paul taught the imminence, not the immediacy, of the Second Coming in 1 Thessalonians. Then in 2 Thessalonians, correcting a misunderstanding (interestingly a preterist misunderstanding!) in this church, in 2 Thessalonians he clearly taught that the Second Coming shall occur only after a significant delay. We should live in joyful anticipation of it, in certain expectation of it, but also in faithful service till it arrives!

334

PBC: 2Th 1:9

Whole Verse:

The context starts back in 2Th 1:1 as Paul is addressing a Church. He continues to commend them for their continued faith and charity and continues on in such thankfulness in 2Th 1:4-7, and in 2Th 1:7-9 he DECLARES the facts of the coming future at the End-Time to them, but ABOUT others. Any one who is TROUBLED about these Eternal Things needs this " rest." However, there is a group of folks Paul is about to tell this Church about, that are NOT troubled.

He tells them in 2Th 1:7-9 -" And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that KNOW NOT GOD," and (obviously also) " OBEY NOT THE GOSPEL of our Lord Jeus Christ:" (And of such a group of folks who qualify in BOTH of these just mentioned categories of KNOWING NOT GOD and ALSO Obeying not the gospel) designates their final plight as 2Th 1:9 -" Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power."

Those who OBEY NOT the gospel are the SAME GROUP that ALSO do NOT KNOW GOD. This does not even come close to teaching about infants and/or mentally retarded, simple or feeble-minded folks. This is only teaching the final destiny of the non-elect. There has never been a person who KNOWS NOT GOD, that is capable of, or desires to, or is even aware of THE GOSPEL.

Ps 10:4 -" The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts." Does the INFANT, mentally retarded, simple or feeble-minded person have a PRIDE OF COUNTENANCE? No, no, no.

335

PBC: 2Th 1:11

2Th 1:11

How Does God Count us Worthy? And how do We Respond?

2Th 1:11-12 Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power: That the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ.?

How do we equate our calling from God that ensures our eternal life with him to our present conduct? This question frames many of the fiercest theological battles that have occurred throughout Christian history. Do we earn our salvation by our personal worth? The idea has claimed advocates along the way, but it falls short when examined in light of the passages that deal with our sins and the inherent guilt they must bear before God. These passages attribute our salvation to God’s grace, not to our worth. " Not by works of righteousness which we have done, but according to his mercy he saved us..."{ Tit 3:5} stands in a greater company of passages that follow this theme. In light of these passages personal worth can hardly claim responsibility for our salvation.

Pelagius and his followers introduced another view. Pelagius introduced the idea that Adam in his sin merely set a bad example for subsequent humanity. No true inherent fall occurred at all. He also taught that Jesus’ worth in our salvation appears merely in his good example. Follow Jesus’ good example and gain salvation. After the Roman Catholic Church rejected this view as heretical, Pelagius’ followers sought to redeem their high regard for him by introducing a modified view that became known as semi-Pelagianism. In this view Adam’s sin did impact subsequent humanity, but the human will was exempt from the damage of the fall. Thus man’s unfallen will retains the ability to reclaim man from his sins and gain his salvation. The Roman Catholic Church also rejected this view as heretical. Sadly much of what you hear in pulpits today attempts to justify one of these views. If you care to investigate these ideas further, study the Council of Orange. Its decrees clearly deal with the abominable theology of man-centric salvation that seeks to impute the merit, the worth, of salvation onto man rather than God.

Whatever Paul had in mind with these words, the ultimate objective was that God would be glorified, not man! One could hardly make a case for God’s glory in semi-Pelagian theology that exalts man and man’s will above the divine will and God’s sovereignty.

As a theological note, I offer a brief quote from A. T. Robertson on this passage. " Whom he counts worthy he first makes worthy" (Lillie). Yes, in purpose, but the wonder and the glory of it all is that God begins to count us worthy in Christ before the process is completed in Christ {Ro 8:29} f. But God will see it through and so Paul prays to God.[i]  The passage mentioned by Robertson {Ro 8:29 to the end of the chapter} {Ro 8:29-39} clearly establishes God’s will and Jesus’ merit as the basis for our salvation and eternal security. We receive the benefit of our justification and calling before glorification at the Last Day. 2Co 5:21 clearly states that God made an incredible transfer at Calvary; our sins to Jesus who knew no sin and his righteousness to us who were steeped in sin and guilty before a holy God. The ultimate merit of salvation must revert to Him alone.

Is Paul referring to our ultimate salvation? The context seems to point toward this point, but within the context we also see a distinct link between our eternal destination and our life in the here and now.

... fulfil all the good pleasure of his goodness, and the work of faith with power... Paul’s prayer doesn’t stop with God’s making us worthy. He continues to pray that God would transform the Thessalonians by divine goodness and faith. One might ask the question. Will God perform this work in his elect? Again we encounter a theological point where much saints’ blood has been spilled! Traditional Reformed theology teaches perseverance of the saints, that all true believers shall surely persevere in their faith and their faithfulness to the end. On the other theological side of the issue Arminian theology teaches that since man’s effort accomplishes salvation, man’s effort may also lose it. Rather than walking down this path, one which most of us have walked many times before, let’s take a different perspective. Having established that salvation is a God-centric, not a man-centric work, designed to give glory to God, not man, what is Paul’s intent with these words?

We can hardly make a strong point of God counting us worthy in Christ and in the same context minimize his working a transforming change in us. Even many in devoted Arminian theological circles of our time have adopted an openly antinomian attitude toward Christian ethics and conduct. They want to claim Christianity, but they want to live as they choose with the fewest possible moral restrictions imposed on their conduct. God’s moral and ethical Law applies to the people we don’t especially like, but it simply doesn’t apply to me. In ways they never bother to explain these people elevate pleasure, success, or whatever they seek most in life above God and His Word. Challenge them with a specific passage that contradicts their lifestyle and they will immediately tell you how the passage really doesn’t say what it grammatically and literally says. Perhaps they will tell you that it is irrelevant to us; it was written only for first century Christians in Thessalonica. The entrenched relativism and sentimentality (" My emotions and personal preferences are really divinely controlled, so whatever I want or have strong feelings about is God’s will for my life." ) fully embrace New Age religion and openly reject New Testament Christian teaching that makes God both my Savior and my Lord. The New Testament clearly rejects this emotional me-first attitude, " ... whose god is their belly..." {Php 3:19} Personal preference in New Testament teaching is to be rejected, not enthroned!

The question of perseverance should not be confused with divine preservation. God will preserve all for whom Christ died {Joh 6:37-40} from loss. Scripture consistently urges all believers in God to remain faithful to their God and to the faith that He delivered once and for all time to His saints. {Jude 1:3} We are not to measure faithfulness by our emotions and personal preferences, but by Scripture alone!

The question sometimes seems to resolve around a fairly narrow view of discipleship. Does perseverance mean that only those who hold my personal view of God and of Biblical doctrine are saved? How far can we stretch the fabric of our passage and others like it and remain faithful to the spirit of Scripture? The combined errors of universalism and antinomianism are among the leading heresies of contemporary Western Christians.

We cannot possibly honor such passages throughout the New Testament and rationalize that evil people are merely children of God in disobedience. A major point in New Testament teaching is that God’s saving grace is equally God’s transforming grace. If you see no transformation in a person, you see no evidence of divine grace. Paul is teaching here, as other New Testament writers teach in many other places that God’s saving grace will not leave a person unchanged. It will change a person’s moral and ethical character profoundly. While Jesus did not make conduct the basis for salvation in Mt 25:31-46, {Mt 25:34, " Inherit the kingdom..." not merit it.} he clearly referred to the conduct of heaven’s citizens as an identification of them. He didn’t respond, " Oh, it didn’t matter whether you ministered to me or not, you had a good heart." He rather identified those whom he had saved by inclusion in His will (Inherit!) by their conduct. They did minister to him in that they ministered to those in need around them.

Not only did Paul pray, and expect, that God would fulfill his work in the Thessalonians with power, he equally prayed, and believed, that this conduct would glorify God in the lives of his people. Does your life clearly demonstrate similar grace and glory to God? How committed are you to glorifying God with your life?

336

[i] Robertson, A. (1997) Word Pictures in the New Testament. Vol V c1932. Vol VI c1933 by Sunday School Board of the Southern Baptist Convention. 2Th 1:11. Oak Harbor; Logos Research Systems.

Haydock: 2Th 1:5

For an example of the just judgment of God. That is, that the persecutions and troubles you suffer in this world shew the justice of God in punishing men for their sins, even in this life, so that by these temporal pains you may be found worthy of a crown of eternal glory in the kingdom of God. (Witham) ---

The afflictions, which are here frequently the portion of the just, are sensible proofs of the rigour with which the Almighty will, at the day of final retribution, pour out his indignation on the wicked. For, if he is unwilling to let the just be free from all temporal punishment, (though he discharges their debt of the eternal) and if he continually exposes them to the derision, calumnies, and persecutions of the wicked, what have not the wicked to apprehend when he shall stretch forth his hand in vengeance? Or, as others explain it, God permits the good to be persecuted here, that one day he may treat the wicked according to the rigour of his justice. He permits them here to fill up the measure of their iniquities, that on the last day he may reward the long suffering of the one, and punish the infidelity of the other. In both the one and the other, the finger of God's justice will clearly manifest itself. If the hopes of the good reached no farther than this life, they would be the most wretched of beings; for here, in general, they are more exposed than any to the injuries of the wicked. Nothing proves more clearly the necessity of a general judgment, than this his conduct to his most chosen servants. For it is impossible that, just as he is, he should permit patience and faith to go unrewarded, or wickedness and injustice unpunished. The Son of God has promised us heaven only on condition that we bear wrongs patiently. (Calmet) ---

Here again the apostle teaches the advantages of sufferings which the Thessalonians joyfully underwent, to be counted worthy of the kingdom of God, Greek: Kataxiothenai umas; and ver. 11, ibid. Greek: axiose. The apostle teaches here, that nothing defiled shall ever enter into the kingdom of heaven; and gives us to understand at the same time, that he will one day punish with extreme rigour the cruelty and impiety of persecutors. (Bible de Vence)

Haydock: 2Th 1:6

Seeing [1] it is a just thing. Literally, If yet it be just. St. John Chrysostom takes notice, that we must not expound the text as if St. Paul made a doubt whether it was just or not for God to repay retribution to such as troubled, afflicted, and persecuted his faithful servants, and to punish them when he shall be revealed (i.e. at the day of judgment) with flaming fire, or with the flames of hell: nothing certainly is more just; as on the contrary, it is just to reward the pious and those who are found worthy of the glorious kingdom of God. (Witham)

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[BIBLIOGRAPHY]

Si tamem justum est, Greek: eiper dikaion. See St. John Chrysostom, ( Greek: log. b. p. 226) Greek: eiper entautha anti tou epei, &c.

Haydock: 2Th 1:9

Being confounded with the face of the Lord, whom they have rejected, and with the glory of his power and greatness, which will appear in irresistible splendour and majesty.

Haydock: 2Th 1:10

This shall be at the last day, when Christ shall come to be glorified in his saints, and to be made [2] wonderful (to be admired and praised) in or by all them who have believed in that day: (i.e. the things foretold of that day) because our testimony [3] was believed upon you concerning that day, i.e. as to the punishments and rewards that shall be given on that day. (Witham)

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[BIBLIOGRAPHY]

Admirabilis fieri in omnibus, Greek: thaumasthenai en pasi.

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[BIBLIOGRAPHY]

Quia creditum est testimonium nostrum super vos in illa die, Greek: oti episteuthe to marturion emon eph umas, en te emera ekeine.

Haydock: 2Th 1:11

Wherefore, also we pray, &c. By the Greek, the sense and construction cannot be in, or on which day; and therefore it must be referred to what was said before, that God should be glorified in his saints, and so may be translated, on which [4] account we pray, &c. that Christ may be glorified in you, being made saints by his grace, &c. (Witham)

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[BIBLIOGRAPHY]

In quo, Greek: eis o, in quod, but it cannot agree with Greek: emera, day.

====================

Haydock: 2Th 1:12

That the name of our Lord, &c. The name of God is glorified by the virtuous lives of Christians, but more especially by that constancy and firmness evinced by the faithful under the hands of the executioner. It is an act of the most perfect charity, to lay down our lives in defence of his truths and the glory of his name, and the most disinterested testimony of our allegiance to him. Nothing appeared more admirable than the constancy of the first Christians, and nothing contributed more to the conversion of the Gentiles than the firmness with which they maintained, even in death, the truths that had been taught them. For, said they, this religion is certainly true, since there is nothing they are not willing to suffer in defence of it. (Calmet) ---

And you in him, &c. If Christians are any way instrumental in procuring the glory of God, let them not attribute it to themselves, but to God alone, from whom comes every gift. If they procure his glory before men, he at the day of final retribution will clothe them with never-fading robes of immortality, in the presence of men and Angels. If it be glorious for God to be adored by such faithful servants, it is much more glorious Christians to be rewarded by such a Master: for it is the glory of a servant to be faithful to his master, and the glory of the master to recompense his servant. (Estius, Grotius, Theophylactus, &c.)

Gill: 2Th 1:5

Which is a manifest token of the righteous judgment of God,.... That is, according as some think, that God should glorify those that are persecuted, and punish their persecutors: this sense indeed may seem to agree with what follows; but the apostle is speaking not of something future, but of something present; not of what God will do hereafter, but of the present sufferings of the saints. According to others the sense is, that God's suffering affliction and persecution to befall his own people, as a chastisement of them, that they may not be condemned with the world, is an evidence of his strict justice, that he will not suffer sin in any to go unobserved by him; and is a manifest token how severely and righteously he will punish the wicked hereafter, see 1Pe 4:17. But rather the meaning of the words is this, that whereas good men are afflicted and persecuted in this life, they have now their evil things, and bad men prosper and flourish, and have their good things, so that justice does not seem to take place; which seeming inequality in Providence has been sometimes the hardening of wicked men, and the staggering of the righteous, which should not be; this is now a manifest token, and a clear case, that there will be a righteous judgment, in which things will be set aright, and justice will take place; for God is neither unrighteous nor careless, or negligent; and this is observed to support the saints under their sufferings, and to animate them to bear them patiently:

that ye may be counted worthy of the kingdom of God, for which ye also suffer; either of the Gospel, which is sometimes so called, and for which they suffered, and so judged themselves worthy of it; as those that put it away from them, and care not to suffer the least reproach for it, show themselves to be unworthy of it, and of eternal life also: or of a Gospel church state, and a name, and a place in it, for which the people of God likewise suffer; and those who shun reproach and sufferings for it are not worthy to have a place, or their names there: or rather of the heavenly glory; for the hope of which saints suffer much here, whereby their graces are tried, and so they are counted worthy, not by way of merit of it, but meetness for it; many tribulations are the way, or at least lie in the way to this kingdom. In the school of afflictions the saints are trained up for it; and though these are not worthy to be compared with their future happiness, yet they work for them an eternal weight of glory; by the means of these the graces of the Spirit of God are exercised and increased, their hearts are weaned from the world; and coming up out of great tribulations, they wash their garments, and make them white in the blood of the Lamb, and are made meet to be partakers of the inheritance with the saints in light.

Gill: 2Th 1:6

Seeing it is a righteous thing with God,.... That which is righteous in itself, is righteous in the sight of God, but it is not always so with men; men may think it a righteous thing that they should be rewarded for persecuting the followers of Christ, supposing they hereby do God good service; but on the contrary, with God, and in his sight and account, it is a righteous thing, or a point of justice,

to recompence tribulation to them that trouble you: persecution is an affliction, or a trouble to the saints; persecutors trouble them in their minds and bodies, in their persons and property; they trouble their minds by casting reflections and reproaches upon them, by severe revilings, and cruel mockings, which all are not alike able to bear; and they trouble and afflict their bodies by imprisonment and bonds, by scourging and beating, and various cruel and torturing deaths; and they disturb them in the possession of their estates, by spoiling their goods, and confiscating them to their own use; and it is but according to "lex talionis", the law of retaliation, to render tribulation to such troublers of God's Israel; and to them it is recompensed, either in this world, or in the world to come: sometimes in this world persecutors are manifest instances of God's judgments and wrath upon them, as Herod, who stretched out his hands to vex certain of the church, killed James the brother of John, and imprisoned Peter, and was smitten by the angel of the Lord, and was eaten of worms; and the Jews, who were now the only and the implacable persecutors of the saints, in a short time had the wrath of God come upon them to the uttermost, even upon their nation, city, and temple, upon their persons and property. And if not in this life, it is a certain thing that hereafter such shall have indignation and wrath, tribulation and anguish; they shall be cast into outward darkness, into the lake of fire; and the hottest place in hell will be their portion, even devouring flames, and everlasting burnings; and are what is designed by tribulations here.

Gill: 2Th 1:7

And to you who are troubled, rest with us,.... This is another branch of the justice of God, in rendering to them who are afflicted and persecuted for righteousness sake, "rest"; a relaxation or rest from persecutions, for a while at least; as the churches of Judea, Galilee, and Samaria had, from that persecution raised at the death of Stephen, Act 9:31 and as the Christians had at the destruction of Jerusalem; which though it was a day of vengeance to the unbelieving Jews, were times of refreshing to the saints, who were now delivered from their persecutors: or rather this designs a rest which remains for the saints after death in the grave, and at the coming of the Lord, and to all eternity; when they shall rest from all their toil and labour, and be freed from sin, and all disquietude by it, and from the temptations of Satan, and likewise from the persecutions of men; see Job 3:17. And this will be enjoyed in company with the apostles, and other believers; and as it is some alleviation to the sufferings and afflictions of saints now, that the same are accomplished in others, so it will enhance the heavenly glory, rest, and felicity, that they will be partners and sharers in it with the apostles of Christ Jesus, and have the same crown of glory they have; and indeed their company and conversation will be a part of their happiness.

When the Lord Jesus shall be revealed from heaven; then will the justice of God take place in both the above branches and instances of it, rendering tribulation to persecutors, and rest to the persecuted. Christ, ever since a cloud received him out of the sight of the apostles up to heaven, has been, as it were, hid, and has not been seen with corporeal eyes by men on earth ever since, but by a very few, as Stephen, and the Apostle Paul; he has only been seen by an eye of faith; at his second coming there will be a revelation of him, and every eye shall see him: and this revelation of him will be "from heaven": thither he was received at his ascension, and there he now is; and here he is received, and will be retained until the end of all things; and from hence the saints expect him, and from hence will he descend in person, and then he will be revealed, and appear to the view of everyone: and that

with his mighty angels; which will add to the glory, majesty, and solemnity of that appearance: these are called his angels, because he is the Creator of them, and the object of their worship and adoration, and he is the Lord and head of them, and they are ministering spirits to him and his; and "mighty" angels, because they excel all other creatures in strength; a remarkable instance of the might and strength of angels is in 2Ki 19:35. The words from the original text may be rendered, "with the angels of his power"; as they are by the Vulgate Latin, Arabic, and Ethiopic versions, for they will be the ministers of the power of Christ in gathering the elect from the four winds, and all nations, before Christ; and in taking out of his kingdom all that offend, and do iniquity; and in severing the righteous from the wicked; and in casting the latter into the furnace of fire. The Syriac version reads the words, "with the power of his angels".

Gill: 2Th 1:8

In flaming fire,.... Which may either refer to Christ, who will be revealed from heaven in such a manner; and whose coming will be as the lightning, not only sudden, but glorious, illustrious, and visible; he will be seen and easily discerned; there will be such a light and flaming fire about him, which, as it will serve to make him visible, will greatly add to the majesty of his appearance, and strike terror to his enemies, and burn them up round about; see Dan 7:7 or else it may refer to the angels, who shall descend in fiery forms, which is agreeably to their nature, Psa 104:4 and so they appeared in the forms of horses of fire, and chariots of fire, when Elijah was carried up to heaven. And it is a tradition of the Jews ^z, that the angel Gabriel descended בשלהובא דאשא, "in a flame of fire", to burn Moses, as he was in the inn, when upon his journey from Midian to Egypt: or this clause may be read in construction with the following, as it is in the Vulgate Latin and Syriac versions, "in flaming fire taking vengeance"; and so expresses the manner in which vengeance will be taken on the wicked by Christ, the Judge of all, to whom it belongs: and the punishment of ungodly men is often signified by fire, and flames of fire, by the fire of hell, and a lake which burns with fire and brimstone, by a furnace of fire, everlasting fire, and fire that cannot be quenched, to set forth the endless torture and inconceivable misery of the damned; and it may be, some regard is had to the general conflagration, which will be at the coming of Christ, when the heavens, being on fire, shall be dissolved, the elements shall melt with fervent heat, and the earth, and all that is in it, shall be burnt up, when the bodies of the wicked, then living, will be consumed in flames of fire, and their souls feel the wrath of the Almighty. The persons who will then be punished, and on whom vengeance will be taken, are described as follows,

on them that know not God; which is a periphrasis, or common character of the Gentiles, 1Th 4:5 who know not the one, true, and living God; or know him not so as to glorify him as God, and be thankful to him for the mercies they receive from him, and still less know him in Christ Jesus; which ignorance of theirs is not without sin, nor will it excuse from punishment; for though vengeance will not be taken on them, because they have not a spiritual saving knowledge of God, in the Mediator Jesus Christ, who never was revealed to them; yet forasmuch as they had the light and law of nature, by which the being of God, and the invisible perfections of his nature might be seen and understood, and much of his will, with respect to moral good and evil, be known, against both which they have rebelled, and having sinned, will perish without law: though it may also include all such persons, who having been favoured with an external revelation, have professed to know God, and yet in works have denied him:

and that obey not the Gospel of the Lord Jesus Christ; of which Christ is the author, was the preacher, and is the sum and substance; which is good news and glad tidings of the grace of, God, of peace, pardon, righteousness, life, and salvation by Christ; which may be said to be obeyed, when it is received and embraced by faith, with and from the heart, and confession is made of it with the mouth, and the ordinances of it are submitted to; and which is called the obedience of faith, because faith without obedience is not right, and obedience without faith is of no avail: but all that hear the Gospel do not obey it; there are some that disbelieve and reject the doctrines and ordinances of it, and others that, do profess it, and do not yield a cordial and cheerful obedience to it; both may be reckoned among the disobeyers of it: and though the unbelieving Jews may be chiefly designed here, yet deists of every age and place, where the Gospel revelation has come, and carnal professors, and profane despisers everywhere, may be included; whose condemnation will be aggravated by the external light which has shone around them, and they have hated; the severest punishment will be inflicted on them; it will be more tolerable for Tyre and Sidon, Sodom and Gomorrah, than for such persons; see 1Pe 4:17.

