NASB (UPDATED) TEXT: 2Th 1:1-2 1Paul and Silvanus and Timothy to the church of the Thessalonians in God our Father and the Lord Jesus Christ: 2Grace to you and peace from God the Father and the Lord Jesus Christ.
2Th 1:1 "Paul" Saul of Tarsus is first called Paul in Act 13:9 . It is probable that most Jews of the "diaspora" had a Hebrew name and a Greek name. If so, then Saul's parents gave him this name but why, then, does "Paul" suddenly appear in Acts 1:3 ? Possibly
1. others began to call him by this nickname
2. he began to refer to himself by the term "little" or "least"
The Greek name Paulos meant "little." Several theories have been advanced about the origin of his Greek name.
1. the second century tradition that Paul was short, fat, bald, bow-legged, bushy eye-browed, and had protruding eyes is a possible source of the name, deriving from a non-canonical book from Thessalonica called Paul and Thekla
2. passages where Paul calls himself the "the least of the saints" because he persecuted the Church as in Act 9:1-2 (cf. 1Co 15:9 ; Eph 3:8 ; 1Ti 1:15 )
Some have seen this "leastness" as the origin of the self-chosen title. However, in a book like Galatians, where he emphasized his independence and equality with the Jerusalem Twelve, this is somewhat unlikely (cf. 2Co 11:5 ; 2Co 12:11 ; 2 Cor. 15:10).
▣ "Silvanus" Silas
1. He is called Silas in Acts and Silvanus in the Epistles
2 He, like Barnabas, was a leader in the Jerusalem Church (cf. Act 15:22-23 )
3. He is closely associated with Paul (cf. Act 15:40 ; Act 16:19 ff; Act 17:1-15 ; 1Th 1:1 )
4. He, like Barnabas and Paul, was a prophet (cf. Act 15:32 )
5. He is called an apostle (cf. 1Th 2:6 )
6. He, like Paul, was a Roman citizen (cf. Act 16:37-38 )
7. He, like John Mark, is also associated with Peter, even possibly acting as a scribe (cf. 1Pe 5:12 )
▣ "Timothy"
1. His name means "one who honors God."
2. He was the child of a Jewish mother and a Greek father and he lived in Lystra (cf. Act 16:1 ). The Latin translation of Origen's commentary on Rom 16:21 says Timothy was a citizen of Derbe. This is possibly taken from Act 20:4 .
3. He was instructed in the Jewish faith by his mother and grandmother (cf. 2Ti 1:5 ; 2Ti 3:14-15 ).
4. He trusted Christ during Paul's first missionary journey (cf. Act 13:49 to Act 14:25 ).
5. He was asked to join Paul and Silas' missionary team on the second journey (cf. Act 16:1-5 ). He was confirmed by prophecy (cf. 1Ti 1:18 ; 1Ti 4:14 ).
6. He was circumcised by Paul in order to work with both Jews and Greeks (cf. Act 16:3 ).
7. He was a dedicated companion and co-worker of Paul. He is mentioned by name more than any other of Paul's helpers (17 times in 1:0 letters, cf. Rom 16:21 ; 1Co 4:17 ; 1Co 16:10 ; Php 1:1 ; Php 2:19 ; Php 2:22 ; Col 1:5 ; 1Th 1:1 ; 1Th 2:6 ; 1Th 3:2 ; 1Ti 1:2 ; 1Ti 1:18 ; 1Ti 4:14 ; 2Ti 1:2 ; 2Ti 3:14-15 ).
8. Paul affectionately calls him "my child in the faith" (cf. 1Ti 1:2 ), "my beloved son" (cf. 2Ti 1:2 ), and "my true child in a common faith" (cf. Tit 1:4 ).
9. He was apparently in Rome when Paul was released from prison and accompanied him on his fourth missionary journey (cf. Col 1:1 ; Phm 1:1 ).
