Day 1373 of 1461 · 2030-10-04
2 Thessalonians 1:1–12
1Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God our Father, and the Lord Jesus Christ:
2Grace to you and peace from God our Father and the Lord Jesus Christ.
3We are bound to always give thanks to God for you, brothers, even as it is appropriate, because your faith grows exceedingly, and the love of each and every one of you toward one another abounds,
4so that we ourselves boast about you in the assemblies of God for your perseverance and faith in all your persecutions and in the afflictions which you endure.
5This is an obvious sign of the righteous judgment of God, to the end that you may be counted worthy of God’s Kingdom, for which you also suffer.
6Since it is a righteous thing with God to repay affliction to those who afflict you,
7and to give relief to you who are afflicted with us, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire,
8punishing those who don’t know God, and to those who don’t obey the Good News of our Lord Jesus,
9who will pay the penalty: eternal destruction from the face of the Lord and from the glory of his might,
10when he comes in that day to be glorified in his saints and to be admired among all those who have believed, because our testimony to you was believed.
11To this end we also pray always for you, that our God may count you worthy of your calling, and fulfill every desire of goodness and work of faith with power,
12that 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.
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~908 words.
Matthew Henry. And great care should be taken lest, from an affectation of novelty in method and phrases, we advance new notions or doctrines, contrary to the principles of natural or revealed religion, upon which this church of the Thessalonians was built, as all true churches are; namely, in God our Father and the Lord Jesus Christ. Why the apostle prayed for these things (Th2 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. 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. 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.
Jamieson–Fausset–Brown. 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; Co1 11:32) [EDMUNDS]. that ye may be counted worthy--expressing the purpose of God's "righteous judgment" as regards you. for which--Greek, "in behalf of which ye are also suffering" (compare Act 5:41; Act 9:16; Phi 1:29). Thus, "the grace of our God," Th2 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. Wherefore--Greek, "With a view to which," namely, His glorification in you as His saints. also--We not only anticipate the coming glorification of our Lord in His saints, but we also pray concerning (so the Greek) YOU. our God--whom we serve. count you worthy--The prominent position of the "You" in the Greek makes it the emphatic word of the sentence. The believer's graces redound to Christ's glory, and His glory, as their Head, reflects glory on them as the members. the grace of our God and the Lord Jesus Christ--There is but one Greek article to both, implying the inseparable unity of God and the Lord Jesus.
John Calvin. This only it is necessary to notice -- that by a Church in God and Christ is meant one that has not merely been gathered together under the banner of faith, for the purpose of worshipping one God the Father, and confiding in Christ, but is the work and building as well of the Father as of Christ, because while God adopts us to himself, and regenerates us, we from him begin to be in Christ. (1 Corinthians 1:30) 3 To give thanks. Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ: 1. 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. 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: 11.
Martin Luther. Notice, Paul means to say here when he speaks of the tribulations and sufferings of Christians: "These afflictions are the indication of God's righteous judgment, and a sign you are worthy of the kingdom of God for which you suffer." In other words: "O beloved Christians, regard your sufferings as dear and precious. Apparently his words imply that the perpetrations of the devil and the world--their supreme contempt and hatred of God's name and Word, their blasphemies of these, their wickedness and disobedience in other respects, whereby they bring upon themselves everlasting pain and damnation--that for these sins against himself God is not so ready to punish as for their persecution and torment of his poor, believing Christians. You may rejoice, and console yourselves, believing without the shadow of a doubt that you belong to the kingdom of God, and have been made worthy of it, because you suffer for its sake."
C. H. Spurgeon, sermons. WE ARE BOUND to thank God always for you, brethren, as it is meet.” Whether we shall praise God or not, is not left to our opinion Although the commandment saith not, “Thou shalt praise the Lord,” yet praise is God’s most righteous due, and every man, as a partaker of God’s bounty, and especially every Christian, is bound to praise God, as it is meet. The apostle Paul had founded the church at Thessalonica, most of these people were his spiritual offspring, by the words of his mouth, attended by the power of the Spirit, they had been brought out of darkness into marvellous light; and they who have had spiritual children who have brought many sons unto God, can tell you that there is an interest felt by a spiritual father, that is not to be equalled even by the tender affection of a mother towards her babe. The apostle thanks God that the faith of the Thessalonians had grown exceedingly. This is taught us in the text,—“We are bound to thank God always for you, brethren, as it is meet.” Let not your harps then hang upon the willows, ye mourning children of the Lord.
Spurgeon on this passage
Sermons by C. H. Spurgeon on today's passage, quoted word for word from the original New Park Street Pulpit text (1855–1859, public domain), via CCEL.