Gill: 2Th 1:9

Who shall be punished with everlasting destruction,.... With destruction both of soul and body, though not with the annihilation of either; their gnawing worm of conscience will never die, and the fire of divine wrath will never be quenched; the smoke of their torment will ascend for ever. Sin being committed against an infinite and eternal Being, will be infinite in its duration; nor will it cease to be in the persons punished, who will not be in the least reformed or purged from sin by punishment; which will make the continuance of it just and necessary. And these will be driven

from the presence of the Lord; as the former clause may express the punishment of sense the wicked will feel in their own breasts, this may intend the punishment of loss; or what they will be deprived of, the presence of the Lord, in which the happiness of angels, and of glorified saints lies; and may also signify how sudden and terrible their destruction will be. As soon as the Lord appears, they will perish at his presence like wax before the fire; and so awful will be his appearance, they will flee from it with the utmost terror, and call to the rocks and mountains to hide them from the face of the Lord, and to screen them from his wrath:

and from the glory of his power; or his glorious power, in which he shall come, and which will be exerted, and shown in raising the dead, and gathering all nations before him, in passing sentence on them, and in executing it. For he has power, as to save, so to destroy, as to glorify the bodies and souls of his saints, so to destroy the wicked, both body and soul, in hell; and the glory of his power will be seen in the one, as well as in the other. And now it will be, that tribulation will be rendered to the troublers of the Lord's people.

Gill: 2Th 1:10

When he shall come to be glorified in his saints,.... Or by them who are set apart for holiness and happiness by God the Father; whose sins are expiated by the blood and sacrifice of Christ; to whom he is made sanctification; and who are sanctified by the Spirit and grace of God; and in whom Christ has a peculiar interest, through his Father's gift, his own purchase, and the power of his grace: and when he comes a second time he will be glorified in these persons; he will appear glorious to them; he will come in his own glory both as God and man; and in his Father's glory, authority, and majesty, conferred on him as the Judge of the whole earth; and with the glory of his angels, who will accompany him. And he will also bestow a glory on them; their souls will be endowed with perfect knowledge and holiness; and their bodies will be made like to his glorious body; and both will shine like the sun in the kingdom of their Father; and this glory on the members of Christ will redound to the glory of him their head. And as he will then, in the most full and clear manner, display the glory of his person and perfections, of his wisdom, power, faithfulness, and goodness, set off the glory of his offices, and, the administration of them, and open the riches both of his grace and glory to them; so they will, in return, ascribe honour, praise, and glory, to him, and give him the glory of their salvation to all eternity:

and to be admired in all them that believe; who are the same with the saints; these are convertible terms; for no man can be a saint, unless he is a believer in Christ, let him make what pretensions to holiness he will: and no man can be a true believer in Christ, unless he is a saint; for true faith works by love, and in a way of holiness; and in those, or by those that are sanctified by faith in him, will he be admired when he appears a second time. He is admired by them now; he is with them the chiefest among ten thousands, and altogether lovely: they wonder at the glory and beauty of his person, and the fulness of his grace; and are amazed that such as they are should be admitted to communion with him; and how much more will they wonder, when they shall see him as he is? and he will be admired by others on the account of them, when they shall see those that they have despised, and persecuted, and accounted as the filth of the world, and the offscouring of all things, received into the arms of Jesus with all the expressions of tenderness and love; placed at his right hand, and set down with him on his throne, clothed with white robes, and crowns on their head, and palms in their hands: and he himself will be admired with them, when they shall see him whom they took to be a mere man, and who was a man of sorrows, and acquainted with griefs, and was loaded with reproach and ignominy, and at last suffered a shameful death, coming in the clouds of heaven in power and great glory as the Judge of quick and dead; thus will he be admired by them, in them, and with them.

(Because our testimony among you was believed) in that day; the phrase, "in that day", belongs to all that goes before, as that Christ shall take vengeance on wicked men, and they shall be punished by him, and he shall be glorified and admired in and by his people in that day, when he shall be revealed from heaven, and come to judge both quick and dead. Though some versions read it in construction with the clause immediately preceding, "because our testimony among you was believed in that day"; or concerning that day; that is, you gave credit to the testimony we bore, when among you, concerning this illustrious day of the Lord; or our testimony, the ministry of the word by us, in which we bore a testimony to the person and grace of Christ, to his first, and to his second coming, was received and embraced by you with a view to this day, and to the enjoyment of the glory of it. The Arabic version renders it, "for our testimony will be true in that day"; that is, it will appear to be so, everything we have said will be accomplished then. The Syriac version is very remote, "that our testimony concerning you may be believed in that day": but it is best to read this clause in a parenthesis, as in our version; which is an application of what is said to the Thessalonians, who might conclude, that since they had embraced the testimony of the Lord Jesus, borne unto him by his apostles, they would be found among the number of the saints and believers, in whom Christ would be glorified and admired; the consideration of which might animate and encourage them to endure afflictions and persecutions with patience, and to hold out to the end, and at last enjoy the heavenly glory, for which the apostle next prays.

Gill: 2Th 1:11

Wherefore also we pray always for you,.... Not only observe the above things to your comfort, to support you under sufferings, but we add our prayers, and not only now, but always, that you may be among them in whom Christ will be glorified and admired; in order to which we most sincerely pray,

that our God would count you worthy of this calling. The Syriac version reads, "your calling", as in 1Co 1:26. The Vulgate Latin reads, "his own calling", meaning their effectual calling. This is indeed of God, and not of man; and is owing, not to any previous worthiness in man, as appears from the instances of Matthew the publican, Zacchaeus, the Apostle Paul, the Corinthians, and others, but entirely to the free grace of God, who counts them worthy, not for any worthiness there is in them; but "vouchsafes", as the word may be rendered, this blessing of grace, their effectual calling, of his own good will and pleasure: but this cannot be meant here, because these persons were partakers of that grace, God had called them to his kingdom and glory; unless the sense of the petition is, that God would cause them to walk worthy of the calling with which they were called, which becoming walk is owing to the grace of God: or else the meaning may be, that God would grant unto them perseverance in the grace, by and to which they were called, that so they might enjoy eternal glory; which though certain, should be prayed for by saints, both for themselves and others: the words may be rendered, "that our God would count you worthy of the call"; of the call of Christ when he shall be revealed from heaven, and come a second time; for then will he first call the saints out of their graves, as he did Lazarus, and they shall hear his all powerful voice, and come forth to the resurrection of life, the first and better resurrection, which those that have part in will be secure from the second death; this the apostle was desirous of attaining to himself, and prays that God would vouchsafe it to others; of this Job speaks in Job 14:15. And next Christ will call the righteous, when raised and set at his right hand, to inherit the kingdom and glory prepared by his Father for them; and happy are those who by the grace of God will be counted worthy of this call or rather by calling here is meant, the ultimate glory itself, which the saints are called unto; this God gives a right unto in the justifying righteousness of his Son, and makes meet for by his own grace; and the thing itself is a free grace gift of his through Jesus Christ. In this sense calling seems to be used in Eph 4:4 and to this agrees the Ethiopic version here, "that God may impart unto you that to which he hath called you"; and that is eternal glory, which though certainly and inseparably connected with the effectual calling, may, and should be prayed for:

and fulfil all the good pleasure of his goodness; not providential, but special goodness; not the good pleasure of his strict justice in the condemning of the wicked, denying his grace to them, and hiding from them the mysteries of the kingdom of heaven, which is a part of his good pleasure, even of the good pleasure of his righteousness; but this is the good pleasure of his grace and kindness in Christ Jesus, and intends the whole of his gracious designs towards his people: and to express the free, rich, sovereign grace of God in them, the apostle uses a variety of words, calling them "his pleasure", "his good pleasure"; and, as if this was not enough, "the good pleasure of his goodness"; and desires that all of it might be fulfilled; it consisting of many things, some of which were fulfilled, and others remained to be fulfilled. It consists of the choice of persons in Christ, and the predestination of them to the adoption of children, which is according to the good pleasure of the will of God; the redemption of them by Christ, in which are displayed the exceeding riches of his grace; the free justification of them by the righteousness of Christ; the full pardon of all their sins, and their adoption into the household of God, and their regeneration, of rich grace, and abundant mercy; all these instances of the good pleasure of divine goodness were fulfilled in these persons; what remained were the carrying on and finishing the work of grace upon their souls, and their enjoyment of the heavenly glory: and for the former, in order to the latter, the apostle prays in the next clause,

and the work of faith with power; faith is not only an operative grace; see Gill on 1Th 1:3 and is attended with good works; but it is a work itself, not of man's, for he cannot produce it in himself, nor exercise it of himself; but it is the work of God, of his operation which he works in his people; it has not only God for its object, and therefore the Arabic version reads, "the work of faith on him"; but it has God for its author: and this now, though it had grown exceedingly in these believers, was not as yet fulfilled or perfect; something was still lacking in it; wherefore the apostle prays that he who was the author would be the finisher of it: and this will be done "with power"; not of man's, for this work is neither begun, nor carried on, nor will it be finished by the might and power of men; but the same hands which laid the foundation of it, raise it up, carry it on, and give the finishing stroke to it; it is done by the power of God, and so the Arabic and Ethiopic versions read, "by his own power": which is greatly displayed in the production of faith at first; for a poor sensible sinner, in a view of all his sins, and the just deserts of them, to venture his soul on Christ alone for salvation; for a man to go out of himself and renounce his own righteousness, and trust to the righteousness of Christ for his justification before God, and acceptance with him, is owing to the exceeding greatness of God's power to them that believe; and the same power is seen in enabling faith to do the things it does; see Heb 11:1 and in encouraging, supporting, and maintaining it under the most difficult circumstances, as in the case of Abraham; and to make it stand fast under the severest persecutions, and at the hour of death, and in the view of an awful eternity, when it receives its full completion.

Gill: 2Th 1:12

That the name of the Lord Jesus Christ may be glorified in you,.... This is the end of the apostle's prayer, and which is answered by the fulfilment of the things prayed for; as the name of Christ and his Gospel are dishonoured, by the unbelief, cowardice and the unworthy walk of professors; so they are glorified in and by the saints, by their faith, patience, and good works in this world; which not only themselves adorn the doctrine of God our Saviour, but cause others to glorify him likewise; and Christ will be glorified in them hereafter, by the glory which will be conferred upon them, and which will reflect glory upon him; when all the gracious designs of God are accomplished on them and the work of faith is finished in them; for should not these be completed, Christ would lose the glory of redemption and salvation, which by means of these will be given by the saints to him to all eternity:

and ye in him; that is, that ye may be glorified; the saints are now glorified in him as their head and representative, being raised together and made to sit together in heavenly places in him; and when the work of grace is finished upon their souls, they will be glorified together with him and by him; and in the resurrection morn shall appear in glory with him both in soul and body, and shall be made like him, and everlastingly enjoy him and see him as he is; the Alexandrian copy reads and us "in him"; and all this will be as it is wished for, "according to the grace of our God, and the Lord Jesus Christ"; according to the grace and free favour of God in election, and of Jesus Christ in, redemption, and of the blessed Spirit in sanctification; for election, redemption, calling, justification, pardon, adoption, and the whole of salvation from first to last are of grace and not of works; and according to this, all these things must be prayed for the application of, and must be expected only on such a foot; and to this must all be ascribed, the glory of which is the ultimate end of God, in all he has done, does, or will do for his people.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Th 1:5

¹ tn Grk “so that you may be made worthy.” The passive infinitive καταξιωθῆναι (kataxiwqhnai) has been translated as an active construction in English for stylistic reasons.

NET Notes: 2Th 1:6

¹ tn Grk “if in fact/since,” as a continuation of the preceding.

NET Notes: 2Th 1:7

¹ tn Grk “at the revelation of the Lord Jesus.”

² tn Grk “angels of power,” translated as an attributive genitive.

NET Notes: 2Th 1:8

¹ tn Grk “meting out,” as a description of Jesus Christ in v. 7. Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 8 in the translation.

² sn An allusion to Jer 10:25, possibly also to Ps 79:6 and Isa 66:15.

NET Notes: 2Th 1:9

¹ tn Grk “who,” describing the people mentioned in v. 8. A new sentence was started here in the translation by replacing the relative pronoun with a personal pronoun.

² tn Or “power,” or “might.” The construction can also be translated as an attributed genitive: “from his glorious strength” (cf. TEV “glorious might”; CEV “glorious strength”; NLT “glorious power”).

sn An allusion to Isa 2:10, 19, 21.

NET Notes: 2Th 1:10

¹ tn Or “marveled at.”

² tn Grk “because our testimony to you was believed.”

NET Notes: 2Th 1:11

¹ tn Or “your calling.”

NET Notes: 2Th 1:12

¹ tn Or “by means of.”

Geneva Bible: 2Th 1:5

^{( 2 )} [Which is] a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer:

^{( 2 )} He shows the source of all true comfort, that is, that in afflictions which we suffer from the wicked for righteousness' sake, we may behold as it were in a mirror the testimony of that judgment to come, the end of which is most acceptable to us, and most severe to his enemies.

Geneva Bible: 2Th 1:6

^{( 3 )} Seeing [it is] a righteous thing with God to recompense tribulation to them that trouble you;

^{( 3 )} A proof: God is just, and therefore he will worthily punish the unjust, and will do away the miseries of his people.

Geneva Bible: 2Th 1:7

And to you who are troubled rest ^{( 4 )} with us, ^{( 5 )} when the Lord Jesus shall be revealed from heaven with his mighty angels,

^{( 4 )} He strengthens and encourages them also along the way by this means, that the condition both of this present state and the state to come, is common to him with them. ^{( 5 )} A most glorious description of the second coming of Christ, to be set against all the miseries of the godly, and the triumphs of the wicked.

Geneva Bible: 2Th 1:8

In flaming fire taking vengeance on them ^{( 6 )} that know not God, and that obey not the gospel of our Lord Jesus Christ:

^{( 6 )} There is no knowledge of God to salvation, without the Gospel of Christ.

Geneva Bible: 2Th 1:10

When he shall come to be glorified in his saints, and to be admired in all them that believe (^{( 7 )} because our testimony among you was believed) in that day.

^{( 7 )} They are considered as children of God by the faith which they have in the Gospel, which is preached to them by the apostles.

Geneva Bible: 2Th 1:11

^{( 8 )} Wherefore also we pray always for you, that our God would count you worthy of ^{( b )} [this] calling, and fulfil ^{( c )} all the good pleasure of [his] goodness, and the ^{( d )} work of faith with power:

^{( 8 )} Seeing that we have the mark set before us, it remains that we go to it. And we go to it, by certain degrees of causes: first by the free love and good pleasure of God, by virtue of which all other inferior causes work: from there proceeds the free calling to Christ, and from calling, faith, upon which follows both the glorifying of Christ in us and us in Christ.

^{( b )} By "calling" he does not mean the very act of calling, but that self same thing to which we are called, which is the glory of that heavenly kingdom.

^{( c )} Which he determined long ago, only upon his gracious and merciful goodness towards you.

^{( d )} So then, faith is an excellent work of God in us: and we plainly see here that the apostle leaves nothing to free will, to make it something which God works through, as the papists dream.

Commentary -- Verse Range Notes

TSK Synopsis: 2Th 1:1-12

1 Paul certifies them of the good opinion which he had of their faith, love, and patience;

11 and therewithal uses divers reasons for the comforting of them in persecution, whereof the chief is taken from the righteous judgment of God.

Maclaren: 2Th 1:10

Christ Glorified In Glorified Men

He shall come to be glorified in His saints; and to be admired in all them that believe.'--2 Thess. 1:10.

THE TWO Epistles to the Thessalonians, which are the Apostle's earliest letters, both give very great prominence to the thought of the second coming of our Lord to judgment. In the immediate context we have that coming described, with circumstances of majesty and of terror. He shall be revealed with the angels of His power.' Flaming fire' shall herald His coming; vengeance shall be in His hands, punishment shall follow His sentence; everlasting destruction shall be the issue of evil confronted with the face of the Lord' --for so the words in the previous verse rendered the presence of the Lord' might more accurately be translated.

And all these facts and images are, as it were, piled up in one half of the Apostle's sky, as in thunderous lurid masses; and on the other side there is the pure blue and the peaceful sunshine. For all this terror and destruction, and flashing fire, and punitive vengeance come to pass in the day when He shall come to be glorified in His saints, and to be wondered at in all them that believe.'

There be the two halves--the aspect of that day to those to whom it is the revelation of a stranger, and the aspect of that day to those to whom it is the glorifying of Him who is their life.

I. The Remarkable Words Which I Have Taken For My Text Suggest To Us,

First of all, some thoughts about that striking expression that Christ is glorified in the men who are glorified in Christ.

If you look on a couple of verses you will find that the Apostle returns to this thought, and expresses in the clearest fashion the reciprocal character of that glorifying' of which he has been speaking. The name of our Lord Jesus Christ,' says he, may be glorified in you, and ye in Him.'

So, then, glorifying has a double meaning. There is a double process involved. It means either to make glorious' or to manifest as being glorious.' And men are glorified in the former sense in Christ, that Christ in them may, in the latter sense, be glorified. He makes them glorious by imparting to them of the lustrous light and flashing beauty of His own perfect character, in order that that light, received into their natures, and streaming out at last conspicuously manifest from their redeemed perfectness, may redound to the praise and the honour, before a whole universe, of Him who has thus endued their weakness with His own strength, and transmuted their corruptibility into His own immortality. We are glorified in Christ in some partial, and, alas! sinfully fragmentary, manner here; we shall be so perfectly in that day. And when we are thus glorified in Him, then--wondrous thought!--even we shall be able to manifest Him as glorious before some gazing eyes, which without us would have seen Him as less fair. Dim, and therefore great and blessed thoughts about what men may become are involved in such words. The highest end, the great purpose of the Gospel and of all God's dealings with us in Christ Jesus is to make us like our Lord. As we have borne the image of the earthly we shall also bear the image of the heavenly. We, beholding the glory, are changed into the glory.'

And that glorifying of men in Christ, which is the goal and highest end of Christ's Cross and passion and of all God's dealings, is accomplished only because Christ dwells in the men whom He glorifies. We read words applying to His relation to His Father which need but to be transferred to our relation to Him, in order to teach us high and blessed things about this glorifying. The Father dwelt in Christ, therefore Christ was glorified by the indwelling divinity, in the sense that His humanity was made partaker of the divine glory, and thereby He glorified the divinity that dwelt in Him, in the sense that He conspicuously displayed it before the world as worthy of all admiration and love.

And, in like manner, as is the Son with the Father, participant of mutual and reciprocal glorification, so is the Christian with Christ, glorified in Him and therefore glorifying Him.

What may be involved therein of perfect moral purity, of enlarged faculties and powers, of a bodily frame capable of manifesting all the finest issues of a perfect spirit, it is not for us to say. These things are great, being hidden; and are hidden because they are great. But whatever may be the lofty heights of Christlikeness to which we shall attain, all shall come from the indwelling Lord who fills us with His own Spirit.

And, then, according to the great teaching here, this glorified humanity, perfected and separated from all imperfection, and helped into all symmetrical unfolding of dormant possibilities, shall be the highest glory of Christ even in that day when He comes in His glory and sits upon the throne of His glory with His holy angels with Him. One would have thought that, if the Apostle wanted to speak of the glorifying of Jesus Christ, he would have pointed to the great white throne, His majestic divinity, the solemnities of His judicial office; but he passes by all these, and says, Nay! the highest glory of the Christ lies here, in the men whom He has made to share His own nature.'

The artist is known by his work. You stand in front of some great picture, or you listen to some great symphony, or you read some great book, and you say, This is the glory of Raphael, Beethoven, Shakespeare.' Christ points to His saints, and He says, Behold My handiwork! Ye are my witnesses. This is what I can do.'

But the relation between Christ and His saints is far deeper and more intimate than simply the relation between the artist and his work, for all the flashing light of moral beauty, of intellectual perfectness which Christian men can hope to receive in the future is but the light of the Christ that dwells in them, and of whose fulness all they have received.' Like some poor vapour, in itself white and colourless, which lies in the eastern sky there, and as the sun rises is flushed up into a miracle of rosy beauty, because it has caught the light amongst its flaming threads and vaporous substance, so we, in ourselves pale, ghostly, colourless as the mountains when the Alpine snow passes off them, being recipient of an indwelling Christ, shall blush and flame in beauty. Then shall the righteous blaze forth like the sun in my Father's kingdom.' Or, rather they are not suns shining by their own light, but moons reflecting the light of Christ, who is their light.

And perchance some eyes, incapable of beholding the sun, may be able to look undazzled upon the sunshine in the cloud, and some eyes that could not discern the glory of Christ as it shines in His face as the sun shineth in its strength, may not be too weak to behold and delight in the light as it is reflected from the face of His servants. At all events, He shall come to be glorified in the saints whom He has made glorious.

II. And Now, Notice Again, Out Of These Full And Pregnant Words The Other Thought, That This Transformation Of Men Is The Great Miracle And Marvel Of Christ's Power.