10. He is called an "apostle" (cf. 1Th 2:6 ).
11. Two of the three Pastoral Epistles are addressed to him.
12. He is last mentioned in Heb 13:23 .
▣ "church" The Greek term ekklesia means "the called out ones." The same term signified called town meetings in Greek cities (cf. Act 19:32 ). It was used in the Septuagint to translate qahal (BDB 87:4 , i.e., Exo 12:6 ; Lev 16:17 ; Num 20:4 ; Deu 31:30 ) or "congregation" of Israel. The early Christians saw themselves as the fulfillment and extension of OT Israel. See Special Topic at Gal 1:2 .
▣ "in God our Father and the Lord Jesus Christ" This phrase is one of the few differences between the introduction in 1Th 1:1 and 2Th 1:1 . Believers can call God "our Father" (cf. Mat 6:9 ). Of course, God is not our father in a physically generative or chronological sense, but in the sense of a familial relationship. See Special Topic at Gal 1:1 .
The grammatical structure (one preposition "en" with two objects "Father" and "Lord") is one of the ways that NT authors linked the Father and the Son (cf. 1Th 1:1 ). This construction would assert their equality and thereby Jesus' deity.
Paul's favorite way of designating believers is "in Christ," but here he asserts that believers are also in the Father.
2Th 1:2 "Grace to you and peace" Many see this as a combination of the Greek and Jewish greetings. The repeated phrase "from God our Father and the Lord Jesus Christ" links the Father and Son by the conjunction "and" and the Single preposition, showing Paul's theology of Jesus' deity (just like 2Th 1:1 ). Theologically grace always precedes peace.
NASB (UPDATED) TEXT: 2Th 1:3-12 3We ought always to give thanks to God for you, brethren, as is only fitting, because your faith is greatly enlarged, and the love of each one of you toward one another grows ever greater; 4therefore, we ourselves speak proudly of you among the churches of God for your perseverance and faith in the midst of all your persecutions and afflictions which you endure. 5This is a plain indication of God's righteous judgment so that you will be considered worthy of the kingdom of God, for which indeed you are suffering. 6For after all it is only just for God to repay with affliction those who afflict you, 7and to give relief to you who are afflicted and to us as well when the Lord Jesus will be revealed from heaven with His mighty angels in flaming fire, 8dealing out retribution to those who do not know God to those who do not obey the gospel of our Lord Jesus. 9These will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power, 10when He comes to be glorified in His saints on that day, and to be marveled at among all who have believed—for our testimony to you was believed. 11To this end also we pray for you always, that our God will count you worthy of your calling, and fulfill every desire for goodness and the work of faith with power, 12so that the name of our Lord Jesus will be glorified in you, and you in Him, according to the grace of our God and the Lord Jesus Christ.
2Th 1:3 "We ought always to give thanks to God for you" This reflects Paul's prayer life for the churches (cf. v.11; 1Th 1:2 ; 2Th 2:13 and Php 1:3-4 ; 2Co 11:28 ). Paul felt an oughtness to always pray with thanksgiving (cf. 1Th 5:18 ). See SPECIAL TOPIC: THANKSGIVING <http://www.freebiblecommentary.org/special_topics/thanksgiving.html> at 1Th 1:2 .
NASB "because your faith is greatly enlarged"
NKJV "because your faith grows exceedingly"
NRSV "because your faith is growing abundantly"
TEV "because your faith is growing so much"
NJB "because your faith is growing so wonderfully"
This metaphor from agriculture expresses vigorous plant growth (cf. 2Co 10:15 ; 2Pe 3:18 ). See Special Topic: Paul's Use of Huper Compounds at Gal 1:13 . Paul applauded the development of their faith and love. This is similar to 1Th 1:3 . But notice "hope" is missing. There was still much confusion in this area (i.e., the Second Coming, see Special Topic at Gal 5:5 ).
▣ "the love of each one of you toward one another" In light of the internal fellowship problems within the church (cf. 1Th 3:12 ; 1Th 5:12-13 ; 1 John 4:7 ,11,12,31), this affirmation of their love for one another was important .