A Lecture for Little-Faith · 2 Thessalonians 1:3
WE ARE BOUND to thank God always for you, brethren, as it is meet.” Whether we shall praise God or not, is not left to our opinion Although the commandment saith not, “Thou shalt praise the Lord,” yet praise is God’s most righteous due, and every man, as a partaker of God’s bounty, and especially every Christian, is bound to praise God, as it is meet. The apostle Paul had founded the church at Thessalonica, most of these people were his spiritual offspring, by the words of his mouth, attended by the power of the Spirit, they had been brought out of darkness into marvellous light; and they who have had spiritual children who have brought many sons unto God, can tell you that there is an interest felt by a spiritual father, that is not to be equalled even by the tender affection of a mother towards her babe. This is taught us in the text,—“We are bound to thank God always for you, brethren, as it is meet.” Let not your harps then hang upon the willows, ye mourning children of the Lord.
Full commentary on this passage
Matthew Henry
chapter
After the introduction (Th2 1:1, Th2 1:2) the apostle begins this epistle with an account of his high esteem for these Thessalonians (Th2 1:3, Th2 1:4). He then comforts them under their afflictions and persecutions (Th2 1:5-10) and tells them what his prayers were to God for them (Th2 1:11, Th2 1:12).
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1–4
Here we have,
I. The introduction (Th2 1:1, Th2 1:2), in the same words as in the former epistle, from which we may observe that as this apostle did not count it grievous to him to write the same things (Phi 3:1) in his epistles that he had delivered in preaching, so he willingly wrote the same things to one church that he did to another. The occurrence of the same words in this epistle as in the former shows us that ministers ought not so much to regard the variety of expression and elegance of style as the truth and usefulness of the doctrines they preach. And great care should be taken lest, from an affectation of novelty in method and phrases, we advance new notions or doctrines, contrary to the principles of natural or revealed religion, upon which this church of the Thessalonians was built, as all true churches are; namely, in God our Father and the Lord Jesus Christ.
II. The apostle's expression of the high esteem he had for them. He not only had a great affection for them (as he had expressed in his former epistle, and now again in his pious wish of grace and peace for them), but he also expresses his great esteem for them, concerning which observe,
1. How his esteem of them is expressed. (1.) He glorified God on their behalf: We are bound to thank God always for you, brethren, as it is meet, Th2 1:3. He chose rather to speak of what was praiseworthy in them in a way of thanksgiving to God than by commendation of them; and, as what he mentions was matter of his rejoicing, he accounted it matter of thanksgiving, and it was meet or fit it should be so, for we are bound, and it is our duty, to be thankful to God for all the good that is found in us or others: and it not only is an act of kindness to our fellow-christians, but our duty, to thank God on their behalf. (2.) He also glories in them before the churches of God, Th2 1:4. The apostle never flattered his friends, but he took pleasure in commending them, and speaking well of them, to the glory of God and for the excitement and encouragement of others. Paul did not glory in his own gifts, nor in his labour among them, but he gloried in the grace of God which was bestowed upon them, and so his glorying was good, because all the commendation he gave to them, and the pleasure he took himself, centered in the praise and glory of God.
2. For what he esteemed them and thanked God; namely, the increase of their faith, and love, and patience. In his former epistle (Th1 1:3) he gave thanks for their faith, love, and patience; here he gives thanks for the increase of all those graces, that they were not only true Christians, but growing Christians. Note, Where there is the truth of grace there will be increase of it. The path of the just is as the shining light, which shines more and more unto the perfect day. And where there is the increase of grace God must have all the glory of it. We are as much indebted to him for the improvement of grace, and the progress of that good work, as we are for the first work of grace and the very beginning of it. We may be tempted to think that though when we were bad we could not make ourselves good, yet when we are good we can easily make ourselves better; but we have as much dependence on the grace of God for increasing the grace we have as for planting grace when we had it not. The matter of the apostle's thanksgiving and glorying on behalf of the Thessalonians was, (1.) That their faith grew exceedingly, Th2 1:3. They were more confirmed in the truth of gospel-revelations, confided in gospel-promises, and had lively expectations of another world. The growth of their faith appeared by the works of faith; and, where faith grows, all other graces grow proportionably. (2.) Their charity abounded (Th2 1:3), their love to God and man. Note, Where faith grows love will abound, for faith works by love; and not only the charity of some few of them, but of every one to each other, did abound. There were no such divisions among them as in some other…
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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, Th2 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, Th2 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, Th2 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, Ti2 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 (Th2 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, Th2 1:7. That will be the day of the revelation of the righteous judgment of God; for then will God judge the world i…
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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, Th2 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 (Th2 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.