He shall come to be admired'--which word is employed in its old English signification, to be wondered at'--in all them that believe.' So fair and lovely is He that He needs but to be recognised for what He is in order to be glorified. So great and stupendous are His operations in redeeming love that they need but to be beheld to be the object of wonder. His name shall be called Wonderful,' and wonderfully the energy of His redeeming and sanctifying grace shall then have wrought itself out to its legitimate end. There you get the crowning marvel of marvels, and the highest of miracles. He did wonderful works upon earth which we rightly call miraculous,--things to be wondered at--but the highest of all His wonders is the wonder that takes such material as you and me, and by such a process, and on such conditions, simply because we trust Him, evolves such marvellous forms of beauty and perfectness from us. He is to be wondered at in all them that believe.'

Such results from such material! Chemists tell us that the black bit of coal in your grate and the diamond on your finger are varying forms of the one substance. What about a power that shall take all the black coals in the world and transmute them into flashing diamonds, prismatic with the reflected light that comes from His face, and made gems on His strong right hand? The universe will wonder at such results from such material.

And it will wonder, too, at the process by which they were accomplished, wondering at the depth of His pity revealed all the more pathetically now from the great white throne which casts such a light on the Cross of Calvary; wondering at the long, weary path which He who is now declared to be the Judge humbled Himself to travel in the quest of these poor sinful souls whom He has redeemed and glorified. The miracle of miracles is redeeming love; and the high-water mark of Christ's wonders is touched in this fact, that out of men He makes saints; and out of saints He makes perfect likenesses of Himself.

III. And Now A Word About What Is Not Expressed, But Is Necessarily Implied In This Verse, Viz., The Spectators Of This Glory.

The Apostle does not tell us what eyes they are before which Christ is thus to be glorified. He does not summon the spectators to look upon this wonderful exhibition of divine judgment and divine glory; but we may dwell for a moment on the thought that to whomsoever in the whole universe Christ at that great day shall be manifested, to them, whoever they be, will His glory, in His glorified saints, be a revelation beyond what they have known before. Every eye shall see Him.' And whatsoever eyes look upon Him, then on His throne, they shall behold the attendant courtiers and the assessors of His judgment, and see in them the manifestation of His own lustrous light.

We read that unto the principalities and powers in heavenly places shall be made known' in future days, by the Church, the manifold wisdom of God.' We hear that, after the burst of praise which comes from redeemed men standing around the throne, every creature in the earth and in the heavens, and in the sea and all that are therein were heard saying,' Blessing and honour and glory and power be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever.'

We need not speculate, it is better not to enter into details, but this, at least, is clear, that that solemn winding up of the long, mysterious, sad, blood and tear-stained history of man upon the earth is to be an object of interest and a higher revelation of God to other creatures than those that dwell upon the earth; and we may well believe that for that moment, at all events, the centre of the universe, which, draws the thoughts of all thinking, and the eyes of all seeing, creatures to it, shall be that valley of judgment wherein sits the Man Christ and judges men, and round Him the flashing reflectors of His glory in the person of His saints.

IV. And Lastly, Look At Men's Path To This Glorifying.

He shall come to be glorified in His saints, and to be wondered at in all them that believed'; as that word ought to be rendered. That is to say, they who on earth were His, consecrated and devoted to Him, and in some humble measure partaking even here of His reflected beauty and imparted righteousness--these are they in whom He shall be glorified. They who believed'; poor, trembling, struggling, fainting souls, that here on earth, in the midst of many doubts and temptations, clasped His hand; and howsoever tremulously, yet truly put their trust in Him, these are they in whom He shall' be wondered at.'

The simple act of faith knits us to the Lord. If we trust Him He comes into our hearts here, and begins to purify us, and to make us like Himself; and, if that be so, and we keep hold of Him, we shall finally share in His glory.

What a hope, what an encouragement, what a stimulus and exhortation to humble and timorous souls there is in that great word,' In all them that believed' I Howsoever imperfect, still they shall be kept by the power of God unto that final salvation. And when He comes in His glory, not one shah be wanting that put their trust in Him.

It will take them all, each in his several way reflecting it, to set forth adequately the glory. As many diamonds round a central light, which from each facet give off a several ray and a definite colour; so all that circle round Christ and partaking of His glory, will each receive it, transmit it, and so manifest it in a different fashion. And it needs the innumerable company of the redeemed, each a several perfectness, to set forth all the fulness of the Christ that dwells in us.

So, dear brethren, beginning with simple faith in Him, partially receiving the beauty of His transforming spirit, seeking here on earth by assimilation to the Master in some humble measure to adorn the doctrine and to glorify the Christ, we may hope that each blackness will be changed into brightness, our limitations done away with, our weakness lifted into rejoicing strength; and that we shall be like Him, seeing Him as He is, and glorified in Him, shall glorify Him before the universe.

You and I will be there. Choose which of the two halves of that sky that I was speaking about in my introductory remarks will be your sky; whether He shall be revealed, and the light of His face be to you like a sword whose flashing edge means destruction, or whether the light of His face shall fall upon your heart because you love Him and trust Him, like the sunshine on the Alpine snow, lifting it to a more lustrous whiteness, and tingeing it with an ethereal hue of more than earthly beauty, which no other power but an indwelling Christ can give. He shall come with everlasting destruction from the face'; and He shall come to be glorified in His saints, and to be wondered at in all them that believed.' Do you choose which of the two shall be your portion in that day.

Maclaren: 2Th 1:11-12

Worthy Of Your Calling

We pray always for you, that our God would count you worthy of this calling, mad fulfil all the good pleasure of His goodness, and the work of faith with power; 12. That the name of our Lord Jesus Christ may be glorified in you, and ye in Him.'--2 Thess. 1:11-12.

IN the former letter to the Church of Thessalonica, the Apostle had dwelt, in ever-memorable words--which sound like a prelude of the trump of God--on the coming of Christ at the end to judge the world, and to gather His servants into His rest. That great thought seems to have excited some of the hotter heads in Thessalonica, and to have led to a general feverishness of unwholesome expectancy of the near approach or actual dawn of the day. This letter is intended as a supplement to the former Epistle, and to damp down the fire which had been kindled. It, therefore, dwells with emphasis on the necessary preliminaries to the dawning of that day of the Lord, and throughout seeks to lead the excited spirits to patience and persistent work, and to calm their feverish expectations. This purpose colours the whole letter.

Another striking characteristic of it is the frequent gushes of short prayer for the Thessalonians with which the writer turns aside from the main current of his thoughts. In its brief compass there are four of these prayers, which, taken together, present many aspects of the Christian life, and hold out much for our hopes and much for our efforts. The prayer which I have read for our text is the first of these. The others, the consideration of which will follow on subsequent occasions, are these:--Our Lord Jesus Christ Himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, comfort your hearts and stablish you in every good word and work.' And, again, The Lord direct your hearts into the love of God, and into the patient waiting for Christ.' And, finally, summing up all, The Lord of peace Himself give you peace always, by all means.' So full, so tender, so directed to the highest blessings, and to those only, are the wishes of a true Christian teacher, and of a true Christian friend, for those to whom He ministers and whom He loves. It is a poor love that cannot express itself in prayer. It is an earthly love which desires for its objects anything less than the highest of blessings.

I. Notice, First, Here, The Divine Test For Christian Lives:

We pray for you, that God would count you worthy of your calling.'

Now, it is to be observed that this counting worthy' refers mainly to a future estimate to be made by God of the completed career and permanent character brought out of earth into another state by Christian souls. That is obvious from the whole strain of the letter, which I have already pointed out as mainly being concerned with the future coming to judgment of our Lord Jesus Christ. It is also, I think, made probable by the fact that the same expression, counting worthy,' occurs in an earlier verse of this chapter, where the reference is exclusively to the future judgment.

So, then, we are brought face to face with this thought of an actual, stringent judgment which God will apply in the future to the lives and characters of professing Christians. Now, that is a great deal too much forgotten in our popular Christian teaching and in our average Christian faith. It is perfectly true that he who trusts in Jesus Christ will not come into condemnation, but has passed from death unto life.' But it is just as true that judgment shall begin at the house of God,' and that, the Lord will judge His people.' And therefore, it becomes us to lay to heart this truth, that we, just because, if we are Christians, we stand nearest to God, are surest to be searched through and through by the light that streams from Him, and to have every flaw and corrupt speck and black spot brought out into startling prominence. Let no Christian may fancy that he shall escape the righteous judgment of God. The great doctrine of forgiveness does not mean that He suffers our sin to remain upon us unjudged, ay! or unavenged. But just as, day by day, there is an actual estimate in the divine mind, according to truth, of what we really are, so, at the last, God's servants will be gathered before His throne. They that have made a covenant with Him by sacrifice' shall be assembled there--as the Psalm has it--that the Lord may judge His people.'

Then, if the actual passing of a divine judgment day by day, and a future solemn act of judgment after we have done with earth, and our characters are completed, and our careers rounded into a whole, is to be looked for by Christians, what is the standard by which their worthiness is to be judged?

Your calling.' The this' of my text in the Authorised Version is a supplement, and a better supplement is that of the Revised Version, your calling.' Now calling does not mean avocation' or employment,' as I perhaps need scarcely explain, but the divine fact of our having been summoned by Him to be His. Consider who calls. God Himself. Consider how He calls. By the Gospel, by Jesus Christ, or, as another apostle has it, by His own glory and virtue' manifested in the world. That great voice which is in Jesus Christ, so tender, so searching, so heart-melting, so vibrating with the invitation of love and the yearning of a longing heart, summons or calls us. Consider, also, what this calling is to. God hath not called us to uncleanness, but to holiness,' or, as this letter has it, in another part, unto salvation through sanctification of the Spirit and belief of the truth.' By all the subduing and animating and restraining and impelling tones in the sacrifice and life of Jesus Christ we are summoned to a life of self-crucifixion, of subjection of the flesh, of aspiration after God, of holy living according to the pattern that was showed us in Him. We are summoned here and now to a life of purity and righteousness and self-sacrifice. But also He hath called us to His everlasting kingdom and glory.' That voice sounds from above now. From the Cross it said to us, I die that ye may live'; from the throne it says to us, Live because I live, and come to live where I live.' The same invitation, which calls us to a life of righteousness and self-suppression and purity, also calls us, with the sweet promise that is firm as the throne of God, to the everlasting felicities of that perfect kingdom in which, because the obedience is entire, the glory shall be untremulous and unstained. Therefore, considering who summons, by what He summons, and to what He calls us, do there not lie in the fact of that divine call to which we Christians say that we have yielded, the solemnest motives, the loftiest standard, the most stringent obligations for life? What sort of a life will that be which is worthy of that voice? Is yours? Is mine? Are there not the most flagrant examples of professing Christians, whose lives are in the most outrageous discordance with the lofty obligations and mighty motives of the summons which they profess to have obeyed? worthy of the vocation wherewith ye are called!' Have I made my own the things which I am invited to possess? Have I yielded to the obligations which are enwrapped in that invitation? Does my life correspond to the divine purpose in calling me to be His? Can I say, Lord, Thou art mine, and I am Thine, and here my life witnesses to it, because self is banished from it, and I am full of God, and the life which I live in the flesh I live not to myself, but to Him that died for me?'

An absolute correspondence, a complete worthiness or perfect desert, is impossible for us all, but a worthiness which His merciful judgment who makes allowance for us all may accept, as not too flagrantly contradictory of what He meant us to be, is possible even for our poor attainments and our stained lives. If it were Paul's supreme prayer, should it not be our supreme aim, that we may be worthy of Him that hath called us, and walk worthy of the vocation wherewith we are called'?

II. Note, Here, The Divine Help To Meet The Test.

If it were a matter of our own effort alone, who of us could pretend to reach to the height of conformity with the great design of the loving Father in summoning us, or with the mighty powers that are set in motion by the summons for the purifying of men's lives? But here is the great characteristic and blessing of God's Gospel, that it not only summons us to holiness and to heaven, but reaches out a hand to help us thither. Therein it contrasts with all other voices--and many of them are noble and pathetic in their insistence and vehemence--which call men to lofty lives. Whether it be the voice of conscience, or of human ethics, or of the great ones, the elect of the race, who, in every age, have been as voices crying in the wilderness, Prepare ye the way of the Lord'--all these call us, but reach no hand out to draw us, They are all as voices from the heights and are of God, but they are voices only; they summon us to noble deeds, and leave us floundering in the mire.

But we have not a God who tells us to be good, and then watches to see if we will obey, but we have a God who, with all His summonses, brings to us the help to keep His commandments. Our God has more than a voice to enjoin, He has a hand to lift. Give what Thou commandest, and command what Thou wilt,' said Augustine. There is the blessing and glory of the Gospel, that its summons has in it an impelling power which makes men able to be what it enjoins them to become. My text, therefore, follows the prayer that God would count you worthy,' which contemplates God simply as judging men's correspondence with the ideal revealed in their calling, and is the cry of faith to the giving God, who works in us, if we will let Him, that which He enjoins on us. There are two directions of that divine working specified in the text. Paul asks that God would fulfil every desire of goodness and every work of faith,' as the Revised Version renders the words. Two things, then, we may hope that God will do for us--He will fulfil every yearning after righteousness and purity in our hearts, and will perfect the active energy which faith puts forth in our lives.

Paul says, m effect, first, that God will fulfil every desire that longs for goodness. He is scarcely deserving of being called good who does not desire to be better. Aspiration must always be ahead of performance in a growing life, such as every Christian life ought to be. To long for any righteousness and beauty of goodness is, in some imperfect and incipient measure, to possess the good for which we long. This is the very signature of a Christian life--yearning after unaccomplished perfection. If you know nothing of that desire that stings and impels you onwards; if you do not know what it is to say, Oh! wretched man that I am, who shall deliver me from the body of this death?' if you do not know what it is to follow the fair ideal realised in Jesus Christ with infinite longing, what right have you to call yourself a Christian? The very essence of the Christian life is yearning for completeness, and restlessness as long as sin has any power over us. We live not only by admiration, faith, and love, but we live by hope; and he who does not hunger and thirst after righteousness has yet to learn what are the first principles of the Gospel of Christ.

If there be not the desire after goodness, the restlessness and dissatisfaction with every present good, the brave ambition that says, Forgetting the things that are behind, I reach forth unto the things that are before,' there is nothing in a man to which God's grace can attach itself. God cannot make you better if you do not wish to be better. There is no point upon which His hallowing and ennobling grace can lay hold in your hearts without such desire. Open thy mouth wide and I will fill it.' If, as is too often the case with hosts of professing Christians, you shut your mouths tight and lock your teeth, how can God put any food between your lips? There must, first of all, be the aspiration, and then there will be the satisfaction.

I look out upon my congregation, or, better still, I look into my own heart, and I say, If I, if you, dear brethren, are not worthy of the vocation wherewith we are called, we have not because we ask not. If there be no desire after goodness in our hearts, God cannot make us good. Our wishes are the mould into which the molten metal from the great furnace of His love will run. If we bring but a little vessel we cannot get a large supply. The manna lies round our tents; it is for us to determine how much we will gather.

And in like manner, says Paul, God will fulfil every work of faith. Our faith in Jesus Christ will naturally tend to influence our lives, and to manifest itself as a driving power which will set all the wheels of conduct in motion. Paul is quite sure that if we trust ourselves to God, all the beneficent and holy work that flows from such confidence will by Him be fully perfected.

God's fulfilment is to be done with power. That is to say, He will fit us to be worthy of our calling, He will answer our desires, He will give energy to our faith, and complete in number and in quality its operations in our lives, by reason of His dwelling with us and in us by that spirit of power and of love and of a sound mind which works all righteousness in believing hearts, and sheds divine beauty and goodness over character and life.

III. Lastly, Note The Divine Glory Of The Worthy.

This fulfilment of every desire of goodness and work of faith is in order that the name of our Lord Jesus Christ may be glorified in you and ye in Him.'

Here, again, as in the first clause of our text, I take, in accordance with the prevailing tone of this letter, the reference to be mainly, though perhaps not exclusively, to a future transcendent glorifying of the name of Christ in perfected saints, and glorifying of perfected saints in Jesus Christ.

We have, then, set forth, first, as the result of the fulfilling of Christian men's desires after goodness, and the work of their faith, the glory that accrues to Christ from perfected saints. They are His workmanship. You remember the old story of the artist who went into a fellow-artist's studio and left upon the easel one complete circle, swept with one master-whirl of the brush. Jesus Christ presents perfected men to an admiring universe as specimens of what He can do. His highest work is the redeeming of poor creatures like you and me, and the making of us perfect in goodness and worthy of our calling. We are His chefs-d'oeuvre, the master work of the great divine artist.

Think, then, brethren, how, here and now, Christ's reputation is in our hands. Men judge of Him by us. The name of the Lord Jesus is glorified in you if you live worthy of the vocation wherewith ye are called,' and people will think better of the Master if His disciples are faithful. Depend upon it, if we of this church, for instance, and the Christian people within these walls now, lived the lives that they ought to do, and manifested the power of the Gospel as they might, there would be many who would say, They have been with Jesus, and the Jesus that has made them what they are must be mighty and great.' The best evidence of the power of the Gospel is your consistent lives.

Think, too, of that strange dignity that in the future, in manners and in regions all undiscernible by us, Christians, who have been made out of stones into children of God, will make known unto principalities and powers in heavenly places' the wisdom and the love and the energy of the redeeming God. Who knows to what regions the commission of the perfected saints to make Christ known may carry them? Light travels far, and we cannot tell into what remote corners of the universe this may penetrate. This only we know, that they who shall be counted worthy to attain that life and the Resurrection from the dead shall bear the image of the heavenly, and perhaps to creations yet uncreated, and still to be evolved through the ages of eternity, it may be their part to carry the lustre of the light of the glory of God who redeemed and purified them.

On the other hand, there is glory accruing to perfected saints in Christ. And ye in Him.' There will be a union so close as that nothing closer is possible, personality being preserved, between Christ and the saints above, who trust Him and love Him and serve Him there. And that union will lead to a participation in His glory which shall exalt their limited, stained, and fragmentary humanity into the measure of the stature of the fulness of Christ.' Astronomers tell us that dead, cold matter falls from all corners of the system into the sun, drawn by its magic magnetism from farthest space, and, plunging into that great reservoir of fire, the deadest and coldest matter glows with fervid heat and dazzling light. So you and I, dead, cold, dull, opaque, heavy fragments, drawn into mysterious oneness with Christ, the Sun of our souls, shall be transformed into His own image, and like Him be light and heat which shall radiate through the universe.

Brethren, meditate on your calling, the fact, its method, its aim, its obligations, and its powers. Cherish hopes and desires after goodness, the only hopes and desires that are certain to be fulfilled. Cultivate the life of faith working by love, and let us all live in the light of that solemn expectation that the Lord will judge His people. Then we may hope that the voice which summoned us will welcome us, and proclaim even of us, stained and undeserving as we rightly feel ourselves to be: They have not defiled their garments, therefore they shall walk with Me in white, for they are worthy.'

MHCC: 2Th 1:5-10

Religion, if worth anything, is worth every thing; and those have no religion, or none worth having, or know not how to value it, cannot find their hearts to suffer for it. We cannot by all our sufferings, any more than by our services, merit heaven; but by our patience under sufferings, we are prepared for the promised joy. Nothing more strongly marks a man for eternal ruin, than a spirit of persecution and enmity to the name and people of God. God will trouble those that trouble his people. And there is a rest for the people of God; a rest from sin and sorrow. The certainty of future recompence is proved by the righteousness of God. The thoughts of this should be terrible to wicked men, and support the righteous. Faith, looking to the great day, is enabled partly to understand the book of providence, which appears confused to unbelievers. The Lord Jesus will in that day appear from heaven. He will come in the glory and power of the upper world. His light will be piercing, and his power consuming, to all who in that day shall be found as chaff. This appearance will be terrible to those that know not God, especially to those who rebel against revelation, and obey not the gospel of our Lord Jesus Christ. This is the great crime of multitudes, the gospel is revealed, and they will not believe it; or if they pretend to believe, they will not obey it. Believing the truths of the gospel, is in order to our obeying the precepts of the gospel. Though sinners may be long spared, they will be punished at last. They did sin's work, and must receive sin's wages. Here God punishes sinners by creatures as instruments; but then, it will be destruction from the Almighty; and who knows the power of his anger? It will be a joyful day to some, to the saints, to those who believe and obey the gospel. In that bright and blessed day, Christ Jesus will be glorified and admired by his saints. And Christ will be glorified and admired in them. His grace and power will be shown, when it shall appear what he has purchased for, and wrought in, and bestowed upon those who believe in him. Lord, if the glory put upon thy saints shall be thus admired, how much more shalt thou be admired, as the Bestower of that glory! The glory of thy justice in the damnation of the wicked will be admired, but not as the glory of thy mercy in the salvation of believers. How will this strike the adoring angels with holy admiration, and transport thy admiring saints with eternal rapture! The meanest believer shall enjoy more than the most enlarged heart can imagine while we are here; Christ will be admired in all those that believe, the meanest believer not excepted.

MHCC: 2Th 1:11-12

Believing thoughts and expectations of the second coming of Christ should lead us to pray to God more, for ourselves and others. If there is any good in us, it is owing to the good pleasure of his goodness, and therefore it is called grace. There are many purposes of grace and good-will in God toward his people, and the apostle prays that God would complete in them the work of faith with power. This is to their doing every other good work. The power of God not only begins, but carries on the work of faith. And this is the great end and design of the grace of our God and Lord Jesus Christ, which is made known to us, and wrought in us.