▣ "grows ever greater" This expression was used metaphorically to invoke images of swelling flood waters.
2Th 1:4 "we ourselves speak proudly of you" The emphasis of this phrase is on "we ourselves" in contrast to "you." The church itself felt weak (cf. 1Th 5:14 ). Paul saw and articulated their strengths. Their Christlikeness under persecution was evidence of Paul's effective ministry and thereby his apostleship (cf. 1Th 2:19 ).
NASB "perseverance"
NKJV "patience"
NRSV "steadfastness"
TEV "about the way you continue to endure"
NJB "constancy"
This is literally "voluntary, active, steadfast endurance" (cf. 1Th 1:3 ). It relates both to people and to circumstances. It was another evidence of the Spirit's work in their lives. See SPECIAL TOPIC: PERSEVERANCE <http://www.freebiblecommentary.org/special_topics/perseverance.html> at Gal 5:4 .
▣ "faith" This term in the OT was used of God's trustworthiness and mankind's response in trust (cf. Hab 2:4 , see Special Topic at Gal 3:4 ). Here it is used of their faithfulness in the midst of persecution. Paul prayed for their faith in 1Th 3:10 and praised them here for their faith. Through faith God's faithfulness becomes the believer's faithfulness. See Special Topic at Gal 3:6 .
▣ "in the midst of all your persecutions and afflictions which you endure" Suffering is normal for believers in a fallen world (cf. Mat 5:10-12 ; Act 14:22 ; Rom 8:17-18 ; 1Th 2:14 ; 1Th 3:3 ; Jas 1:2-4 ; 1Pe 4:12-16 ). It often is the very means of our spiritual growth (cf. Heb 5:8 ). See Special Topics: Tribulation at 1Th 1:10 and Why Do Christians Suffer? at 1Th 3:3 .
2Th 1:5 "This is a plain indication of God's righteous judgment" This refers to God's wrath poured out on unbelievers who persecute His people (cf. Php 1:28 ).
For a word study of "righteous" see Special Topic at Gal 2:21 .
NASB "so that you will be considered worthy"
NKJV "that you may be counted worthy"
NRSV "is intended to make you worthy"
TEV "because as a result of all this you will become worthy"
NJB "you may be found worthy"
This is an aorist passive infinitive, "to be declared worthy." The passive voice implies that God the Father is the agent. This is one purpose of suffering. It builds character (cf. 2Th 1:11 ; Rom 5:3-4 ; Heb 5:8 ).
This is a good example of the theological distinction between a positional righteousness in Christ yet also the need for a developing righteousness in the believer. Our standing before God is a gift (indicative), but also a mandate (imperative). One way to express this truth may be with an athletic metaphor. Believers have won the race by their faith relationship with Christ. Now they must run the race for Him in faithfulness. Gratitude, not required performance, drives the Christian to godliness (cf. 1Th 2:12 ; Eph 4:1 ; Eph 4:17 ; Eph 5:2 ).
▣ "of the kingdom of God" This is such a key phrase in the Synoptic Gospels (see Special Topic at Gal 5:21 ). Jesus' first and last sermons, and most of His parables, dealt with this topic. It refers to the reign of God in human hearts now! It is surprising that the Gospel of John has this phrase only twice (and never in Jesus' parables). In John's gospel "eternal life" is a key term and metaphor.
The phrase relates to the eschatological (end-time) thrust of Jesus' teachings. This "already, but not yet" theological paradox relates to the Jewish concept of two ages, the current evil age and the righteous age to come, which will be inaugurated by the Messiah. The Jews expected only one coming of a Spirit-empowered military leader (like the Judges in the OT). The two comings of Jesus caused an overlapping of the two ages (see Special Topic: The Two Ages at Gal 1:4 ) . The Kingdom of God has broken into human history with the incarnation at Bethlehem. However, Jesus came not as the military conqueror of Revelation 1:9 , but as the Suffering Servant (cf. Isaiah 5:3 ) and humble leader (cf. Zec 9:9 ). The Kingdom, therefore, is inaugurated (cf. Mat 3:2 ; Mat 4:17 ; Mat 10:7 ; Mat 11:12 ; Mat 12:28 ; Mar 1:15 ; Luk 9:9 ; Luk 9:11 ; Luk 11:20 ; Luk 21:31-32 ), but not consummated (cf. Mat 6:10 ; Mat 16:28 ; Mat 26:64 ).