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John Calvin
1
2 Thessalonians 1:1-7
1. Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ:
1. Paulus et Silvanus et Timotheus Ecclesiae Thessalonicensium in Deo Patre nostro et Domino Iesu Christo,
2. Grace unto you, and peace, from God our Father and the Lord Jesus Christ.
2. Gratia vobis et pax a Deo Patre nostro et Domino Iesu Christo.
3. We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth;
3. Gratias agere debemus Deo semper de vobis, fratres, quemadmodum dignum est, quia vehementer augescit fides vestra, et exuberat caritas mutua uniuscuiusque omnium vestrum;
4. So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure:
4. Ut nos ipsi de vobis gloriemur in Ecclesia Dei, de tolerantia vestra et fide in omnibus persequutionibus vestris et afflictionibus quas sustinetis,
5 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:
5. Ostensionem iusti iudicii Dei: ut digni habeamini regno Dei, pro quo et patimini.
6. Seeing it is a righteous thing with God to recompense tribulation to them that trouble you;
6. Siquidem iustum est apud Deum reddere iis, qui vos affligunt, afflictionem:
7. And to you who are troubled rest with us.
7. Et vobis, qui affligimini, relaxationem nobiscum.
1 To the Church of the Thessalonians which is in God. As to the form of salutation, it were superfluous to speak. This only it is necessary to notice -- that by a Church in God and Christ is meant one that has not merely been gathered together under the banner of faith, for the purpose of worshipping one God the Father, and confiding in Christ, but is the work and building as well of the Father as of Christ, because while God adopts us to himself, and regenerates us, we from him begin to be in Christ. (1 Corinthians 1:30)
3 To give thanks. He begins with commendation, that he may have occasion to pass on to exhortation, for in this way we have more success among those who have already entered upon the course, when without passing over in silence their former progress, we remind them how far distant they are as yet from the goal, and stir them up to make progress. As, however, he had in the former Epistle commended their faith and love, he now declares the increase of both. And, unquestionably, this course ought to be pursued by all the pious -- to examine themselves daily, and see how far they have advanced. This, therefore, is the true commendation of believers -- their growing daily in faith and love. When he says always, he means that he is constantly supplied with new occasion. He had previously given thanks to God on their account. He says that he has now occasion to do so again, on the ground of daily progress. When, however, he gives thanks to God on this account, he declares that the enlargements, no less than the beginnings, of faith and love are from him, for if they proceeded from the power of men, thanksgiving would be pretended, or at least worthless. Farther, he shews that their proficiency was not trivial, or even ordinary, but most abundant. So much the more disgraceful is our slowness, inasmuch as we scarcely advance one foot during a long space of time.
As is meet. In these words Paul shews that we are bound to give thanks to God, not only when he does us good, but also when we take into view the favors bestowed by him upon our brethren. For wherever the goodness of God shines forth, it becomes us to extol it. Farther, the welfare of our brethren ought to be so dear to us, that we ought to reckon among our own benefits everything that has been conferred upon them. Nay more, if we consider the nature and sacredness of the unity of Christ's body, such a mutual fellowship will ha…
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7
2 Thessalonians 1:7-10
7. When the Lord Jesus shall be revealed from heaven with his mighty angels,
7. Quum manifestabitur Dominus Iesus e coelo cum angelis potentiae suae,
8. In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:
8. In igne flammanti, qui ultionem infliget iis, qui non noverunt Deum, et non obediunt evangelio Domini nostri Iesu Christi:
9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;
9. Qui poenam dabunt interitum aeternum a facie Domini, et a gloria potentiae ipsius,
10. 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.
10. Quum venerit ut sanctificetur in sanctis suis, et admirabilis reddatur in omnibus, qui credunt (quia fides habita sit testimonio nostro erga vos) in illa die.
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
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…
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11
2 Thessalonians 1:11-12
11. 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:
11. In quam rem etiam oramus semper pro vobis: ut vos habeat dignos vocatione Deus noster, et impleat omne beneplacitum bonitatis, et opus fidei cum potentia [634]
12. 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.
12. Quo glorificetur nomen Domini nostri Iesu Christi in vobis, et vos in ipso, secundum gratiam Dei nostri, et Domini Iesu Christi.
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.
12 That the name of our Lord Jesus Christ may be glorified. He calls us back to the chief end…
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Jamieson–Fausset–Brown
2
from God our Father--So some oldest manuscripts read. Others omit "our."