Matthew Henry: 2Th 1:5-10

Having mentioned their persecutions and tribulations, which they endured principally for the cause of Christ, the apostle proceeds to offer several things for their comfort under them; as,

I. He tells them of the present happiness and advantage of their sufferings, 2Th 1:5. Their faith being thus tried, and patience exercised, they were improved by their sufferings, insomuch that they were counted worthy of the kingdom of God. Their sufferings were a manifest token of this, that they were worthy or meet to be accounted Christians indeed, seeing they could suffer for Christianity. And the truth is, Religion, if it is worth any thing, is worth every thing; and those either have no religion at all, or none that is worth having, or know not how to value it, that cannot find in their hearts to suffer for it. Besides, from their patient suffering, it appeared that, according to the righteous judgment of God, they should be counted worthy of the heavenly glory: not by worthiness of condignity, but of congruity only; not that they could merit heaven, but they were made meet for heaven. We cannot by all our sufferings, any more than by our services, merit heaven as a debt; but by our patience under our sufferings we are qualified for the joy that is promised to patient sufferers in the cause of God.

II. He tells them next of the future recompence that shall be given to persecutor and persecuted.

1. In this future recompence there will be, (1.) A punishment inflicted on persecutors: God will recompense tribulation to those that trouble you, 2Th 1:6. And there is nothing that more infallibly marks a man for eternal ruin than a spirit of persecution, and enmity to the name and people of God: as the faith, patience, and constancy of the saints are to them an earnest of everlasting rest and joy, so the pride, malice, and wickedness of their persecutors are to them an earnest of everlasting misery; for every man carries about with him, and carries out of the world with him, either his heaven or his hell. God will render a recompence, and will trouble those that trouble his people. This he has done sometimes in this world, witness the dreadful end of many persecutors; but especially this he will do in the other world, where the portion of the wicked must be weeping, and wailing, and gnashing of teeth. (2.) A reward for those that are persecuted: God will recompense their trouble with rest, 2Th 1:7. There is a rest that remains for the people of God, a rest from sin and sorrow. Though many may be the troubles of the righteous now, yet God will deliver them out of them all. The future rest will abundantly recompense all their present troubles. The sufferings of this present time are not worthy to be compared with the glory that shall be revealed. There is enough in heaven to countervail all that we may lose or suffer for the name of Christ in this world. The apostle says, To you who are troubled rest with us. In heaven, ministers and people shall rest together, and rejoice together, who suffer together here; and the meanest Christian shall rest with the greatest apostle: nay, what is far more, if we suffer for Christ, we shall also reign with him, 2Ti 2:12.

2. Concerning this future recompence we are further to observe,

(1.) The certainty of it, proved by the righteousness and justice of God: It is a righteous thing with God (2Th 1:6) to render to every man according to his works. The thoughts of this should be terrible to wicked men and persecutors, and the great support of the righteous and such as are persecuted; for, seeing there is a righteous God, there will be a righteous recompence. God's suffering people will lose nothing by their sufferings, and their enemies will gain nothing by their advantages against them.

(2.) The time when this righteous recompence shall be made: When the Lord Jesus shall be revealed from heaven, 2Th 1:7. That will be the day of the revelation of the righteous judgment of God; for then will God judge the world in righteousness by that man whom he hath appointed, even Jesus Christ the righteous Judge. The righteousness of God does not so visibly appear to all men in the procedure of his providence as it will in the process of the great judgment-day. The scripture has made known to us the judgment to come, and we are bound to receive the revelation here given concerning Christ. As,

[1.] That the Lord Jesus will in that day appear from heaven. Now the heavens retain him, they conceal him; but then he will be revealed and made manifest. He will come in all the pomp and power of the upper world, whence we look for the Saviour.

[2.] He will be revealed with his mighty angels (2Th 1:7), or the angels of his power: these will attend upon him, to grace the solemnity of that great day of his appearance; they will be the ministers of his justice and mercy in that day; they will summon the criminals to his tribunal, and gather in the elect, and be employed in executing his sentence.

[3.] He will come in flaming fire, 2Th 1:8. A fire goeth before him, which shall consume his enemies. The earth, and all the works that are therein, shall be burnt up, and the elements shall melt with fervent heat. This will be a trying fire, to try every man's work, - a refining fire, to purify the saints, who shall share in the purity, and partake of the felicity, of the new heaven and the new earth, - a consuming fire to the wicked. His light will be piercing, and his power consuming, to all those who in that day shall be found as chaff.

[4.] The effects of this appearance will be terrible to some and joyful to others.

First, They will be terrible to some; for he will then take vengeance on the wicked. 1. On those that sinned against the principles of natural religion, and rebelled against the light of nature, that knew not God (2Th 1:8), though the invisible things of him are manifested in the things that are seen. 2. On those that rebel against the light of revelation, that obey not the gospel of our Lord Jesus Christ. And this is the condemnation, that light is come into the world, and men love darkness rather than light. This is the great crime of multitudes - the gospel is revealed to them, and they will not believe it; or, if they pretend to believe it, they will not obey it. Note, Believing the truths of the gospel is in order to our obeying the precepts of the gospel: there must be the obedience of faith. To such persons as are here mentioned the revelation of our Lord Jesus Christ will be terrible, because of their doom, which is mentioned, 2Th 1:9. Here observe, (1.) They will then be punished. Though sinners may be long reprieved, yet they will be punished at last. Their misery will be a proper punishment for their crimes, and only what they have deserved. They did sin's work, and must receive sin's wages. (2.) Their punishment will be no less than destruction, not of their being, but of their bliss; not that of the body alone, but both as to body and soul. (3.) This destruction will be everlasting. They shall be always dying, and yet never die. Their misery will run parallel with the line of eternity. The chains of darkness are everlasting chains, and the fire is everlasting fire. It must needs be so, since the punishment is inflicted by an eternal God, fastening upon an immortal soul, set out of the reach of divine mercy and grace. (4.) This destruction shall come from the presence of the Lord, that is, immediately from God himself. Here God punishes sinners by creatures, by instruments; but then he will take the work into his own hands. It will be destruction from the Almighty, more terrible than the consuming fire which consumed Nadab and Abihu, which came from before the Lord. (5.) It shall come from the glory of his power, or from his glorious power. Not only the justice of God, but this almighty power, will be glorified in the destruction of sinners; and who knows the power of his anger? He is able to cast into hell.

Secondly, It will be a joyful day to some, even to the saints, unto those that believe and obey the gospel. And then the apostle's testimony concerning this day will be confirmed and believed (2Th 1:10); in that bright and blessed day, 1. Christ Jesus will be glorified and admired by his saints. They will behold his glory, and admire it with pleasure; they will glorify his grace, and admire the wonders of his power and goodness towards them, and sing hallelujahs to him in that day of his triumph, for their complete victory and happiness. 2. Christ will be glorified and admired in them. His grace and power will then be manifested and magnified, when it shall appear what he has purchased for, and wrought in, and bestowed upon, all those who believe in him. As his wrath and power will be made known in and by the destruction of his enemies, so his grace and power will be magnified in the salvation of his saints. Note, Christ's dealings with those who believe will be what the world one day shall wonder at. Now, they are a wonder to many; but how will they be wondered at in this great and glorious day; or, rather, how will Christ, whose name is Wonderful, be admired, when the mystery of God shall be finished! Christ will not be so much admired in the glorious esteem of angels that he will bring from heaven with him as in the many saints, the many sons, that he will bring to glory.

Matthew Henry: 2Th 1:11-12

In these verses the apostle again tells the Thessalonians of his earnest and constant prayer for them. He could not be present with them, yet he had a constant remembrance of them; they were much upon his thoughts; he wished them well, and could not express his good-will and good wishes to them better than in earnest constant prayer to God for them: Wherefore also we pray, etc. Note, The believing thoughts and expectation of the second coming of Christ should put us upon prayer to God for ourselves and others. We should watch and pray, so our Saviour directs his disciples (Luk 21:36), Watch therefore, and pray always, that you may be counted worthy to stand before the Son of man. Observe,

I. What the apostle prayed for, 2Th 1:11. It is a great concern to be well instructed what to pray for; and without divine instruction we know not what to pray for, as without divine assistance we shall not pray in such a manner as we ought. Our prayers should be suitable to our expectations. Thus the apostle prays for them, 1. That God would begin his good work of grace in them; so we may understand this expression: That our God would count you (or, as it might be read, make you ) worthy of this calling. We are called with a high and holy calling; we are called to God's kingdom and glory; and no less than the inheritance of the saints is the hope of our calling, nothing less than the enjoyment of that glory and felicity which shall be revealed when Christ Jesus shall be revealed from heaven. Now, if this be our calling, our great concern should be to be worthy of it, or meet and prepared for this glory: and because we have no worthiness of our own, but what is owing purely to the grace of God, we should pray that he would make us worthy, and then count us worthy, of this calling, or that he would make us meet to partake of the inheritance of the saints in light, Col 1:12. 2. That God would carry on the good work that is begun, and fulfil all the good pleasure of his goodness. The good pleasure of God denotes his gracious purposes towards his people, which flow from his goodness, and are full of goodness towards them; and it is thence that all good comes to us. If there be any good in us, it is the fruit of God's good-will to us, it is owing to the good pleasure of his goodness, and therefore is called grace. Now, there are various and manifold purposes of grace and good-will in God towards his people; and the apostle prays that all of them may be fulfilled or accomplished towards these Thessalonians. There are several good works of grace begun in the hearts of God's people, which proceed from this good pleasure of God's goodness, and we should desire that they may be completed and perfected. In particular, the apostle prays that God would fulfil in them the work of faith with power. Note, (1.) The fulfilling of the work of faith is in order to the fulfilling of every other good work. And, (2.) It is the power of God that not only begins, but that carries on and perfects the work of faith.

II. Why the apostle prayed for these things (2Th 1:12): That the name of the Lord Jesus may be glorified; this is the end we should aim at in every thing we do and desire, that God and Christ in all things may be glorified. Our own happiness and that of others should be subordinate to this ultimate end. Our good works should so shine before men that others may glorify God, that Christ may be glorified in and by us, and then we shall be glorified in and with him. And this is the great end and design of the grace of our God and the Lord Jesus Christ, which is manifested to us and wrought in us. Or thus: it is according to the grace of God and Christ, that is, it is an agreeable thing, considering the grace that is manifested to us and bestowed on us, by God and Christ, that we direct all we do to the glory of our Creator and Redeemer.

Barclay: 2Th 1:1-10

There is all the wisdom of the wise leader in this opening passage. It seems that the Thessalonians had sent a message to Paul full of self-doubtings. They had been timorously afraid that their faith was not going to stand the test and that--in the expressive modern phrase--they were not going to make the grade. Paul's answer was not to push them further into the slough of despond by pessimistically agreeing with them but to pick out their virtues and achievements in such a way that these despondent, frightened Christians might square their shoulders and say, "Well, if Paul thinks that of us we'll make a fight of it yet."

"Blessed are those," said Mark Rutherford, "who heal us of our self-despisings," and Paul did just that for the Thessalonian Church. He knew that often judicious praise can do what indiscriminate criticism cannot do and that wise praise never makes a man rest upon his laurels but fills him with the desire to do still better.

There are three things which Paul picked out as being the marks of a vital Church.

(i) A faith which is strong. It is the mark of the advancing Christian that he grows surer of Jesus Christ every day. The faith which may begin as an hypothesis ends as a certainty. James Agate once said, "My mind is not like a bed which has to be made and remade. There are some things of which I am absolutely sure." The Christian comes to that stage when to the thrill of Christian experience he adds the discipline of Christian thought.

(ii) A love which is increasing. A growing Church is one which grows greater in service. A man may begin serving his fellowmen as a duty which his Christian faith lays upon him; he will end by doing it because in it he finds his greatest joy. The life of service opens up the great discovery that unselfishness and happiness go hand in hand.

(iii) A constancy which endures. The word Paul uses is a magnificent word. It is hupomone (5281) which is usually translated endurance but does not mean the ability passively to bear anything that may descend upon us. It has been described as "a masculine constancy under trial" and describes the spirit which not only endures the circumstances in which it finds itself but masters them. It accepts the blows of life but in accepting them transforms them into stepping stones to new achievement.

Paul's uplifting message ends with the most uplifting vision of all. It ends with what we might call the reciprocal glory. When Christ comes he will be glorified in his saints and admired in those who have believed Here we have the breath-taking truth that our glory is Christ and Christ's glory is ourselves. The glory of Christ is in those who through him have learned to endure and to conquer, and so to shine like lights in a dark place. A teacher's glory lies in the scholars he produces; a parent's in the children he rears not only for living but for life; a master's in his disciples; and to us is given the tremendous privilege and responsibility that Christ's glory can lie in us. We may bring discredit or we may bring glory to the Master whose we are and whom we seek to serve. Can any privileged responsibility be greater than that?

Constable: 2Th 1:3-12

II. COMMENDATION FOR PAST PROGRESS 1:3-12

Paul thanked God for the spiritual growth of his readers, encouraged them to persevere in their trials, and assured them of his prayers for them. He did so to motivate them to continue to endure hardship and thereby develop in their faith (cf. James 1:2-4).

Constable: 2Th 1:5-10

B. Encouragement to persevere 1:5-10

These verses explain what God's future righteous judgment is.

1:5 Paul explained that suffering for Christ demonstrates the believer's worthiness to participate in God's kingdom. A hot fire under gold ore separates the gold from the dross and shows the gold to be what it really is. Likewise the fire of trials can separate the Christian from the unsaved and show him to be what he really is. He is what he is by God's grace. It is God's grace that qualifies a person for heaven, not suffering. Suffering only exposes the quality of the person whom God's grace is transforming.

Paul taught elsewhere that God will reward Christians who endure temptations to abandon their commitment to Jesus Christ with the privilege of reigning with Christ in His millennial kingdom (2 Tim. 2:12). Whereas all Christians will return to earth with Christ at His second coming and enter His kingdom, only those who follow Him faithfully in this life will reign along with Him.⁸

"Jesus encouraged his disciples to rejoice when they were persecuted for his sake because, he said, your reward is great in heaven' (Matt 5:11, 12 par. Luke 6:22, 23). This note recurs again and again throughout the NT."⁹

1:6-8 In the future God in His justice would punish the Thessalonians' persecutors and give rest to his readers as well as to all Christians who suffer affliction for the gospel. This will take place when Jesus Christ returns to the earth in judgment. This is not a reference to the Rapture. The judgments described in the following verses (vv. 9-10) will not take place then. It is a reference to Christ's coming at the end of the Tribulation (cf. Ps. 2:1-9; Matt. 25:31). Then Christ will punish those who do not know God (cf. Rom. 1:18-32) and those who do not obey the gospel (cf. John 3:36). The former group may be Gentiles and the latter Jews.¹⁰ However this is probably a case of synonymous parallelism in which both descriptions refer to both Jews and Gentiles.¹¹ He will put them to death and will not allow them to enter the Millennium (cf. Ps. 2; Ezek. 20:33-38; Joel 3:1-2, 12; Zeph. 3:8; Zech. 14:1-19; Matt. 25:31-46).¹²

1 Thessalonians 4	2 Thessalonians 1
Christ returns in the air.	Christ returns to the earth.
He comes secretly for the church.	He comes openly with the church.
Believers escape the Tribulation.	Unbelievers experience tribulation and judgment.
The Rapture occurs at an undisclosed time.	The Second Coming occurs at the end of the Tribulation in the day of the Lord.13

1:9 These non-Christians will suffer "eternal destruction" (lit. they will pay a penalty). Their fate is eternal separation from the person of Christ and the manifestation of His glory (i.e., eternal death). This is Paul's most explicit reference to the eternal duration of unbelievers' judgment in all his writings. It is ironic that those who reject Christ experience God's rejection.

"Olethros (destruction') does not refer to annihilation, which cannot be everlasting.'¹⁴ The word in LXX and NT usages never has this meaning but rather turns on the thought of separation from God and loss of everything worthwhile in life . . ."¹⁵

"Heaven is primarily the presence of God. Hell is the loss of that presence."¹⁶

1:10 When Christ returns to earth His "saints" will accompany Him. Paul referred specifically to Christians (i.e., believers of the church age who previously experienced the Rapture), not all believers. Old Testament saints will not experience resurrection until the Second Coming (Isa. 26:19; Dan. 12:2). Jesus Christ's second coming will be a day of great glory and vindication for Him. Paul's readers would participate in it because they had believed Paul's testimony when he had preached the gospel among them. They would reflect Christ's glory as will all other believers who will accompany Him at His second coming (i.e., all Christians).

"Just as Paul is elusive about the nature of the vengeance to be inflicted by the Lord Jesus, he is also elusive about the nature of the reward to be bestowed."¹⁷

"That day" is a clear reference to the day of the Lord (cf. Isa. 2:11, 17). It will include Jesus Christ's return to the earth at His second coming (cf. Mark 13:32; 14:25; Luke 21:34; 2 Tim. 1:12, 18; 4:8).¹⁸ Then He will be glorified "in the presence of" His saints (the locative use of the Greek preposition en).¹⁹

At first reading it may appear that verses 5-10 offer hope that God would judge the Thessalonians' persecutors very soon and that the Thessalonian Christians would find "relief" (v. 7) in the Rapture. However the return of Christ in "fire" (v. 7) dealing out punishment (vv. 8-9) when He comes "with His saints" (v. 10) must refer to the Second Coming. Thus it appears that the Second Coming follows the Rapture immediately. This is what posttribulationists believe.²⁰ However the Tribulation will precede the Second Coming, as posttribulationists agree. Paul proceeded to explain that the Thessalonians were not in the Tribulation (2:1-12). Only if they were then in the Tribulation could the hope of relief by a posttribulational Rapture have been a comfort to them. Consequently it seems that in 1:5-10 Paul was seeking to comfort his readers by assuring them that ultimately they would experience relief by entering rest in the Millennium following Christ's second coming. Ultimately God would punish their persecutors at the great white throne judgment at the end of the Millennium (Rev. 20:11-15).

Thomas, a pretribulationist, understood the revelation of Jesus Christ spoken of in verses 5-10 to be a general one that embraces the Rapture and the Second Coming.

"Many have chosen to limit apokalypsei (revelation,' appearance') to a single event, identifying it with Christ's return to earth at the close of the tribulation. The role of his powerful angels' in the revelation favors this understanding in the light of Matthew 24:30, 31; 25:31. It is more persuasive, however, to explain apokalypsei as a complex of events, including various phases of end-time happenings. The present context associates the word with Christ's coming for his own as well as his coming to deal with opponents. Since the primary thrust of vv. 5-10 is to encourage suffering Christians, the meaning of apokalypsei for them should receive the emphasis. God's dealings with the rest of the world are included only to enhance the relief' experienced by believers at the righteous judgment of God."²¹

It seems to me, as I have tried to explain above, that the references to what will happen at this appearing describe the Second Coming exclusively. Thomas admitted that enjoyment of the future glory of Christ's coming--and only His second coming will be in glory--is the leading idea of this chapter.²²

Constable: 2Th 1:11-12

C. Prayer for success 1:11-12

Paul and his companions "always" prayed that the Thessalonians would continue to experience purification through their trials rather than experience apostasy. They also prayed that God would note and approve their worth.

"God counts men worthy as they consent to and endeavor to do that which He works in them."²³

He also asked that God would by His power bring to full expression every good purpose of theirs to glorify God and every act motivated by their faith in Him. The ultimate goal was the glory of the Lord Jesus manifested through the Thessalonian believers. This is the first of five prayers for the Thessalonians contained in this short letter (cf. 2:16-17; 3:5, 16, 18).

". . . Christlike behavior is more important than words of praise in the glorifying of the Lord. For praise from a life transformed by the power of the Spirit rings true and sweet, but godless living makes a mockery of praise."²⁴

This section of verses (1:3-12) gives us great insight into God's reasons for allowing His saints to undergo affliction for their faith. Persecution can be a great blessing from God and can bring great glory to our Lord Jesus Christ both now and in the future.

College: 2Th 1:1-12

2 THESSALONIANS 1

I. GREETING (1:1-2)

¹ Paul, Silas ^a and Timothy,

To the church of the Thessalonians in God our Father and the Lord Jesus Christ:

² Grace and peace to you from God the Father and the Lord Jesus Christ.

^a 1 Greek Silvanus , a variant of Silas

1:1 Paul, Silas and Timothy, To the church of the Thessalonians in God our Father and the Lord Jesus Christ:

The opening greeting of this second letter is identical to the first letter's in all but two points. Paul's relationship with his co-workers, the readers' identity as the assembly of God's people united with God and Christ, and their blessing of God's grace and peace are again prominent (see comments on 1 Thess 1:1 above). One difference comes in v. 1, where God is specifically "our Father" as in most of Paul's other salutations (Rom 1:7; 1 Cor 1:3; 2 Cor 1:2; Eph 1:2; Phil 1:2; Col 1:2; Phlm 3; Gal 1:3 reads thus in some manuscripts) instead of "the Father" as in 1 Thess 1:1. But little significance can be attached to the change.

1:2 Grace and peace to you from God the Father and the Lord Jesus Christ.

The second difference comes at the end of v. 2, where the source of grace and peace are specified as in the other extant letters of Paul (cf. Rom 1:7; 1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2; Phil 1:2; Col 1:2; 1 Tim 1:2; 2 Tim 1:2; Titus 1:4; Phlm 3). As in v. 1 and 1 Thess 1:1 above, Paul, who was steeped in Jewish monotheism, attributes such gifts to both God and Jesus with absolute ease and naturalness. Such is possible for him because he regards Jesus as fully divine (see comments on 1 Thess 1:1 above).

II. OPENING THANKSGIVING, ENCOURAGEMENT AND PRAYER (1:3-12)

As in 1 Thess 1:2-10 and in most of Paul's other letters, 2 Thessalonians begins with a statement of thanksgiving, focusing on the readers' devotion to Christ. Here Paul also offers a prayer for the readers, commonly attached to the thanksgiving in other letters but separated in 1 Thessalonians by Paul's discussion of his ministry with the church (1 Thess 3:11-13; cf. Phil 1:3-11; Col 1:3-14; Phlm 4-7; Eph 1:15-19; 2 Thess 2:13-14).