2Th 1:6 NASB "For after all it is only just"
NKJV "since it is a righteous thing"
NRSV "For it is indeed just"
TEV "God will do what is right:"
NJB "God will very rightly"
This is an implied first class conditional sentence, assumed true from the author's perspective or for his literary purposes. God's judgment is just.
▣ "for God to repay" This is a moral world order. God will set things right (see full note at Gal 6:7 ).
2Th 1:7 "to us as well" Paul was suffering too (cf. 1Co 4:9-13 ; 2Co 4:8-12 ; 2Co 6:4-10 ; 2Co 11:24-27 ).
▣ "when the Lord Jesus will be revealed" Literally "at the revelation of the Lord Jesus." There is no verb. Apocalypsis means "to clearly reveal" (cf. 1Co 1:7 ). This refers to the Second Coming of Jesus. The time of God's righteous judgment (cf. 2Th 1:5 ) will be the Second Coming/Resurrection Day/Judgment Day (cf. Mat 25:31-46 ; Rev 20:11-15 ). See Special Topic at 1Th 3:13 .
▣ "with His mighty angels" This is a common biblical theme (cf. Deu 33:2 ; Zec 14:5 ; Mat 16:27 ; Mat 25:31 ; Mar 8:38 ; Jud 1:14 ; Rev 19:14 ). He will also come with His saints (cf. 1Th 4:13-18 ). Mat 13:41 ; Mat 24:31 implying that angels will gather and separate mankind (cf. Mat 13:39-41 ; Mat 24:31 ).
▣ "in flaming fire" This is a symbol of God's judgment (cf. Isa 29:6 ; Isa 30:27-30 ; Isa 66:14-15 ; Dan 7:9-10 ).
Confusion exists whether this phrase goes with 2Th 1:7 or 8. If it goes with 2Th 1:7 it relates to the angels; if it goes with 2Th 1:8 it relates to judgment. The NKJV, NRSV, and REB translations place it in 2Th 1:8 .
SPECIAL TOPIC: FIRE <http://www.freebiblecommentary.org/special_topics/fire.html>
2Th 1:8 NASB "dealing out retribution"
NKJV "taking vengeance"
NRSV "inflicting vengeance"
TEV "to punish"
NJB "to impose the penalty"
This is a present active participle. This is not an emotional, vindictive reaction but "full justice for all." God's creation will reflect God's character.
▣ "on those who do not know God" This word reflects the pagan's willful rejections of light (cf. (cf. Psa 79:6 ; Jer 10:25 ; 1Th 4:5 ; Joh 3:17-21 ; Rom 1:18 ; Rom 1:25 ; Rom 2:14-15 ) and persecution of the believers at Thessalonica. This phrase does not only refer to cognitive truth about God (Greek concept of "know"), but also intimate fellowship with God (Hebrew concept of "know"). The term "know" has the Hebrew connotation of intimate fellowship (cf. Gen 4:1 ; Jer 1:5 ; Mar 14:71 ; Tit 1:16 ).
SPECIAL TOPIC: KNOW (USING MOSTLY DEUTERONOMY AS A PARADIGM) <http://www.freebiblecommentary.org/special_topics/know.html>
▣ "to those who do not obey the gospel" Some commentators think this refers to a second group that is persecuting the Thessalonian believers; the first phrase referring to pagans ("those who do not know God") and the second to Jews.
2Th 1:9 "the penalty" This is the same root as "retribution" in 2Th 1:8 .