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3
We are bound--Greek, "We owe it as a debt" (Th2 2:13). They had prayed for the Thessalonians (Th1 3:12) that they might "increase and abound in love"; their prayer having been heard, it is a small but a bounden return for them to make, to thank God for it. Thus, Paul and his fellow missionaries practice what they preach (Th1 5:18). In Th1 1:3, their thanksgiving was for the Thessalonians' faith, love, and patience"; here, for their exceeding growth in faith, and for their charity abounding. "We are bound" expresses the duty of thanksgiving from its subjective side as an inward conviction. "As it is meet," from the objective: side as something answering to the state of circumstances [ALFORD]. Observe the exact correspondence of the prayer (Th1 3:12, "The Lord make you to abound in love") and the answer, "The love of every one of you all toward each other aboundeth" (compare Th1 4:10).
meet--right.
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4
glory in you--make our boast of you, literally, "in your case." "Ourselves" implies that not merely did they hear others speaking of the Thessalonians' faith, but they, the missionaries themselves, boasted of it. Compare Th1 1:8, wherein the apostle said, their faith was so well known in various places, that he and his fellow missionaries had no need to speak of it; but here he says, so abounding is their love, combined with faith and patience, that he and his fellow missionaries themselves, make it a matter of glorying in the various churches elsewhere (he was now at Corinth in Achaia, and boasted there of the faith of the Macedonian churches, Co2 10:15-17; Co2 8:1, at the same time giving the glory to the Lord), not only looking forward to glorying thereat at Christ's coming (Th1 2:19), but doing so even now.
patience--in Th1 1:3, "patience of hope." Here hope is tacitly implied as the ground of their patience; Th2 1:5, Th2 1:7 state the object of their hope, namely, the kingdom for which they suffer.
tribulations--literally, "pressures." The Jews were the instigators of the populace and of the magistrates against Christians (Act 17:6, Act 17:8).
which ye endure--Greek, "are (now) enduring."
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5
Which--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; Co1 11:32) [EDMUNDS].
that ye may be counted worthy--expressing the purpose of God's "righteous judgment" as regards you.
for which--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 Th1 2:12; Pe1 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.
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seeing it is a righteous thing--This justifies the assertion above of there being a "righteous judgment" (Th2 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.
recompense--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.
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rest--governed by "to recompense" (Th2 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."
with us--namely, Paul, Silas, and Timothy, the writers, who are troubled like yourselves.
when--at the time when . . . ; not sooner, not later.
with his mighty angels--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.
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In flaming fire--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; Pe2 3:7, Pe2 3:10).
taking--literally, "giving" them, as their portion, "vengeance."
know not God--the Gentiles primarily (Psa 79:6; Gal 4:8; Th1 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).
obey not the gospel--primarily the unbelieving Jews (Rom 10:3, Rom 10:16); secondarily, all who obey not the truth (Rom 2:8).
Christ--omitted by some of the oldest manuscripts, and retained by others.
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9
Who--Greek, "persons who," &c.
destruction from the presence of the Lord--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 Pe1 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 Th2 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).
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3 more notes on this passage are in the library.
Martin Luther
3–10 · Epistle Sermons
1. First, Paul has words of praise for his Church at Thessalonica. In view of its faith and its love it was one of the first rank. Patiently it stood firm, and even increased, under crosses of affliction. The apostle's intent in commending these people is to incite to perseverance. He would hold them up to others as an example--an illustration--of the fruits resulting when the Gospel is preached and received. He also points out in what the edification and success of the true Church of Christ consist. Then he consoles them for their patient sufferings with the mention of the glorious coming of Christ the Lord, which shall mean their final redemption, the recompense of peace and joy for their tribulations, and the bringing of eternal wrath upon their persecutors.
2. This consolation Paul draws from their sufferings and God's righteous judgment, by which he makes plain why God lets them suffer here on earth--what is his purpose in it. Looking at the Christian community with the eye of human reason and reflection, no more wretched, tormented, persecuted, unhappy people are in evidence on earth than those who confess and glory in Christ the crucified. In the world they are continually persecuted, tormented and assailed by the devil with all manner of wretchedness, misfortune, distress and death. Even to their own perceptions, it seems as if they surely are forgotten and forsaken by God in the sight of mankind. For he allows them to remain prostrate under the weight of the cross, while others in the world, particularly their persecutors, live in the enjoyment of honor and fortune, of happiness, power and riches, with everything moving to the fulfilment of their desires. The Scriptures frequently deplore this condition of things, especially the Psalms, and Paul in First Corinthians 15, 19 confesses: "If we have only hoped in Christ in this life, we are of all men most pitiable."