The difference in tone between 1 and 2 Thessalonians is immediately noticeable in this section. The warmth and enthusiasm of the first letter are less evident here, where the style appears more formal. This difference can easily be exaggerated, but some difference in tone between the passages is conceded by all. While it is impossible to account for the change entirely, much of the difference can be attributed to the shift in subject matter. In 1 Thessalonians, Paul's concern was largely for his ongoing relationship with the church. Under such circumstances, an extra measure of personal warmth would be expected.

Some have speculated that in response to the more direct praise in the first letter, the Thessalonians had protested through Timothy that they were unworthy. Others have suggested parallels in liturgical language or discussions of suffering in apocalyptic literature (Rev 3:4; 5:9, 12). In any case Paul's purpose in this letter has less to do with personal relationships (though they remain "brothers," v. 3) and is more narrowly confined to specific problems in the church. One of these, the church's understanding of the Lord's return in light of their present suffering (cf. 2:1-12), Paul begins to address here. The nature of this subject may have produced a more formal style as well. The use of the opening section to make a preliminary announcement of his themes is also seen in other letters (e.g., Phil 1:3-11).

Though it contains distinct sections, these verses constitute a single, long sentence in the Greek text. For Paul these verses were tightly bound together.

A. THANKSGIVING FOR THE THESSALONIANS' GROWTH AND ENDURANCE IN PERSECUTION (1:3-4)

³ We ought always to thank God for you, brothers, and rightly so, because your faith is growing more and more, and the love every one of you has for each other is increasing. ⁴ Therefore, among God's churches we boast about your perseverance and faith in all the persecutions and trials you are enduring.

The focus in this first section of the sentence is on the persecution experienced by the readers and God's answer to it. Paul had mentioned persecution in the first letter (1 Thess 1:6) but here makes it more prominent, emphasizing especially both the readers' and God's responses to it, underlining the larger meaning it had for their Christian experience. Though Paul offers thanks in vv. 3-4 for some of the same characteristics as in 1 Thess 1:2-3, the greater focus on persecution here starkly displays the readers' Christian virtues against the background of their suffering. This emphasis may reflect an intensification of the persecution in Thessalonica since the first letter. However, in light of the evident problem in understanding the relationship of the Lord's coming to their suffering, Paul probably emphasizes this theme in anticipation of the discussion of 2:1-12.

1:3 We ought always to thank God for you, brothers, and rightly so, because your faith is growing more and more, and the love every one of you has for each other is increasing.

This statement of thanksgiving has many features in common with 1 Thess 1:2-3 (see comments above). The focus of Paul's thanksgiving is again on the readers' demonstration of the cardinal Christian virtues, particularly faith and love. Perhaps reflecting the fact that this is now his second letter, Paul mentions particularly their growth in these areas, in part a fulfillment of his prayer for the church in 1 Thess 3:11-13. The word translated "is growing more and more" is uJperauxavnw (hyperauxanô), found only here in the New Testament. It is an intensification of the more common verb signifying growth, perhaps coined by Paul himself.

In context Paul probably uses the intensive form to emphasize the contrast between the readers' growth and their difficult circumstances. Paul uses a different verb, pleonavzw (pleonazô, "is increasing") to indicate their growth in love, but no distinction in meaning should be pressed, since the difference is probably to avoid repetition. Both verbs are in the present tense, indicating that the growth is a continuing action. The whole statement is reminiscent of Jesus' parables which emphasize the growth of God's kingdom from small, insignificant beginnings (Matt 13:31-33; Mark 4:26-32; Luke 13:18-21; cf. 2 Cor 10:15).

Inferences from silence are notoriously debatable, but the prominence of "hope" in 1 Thess 1:3 makes that term's omission here striking. Its absence does not imply that the Thessalonians do not have hope, and most of the first two chapters concentrate on the content of their hope, the return of Christ. However, it is possible that Paul does not name hope as a basis for thanksgiving because confusion about the day of the Lord (2:2) has temporarily damaged the readers' hope.

Paul does not state directly that he gives thanks but combines expressions to indicate that such thanksgiving is necessary and right. "Ought" represents ojfeivlw (opheilô), which indicates obligation or necessity; "and rightly so," literally "as is fitting" (kaqwÉ" ajxiovn ejstin, kathôs axion estin), reinforces that point with a complementary expression. Though the indirect statement is perhaps less personal than the one in 1 Thess 1:2, it is stronger in expressing that such thanksgiving is Paul's solemn duty, even when the circumstances are less than joyful.

1:4 Therefore, among God's churches we boast about your perseverance and faith in all the persecutions and trials you are enduring.

As in 1 Thess 1:7-10 Paul stresses that the Thessalonians' living out of the gospel has been reported as an edifying message to other churches. By using "boast" to refer to these reports, Paul implies that his own work has had their growth and faithfulness as its objective. This statement echoes 1 Thess 2:19-20 (see comments above) as well as remarks in later letters (e.g., 1 Cor 15:31; 2 Cor 1:14; 7:4, 14; 8:24; 9:2; Phil 1:26; 2:16). In other passages Paul expresses the same concept with other terms (e.g., "reward," 1 Cor 3:14). In all of these cases Paul's boast is ultimately not in his own achievements (cf. Rom 3:27; 2 Cor 10:17) but in the results of God's grace, by which he has been given the ministry which bears this fruit. To make this boast "among God's churches" (see comments on 1 Thess 1:1 above) is therefore to share more of the good news among the people who belong to God because of that message.

To see suffering as an occasion for boasting requires a keen eye of faith. Using such an eye, Paul focuses particularly on the readers' "perseverance and faith." The first term, uJpomonhv (hypomonç; cf. 1 Thess 1:3), stresses active endurance under difficulty and pressure; it is patience put into practice in suffering. The second, pivsti" ( pistis ) refers in this context particularly to constancy in faith, or faithfulness: the readers have maintained their position in Christ despite the difficulties it has brought to them. These two terms are obviously similar in meaning, and Paul draws them even more closely together by modifying both with a single definite article. Endurance and faith are the Thessalonians' one response to persecution.

The readers' suffering is also expressed with a pair of terms. "Persecutions," diwgmov" (diôgmos), indicates specifically the sufferings inflicted by others because of their opposition to one's beliefs. "Trials," qli'yi" ( thlipsis ) can refer more broadly to any kind of suffering but is frequently used in the New Testament to refer specifically to persecution that comes because of one's faith (cf. 1 Thess 3:3-4 and comments above). The combination probably emphasizes the severity of the readers' sufferings, and no distinction between the words is stressed. These troubles continue for the readers even as Paul writes: his verb is in the present tense, accurately translated as "are enduring" in the NIV.

Two unusual expressions occur here. One is that "we" is intensive, literally "we ourselves" (aujtouÉ" hJma'", autous hçmas). An obvious explanation for this emphasis is not forthcoming, but it may be that Paul emphasizes that he takes the unusual step of boasting about them to others. The second is the expression "churches of God." Normally Paul uses the plural "churches" when he specifies the churches in a particular geographical area and the singular when he refers to the "universal" church. Whether this means, as Wanamaker suggests, that Paul refers here to churches without geographical limitation remains uncertain.

B. ENCOURAGEMENT IN LIGHT OF GOD'S JUDGMENT (1:5-10)

⁵ All this is evidence that God's judgment is right, and as a result you will be counted worthy of the kingdom of God, for which you are suffering. ⁶ God is just: He will pay back trouble to those who trouble you ⁷ and give relief to you who are troubled, and to us as well. This will happen when the Lord Jesus is revealed from heaven in blazing fire with his powerful angels. ⁸ He will punish those who do not know God and do not obey the gospel of our Lord Jesus. ⁹ They will be punished with everlasting destruction and shut out from the presence of the Lord and from the majesty of his power ¹⁰ on the day he comes to be glorified in his holy people and to be marveled at among all those who have believed. This includes you, because you believed our testimony to you.

Though it can remain an abstraction for those without difficulty, the problem of evil is a burning question for those who are suffering. "Why is this happening?" is perhaps the most troubling question that human beings must confront. For those who suffer because of their faith, the question is even more intense. Christians who believe themselves to be the people of God, those who have received God's salvation and are experiencing the fulfillment of his eternal promises, have an even more difficult question to answer. If God is really on their side, if he is really loving and powerful, why do they suffer?

Paul has already provided much of the answer in 1 Thess 3:3-4: Christians suffer inevitably as a result of their identity, because they are united with the Christ who suffered in fulfillment of God's purpose. Here Paul reiterates that point in v. 5. But here he goes on to explain more. If God allows his people to suffer at the hands of those who have deliberately refused him and his message, if he in effect allows the innocent to suffer at the hands of the wicked, is he really a righteous and powerful God?

In answer to this question, Paul reminds the readers that the present situation is not the final situation. Though it may seem that evil consistently triumphs over good, there remains a final reckoning in which God will bring fitting punishment on those who have persecuted his people. Until that time, the readers can take encouragement in their confidence that God in the end will vindicate his people by repaying their antagonists decisively. God is both just, judging sin wherever it exists, and powerful, able to bring his sentence to bear on evildoers. The Thessalonian church may appear to be a small, insignificant group of people whose enemies have the best of them, but the end of history will show what the unseen reality has always been.

Paul's concept of God's justice here is retributive: evildoers are repaid in kind for the evil which they have done. This notion, once fundamental in western legal thought, is now rejected in many circles. More recently evil has been seen according to the model of disease, and so punishment has been viewed as therapy or rehabilitation. Consequently many modern or postmodern people are uncomfortable with the language of this passage. But for Paul evil was not merely a sickness but a consequence of conscious rebellion against God and submission to his adversary (cf. Eph 2:1-3).

In Paul's thought forgiveness is therefore costly; God's justice demands appropriate payment for sin, namely the death of Jesus. Only in light of God's justice can the full extent of his love and forgiving grace be seen: through his Son he himself provides the substitutionary payment for human sin (cf. Rom 3:23-26). If some then refuse his offer and even oppose it, they are fully responsible for their actions, and God's justice demands a retributive punishment for them (cf. 1 Thess 1:10; 2:16). For God to do less would mean for him to tolerate evil, especially evil directed toward the very people whom he has saved. If God is truly good, then he must pronounce sentence on evil.

The eschatological view that Christ will return secretly to remove the church from tribulation and later return again to judge the wicked does not fare well in this passage. Paul's language indicates that relief for the believer and retribution for the unbeliever are simultaneous. As elsewhere in the New Testament, the parousia is a single, indivisible act bringing both blessing and judgment (cf. 1 Thess 5:1-11).

Several factors have suggested to some that in vv. 7b-10 Paul has incorporated a traditional formula, including a concentration of Old Testament references, a shift from the second to the third person, and the uses of parallelism. While it is possible that Paul uses a pre-formed tradition here, the content is so consistent with the context and his own thought that his own free composition of this material seems more likely.

This section actually continues the Greek sentence begun in v. 3, though in translation it has been divided into shorter sentences for readability. Here the reason for thanksgiving even in suffering is made clear.

1:5 All this is evidence that God's judgment is right,

Though one might think that belonging to God's people would ensure a life without trouble, Paul declares that the opposite is true. To belong to God means to suffer in this age, which is ruled by his great adversary, even as Christ himself suffered. But this suffering belongs in the context of God's promised triumph over sin and judgment against it. Hence, Paul can say that suffering in the present is an indication or "evidence" (e[ndeigma, endeigma ) of God's righteous judgment. The specific evidence to which Paul refers could be the Thessalonians' endurance, the persecutions which they receive, or a combination (v. 4).

In favor of the former is the use of a related word in Phil 1:28, where the reference is clearly to the Philippians' endurance. In favor of the persecutions is the fact that Paul mentions them nearer to "evidence." However, the following context, discussing as it does both the punishment to come on the persecutors and the relief to come to the Christians, favors a broader combination of the two. Paul's point, then, is that the persecution and the readers' response to it demonstrates that God's determination to bring retribution on his opponents and relief to his faithful people is necessary for justice to prevail.

While Paul is about to focus on the future judgment, the language here suggests that the judgment has already begun. Like other aspects of God's promised future, judgment is also a present reality, which may be realized here in several respects. One is the believers' endurance, which demonstrates that they have received the grace which has already pronounced them innocent (v. 12) and aligns them with the faithful of the past (1 Thess 2:14-15). By contrast the persecutors show by their rejection of God's grace and solidarity with God's enemies of the past that they are already under judgment (1 Thess 2:16). In the larger sense, the fact that the believers find themselves persecuted in a world still under the sway of evil (cf. 2:3-12 and comments below; 1 Cor 2:8; Eph 2:2; 6:12) shows that they belong to the God who will in the future reestablish the fullness of his reign. It is also possible that Paul views their present suffering as an aspect of God's discipline of his children, which leads ultimately to their salvation (Rom 5:3-5; 1 Cor 11:32; 2 Cor 6:9). Their present identities, as demonstrated by their behavior and circumstances, will be fully revealed and ratified in the judgment to come.

and as a result you will be counted worthy of the kingdom of God, for which you are suffering.

A second result of this situation (the sentence structure suggests that "as a result" should connect the clause to v. 4 rather than to the beginning of v. 5) is being counted worthy of God's kingdom. As union with Christ inevitably brings suffering for one's faith (1 Thess 3:3-4), it also indicates that the sufferer genuinely belongs to the kingdom which Christ rules (cf. 1 Thess 2:12 and comments above). The readers' citizenship in the kingdom of God is both a present reality and a promise of the future. Thus, they continue to suffer for it now ("you are suffering" translates a present-tense verb), but they can both endure and triumph because they already belong to the kingdom and because they look forward to the full realization of God's rule when his enemies will be defeated fully and finally (cf. 1 Thess 2:16).

It should be noted carefully that Paul speaks of being "counted worthy," clearly implying the action of God who accounts worthiness according to grace and not merit (cf. v. 12). The readers' perseverance does not earn God's approval but shows that they genuinely trust in his grace to supply it. Likewise, "of the kingdom" implies not "in order to gain the kingdom" but "on behalf of the kingdom"; it assumes membership in the kingdom in the present rather than holding it out as a prospect for the future.

1:6 God is just: He will pay back trouble to those who trouble you

God's justice is defined here in unequivocally retributive terms. Though the NIV's rendering of this verse departs considerably from the Greek sentence structure, it captures the sense well. Literally the verse could be translated, "If indeed it is just with God to pay back trouble to those troubling you"; the conditional "if" is firmly assumed to be true.

The concept of retribution has significant biblical background. The principle of lex talionis in Exod 21:23-25 establishes the principle of retribution. "An eye for an eye" was first of all a limitation on the extent of punishment, forbidding, for example, the sentence of "a life for an eye." Secondly, the principle did not allow any aggrieved person to take vengeance to this extent; rather, God himself is the one who would bring retribution (Deut 32:35), even if his judgment was mediated through human agents according to Israel's law. In Rom 12:19 Paul quotes this second passage as a reminder not to seek personal vengeance (cf. Acts 23:3). But that restriction on taking justice into one's own hands depends on the assurance that God will bring retribution. This assurance is exactly what the present text offers: "pay back" translates ajntapodivdwmi (antapodidômi), which also appears in Rom 12:19, and is underlined with the repetition of "trouble." This retributive emphasis is tied closely to the preceding discussion: "trouble" here translates thlipsis and its cognate qlivbw (thlibô), the former appearing in v. 4 with the translation "trials."

1:7 and give relief to you who are troubled, and to us as well.

For the readers the future punishment of their adversaries is a comforting prospect for two reasons. First of all, it means their vindication, as implied in the previous verse. They can be encouraged, not because they will delight in the pain which their opponents will experience but because their punishment will mean the believers' vindication - it will demonstrate that they were indeed God's people and their enemies were his enemies. Second is the assurance of this verse, that their suffering will end with Christ's return as judge. As those who are troubled (thlibô as in v. 6), the readers will receive "relief," a[nesi" ( anesis ), signifying a cessation of their suffering (cf. 2 Cor 8:13).

Though for readability the NIV supplies another verb, "give," here, "relief" is in fact also the object of "pay back" in v. 6. This relief is, in other words, the just retribution which the faithful receive for their endurance of tribulation (cf. Rom 8:18; 2 Cor 4:7-18). Briefly reminding the readers that they are not alone in their suffering for the kingdom, Paul inserts "and to us as well," literally "with us." The Thessalonians had, of course, firsthand familiarity with Paul's sufferings (1 Thess 1:6; 2:2, 16; Acts 17:5-9). As persecution is by nature the experience of all Christians (1 Thess 3:3-4; 2 Tim 3:12), both the apostle and his converts can expect it. But without the assurance that God will bring an end to it with the punishment of the persecutors, the reality of his justice and his commitment to his people could not be maintained.

This will happen when the Lord Jesus is revealed from heaven in blazing fire with his powerful angels.

The description of Christ's return here, in contrast to the one in 1 Thess 4:16-17, provides details that emphasize his power as victor and judge. His revelation (ajpokavluyi" [ apokalypsis ], rendered as a verb, "is revealed," in the NIV) will mean the full disclosure of his divine authority, which has remained hidden to the world (cf. 1 Cor 2:7-8; 2 Cor 4:3-4). So his revelation will be "from heaven," not so much stressing the angle in the sky from which he will make his appearance as the fact that he has since his ascension been at the supreme place of authority. Elsewhere angels are pictured as accompanying Christ in his return (Matt 24:31; 25:31) and more generally as agents of the final judgment (Matt 13:39; Mark 8:38; 13:37; Luke 12:8; often in Revelation). Here they are "powerful" angels, literally "angels of power," agents of the Lord's own power which will be exercised in final judgment.

"Blazing fire" could be connected either to the Lord's return in v. 7 or his judgment in v. 8 (in the Greek text the corresponding phrase occurs after "angels of power"). The NIV has taken it with v. 7, which has the virtue of understanding the three prepositional phrases as parallel descriptions of the Lord's revelation. Paul's phrase is literally "a fire of flame," another example of a redundant expression used for emphasis.

Fire has a rich background on which Paul draws. In the Old Testament it is closely associated with the visible manifestation of the Lord (Gen 15:17; Exod 3:2-3; 19:18; Judg 6:21; 13:20; Num 14:14; Isa 4:5; Ezek 1:27) and with his judgment (Gen 19:24; Exod 9:24; Lev 10:2; Num 11:1; 16:35; 2 Kgs 1:10; Isa 66:15-16; Ezek 38:22; 39:6; Joel 2:30; Amos 1:4, 7; Mal 4:1). In intertestamental apocalyptic literature it is associated with the heavenly world ( 1 Enoch 14:9-22) and the final judgment ( 1 Enoch 102:1; 2 Apoc. Bar. 37:1; 48:39; 2 Esdr 13:10-11; Jub. 9:15; 3:10; 1QS 2:8; 4:13; 1QH 17:13). The same associations are found in the New Testament (Matt 3:10; 7:19; Luke 3:9; 9:45; John 15:6; Rev 1:15; 4:5; 2:18; 10:1; 11:5; 19:12). So as Paul addresses these Christians under persecution, the combination of images here would evoke a powerful response of confidence and eager anticipation.

1:8 He will punish those who do not know God and do not obey the gospel of our Lord Jesus.

The judgment to be received by the persecutors is one which they share with all of God's opponents. The basis for that judgment is not just the trouble which they have caused for the Christians. The full measure of their crime must be taken by the standard of God's revelation. Not knowing God is in the language of the Old Testament especially characteristic of the Gentiles (Ps 79:6). For Paul this ignorance is not merely a result of circumstances for which one is not responsible. Because God's "eternal power and divine nature," though invisible, have been revealed in creation, all people, including Gentiles who do not have the Scriptures, are culpable for their willful rejection of knowledge of God (Rom 1:18-23, esp. v. 20; cf. Acts 14:15-17; 17:22-28; 1 Thess 4:5).

But Paul is specifically focused here on those who persecute Christians, so these can be characterized by their rejection of the distinctive Christian message, the gospel of Jesus. This turn of phrase is ironic: "gospel" signifies "good news," so to reject such a message is especially reprehensible. While it has been argued that these two phrases describe Gentiles and Jews respectively, Paul can easily say that Jews like Gentiles have rejected the knowledge of God which they have received (Rom 2:1-29; cf. Isa 1:3) or that Gentiles like Jews have disobeyed (Rom 11:30-32). Both descriptions, therefore, apply comprehensively to all of those who oppose God and his people in Christ. It is also worth noting that here Paul assumes that the gospel is a message to be not only believed but also obeyed (cf. Rom 1:5). These whom the Lord will punish are those who disobey continually; the participle translated "who . . . do not obey" is in the present tense.

Thus, the punishment due these people is not the egotistic retaliation of a jilted deity but the measured and just retribution for their crime as it is fully understood. "Punish" translates a participial phrase, divdonte" ejkdivkhsin (didontes ekdikçsin), literally "giving vengeance," the noun again the one found in Deut 32:35 (cf. Rom 12:19). Seen as the deliberate rejection of the Creator and violent opposition to his salvation (cf. 1 Thess 2:15-16), their sin demands the punishment which Paul will now describe.

1:9 They will be punished with everlasting destruction and shut out from the presence of the Lord and from the majesty of his power

Again Paul's language is retributive: "they will be punished" is literally "they will pay the punishment." Eternal destruction is the fitting penalty for those who have treated the eternal God with the contempt described in v. 8. Though the phrase translated "everlasting destruction," o[leqron aijwvnion (olethron aiônion; cf. 1 Thess 5:3), could refer to annihilation - the ceasing to exist for eternity, Paul amplifies the sense of this phrase with what follows, a close parallel to Isa 2:10, 19, 21. The relationship between the destruction and the exclusion is even clearer when it is noted that "shut out" has been inserted by the NIV. Literally the text reads "everlasting destruction from the presence of the Lord and the glory of his strength."