▣ "eternal destruction" "Eternal" (cf. Mat 18:8 ; Mat 25:41 ; Mar 3:29 ; Heb 6:2 ; Jud 1:7 ) shares the same root with "age" (cf. Mat 28:20 ; Heb 1:2 ). In Mat 25:46 it describes both heaven and hell (cf. 1Th 2:16 ). A person's response to the gospel in the present time (age) seals his/her future time (age).
The term "destruction" (olethros) is also found in 1Co 5:5 ; 1Th 5:3 ; 1Ti 6:9 . It means "the loss of all that gives worth to existence" (Moulton, Milligan , p. 445), but not annihilation (exolethreuô, LXX of Deu 18:19 ).
SPECIAL TOPIC: ETERNAL <http://www.freebiblecommentary.org/special_topics/eternal.html>
▣ "away from the presence of the Lord" This is the worse aspect of hell. In the KJV of Psa 139:8 it says "if I make my bed in hell, behold, thou art there," but in Psalm this refers to Sheol or Hades (the holding place of the dead, cf. Mat 11:23 ; Mat 16:18 ; Luk 10:15 ; Luk 16:23 ; Rev 1:18 ; Rev 20:13-14 ), not Gehenna, which is the place of permanent separation from God (cf. Mat 5:22 ; Mat 5:29-30 ; Mat 10:28 ; Mat 18:9 ; Mat 23:15 ; Mat 23:33 ; Mar 9:43 ; Mar 9:45 ; Mar 9:47 ; Luk 12:5 ).
SPECIAL TOPIC: Where Are the Dead? <http://www.freebiblecommentary.org/special_topics/dead_where_are_they.html>
▣ "and from the glory of His power" This may be an allusion to Isa 2:10 ; Isa 2:19 ; Isa 2:21 . Fallen mankind will flee the glorious presence of the Holy One of Israel. The tragedy of creation is that mankind's greatest need is fellowship with God, but because of sin and rebellion, we fear Him and flee from Him who created us like Himself for glorious fellowship.
In the OT the most common Hebrew word for "glory" (kabod, BDB 45:8 ) was originally a commercial term (which referred to a pair of scales) which meant "to be heavy." That which was heavy was valuable or had intrinsic worth. Often the concept of brightness was added to the word to express God's majesty (cf. Exo 15:16 ; Exo 24:17 ; Isa 60:1-2 ). He alone is worthy and honorable. He is too brilliant for fallen mankind to behold (cf. Exo 33:17-23 ; Isa 6:5 ). God can only be truly known through Christ (cf. Jer 1:14 ; Mat 17:2 ; Heb 1:3 ; Jas 2:1 ).
The term "glory" is somewhat ambiguous: (1) it may be parallel to "the righteousness of God"; (2) it may refer to the "holiness" or "perfection" of God; or (3) it could refer to the image of God in which mankind was created (cf. Gen 1:26-27 ; Gen 5:1 ; Gen 9:6 ), but which was later marred through rebellion (cf. Gen 3:1-22 ). It is first used of YHWH's presence with His people (cf. Exo 16:7 ; Exo 16:10 ; Lev 9:23 ; Num 14:10 ). See SPECIAL TOPIC: GLORY (DOXA) <http://www.freebiblecommentary.org/special_topics/glory_doxa.html> at Gal 1:5 .
2Th 1:10 NASB, NKJV "to be glorified in His saints"
NRSV "to be glorified by his saints"
TEV "to receive glory from all his people"
NJB "to be glorified among his saints"
This phrase can be understood in at least two ways.
1. reflecting a Hebrew idiom, the majesty of the Second Coming will cause Jesus to receive glory from His followers
2. reflecting the normal meaning of the Greek preposition, in addition to the unusual compound with the preposition repeated with the noun, (2Th 1:10 ; 2Th 1:12 ) that Jesus will be glorified among or in believers
"Saints" is literally "holy ones." The term "saints" is always plural except once in Php 4:21 , and even there, it is corporate. To be saved puts us in Christ's body and in His family. See SPECIAL TOPIC: SAINTS <http://www.freebiblecommentary.org/special_topics/saints.html> at 1Th 3:13 .