CHRISTIAN'S SUFFERINGS LEAD TO HAPPINESS.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #30619: Public domain in the USA)
3–10 · Epistle Sermons
3. Now, assuredly this state of affairs cannot continue without end; it cannot be God's intention to permit Christians thus to suffer continually while they live, to die because of it and remain dead. It would be incompatible with his eternal, divine truth and honor manifest in his Word. For there he declares he will be the God of the pious, of them who fear and trust him, and gives them unspeakable promises. Necessarily, then, he has planned a future state for Christians and for non-Christians, in either instance unlike what they know on earth. Possibly one of the chief reasons why God permits Christians to suffer on earth is to make plain the distinction between their reward and that of the ungodly. In the sufferings of believing Christians, and in the wickedness, tyranny, rage, and persecution directed by the unrighteous against the godly, is certain indication of a future life unlike this and a final judgment of God in which all men, godly and wicked, shall be forever recompensed.
4. Notice, Paul means to say here when he speaks of the tribulations and sufferings of Christians: "These afflictions are the indication of God's righteous judgment, and a sign you are worthy of the kingdom of God for which you suffer." In other words: "O beloved Christians, regard your sufferings as dear and precious. Think not God is angry with you, or has forgotten you, because he allows you to endure these things. They are your great help and comfort, for they show God will be a righteous judge, will richly bless you and avenge you upon your persecutors. Yes, therein you have unfailing assurance. You may rejoice, and console yourselves, believing without the shadow of a doubt that you belong to the kingdom of God, and have been made worthy of it, because you suffer for its sake."
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #30619: Public domain in the USA)
3–10 · Epistle Sermons
5. Whatever the Christian suffers here on earth at the hands of the devil and the world, befalls him simply for the sake of the name of God and for his Word. True, as a baptized child of God the Christian should justly enjoy unalloyed goodness, comfort and peace on earth; but since he must still dwell in the kingdom of the devil, who infuses sin and death into human flesh, he must endure the devil. Yet all Satan's inflictions and the world's plagues, persecutions, terrors, tortures, even the taking of the Christian's life, and all its abuse, is wrought in violence and injustice. But to offset this, the Christian has the comforting assurance of God's Word that because he suffers for the sake of the kingdom of Christ and of God he shall surely be eternally partaker of that kingdom. Certain it is, no one will be worthy of it unless he suffers for it.
6. "If so be that it is a righteous thing with God to recompense affliction to them that afflict you," continues the apostle. It is impossible it should continue to be, as now, well with the world and evil with you. God's righteousness will not admit of it. Just because he is a righteous judge, things must be eventually different: the godly must have eternal good, and the wicked, on the other hand, must be punished forever. Otherwise God's judgment would not be righteous; in other words, he would not be God. Now, since this is an impossible proposition, since God's righteousness and truth are immutable, in his capacity of judge he must perforce, in due time, come from heaven, when he shall have assembled his Christians, and avenge them of their enemies, recompense the latter according to their merits, and confer eternal rest and peace upon his followers for the temporal sufferings they have endured here.
GOD DOES NOT FORGET HIS CHILDREN.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #30619: Public domain in the USA)
3–10 · Epistle Sermons
7. Christians should certainly expect this and comfort themselves in the confidence that God will not permit the wrongs of his people to continue unpunished and unavenged. We might think he had forgotten were we to judge from the facts that godly Abel was shamefully murdered by his brother, that God's prophets and martyrs--John the Baptist, Jeremiah, Paul and others--suffered death at the hands of bloodhounds like the Herods, Neros and other shameless, sanguinary tyrants of the sort, and this when God had, even in this life, given glorious testimony to their being his beloved children. A judgment must be forthcoming that tyrants may suffer pains and punishments, and that the godly, delivered from sufferings, may have eternal rest and joy. Let all the world know God does not forget, even after death.
8. This is the consolation the future judgment at the resurrection of the dead holds, that, as God's righteousness requires, the saints shall receive for their sufferings a supremely rich and glorious recompense. Paul seems to present as the principal reason why God must punish the world with everlasting pain, the fact that the world has inflicted tribulations on Christians. Apparently his words imply that the perpetrations of the devil and the world--their supreme contempt and hatred of God's name and Word, their blasphemies of these, their wickedness and disobedience in other respects, whereby they bring upon themselves everlasting pain and damnation--that for these sins against himself God is not so ready to punish as for their persecution and torment of his poor, believing Christians. This truth is indicated where we read that Christ on the last day shall say: "Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels ... inasmuch as ye did it not unto one of these least, ye did it not unto me." Mt 25, 41 and 45.
9. Paul's further observations, concerning the manner of the judgment to come and the painful punishment of the ungodly, is sufficiently clear as rendered, and is also explained in the sermon on the Gospel text. Further explanation here is unnecessary.
Twenty Seventh Sunday After Trinity
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