Thus, Paul apparently understands the "destruction" to refer not to an end to conscious existence, terrible as that would be, but as the eternal exclusion from God's presence. This is certainly fitting punishment for the crime of having rejected knowledge of God and his good news of salvation. "Destruction" would thus signify "ruin," the utter failure to realize the purpose of one's existence, namely the eternal fellowship with God that Paul here describes (cf. 1 Thess 4:17; Rom 8:17-18, 30; 2 Cor 4:17; Phil 3:21). The reference to God's power here further underlines his ability to carry out his sentence and his enemies' inability to escape it.

The "Lord" here is the Lord Jesus, as the next verse shows. Marshall notes that with the use of Isaiah's language for Yahweh here (Isa 2:10, 19, 21), Paul applies to Jesus scriptural language for God. Other clear allusions to Christ's deity appear later in the chapter (v. 12).

1:10 on the day he comes to be glorified in his holy people and to be marveled at among all those who have believed.

The contrast between the response of the persecutors with their destiny and the response of the believers with theirs is sharply drawn here. Again Paul's language is probably based on the Old Testament, since it shows a striking similarity to the LXX of Ps 88:6 (89:7) and 67:36 (68:35). Those who have rejected God will be excluded from his glory (dovxa, doxa , v. 9); those who have believed will glorify (ejndoxavzw, endoxazô), that is, they will acknowledge and extol God's glory. His "holy" people are literally "holy ones," which could refer, as in 1 Thess 3:13, to angels (see comments above). However, as in that text, Paul more likely uses the term to refer to Christians as those who belong to God.

This sense contrasts well with the preceding discussion of those who are excluded from God's presence and parallels the next one, "all those who have believed." This phrase again contrasts with the description in v. 8. With "all" it emphasizes that Christ's coming will have its effect on more than just the first readers of this letter; they belong to a great fellowship of God's people. "Marvel" translates qaumavzw (thaumazô), a word often used for the reverence of those who witness a manifestation of God or his work (e.g., Matt 8:27; 9:33; 15:31; 21:10; Mark 5:20; Luke 8:25; 11:14; Rev. 13:3). With both verbs Paul uses the preposition ejn ( en ), translated first as "in" and then as "among." Among the prepositions which Paul could have used, this one suggests the presence of Christ among or in the midst of the people who praise him.

"On the day" refers to "the day of the Lord" (cf. 1 Thess 5:2 and comments above). The possibility that this day was past is the issue that troubles the Thessalonians (cf. 2:2). Paul's use of the phrase here is redundant: the Greek sentence reads, "when he comes . . . in that day." But the redundancy points to the teaching which Paul will spell out in 2:1-12, namely that "the day of the Lord" (2:2) cannot have arrived unless the vindication of his people and defeat of his enemies is complete.

This includes you, because you believed our testimony to you.

This sentence is an expansion of a much shorter remark which Paul has somewhat awkwardly inserted into the sentence, perhaps as a result of dictating it orally. Literally the text simply reads, "Because our testimony to you was believed." However, the awkwardness makes Paul's emphasis clearer. By repeating "believed," he has explicitly identified the readers with those who will marvel at the Lord. The implication, made explicit by the NIV's expanded translation, is that the Thessalonians can look forward to participating in the great worship celebration that will issue from the Lord's return. Just as their persecutors actually belong to a much larger group under judgment (vv. 6, 9), so they belong to a great host who will receive blessing. For a small group of persecuted believers, the expectation of belonging to a vast, eternal gathering of God's people would give strong encouragement.

C. THE CONTENT OF PAUL'S PRAYER (1:11-12)

¹¹ With this in mind, we constantly pray for you, that our God may count you worthy of his calling, and that by his power he may fulfill every good purpose of yours and every act prompted by your faith. ¹² We pray this so that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ. ^a

^a 12 Or God and Lord, Jesus Christ

The sentence begun in v. 3 continues here, but the content has distinctly shifted from a statement of thanksgiving to a description of Paul's prayers for the readers' future. The prayer focuses generally on the their ongoing steadfastness in light of the larger purpose of God which Paul has just discussed. The prayer, in other words, is that the readers would remain faithful during the present persecution, knowing that God will be faithful to fulfill his purpose to bring them safely to full fellowship with him (cf. 1 Thess 5:23).

1:11 With this in mind, we constantly pray for you, that our God may count your worthy of his calling,

As elsewhere, Paul stresses that his prayers for the church are constant: the verb is in the Greek present tense and modified by pavntote ( pantote , "constantly"), which reinforces the continuing aspect of the tense. These prayers are based on the believer's confidence in God's final deliverance and judgment at Christ's return (see above); therefore, they have as their object the fulfillment of God's saving objective. His call was extended to them for their salvation (1 Thess 2:12), which will be theirs not by being "worthy" but being counted "worthy" through God's grace (v. 12 below).

and that by his power he may fulfill every good purpose of yours and every act prompted by your faith.

But God's grace compels a fitting response. The recipients of the call must maintain the faith by which they first received the call, putting that faith into action (cf. Eph 2:10; 4:1) despite the opposition which they presently experience. To do otherwise is to number oneself with those described in vv. 6, 8. But this is accomplished ultimately not by the believer's own efforts. The "act prompted by your faith" is certainly the believers act, but Paul calls on God to "fulfill" it. Likewise "by his power" translates a Greek phrase placed at the end of the clause, a point of emphasis putting further stress on God's work in the lives of the suffering faithful. "Every good purpose of yours" is an ambiguous phrase: it could refer either to God's good purpose of salvation for the believers or their purpose to do good. If it connects more closely with the calling, God's purpose is emphasized (cf. Eph 1:5, 9: Phil 2:13); if it is taken as a parallel to "act prompted by your faith," the believers' purpose is intended (Rom 10:1; Phil 1:15). The link to the following phrase is a close one and so more likely determines the sense.

1:12 We pray this so that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ.

Paul has already stated that the Lord's glory among his people will be the outcome of his return (v. 10). Now he reiterates that point, but without specifying whether the glorification is present or future. No doubt Paul understands it as both. As Christ will be glorified among his saints at his return, so now he is glorified by them - and they by him - as, united with him, they live out their calling faithfully by his power.

To glorify the "name" is a common way in the Old Testament of expressing the exaltation of God; Paul's application of it to Jesus is consistent with his belief in Jesus' deity. But potentially clearer in this regard is the last phrase of this verse. "Our God and the Lord Jesus Christ" represents a Greek phrase in which one definite article governs two nouns, which is normally used to indicate that the two nouns constitute a single unit in some respect. Though it is possible that Paul simply followed his habits in including the article in the phrase "the grace of [the] God" and omitting it with "Lord Jesus Christ," the possibility that the structure is deliberate cannot be dismissed. This unity could be in the giving of grace rather than in absolute identity, but even then Paul could hardly name Jesus as the source of grace with God if he did not conceive of Jesus as divine.The NIV's footnote reflects the stronger interpretation of this structure.

Paul again focuses on grace as the principle undergirding the entire relationship between the Lord and his people. The readers' faithful putting into practice of their calling and the consequent glorification of Jesus is finally a working out of his grace. By the demonstration of his grace in the lives of those who have received it, the Lord's true majesty is made clear.

-College Press New Testament Commentary: with the NIV

McGarvey: 2Th 1:5

which is a manifest token of the righteous judgment of God; to the end that ye may be counted worthy of the kingdom of God, for which ye also suffer :

McGarvey: 2Th 1:6

if so be that it is a righteous thing with God to recompense affliction to them that afflict you ,

McGarvey: 2Th 1:7

and to you that are afflicted rest with us, at the revelation of the Lord Jesus from heaven with the angels of his power in flaming fire ,

McGarvey: 2Th 1:8

rendering vengeance to them that know not God, and to them that obey not the gospel of our Lord Jesus [The patience and faith of the Thessalonians were a manifest token (i. e., pledge, proof or demonstration) of that coming day wherein God will disclose the righteousness of his judgments, and wherein all apparent violations of justice shall be rectified (Ecc 3:16-17; Phi 1:28). The purpose of this judgment will be that those who suffer for the kingdom of God may graciously be counted worthy of the heavenly joys of that kingdom, and that the wicked may be punished. If it is indeed a righteous thing (and who can doubt it?) for God to recompense evil for evil, so that those who afflict the righteous shall themselves be afflicted, and those who have suffered affliction for righteousness' sake may find rest with their fellow-Christians when Jesus, who is now hidden from their sight in heaven, reveals himself to human vision with the angels which display his power, and with that flaming fire which at once shows forth his glory and consumes his enemies (Heb 10:27 ; Heb 12:29), rendering vengeance as a great judge, not as a resentful potentate, to them that willfully know not God -- Exo 5:2 ; Rom 1:28 ; Luk 12:47-48 ; Rom 2:14-15 (principally Gentiles), and them that obey not the gospel (principally Jews) -- Rom 10:3 ; Rom 10:16 . In verse 6 Paul draws a comparison between the law which forbids retaliation to the individual (Rom 12:17), and that which accords it to all government, especially the government of God himself, under whose rule unforgiven iniquity never escapes punishment (Heb 2:2 ; Rev 20:12). He does this to show that God is under the second and not under the first law. In verse 7 we are reminded that the negative happiness of heaven is rest from all afflictions, sorrows, pains, persecutions, etc. (Heb 4:9 ; Rev 14:13 ; Rev 21:4). It is the quiet haven of the storm-tossed bark. Continuing the thought, Paul says further of the objects of God's vengeance --]:

McGarvey: 2Th 1:9

who shall suffer punishment, even eternal destruction from the face of the Lord and from the glory of his might ,

McGarvey: 2Th 1:10

when he shall come to be glorified in his saints, and to be marvelled at in all them that believed (because our testimony unto you was believed) in that day . [In that day when Jesus comes to be glorified, those who refuse to know God, and those who disobey the gospel, shall receive a punishment which is here clearly described as eternal. The word "destruction" imports the wreck or dissolution of the organism, but not the annihilation of the essence. The rest of the sentence implies banishment and separation from the presence of the Lord with all its joys, and from all participation in that manifestation of his power which will show itself in the glorification of his redeemed (Mat 25:41 ; Col 3:4). The latter thought is expanded by Paul throughout the remainder of the chapter. In that day Jesus shall be "marvelled at in all them that believe," because they shall reflect his glory as a mirror gives back the radiance of the sun (2Co 3:18). The parenthesis ("because," etc.) is injected into the thought for the purpose of identifying the Thessalonians with the believers, and so with the glorification promised to believers.]

McGarvey: 2Th 1:11

To which end [i. e., with a view to this glorious consummation; viz.: of being glorified in Christ] we also pray always for you, that our God may count you worthy of your calling, and fulfil every desire of goodness and every work of faith, with power ;

McGarvey: 2Th 1:12

that the name of our Lord Jesus may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ . [Paul prays that the Thessalonians may be counted worthy of the gospel invitation, so that they may receive, according to the fullness of God's limitless power, all the blessings to which they have been invited; viz.: all the graces and glories that ever the goodness of God desired to bestow, and every aspiration or heavenly ideal for which their own faith prompted them to strive; that thus their lives might glorify Christ, and be glorified by Christ, according to the gracious purposes of God in Christ. Jesus is glorified in his saints by their reflection, and the saints are glorified in Jesus by his impartation of his divine excellencies.]

Commentary -- Other

Critics Ask: 2Th 1:9

2 THESSALONIANS 1:9—Will the wicked be annihilated or suffer conscious punishment forever?

PROBLEM: In some passages of Scripture, like this one, it speaks of the wicked being “destroyed” by God, suffering “the second death” ( Rev. 20:14 ), or going to “perdition” ( 2 Peter 3:7 ). Yet in other places, it speaks of them suffering conscious torment (e.g., Luke 16:22-28 ). Will unsaved persons be annihilated, or will they consciously suffer forever?

SOLUTION: “Destruction” does not mean annihilation here, otherwise it would not be “everlasting” destruction. Annihilation only takes an instant, and it is over. If someone undergoes everlasting destruction, then they have to have everlasting existence.

Furthermore, “death” does not mean annihilation, but separation. Adam and Eve died spiritually the moment they sinned, yet they still existed and could hear God’s voice ( Gen. 2:17 ; cf. 3:10 ). Likewise, before one is saved, he is “dead in trespasses and sins” ( Eph. 2:1 ), and yet he is still in God’s image ( Gen. 1:27 ; cf. 9:6 ; James 3:9 ) and is called on to believe ( Acts 16:31 ) and to repent ( Acts 17:30 ) and be saved.

Likewise, when the wicked are said to go into “perdition” ( 2 Peter 3:7 ), and Judas is called the “son of perdition” ( John 17:12 ), it does not mean they will be annihilated. The word “perdition” ( ap?leia ) simply means to perish or to come to ruin. But junk cars have perished in the sense of having been ruined. But they are still cars, ruined as they may be, and they are still in the junk yard. In this connection, Jesus spoke of hell as a junk yard or dump where the fire would not cease and where a person’s resurrected body would not be consumed (see comments on Mark 9:48 ).

Finally, there are several lines of evidence that support the everlasting consciousness of the lost. First, the rich man who died and went to hell was in conscious torment ( Luke 16:22-28 ), and there is absolutely no indication in the text that it was ever going to cease.

Second, Jesus spoke repeatedly of the people in hell as “weeping and gnashing of teeth” ( Matt. 8:12 ; 22:13 ; 24:51 ; 25:30 ), which indicates they were conscious.

Third, hell is said to be of the same duration as heaven, namely, “everlasting” ( Matt. 25:41 ).

Fourth, the fact that their punishment is everlasting indicates that they too must be everlasting. One cannot suffer punishment, unless a person exists to be punished ( 2 Thes. 1:9 ).

Fifth, the beast and the false prophet were thrown “alive” into the lake of fire at the beginning of the 1,000 years ( Rev. 19:20 ), and they were still there, conscious and alive, after the 1,000 years ( Rev. 20:10 ).

Sixth, the Scriptures affirm that the devil, the beast, and the false prophet “will be tormented day and night forever and ever” ( Rev. 20:10 ). But there is no way to experience torment forever and ever without being conscious for ever and ever.

Seventh, Jesus repeatedly referred to hell as a place where “the fire is not quenched” ( Mark 9:48 ), where the very bodies of the wicked will never die (cf. Luke 12:4-5 ). But it would make no sense to have everlasting flames and bodies without any souls in them to experience the torment.

Eighth, the same word used to describe the wicked perishing in the OT ( abad ) is used to describe the righteous perishing (see Isa. 57:1 ; Micah 7:2 ). The same word is used to describe things that are merely lost, but then later found ( Deut. 22:3 ), which proves that “lost” does not here mean go out of existence. So, if perish means to annihilate, then the saved would have to be annihilated too. But we know they are not.

Ninth, it would be contrary to the created nature of human beings to annihilate them, since they are made in God’s image and likeness, which is everlasting ( Gen. 1:27 ). For God to annihilate His image in man would be to attack the reflection of Himself.

Tenth, annihilation would be demeaning both to the love of God and to the nature of human beings as free moral creatures. It would be as if God said to them, “I will allow you to be free only if you do what I say! If you don’t, then I will snuff out your very freedom and existence!” This would be like a father telling his son he wanted him to be a doctor, and, when he chose instead to be a park ranger, the father shot him! Eternal suffering is an eternal testimony to the freedom and dignity of humans, even unrepentant humans.   

Evidence: 2Th 1:6

The world doesn’t understand why the Christian turns the other cheek. This isn’t because he is weak. Rather than take the law into his own hands, he simply commits himself to " Him who judges righteously." If God sees fit to repay, He will. The Scriptures tell us, " Vengeance is mine; I will repay, said the Lord" ( Rom 12:19 ).

Evidence: 2Th 1:7

Judgment Day : Such a thought should stir in us a passion for evangelism. It is a fearful thing to fall into the hands of the living God. For verses that warn of its reality, see 2Ti 4:1 .

Evidence: 2Th 1:10

Our beliefs govern our actions. Those who don’t believe that they are in danger of God’s wrath will not flee from it.

Introduction / Outline

Robertson: 2 Thessalonians (Book Introduction)

Second Thessalonians

From Corinth a.d. 50 Or 51

By Way of Introduction

It is plain that First Thessalonians did not settle all the difficulties in Thessalonica. With some there was precisely the opposite result. There was some opposition to Paul’s authority and even defiance. So Paul repeats his " command" for discipline (2Th_3:6) as he had done when with them (2Th_3:10). He makes this Epistle a test of obedience (2Th_3:14) and finds it necessary to warn the Thessalonians against the zeal of some deceivers who even invent epistles in Paul’s name to carry their point in the church (2Th_2:1.), an early instance of pseudepigraphic " Pauline" epistles, but not for a " pious" purpose. Paul’s keen resentment against the practise should make us slow to accept the pseudepigraphic theory about other Pauline Epistles. He calls attention to his own signature at the close of each genuine letter. As a rule he dictated the epistle, but signed it with his own hand (2Th_3:17). Paul writes to calm excitement (Ellicott) and to make it plain that he had not said that the Second Coming was to be right away.

This Epistle is a bit sharper in tone than the First and also briefer. It has been suggested that there were two churches in Thessalonica, a Gentile Church to which First Thessalonians was sent, and a Jewish Church to which Second Thessalonians was addressed. There is no real evidence for such a gratuitous hypothesis. It assumes a difficulty about his sending a second letter to the same church that does not exist. The bearer of the first letter brought back news that made a second necessary. It was probably sent within the same year as the first.

JFB: 2 Thessalonians (Book Introduction)

Its GENUINENESS is attested by POLYCARP [Epistle to the Philippians, 11], who alludes to 2Th 3:15. JUSTIN MARTYR [Dialogue with Trypho, p. 193.32], alludes to 2Th 2:3. IRENÆUS [Against Heresies, 7.2] quotes 2Th 2:8. CLEMENT OF ALEXANDRIA [Miscellanies, 1.5, p. 554; The Instructor, 1.17], quotes 2Th 3:2, as Paul's words. TERTULLIAN [On the Resurrection of the Flesh, 24] quotes 2Th 2:1-2, as part of Paul's Epistle.

DESIGN.--The accounts from Thessalonica, after the sending of the first Epistle, represented the faith and love of the Christians there as on the increase; and their constancy amidst persecutions unshaken. One error of doctrine, however, resulting in practical evil, had sprung up among them. The apostle's description of Christ's sudden second coming (1Th 4:13, &c., and 1Th 5:2), and the possibility of its being at any time, led them to believe it was actually at hand. Some professed to know by "the Spirit" (2Th 2:2) that it was so; and others alleged that Paul had said so when with them. A letter, too, purporting to be from the apostle to that effect, seems to have been circulated among them. (That 2Th 2:2 refers to such a spurious letter, rather than to Paul's first Epistle, appears likely from the statement, 2Th 3:17, as to his autograph salutation being the mark whereby his genuine letters might be known). Hence some neglected their daily business and threw themselves on the charity of others, as if their sole duty was to wait for the coming of the Lord. This error, therefore, needed rectifying, and forms a leading topic of the second Epistle. He in it tells them (2Th. 2:1-17), that before the Lord shall come, there must first be a great apostasy, and the Man of Sin must be revealed; and that the Lord's sudden coming is no ground for neglecting daily business; that to do so would only bring scandal on the Church, and was contrary to his own practice among them (2Th 3:7-9), and that the faithful must withdraw themselves from such disorderly professors (2Th 3:6, 2Th 3:10-15). Thus, there are three divisions of the Epistle: (1) 2Th 1:1-12. Commendations of the Thessalonians' faith, love, and patience, amidst persecutions. (2) 2Th. 2:1-17. The error as to the immediate coming of Christ corrected, and the previous rise and downfall of the Man of Sin foretold. (3) 2Th. 3:1-16. Exhortations to orderly conduct in their whole walk, with prayers for them to the God of peace, followed by his autograph salutation and benediction.

DATE OF WRITING.--AS the Epistle is written in the joint names of Timothy and Silas, as well as his own, and as these were with him while at Corinth, and not with him for a long time subsequently to his having left that city (compare Act 18:18, with Act 19:22; indeed, as to Silas, it is doubtful whether he was ever subsequently with Paul), it follows, the place of writing must have been Corinth, and the date, during the one "year and six months" of his stay there, Act 18:11 (namely, beginning with the autumn of A.D. 52, and ending with the spring of A.D. 54), say about six months after his first Epistle, early in A.D. 53.

STYLE.--The style is not different from that of most of Paul's other writings, except in the prophetic portion of it (2Th 2:1-12), which is distinguished from them in subject matter. As is usual in his more solemn passages (for instance, in the denunciatory and prophetic portions of his Epistles, for example, compare Col 2:8, Col 2:16, with 2Th 2:3; 1Co 15:24-28, with 2Th 2:8-9; Rom 1:18, with 2Th 2:8, 2Th 2:10), his diction here is more lofty, abrupt, and elliptical. As the former Epistle dwells mostly on the second Advent in its aspect of glory to the sleeping and the living saints (1Th. 4:1-5:28), so this Epistle dwells mostly on it in its aspect of everlasting destruction to the wicked and him who shall be the final consummation of wickedness, the Man of Sin. So far was Paul from laboring under an erroneous impression as to Christ's speedy coming, when he wrote his first Epistle (which rationalists impute to him), that he had distinctly told them, when he was with them, the same truths as to the apostasy being about first to arise, which he now insists upon in this second Epistle (2Th 2:5). Several points of coincidence occur between the two Epistles, confirming the genuineness of the latter. Thus, compare 2Th 3:2, with 1Th 2:15-16; again, 2Th 2:9, the Man of Sin "coming after the working of Satan," with 1Th 2:18; 1Th 3:5, where Satan's incipient work as the hinderer of the Gospel, and the tempter, appears; again, mild warning is enjoined, 1Th 5:14; but, in this second Epistle, when the evil had grown worse, stricter discipline (2Th 3:6, 2Th 3:14): "withdraw from" the "company" of such.