This is not so much an experience as a position. Hopefully our position is becoming more actualized in our daily lives. When He returns our glorification will be instantaneous and complete (cf. 1Jn 3:2 ; Rom 8:30 ). Jesus is glorified in the godly lives of His godly ones (cf. 2Th 1:12 ; 1Th 2:12 ; Joh 17:9-10 ).
▣ "on that day" This emphatic phrase is an OT metaphor of the time when God will return to His creation either for blessing (believers) or judgment (unbelievers). See fuller note at 1Th 5:2 .
NASB "and to be marveled at among all who have believed"
NKJV "and to be admired among all those who believe"
NRSV "and to be marveled at ... among all who have believed"
TEV "and honor from all who believe"
NJB "and seen in his glory by all who believe in him"
There are two ambiguous phrases in 2Th 1:10 . They can mean (1) the saints are glorified with Christ and this amazes them, or (2) the angels are amazed at what God does for believers (cf. Eph 2:7 ; Eph 3:10 ; 1Co 4:9 ).
▣ "for our testimony to you was believed" The believers' response was opposite of the pagans in 2Th 1:8 . They had received the gospel as both a message and a person (i.e., Joh 1:12 ; Joh 3:16 ; Joh 3:36 ; Joh 6:40 ; Joh 11:25-26 ; Rom 10:9-13 ).
2Th 1:11 "we pray for you always" Paul continually prayed for these churches (cf. 2Th 1:3 ; 2Th 2:12 ; 1Th 1:2 ; 1Th 5:13-18 ). See SPECIAL TOPIC: INTERCESSORY PRAYER <http://www.freebiblecommentary.org/special_topics/intercessory_prayer.html> at 1Th 1:2 .
NASB "God will count you worthy of your calling"
NKJV "God would count you worthy of this calling"
NRSV, NJB "God will make you worthy of his call"
TEV "God to make you worthy of the life he called you to live"
God does it (cf. Php 1:6 ; Php 2:13 ; Eph 4:4 ), but believers must allow Him and cooperate with the Spirit (cf. Php 2:12 ; Eph 4:1 ). It is the paradox of God's sovereignty and mankind's free will that there must be an initial and a progressive faith response. In this context the emphasis is on the Christian's new life (cf. Eph 4:1 ; Eph 5:2 ; Eph 5:15 ). The gospel is a person to welcome, a message about that person to believe, and a life like that person's to live.
SPECIAL TOPIC: CALLED <http://www.freebiblecommentary.org/special_topics/called.html>
▣ "and fulfill every desire for goodness" Paul was praying that their new intentions be actualized (cf. 1Th 1:3 ). As with their new heart (cf. Eze 36:26-27 ), they have acquired a new mouth, hands, and feet (cf. Rom 6:4 ; 2Co 5:17 ; Col 3:10 ).
Paul uses the concept of "goodness" often in the Thessalonian letters:
1. agathos, 1Th 3:6 ; 2Th 2:16-17 ;
a. agathon, 1Th 5:15 b. agathôsunç, 2Th 1:11 2. kalon, 1Th 5:21 3. eudokia, 2Th 1:11
2Th 1:12 "the name of our Lord Jesus. . .in Him" Here it is obvious from the parallel structure that "the name" represents the person. See Special Topic below.
SPECIAL TOPIC: THE NAME OF THE LORD <http://www.freebiblecommentary.org/special_topics/name_of_the_lord.html>
▣ "in you, and you in Him" Jesus is glorified in believers and believers are glorified in Him.