Paul probably visited Thessalonica on his way to Asia subsequently (Act 20:4), and took with him thence Aristarchus and Secundus: the former became his "companion in travel" and shared with him his perils at Ephesus, also those of his shipwreck, and was his "fellow prisoner" at Rome (Act 27:2; Col 4:10; Phm 1:24). According to tradition he became bishop of Apamea.

JFB: 2 Thessalonians (Outline)

• ADDRESS AND SALUTATION: INTRODUCTION: THANKSGIVING FOR THEIR GROWTH IN FAITH AND LOVE, AND FOR THEIR PATIENCE IN PERSECUTIONS, WHICH ARE A TOKEN FOR GOOD EVERLASTING TO THEM, AND FOR PERDITION TO THEIR ADVERSARIES AT CHRIST'S COMING: PRAYER FOR THEIR PERFECTION. (2Th 1:1-12)
• CORRECTION OF THEIR ERROR AS TO CHRIST'S IMMEDIATE COMING. THE APOSTASY THAT MUST PRECEDE IT. EXHORTATION TO STEADFASTNESS, INTRODUCED WITH THANKSGIVING FOR THEIR ELECTION BY GOD. (2Th. 2:1-17)
• HE ASKS THEIR PRAYERS: HIS CONFIDENCE IN THEM: PRAYER FOR THEM: CHARGES AGAINST DISORDERLY IDLE CONDUCT; HIS OWN EXAMPLE: CONCLUDING PRAYER AND SALUTATION. (2Th. 3:1-18)

TSK: 2 Thessalonians (Book Introduction)

The First Epistle to the Thessalonians, it is generally agreed, was the earliest written of all St. Paul’s epistles, whence we see the reason and propriety of his anxiety that it should be read in all the Christian churches of Macedonia. - " I charge you by the Lord, that this Epistle be read unto all the holy brethren" (1Th 5:27). " The existence of this clause," observes Dr. Paley, " is an evidence of its authenticity; because, to produce a letter, purporting to have been publicly read in the church at Thessalonica, when no such letter had been read or heard of in that church, would be to produce an imposture destructive of itself. Either the Epistle was publicly read in the church of Thessalonica, during St. Paul’s lifetime, or it was not. If it was, no publication could be more authentic, no species of notoriety more unquestionable, no method of preserving the integrity of the copy more secure. If it was not, the clause would remain a standing condemnation of the forgery, and one would suppose, an invincible impediment to its success." Its genuineness, however, has never been disputed; and it has been universally received in the Christian church, as the inspired production of St. Paul, from the earliest period to the present day. The circumstance of this injunction being given, in the first epistle which the Apostle wrote, also implies a strong and avowed claim to the character of an inspired writer; as in fact it placed his writings on the same ground with those of Moses and the ancient prophets. The second Epistle, besides those marks of genuineness and authority which it possesses in common with the others, bears the highest evidence of its divine inspiration, in the representation which it contains of the papal power, under the characters of " the Man of sin," and the " Mystery of iniquity." The true Christian worship is the worship of the one only God, through the one only Mediator, the man Christ Jesus; and from this worship the church of Rome has most notoriously departed, by substituting other mediators, invocating and adoring saints and angels, worshipping images, adoring the host, etc. It follows, therefore, that " the Man of sin" is the Pope; not only on account of the disgraceful lives of many of them, but by means of their scandalous doctrines and principles; dispensing with the most necessary duties, selling pardons and indulgences for the most abominable crimes, and perverting the worship of God to the grossest superstition and idolatry. It was evidently the chief design of the Apostle, in writing to the Thessalonians, to confirm them in the faith, to animate them to a courageous profession of the Gospel, and to the practice of all the duties of Christianity; but to suppose, with Dr. Macknight, that he intended to prove the divine authority of Christianity by a chain of regular arguments, in which he answered the several objections which the heathen philosophers are supposed to have advanced, seems quite foreign to the nature of the epistles, and to be grounded on a mistaken notion, that the philosophers designed at so early a period to enter on a regular disputation with the Christians, when in fact they derided them as enthusiasts, and branded their doctrines as " foolishness." In pursuance of his grand object, " it is remarkable," says Dr. Doddridge, " with how much address he improves all the influence which his zeal and fidelity in their service must naturally give him, to inculcate upon them the precepts of the gospel, and persuade them to act agreeably to their sacred character. This was the grand point he always kept in view, and to which every thing else was made subservient. Nothing appears, in any part of his writings, like a design to establish his own reputation, or to make use of his ascendancy over his Christian friends to answer any secular purposes of his own. On the contrary, in this and in his other epistles, he discovers a most generous, disinterested regard for their welfare, expressly disclaiming any authority over their consciences, and appealing to them, that he had chose to maintain himself by the labour of this own hands, rather than prove burdensome to the churches, or give the least colour of suspicion, that, under zeal for the gospel, and concern for their improvement, he was carrying on any private sinister view. The discovery of so excellent a temper must be allowed to carry with it a strong presumptive argument in favour of the doctrines he taught....And, indeed, whoever reads St. Paul’s epistles with attention, and enters into the spirit with which they were written, will discern such intrinsic characters of their genuineness, and the divine authority of the doctrines they contain, as will, perhaps, produce in him a stronger conviction than all the external evidence with which they are attended." These remarks are exceedingly well grounded and highly important; and to no other Epistles can they apply with greater force than the present most excellent productions of the inspired Apostle. The last two chapters of the first epistle, in particular, as Dr. A. Clarke justly observes, " are certainly among the most important, and the most sublime in the New Testament. The general judgment, the resurrection of the body, and the states of the quick and the dead, the unrighteous and the just, are described, concisely indeed, but they are exhibited in the most striking and affecting points of view."

TSK: 2 Thessalonians 1 (Chapter Introduction)

Overview

2Th 1:1, Paul certifies them of the good opinion which he had of their faith, love, and patience; 2Th 1:11, and therewithal uses divers reasons for the comforting of them in persecution, whereof the chief is taken from the righteous judgment of God.

Poole: 2 Thessalonians 1 (Chapter Introduction)

ARGUMENT

(deutera . This is well called the Second or latter Epistle to these Thessalonians, for so it is; though Grotius would have it the first, if not sent, yet first written.)

The apostle being yet hindered from coming to them, and understanding some mistake of what he wrote in his former Epistle about the coming of Christ, he thereupon sends this Second Epistle; where, after his usual salutation, he gives thanks for them, and hearing of the continuance of their faith and patience under all their persecutions, he glories in them; and then comforts them by arguments taken from the righteous judgment of God, and the different manner and effect of Christ’ s coming, both to themselves and all the saints that believe, and to their adversaries, and all that knew not God, nor obeyed the gospel; and then prays for the perfecting of their faith to the glorifying the name of Christ, 2Th 1:1-12 . But hearing they were shaken in their minds about the time of Christ’ s coming, as if it should be presently, in the age wherein they lived, he doth vehemently caution them against such a mistake: and tells them of a great apostacy, and the revelation of the man of sin, which innst precede that day, which he doth particularly describe in the manner and effects thereof: but speaks of these Thessalonians with thanksgiving to God, as such as God had chosen, and called to obtain the glory of the Lord Jesus; and then prays for their comfort and establishment, 2Th 2:1-17 . He next proceeds to desire their prayers, both with respect to the success of the ministry, and the safety of the persons who were employed therein; and declares his confidence in them that God would establish them, and that they would obey the commandments they had received from them: and gives them some further commandments about such in the church as did walk disorderly; and so concludes his Epistle with prayers for their peace, and recommending them to the grace of Jesus Christ, 2Th 3:1-18 .

Chapter Summary

2Th 1:1,2 The salutation.

2Th 1:3-5 Paul certifieth the Thessalonians of the good

opinion which, he had of their faith, love, and patience.

2Th 1:6-10 Of the righteous judgment of God in punishing their

enemies, and recompensing their sufferings,

2Th 1:11,12 and of his prayers that God would fulfil his

gracious purpose in them.

Ver. 1,2. These two verses are the same as in the former Epistle, and therefore I proceed.

MHCC: 2 Thessalonians (Book Introduction)

The second epistle to the Thessalonians was written soon after the first. The apostle was told that, from some expressions in his first letter, many expected the second coming of Christ was at hand, and that the day of judgment would arrive in their time. Some of these neglected their worldly duties. St. Paul wrote again to correct their error, which hindered the spread of the gospel. He had written agreeably to the words of the prophets of the Old Testament; and he tells them there were many counsels of the Most High yet to be fulfilled, before that day of the Lord should come, though, because it is sure, he had spoken of it as near. The subject led to a remarkable foretelling, of some of the future events which were to take place in the after-ages of the Christian church, and which show the prophetic spirit the apostle possessed.

MHCC: 2 Thessalonians 1 (Chapter Introduction)

(2Th 1:1-4) The apostle blesses God for the growing state of the love and patience of the Thessalonians.

(2Th 1:5-12) And encourages them to persevere under all their sufferings for Christ, considering his coming at the great day of account.

Matthew Henry: 2 Thessalonians (Book Introduction)

An Exposition, with Practical Observations, of The Second Epistle of St. Paul to the Thessalonians

This Second Epistle was written soon after the former, and seems to have been designed to prevent a mistake, which might arise from some passages in the former epistle, concerning the second coming of Christ, as if it were near at hand. The apostle in this epistle is careful to prevent any wrong use which some among them might make of those expressions of his that were agreeable to the dialect of the prophets of the Old Testament, and informs them that there were many intermediate counsels yet to be fulfilled before that day of the Lord should come, though, because it is sure, he had spoken of it as near. There are other things that he writes about for their consolation under sufferings, and exhortation and direction in duty.

Matthew Henry: 2 Thessalonians 1 (Chapter Introduction)

After the introduction (2Th 1:1, 2Th 1:2) the apostle begins this epistle with an account of his high esteem for these Thessalonians (2Th 1:3, 2Th 1:4). He then comforts them under their afflictions and persecutions (2Th 1:5-10) and tells them what his prayers were to God for them (2Th 1:11, 2Th 1:12).

Barclay: 2 Thessalonians (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who would Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added Ws own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .)

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTERS TO THE THESSALONIANS

Paul Comes To Macedonia

For anyone who can read between the lines the story of Paulcoming to Macedonia is one of the most dramatic in the book of Acts. Luke, with supreme economy of words, tells it in Act_16:6-10 . Short as that narrative is, it gives the impression of a chain of circumstances inescapably culminating in one supreme event. Paul had passed through Phrygia and Galatia and ahead of him lay the Hellespont. To the left lay the teeming province of Asia, to the right stretched the great province of Bithynia; but the Spirit would allow him to enter neither. There was something driving him relentlessly on to the Aegean Sea. So he came to Alexandrian Troas, still uncertain where he ought to go; and then there came to him a vision in the night of a man who cried, "Come over into Macedonia and help us." Paul set sail, and for the first time the gospel came to Europe.

One World

At that moment Paul must have seen much more than a continent for Christ. It was in Macedonia that he landed; and Macedonia was the kingdom of Alexander the Great, who had conquered the world and wept because there were no more worlds left to conquer. But Alexander was much more than a military conqueror. He was almost the first universalist. He was more a missionary than a soldier; and he dreamed of one world dominated and enlightened by the culture of Greece. Even so great a thinker as Aristotle had said that it was a plain duty to treat Greeks as free men and orientals as slaves; but Alexander declared that he had been sent by God "to unite, to pacify and to reconcile the whole world." Deliberately he had said that it was his aim "to marry the East to the West." He had dreamed of an Empire in which there was neither Greek nor Jew, barbarian or Scythian, bond or free (Col_3:11 ). It is hard to see how Alexander could have failed to be in Paulthoughts. Paul left from Alexandrian Troas which was called after Alexander; he came to Macedonia which was Alexanderoriginal kingdom; he worked at Philippi which was called after Philip, Alexanderfather; he went on to Thessalonica which was called after Alexanderhalf-sister. The whole territory was saturated with memories of Alexander; and Paul must surely have thought, not of a country nor of a continent, but of a world for Christ.

Paul Comes To Thessalonica

This sense of the wide-stretching arms of Christianity must have been accentuated when Paul came to Thessalonica. It was a great city. Its original name was Thermal, which means The Hot Springs, and it gave its name to the Thermaic Gulf on which it stood. Six hundred years ago Herodotus had described it as a great city. It has always been a famous harbour. It was there that Xerxes the Persian had his naval base when he invaded Europe; and even in Roman times it was one of the worldgreat dockyards. In 315 B.C. Cassander had rebuilt the city and renamed it Thessalonica, the name of his wife, who was a daughter of Philip of Macedon and a half-sister of Alexander the Great. It was a free city; that is to say it had never suffered the indignity of having Roman troops quartered within it. It had its own popular assembly and its own magistrates. Its population rose to 200,000 and for a time it was a question whether it or Constantinople would be recognized as the capital of the world. Even today, under the name Salonika, it has 70,000 inhabitants.

But the supreme importance of Thessalonica lay in this--it straddled the Via Egnatia, the Egnatian Road, which stretched from Dyrrachium on the Adriatic to Constantinople on the Bosphorus and thence away to Asia Minor and the East. Its main street was part of the very road which linked Rome with the East. East and West converged on Thessalonica; it was said to be "in the lap of the Roman Empire." Trade poured into her from East and West, so that it was said, "So long as nature does not change, Thessalonica will remain wealthy and prosperous."

It is impossible to overstress the importance of the arrival of Christianity in Thessalonica. If Christianity was settled there, it was bound to spread East along the Egnatian Road until all Asia was conquered and West until it stormed even the city of Rome. The coming of Christianity to Thessalonica was crucial in the making of it into a world religion.

PaulStay At Thessalonica

The story of Paulstay at Thessalonica is in Act_17:1-10 . Now, for Paul, what happened at Thessalonica was of supreme importance. He preached in the synagogue for three Sabbaths (Act_17:2 ) which means that his stay there could not have been much more than three weeks in length. He had such tremendous success that the Jews were enraged and raised so much trouble that Paul had to be smuggled out, in peril of his life, to Beroea. The same thing happened in Beroea (Act_17:10-12 ) and Paul had to leave Timothy and Silas behind and make his escape to Athens. What exercised his mind was this. He had been in Thessalonica only three weeks. Was it possible to make such an impression on a place in three weeksime that Christianity was planted so deeply that it could never again be uprooted? If so, it was by no means an idle dream that the Roman Empire might yet be won for Christ. Or was it necessary to settle down and work for months, even years, before an impression could be made? In that event, no man could even dimly foresee when Christianity would penetrate all over the world. Thessalonica was a test case; and Paul was torn with anxiety to know how it would turn out.

News From Thessalonica

So anxious was Paul that, when Timothy joined him at Athens, he sent him back to Thessalonica to get the information without which he could not rest (1Th_3:1-2 , 1Th_3:5 ; 1Th_2:17 ). What news did Timothy bring back? There was good news. The affection of the Thessalonians for Paul was as strong as ever; and they were standing fast in the faith (1Th_2:14 ; 1Th_3:4-6 ; 1Th_4:9-10 ). They were indeed "his glory and Ws joy" (1Th_2:20 ). But there was worrying news.

(i) The preaching of the Second Coming had produced an unhealthy situation in which people had stopped working and had abandoned all ordinary pursuits to await the Second Coming with a kind of hysterical expectancy. So Paul tells them to be quiet and to get on with their work (1Th_4:11 ).

(ii) They were worried about what was to happen to those who died before the Second Coming arrived. Paul explains that those who fall asleep in Jesus will miss none of the glory (1Th_4:13-18 ).

(iii) There was a tendency to despise all lawful authority; the argumentative Greek was always in danger of producing a democracy run mad (1Th_5:12-14 ).

(iv) There was the ever-present danger that they would relapse into immorality. It was hard to unlearn the point of view of generations and to escape the contagion of the heathen world (1Th_4:3-8 ).

(v) There was at least a section who slandered Paul. They hinted that he preached the gospel for what he could get out of it (1Th_2:5 , 1Th_2:9 ); and that he was something of a dictator (1Th_2:6-7 , 1Th_2:11 ).

(vi) There was a certain amount of division in the Church (1Th_4:9 ; 1Th_5:13 ).

These were the problems with which Paul had to deal; and they show that human nature has not changed so very much.

Why Two Letters?

We must ask why there are two letters. They art, very much alike and they must have been written within weeks, perhaps days of each other. The second letter was written mainly to clear up a misconception about the Second Coming. The first letter insists that the Day of the Lord will come like a thief in the night, and urges watchfulness (1Th_5:2 ; 1Th_5:6 ). But this produced the unhealthy situation where men did nothing but watch and wait; and in the second letter Paul explains what signs must come first before the Second Coming should come (2Th_2:3-12 ). The Thessalonians had got their ideas about the Second Coming out of proportion. As so often happens to a preacher, Paulpreaching had been misunderstood, and certain phrases had been taken out of context and over-emphasized; and the second letter seeks to put things back in their proper balance and to correct the thoughts of the excited Thessalonians regarding the Second Coming. Of course, Paul takes occasion in the second letter to repeat and to stress much of the good advice and rebuke he had given in the first, but its main aim is to tell them certain things which will calm their hysteria and make them wait, not in excited idleness, but in patient and diligent attendance to the daywork. In these two letters we see Paul solving the day to day problems which arose in the expanding Church.

FURTHER READINGS

Thessalonians

J. E. Frame, Thessalonians (ICC; G)

G. Milligan, St. PaulEpistles to the Thessalonians (MmC; G)

W. Neil, The Epistles of Paul to the Thessalonians (MC; E)

Abbreviations

CGT: Cambridge Greek Testament

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: 2 Thessalonians 1 (Chapter Introduction)

Lift Up Your Hearts (2Th_1:1-10)

Constable: 2 Thessalonians (Book Introduction)

Introduction

Historical background

This epistle contains evidence that Paul had recently heard news about current conditions in the Thessalonian church. Probably most of this information came to him from the person who had carried 1 Thessalonians to its recipients and had returned to Paul at Corinth. Perhaps other people who had news of the church had informed Paul, Silas, and Timothy also. Some of the news was good. The majority of the Thessalonians were continuing to grow and to remain faithful to Christ in spite of persecution. Unfortunately some of the news was bad. False teaching concerning the day of the Lord had entered the church and was causing confusion and leading some of the Christians to quit their jobs in expectation of the Lord's return.

In view of these reports Paul evidently felt constrained to write this epistle. He commended his children in the faith for their growth and faithfulness, corrected the doctrinal error about the day of the Lord, and warned the idle to get back to work.

Almost all conservative scholars believe that Paul wrote 2 Thessalonians from Corinth. The basis for this conclusion is that Paul, Silas, and Timothy were present together in Corinth (Acts 18:5). The New Testament does not refer to them being together from then on, though they may have been. Paul evidently wrote 1 Thessalonians from Corinth. The topics he treated in the second epistle seem to grow out of situations he alluded to in the first epistle. They reflect a very similar situation in the Thessalonian church. Corinth, therefore, seems the logical site of composition of 2 Thessalonians.

For these reasons it appears that Paul composed 2 Thessalonians quite soon after 1 Thessalonians, perhaps within 12 months.¹ This would place the date of composition in the early 50's A.D., perhaps 51 A.D., and would make this the third of Paul's canonical writings assuming Galatians was his first.

"The external evidence for the Pauline authorship of 2 Thessalonians is stronger than for 1 Thessalonians."²

Purpose

Three purposes are evident from the contents of the epistle. Paul wrote to encourage the Thessalonian believers to continue to persevere in the face of continuing persecution (1:3-10). He also wanted to clarify events preceding the day of the Lord to dispel false teaching (2:1-12). Finally, he instructed the church how to deal with lazy Christians in their midst (3:6-15).

Message³

We could contrast 1 and 2 Thessalonians by saying that Paul wrote the first epistle primarily to comfort the Thessalonians whereas he wrote the second epistle primarily to correct them.

Paul had said some things in his first epistle from which his readers drew a false conclusion. He had said that Christ would return and His return could be very soon (1 Thess. 4:15-18). He also said the day of the Lord would come as a thief in the night, unexpectedly (1 Thess. 5:2).

In view of what Paul had taught the Thessalonians about the day of the Lord when he was with them (2 Thess. 2:5), they wondered if that day had already begun. They wondered if they were in the Tribulation and if the second coming of Christ was imminent. Teaching from several other sources that confirmed their suspicions (2 Thess. 2:2) intensified their questions about Paul's statements regarding future events that he had written in 1 Thessalonians.

The apostle wrote 2 Thessalonians to correct these erroneous ideas. The return of Christ of which Paul had written was not His second coming but the Rapture. While the day of the Lord would arrive unexpectedly it would be unexpected only by unbelievers. Several predicted events would precede its commencement.

The central message of this epistle is the truth about the day of the Lord.

Paul made an important distinction in this epistle about future events.

In 1 Thessalonians he taught that the Lord's return could take place very soon and that the day of the Lord would come as a thief in the night. Consequently he urged his readers to wait expectantly for the Lord (1 Thess. 4:16-17; 5:2).

In 2 Thessalonians he wrote that the day of the Lord cannot begin immediately. Therefore his readers should continue their work (2 Thess. 2). These statements may seem contradictory, but they are not.

Paul distinguished these two truths in 2 Thessalonians 2:1-2. The distinction is between "our gathering together to Him" (v. 1) and "the day of the Lord" (v. 2). He wrote verses 1-12 to show the difference between the first event and the second period.

Paul also gave definite new revelation about the day of the Lord.

He said that presently the mystery of lawlessness is at work (2:7). Paul did not say the mystery of "sin" or "evil" but "lawlessness." He did so because lawlessness (rebellion against divine law) is the root trouble with human life individually, socially, nationally, and in every other sphere. The "mystery" of lawlessness is the new revelation he expounded here concerning the course of lawlessness in the world and history, in space and time.

Second, he revealed that in the future God will remove what is presently restraining lawlessness (2:7). The restrainer probably refers to the Holy Spirit who indwells the church. Lawlessness produces corruption, but the church is the salt of the earth, and salt prevents the spread of corruption. Lawlessness also produces darkness, but the church is the light of the world, and light dispels darkness. Lawlessness is presently working, but what keeps it from running wild is the Holy Spirit's ministry through Christian men and women.

Third, Paul announced that in the future there will also be a crisis: the man of lawlessness will be revealed (2:8). When will God withdraw the Spirit from the world? He will do so when He withdraws the church from the world. When will He withdraw the church from the world? He will do so at "our gathering together to Him" (v. 1, i.e., the Rapture). After that, the human leader of lawlessness will appear. He will be entirely godless, but he will be such a remarkable character that he will convince most people that he is divine. This is the Antichrist.

Finally, Paul taught that after this crisis Jesus Christ will return to the earth to set up His kingdom (2:8). He will come when the man of lawlessness is the prominent character on the stage of history. However when Christ comes, He will destroy this Antichrist and curtail lawlessness (cf. Ps. 2).

In view of this revelation Paul called on his readers to do two things.

First, he called on them to be courageous. He did not want them to be mentally upset (2:2) but comforted and established (2:17). A clear understanding of the course of future events and the time of the Lord's return is essential for the mental and spiritual encouragement and stability of Christians. We need this to be courageous in the face of all the lawlessness we encounter in the world. Give this to the people you serve in ministry.

Second, Paul called his readers to responsible conduct. He instructed them to go on with life, to wait but also to work. Christians must behave responsibly by providing for our own needs. The hope of Christ's imminent return at the Rapture is no excuse for irresponsibility. Paul was not just urging activity (witnessing, praying, etc.) but specifically earning a living.

The gravest danger we face in our world today is not socialism or communism or fascism but lawlessness specifically refusal to submit to God's laws. The person who lives this way is anti-Christ.

We need to recognize this danger for what it is and to combat it by being salt and light in the world. However, we should also remember that Christ will eventually be victorious. This will keep us from becoming frantic and losing our stability.

Each of us also needs to make sure lawlessness does not characterize our personal lives. We must be submissive to divine rule if we would be consistent and confident Christians.

Outline⁴

I. Salutation 1:1-2

II. Commendation for past progress 1:3-12

A. Thanksgiving for growth 1:3-4

B. Encouragement to persevere 1:5-10

C. Prayer for success 1:11-12

III. Correction of present error 2:1-12

A. The beginning of the day of the Lord 2:1-5

B. The mystery of lawlessness 2:6-12

IV. Thanksgiving and prayer 2:13-17

A. Thanksgiving for calling 2:13-15

B. Prayer for strength 2:16-17

V. Exhortations for future growth 3:1-15

A. Reciprocal prayer 3:1-5

1. Prayer for the missionaries 3:1-2

2. Prayer for the Thessalonians 3:3-5

B. Church discipline 3:6-15

1. General principles respecting disorderly conduct 3:6-10

2. Specific instructions concerning the idle 3:11-13

3. Further discipline for the unrepentant 3:14-15

VI. Conclusion 3:16-18

Constable: 2 Thessalonians

2 Thessalonians

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Thessalonians (Book Introduction)

THE SECOND

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE THESSALONIANS.

INTRODUCTION.

In this epistle St. Paul admonishes the Thessalonians to be constant in the faith of Christ, and not to be terrified by the insinuations of false teachers, telling them that the day of judgment was near at hand, as there must come many signs and wonders before it. He bids them to hold firm the traditions received from him, whether by word or by epistle; and shews them how they may be certain of his letters by the manner he writes. This epistle was written soon after the former, and also from Corinth, about A.D. 52. (Challoner; Witham) --- From the context we learn that the present is a continuation of the former epistle. He not only rectifies wrong impressions caused by his former letter, but finding that those indolent characters whom he had reprimanded were no ways corrected, he determines to reprimand them still more severely in this letter, which he tells us he writes because he has it not in his power to visit, as he could wish, the Thessalonians.

====================

Gill: 2 Thessalonians (Book Introduction)

INTRODUCTION TO 2 THESSALONIANS

This second epistle was written, not from Athens, as the subscription testifies, nor from Rome, as Athanasius ^a supposes; but from Corinth, from whence was sent the former, and where the apostle and Timothy, and Silvanus met; and which was sent about half a year after the other. The design of which is to comfort and support the Thessalonians under the afflictions and persecutions they endured for the sake of the Gospel; and to rectify a mistake they had gone into, and which might be occasioned by what the apostle had said in his former epistle, concerning the second coming of Christ, as though it was just at hand; which might lead them to neglect their worldly business, and duties of civil life, and give the enemies of the Gospel an advantage against the whole of it as false, should not this prove true; as also to exhort this church to take notice of disorderly persons such as were idle, and busy bodies, and withdraw from them, and remove them from their communion, as being not only burdensome to them, but a reproach to their profession.

Gill: 2 Thessalonians 1 (Chapter Introduction)

INTRODUCTION TO 2 THESSALONIANS 1

This chapter, besides the inscription and salutation, contains a thanksgiving for the flourishing condition in which the graces of the Spirit were in these saints, and consolation for them under their suffering circumstances. The inscription and salutation are in 2Th 1:1 and are as usual: the thanksgiving is in 2Th 1:3 for the growth of their faith, the abounding of their love, and their constant patience under persecutions and afflictions, insomuch that the apostle also gloried of them for these things among other churches, 2Th 1:4 and as an encouragement to them to continue patient under sufferings, he observes that this was a token of the righteous judgment of God, and that they were reckoned worthy of his kingdom for which they suffered, 2Th 1:5 and of which righteous judgment they might be assured, from the nature of God himself, whose justice required a retribution of vengeance to their persecutors, and rest to them with the apostles, 2Th 1:6 the time of which rest and ease is pointed at, as that it will be at the coming of Christ; which is described by the place from whence he comes, heaven; by his retinue, his mighty angels; by the manner in which he shall come, in flaming fire; and by the vengeance he will execute: the objects of which are also described, by their ignorance of God, and by their disobedience to the Gospel of Christ; and by the nature of the punishment inflicted on them, which will lie in an expulsion from the presence, power, and glory of God, and in an everlasting destruction of soul and body, 2Th 1:7 but as for them, the persecuted saints, and which is mentioned for their comfort, Christ shall at this day be glorified and admired in them, and by them, 2Th 1:10 wherefore the apostle prays for this perseverance of them, that the good work of faith might be performed in them, and they enjoy the glory they were called unto; and that Christ might be glorified in them, and they in him; not according to their works, but according to the grace of God through him, 2Th 1:11.

College: 2 Thessalonians (Book Introduction)

INTRODUCTION

The pressures of persecution, apparent in 1 Thessalonians, have intensified in this letter. In its three brief chapters the reader perceives the vital importance for suffering believers of confident hope in the Lord's return. Likewise intensified is the problem of idleness. In the face of abuses of Christian generosity, 2 Thessalonians gives a sharp reminder of the individual Christian's duty to live as a responsible member of the community, hard-working and self-supporting.

Much of what was said about the circumstances and organization of 1 Thessalonians can also be affirmed of the second letter (see introduction to 1 Thessalonians above). But unlike 1 Thessalonians, this letter presents two major critical problems. Brief attention will be given to these below.

AUTHORSHIP

Unlike 1 Thessalonians, the second letter has widely been taken as a pseudepigraph, composed after Paul's death by one of his followers who used 1 Thessalonians as a model. Several lines of evidence have been cited to support the hypothesis that 2 Thessalonians is not an authentic letter of Paul.

One of these concerns the letter's eschatology. While 1 Thessalonians emphasized that the Lord's return was imminent, that is, that it could occur at any time (5:1-11), 2 Thessalonians appears to propose a series of preliminary signs which must occur before the Lord can return (2:1-12). If this is indeed the case, then, it is argued, that the tension between the two letters is such that Paul could not have written both. More particularly, it is often argued that the less imminent expectation of 2 Thessalonians reflects a later period in the life of the church, when the vivid expectation that the Lord would return within the lifetime of the first generation of Christians had been disappointed. If so, then it is clearly a production of the generation after the apostle Paul.

Secondly, it is argued that the tone of 2 Thessalonians is considerably colder and more formal than 1 Thessalonians. As an example, "we ought to thank" in 2 Thess 1:3; 2:13 is regarded as less warm than "we thank" in 1 Thess 1:2. Likewise, the repeated use of "command" in 2 Thess 3:6, 12 is said to reflect a less intimate relationship between the writer and the readers. Such a shift in tone is thought to be unlikely if Paul had written both letters, especially if 1 Thessalonians was written first, but is entirely to be expected if the second letter was a pseudepigraph.

Thirdly, the background of the readers appears to be different. 1 Thess 1:9 appears to indicate a predominantly Gentile audience, but in 2 Thessalonians references to the final judgment (1:6-10) and the man of lawlessness (2:1-12) appear to assume knowledge that could be expected only of Jews. It is consequently argued that the second letter was not written for the same church, indicating that the addressee and so also the author named in the salutation are fictions.

Combined with these concerns is the literary style of 2 Thessalonians. In some respects it closely resembles 1 Thessalonians, following a similar outline (including a double thanksgiving: 1 Thess 1:2-10; 2:13-16; 2Thess 2 Thess 1:3-12; 2:13-17) and discussing similar themes (eschatology, idleness). However, it has been argued that the sentence structure of 2 Thessalonians is significantly different from the undisputed letters of Paul. In particular, 2 Thess 2:3-12 is a more complex sentence than is found elsewhere in Paul's letters, constructions with the genitive are more frequent, and subordinating conjunctions are more numerous. Likewise it is argued that a number of terms and concepts from Paul's authentic letters are used in a different sense in 2 Thessalonians. The combination of similarity and dissimilarity is said to point to a post-Pauline imitator, who at some points incorporated elements of Paul's style and substance from 1 Thessalonians and at others reflected followed his own course.

The force of these arguments is considerable, and a large number of contemporary scholars have been persuaded by them to reject Pauline authorship of this letter. However, the idea that 2 Thessalonians is pseudepigraphical is itself problematic. It is first of all difficult to understand why someone would write 2 Thessalonians and ascribe it to Paul, since presumably it contained nothing so controversial as to demand the apostle's authority for its acceptance. Furthermore, if written by a later imitator, that person knew only 1 Thessalonians, since the major parallels are only with that letter. Such a situation would be surprising for a second-generation disciple of Paul. The reference to the temple in 2:4 gives no indication that the Jerusalem temple has been destroyed by the Romans, again surprising if the letter were written near the end of the first century when the fall of Jerusalem was well known. Furthermore, 3:6-15 give every appearance of having been written to a specific congregation in response to a particular problem. It would be most unusual for a letter to be written to specific church in the name of Paul after his death and not be detected as a pseudepigraph. And if all in the church recognized the fiction and accepted it as such, we must explain how the later church forgot the origins of the letter, since all external evidence affirms that Paul is the author (Marcion, c. A.D. 150, and the Muratorian Canon, c. A.D. 180, both ascribe it to Paul). These considerations make the hypothesis of pseudepigraphy less than likely.

In fact, each argument for pseudepigraphy can be explained on the hypothesis that Paul wrote 2 Thessalonians himself. The eschatological tension in fact has less to do with a lessening of expectancy than is often allowed. Exegesis of 2:1-12 in the comments below will indicate that what Paul discusses here is probably not a series of preliminary signs but the present reality that evil and the Evil One appear to dominate and that such dominance is itself proof that the Lord has not yet returned. In this case, there is absolutely no tension between the eschatology of the first and second letters. However, even if this interpretation should be wrong, it is not impossible that Paul would express a different perspective on the Lord's coming in 2 Thessalonians and not view it as contradictory, just as he does in 1 Cor 15:1-58, which stresses the general resurrection, and 2 Cor 5:1-10, which stresses individual immortality.

Likewise, the change in tone between the two letters can be explained by the change in circumstances. In 1 Thessalonians part of Paul's concern was to reassure the readers of his affection for them despite his absence. That need having been met, the second letter - preoccupied with the persecution of the church, the problem about the Lord's return and the idleness of some members - reflects less of the personal warmth emphasized in the first. Furthermore, if Paul used a different amanuensis for each letter, or if Silas and Timothy had different roles in the composition of each letter, the tone and style could easily have changed.

The change from a Gentile to a Jewish background is more apparent than real. As noted in the introduction to 1 Thessalonians, that letter includes a number of phrases which assume knowledge of the Old Testament and Judaism. The Jewish orientation of the second letter is more explicit but hardly necessitates a different audience. This observation also obviates the need for other hypotheses, such as that Paul sent the two letters to two different factions of the church, one Gentile and the other Jewish, or that he sent the first letter to the church at large and the second to the leaders of the church.

The stylistic differences between 2 Thessalonians and the other letters of Paul are real, but they can be exaggerated. The complexity of sentences and concentration of subordinating conjunctions are in fact not two matters but one, since complex sentences require subordinating conjunctions. The sentence of 1:3-12 is exceptional, but it is approximated in Ephesians and Colossians. The authorship of those letters is also disputed, but to base an argument for one letter's inauthenticity on its similarity with another questioned letter is to build a supposition on another supposition. It would be fairer to admit that in a short letter like 2 Thessalonians, a few unusual expressions may create a false impression of stylistic variance. Furthermore, it is admitted by all that Paul's style changed with each letter. Only in Romans, for example, do we find the rhetorical question, "What shall we say then?" (3:5; 4:1; 6:1; 7:7; 8:31; 9:14, 30), and no one disputes the authenticity of Romans on that basis. Alleged differences in the use of key terms and presentation of concepts have likewise been exaggerated. Paul's usage elsewhere is often more flexible than some critics will allow. And 2 Thessalonians contains some Paulinisms which would have been difficult for an imitator to compose. The combination of similarities and differences between the two Thessalonians letters and between the second and the rest of the Pauline corpus is at least as consistent with the hypothesis that Paul wrote both under changing circumstances as it is with the hypothesis of a pseudepigrapher.

Thus, though the controversy over the authorship of this letter is likely to continue among scholars, the arguments against Paul's authorship are not sufficient to overturn the testimony of the letter itself and of the early church. By nature of the case, evidence to prove the authenticity of an ancient document always falls short of absolute proof. But those who have accepted 2 Thessalonians as a genuine letter of Paul can do so with integrity, knowing that the balance of evidence favors their conclusion.

ORDER AND CIRCUMSTANCES OF WRITING

The traditional assumption has always been that 2 Thessalonians was written not long after 1 Thessalonians, while Paul was still in Corinth. Paul had apparently received a report, perhaps from Timothy after the delivery of the first letter, of ongoing problems in the Thessalonian church. The persecution had not abated, misunderstandings about the Lord's return continued, and the willfully idle had not repented. Therefore, Paul composed a second letter to address the developing situation, probably only months after writing the first.

There have been several scholars who have questioned the traditional order, however, postulating that 2 Thessalonians was in fact written first. The traditional order of Paul's letters, these have argued, is based not on chronology but length, longer letters of Paul being placed before shorter ones in the canon. Therefore, internal considerations alone, the evidence of the letters themselves, must determine the order of writing.

The most recent and important advocate of the priority of 2 Thessalonians is Charles Wanamaker. His argument, which in the main follows a line marked out by others, may be summarized as follows. First, the persecution of 2 Thess 1:4-7 appears to be a matter of the past in 1 Thess 2:14. Secondly, the idlers of 2 Thess 3:6-15 appear to be a new problem, while 1 Thess 4:10-12 and 5:14 address it as something well known and already under control. Thirdly, the signature of 2 Thess 3:17 appears to be more fitting in Paul's first letter to the church. Fourth, the eschatological teaching of 1 Thess 4:13-5:11, especially in light of the remark in 5:1 that the readers had no need of such instruction because they had received it before, is more coherently explained if it is an elaboration on 2 Thess 2:1-12, especially if some implications of that passage had been misunderstood. On the other hand, if the church had already received 1 Thess 4:13-5:11, it is difficult to see how they would have concluded that the day of the Lord had already come (2 Thess 2:2), since the dead had not yet been raised and united with the living in the Lord's presence (1 Thess 4:17). Therefore, Wanamaker argues with earlier advocates of the hypothesis that 2 Thessalonians was written by Paul after he received a vague report about problems in the Thessalonian church and was delivered by Timothy in the visit described in 1 Thess 3:1-10.

While Wanamaker has succeeded in showing how little evidence there actually is for the priority of 1 Thessalonians, the case for the priority of 2 Thessalonians is far from proved. External evidence must be weighed also: Marcion apparently referred to 1 Thessalonians as the first letter despite the fact that he did not arrange his canon by length. As far as internal matters are concerned, if 2 Thessalonians was the first letter, it is surprising that Paul makes no reference to it in 1 Thessalonians as a part of his passionate discussion of his prior work with the Thessalonian church (2:1-12) and his attempts to return to them since his departure (2:17-20). Wanamaker suggests that the mention of Timothy's visit may be a tacit reference to it, since Timothy can be assumed to have carried some letter from Paul on this visit. Still, one might expect a more specific mention of so substantial a letter as 2 Thessalonians had it been written first. On the other hand, the references to letters in 2 Thess 2:2, 15; 3:17 are at least consistent with the idea that 1 Thessalonians had already been received, though they do not demand it.

If 1 Thessalonians is prior, as the slight balance of probability suggests, we can assume that the persecution of the church, which may have abated after Paul's departure, has heated up again, or at least that the church is in greater turmoil because of it. Likewise, we must assume that the church's misunderstanding of the Lord's return in 2:2 occurred despite the logical force of 1 Thess 4:13-18. Also, the idle who were warned briefly in 1 Thess 4:11-12 and 5:14 did not heed that warning. Such developments will surprise those who assume that human behavior is always reasonable and orderly, but those who have experienced the give and take of pastoral leadership will recognize that churches and Christians, like stocks, seldom move in a straight line. Against such a background Paul dictated his second letter, seeking to correct the church's course and reinforce its growth.

THEOLOGICAL VALUE

2 Thessalonians focuses primarily on three issues: persecution, the Lord's return, and the problem of idleness. Each has remarkable relevance for today's church.

Persecution is perhaps less a part of the experience of Christians in North America than in other parts of the world. Nevertheless, for many Christians it remains a real threat. More broadly, all believers experience the hostility of unbelievers at various points, and all can be subject to the hurt of their ridicule, even if they are relatively safe from physical violence. 2 Thessalonians provides the important reminder that God notices such suffering and promises to bring vindication for his people. The suffering of the church will one day end.

Likewise, the pervasive dominance of evil, obvious to every modern observer, will one day end as well. Whatever the precise nature of the "man of lawlessness" (2:3), Paul certainly focuses attention on his present activity (2:9-12). Christians who wonder whether their faith is true when they see the opponents of Christianity with the upper hand have their answer in this letter. Evil will continue to run rampant in this age, but when Christ returns, he will utterly destroy every manifestation of it and the One who stands behind it. The goodness and faithfulness of God can be trusted to answer every aspect of injustice in this age.

Unemployment, underemployment and wide gaps in income are no less a social reality now than they were for Paul's readers. And so the need for Christian charity continues as it did in the first century. But the dangers inherent in such sharing are still real as well. Paul's reminders about the need for personal responsibility and self-support (3:6-12), coupled with the reminder to continue in good works of generosity (3:13) are messages to be heeded as today's church considers its role in addressing the pressing issues of poverty and the failures of the secular welfare state.

The observation that problems had intensified since Paul wrote his first letter contains a pertinent message in itself. Even in Paul's ministry, the life of the church was characterized by trouble as much as progress. Yet through such trouble the work and will of God are accomplished. Christians frustrated by the one-step-forward-two-steps-back trajectory of the church can take heart that in similar circumstances the great apostle still found much for which to give thanks and boast (1:3-4; 2:13-14). God's will, which will be fully realized only when Christ returns, is even now being worked out in the life of the church, even when outwardly it appears defeated.

-College Press New Testament Commentary: with the NIV

College: 2 Thessalonians (Outline)

OUTLINE

I. GREETING - 1:1-2

II. OPENING THANKSGIVING, ENCOURAGEMENT AND PRAYER - 1:3-12

A. Thanksgiving for the Thessalonians' Growth and Endurance in Persecution- 1:3-4

B. Encouragement in Light of God's Judgment - 1:5-10

C. The Content of Paul's Prayer - 1:11-12

III. INSTRUCTION ON THE LORD'S RETURN - 2:1-12

A. The Day of the Lord Not Yet Present - 2:1-2

B. The Apostasy and the Man of Lawlessness - 2:3-12

1. The Apostasy and the Revelation of the Man of Lawlessness - 2:3

2. A Description of the Man of Lawlessness - 2:4

3. Reminder of Oral Instruction on the Subject - 2:5

4. The One Who Restrains/Prevails - 2:6-10

5. God's Consequent Actions - 2:11-12

IV. RENEWED THANKSGIVING, ENCOURAGEMENT AND PRAYER - 2:13-17

A. Thanksgiving for the Salvation of the Thessalonians- 2:13-14

B. Encouragement to Remain Faithful to the Traditions Delivered by Paul - 2:15

C. Prayer for the Lord's Encouragement and Strength - 2:16-17

V. EXHORTATIONS - 3:1-16

A. General Exhortations - 3:1-5

B. Exhortations Regarding Church Discipline - 3:6-15

1. Exclusion of the Willfully Idle - 3:6-13

2. Exclusion of the Disobedient - 3:14-15

VI. CONCLUSION - 3:16-18

-College Press New Testament Commentary: with the NIV