▣ "according to the grace of our God and the Lord Jesus Christ " It is common in the Thessalonian letters for Paul to emphatically link the Father and the Son (cf. 1Th 1:1 ; 1Th 1:3 ; 1Th 3:11 ; 1Th 3:13 ; 1Th 5:18 ; 1Th 5:23 ; 2Th 1:1-2 ; 2Th 2:12-16 ; 2Th 3:5 ).
It is possible that this phrase refers to Christ alone. If so, it would be in line with other NT texts that assert Jesus' Deity (i.e., Joh 1:1 ; Joh 8:57-58 ; Joh 20:28 ; Rom 9:5 ; Php 2:6 ; Tit 2:13 ; Heb 1:8 ; 1Jn 5:20 ; 2Pe 1:1 ; 2Pe 1:11 ).
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. (1Co 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 have place among us, that we shall reckon the benefits conferred upon an individual member as gain to the whole Church. Hence, in extolling God’s benefits, we must always have an eye to the whole body of the Church.
4. So that we ourselves glory in you. He could not have bestowed higher commendation upon them, than by saying that he sets them forward before other Churches as a pattern, for such is the meaning of those words: — We glory in you in the presence of other Churches. For Paul did not boast of the faith of the Thessalonians from a spirit of ambition, but inasmuch as his commendation of them might be an incitement to make it their endeavor to imitate them. He does not say, however, that he glories in their faith and love, but in their patience and faith. Hence it follows, that patience is the fruit and evidence of faith. These words ought, therefore, to be explained in this manner: — “We glory in the patience which springs from faith, and we bear witness that it eminently shines forth in you;” otherwise the context would not correspond. And, undoubtedly, there is nothing that sustains us in tribulations as faith does; which is sufficiently manifest from this, that we altogether sink down so soon as the promises of God leave us. Hence, the more proficiency any one makes in faith, he will be so much the more endued with patience for enduring all things with fortitude, as on the other hand, softness and impatience under adversity betoken unbelief on our part; but more especially when persecutions are to be endured for the gospel, the influence of faith in that case discovers itself.
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)
(626) “Solicitor nullos esse putare deos.” — Ovid in. Amo 9:36. In order to see the appropriateness of the quotation, it is necessary to notice the connection of the words “Cum rapiant mala fata bonos.... Solicitor,” etc.; — “When misfortunes overtake the good, I am tempted,” etc. — Ed.
(627) “Comme Denys le tyran, apres auoir pillé vn temple, s’estant mis sur le mer, et voyant qu’il auoit bon vent;” — “As Dionysius the tyrant, after he had plundered a temple, having embarked upon the sea, and observing that he had a favorable wind.”
(628) Our author alludes to a saying of Dionysius the younger, tyrant of Sicily, on occasion of his plundering the temple of Proserpine. See Calvin on the Psalms, vol. 1, p. 141, vol. 3, p. 126, and vol. 5, p. 114.—Ed.
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)
(629) “Morte et sans vertu;” — “Dead and powerless.”
(630) “S. Paul, donc, enseignant les Thessaloniciens comment ils doyuent combattre au milieu des afflictions, ne parle point comme vn gendarme qui estant en l’ombre et a son aise, accourageroit les autres a faire leur deuoir a la campagne au milieu de la poussiere et a la chaleur du soleil: mais combattant luy—mesme vaillamment, il les exhorte a combattre de mesme;” — “St Paul, therefore, instructing the Thessalonians how they ought to fight in the midst of afflictions, does not speak like a soldier who, while in the shade and at his ease, would encourage others to do their duty in the campaign in the midst of dust, and in the heat of the sun; but, while fighting himself valiantly, he exhorts them to contend in like manner.”
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
(631) “Plein d’horreur et d’espouvantement;” —”Full of horror and terror.”
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)
(632) See Calvin on the Corinthians, vol. 1, pp. 84-86.
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.
10When 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.
(633) “Il les recueillera en plene conionction, et les fera ses consors;” — “He will gather them in full union, and will make them his partners.”
11On 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.
(635) “Ceste bonté et beneficence;” — “This goodness and beneficence.”
12That 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.
