that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ.
Parallel Translations
-
that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ.
-
that the name of oure lorde Iesus Christ maye be gloryfied in you and ye in him thorowe the grace of oure God and of the lorde Iesus Christ.
-
That the Name of our Lord Iesus Christ may be glorified in you, and ye in him, according to the grace of our God, and of the Lord Iesus Christ.
Cross-references (19)
Passages linked to 2 Thessalonians 1:12 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Thessalonians 1:10 when 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.
- John 17:10 All things that are mine are yours, and yours are mine, and I am glorified in them.
- 1 Peter 4:14 If you are insulted for the name of Christ, you are blessed; because the Spirit of glory and of God rests on you. On their part he is blasphemed, but on your part he is glorified.
- 2 Corinthians 13:4 For he was crucified through weakness, yet he lives through the power of God. For we also are weak in him, but we will live with him through the power of God toward you.
- 1 Corinthians 1:4 I always thank my God concerning you, for the grace of God which was given you in Christ Jesus;
- 2 Corinthians 8:9 For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that you through his poverty might become rich.
- Philippians 2:9-11 Therefore God also highly exalted him, and gave to him the name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
- Colossians 2:9-10 For in him all the fullness of the Deity dwells bodily, and in him you are made full, who is the head of all principality and power.
- Revelation 1:4 John, to the seven assemblies that are in Asia: Grace to you and peace from God, who is and who was and who is to come; and from the seven Spirits who are before his throne;
- Genesis 18:18 since Abraham will surely become a great and mighty nation, and all the nations of the earth will be blessed in him?
- Psalms 72:17 His name endures forever. His name continues as long as the sun. Men shall be blessed by him. All nations will call him blessed.
- Isaiah 45:17 Israel will be saved by Yahweh with an everlasting salvation. You will not be disappointed nor confounded to ages everlasting.
- Isaiah 66:5 Hear Yahweh’s word, you who tremble at his word: “Your brothers who hate you, who cast you out for my name’s sake, have said, ‘Let Yahweh be glorified, that we may see your joy;’ but it is those who shall be disappointed.
- John 17:21-26 that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. The glory which you have given me, I have given to them; that they may be one, even as we are one; I in them, and you in me, that they may be perfected into one; that the world may know that you sent me and loved them, even as you loved me. Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world. Righteous Father, the world hasn’t known you, but I knew you; and these knew that you sent me. I made known to them your name, and will make it known; that the love with which you loved me may be in them, and I in them.”
- Romans 1:7 to all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.
- 1 Peter 1:7-8 that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ— whom, not having known, you love. In him, though now you don’t see him, yet believing, you rejoice greatly with joy that is unspeakable and full of glory,
- Philippians 3:9 and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith,
- Titus 2:11 For the grace of God has appeared, bringing salvation to all men,
- Isaiah 45:25 All the offspring of Israel will be justified in Yahweh, and will rejoice!
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Calvin 1540 · Public Domain 12 That the name of our Lord Jesus Christ…
12 That the name of our Lord Jesus Christ may be glorified. He calls us back to the chief end of our whole life — that we may promote the Lord’s glory. What he adds, however, is more especially worthy of notice, that those who have advanced the glory of Christ will also in their turn be glorified in him. For in this, first of all, the wonderful goodness of God shines forth — that he will have his glory be conspicuous in us who are covered over with ignominy. This, however, is a twofold miracle, that he afterwards irradiates us with his glory, as though he would do the same to us in return. On this account he adds, according to the grace of God and Christ. For there is nothing here that is ours either in the action itself, or in the effect or fruit, for it is solely by the guidance of the Holy Spirit that our life is made to contribute to the glory of God. And the circumstance that so much fruit arises from this ought to be ascribed to the great mercy of God. In the mean time, if we are not worse than stupid, we must aim with all our might at the advancement of the glory of Christ, which is connected with ours. I deem it unnecessary to explain at present in what sense he represents the glory as belonging to God and Christ in common, as I have explained this elsewhere.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain 12 That the name of our Lord Jesus Christ…
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.
Ver. 12. That the name of our Lord] It is much for the honour of the saints that Christ shall account himself glorified in their glory. Neither is it for their honour only, but for their advantage; for this glory of Christ shall redound unto them; therefore it is added by the apostle, "And ye in him."
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain That the name of our Lord Jesus Christ may…
That the name of our Lord Jesus Christ may be glorified in you, and ye in him; opwv. All expositors agree that these words contain in them a final cause, as the Greek word imports; and so understand them as the ultimate end of the apostle’s prayer for them; he had prayed for things that did concern their salvation, but he looked further, which was, that thereby the name of the Lord Jesus may be glorified in them. The glory of Christ and the saints’ salvation are wrapt up together; and though they are to look immediately to the latter, yet ultimately to the former. But whether the apostle means the glorifying Christ in this life, or the life to come, is a question. I rather think the words refer to the life to come, when the name of Christ shall be for ever glorified in the salvation of his people, when all the good pleasure of God’s goodness shall be fulfilled upon them, they having been kept in the faith by the power of God unto the end, through Jesus Christ; and then also they shall be glorified not only by him, as we may read the text, but in him, in being received into a participation of the same glory with Jesus Christ, and by their union with him are glorified in him, Joh 17:22; Col 3:4; 1Jo 3:2. And when this is done, then have they received the prize of their calling, then is the whole good pleasure of God’s goodness fulfilled, then is the work of faith accomplished; which things the apostle saith he prayed for in their behalf.
According to the grace of our God and the Lord Jesus Christ: what the apostle before called the good pleasure of God’s goodness, he here calls his grace, and he adds the grace of Christ, because the grace or favour of both are so eminently manifested in these things, whereby not only the name of God, but of Christ also, shall be glorified, as he said before; and that it may be glorified in them according to his grace, that is, greatly glorified; and they glorified in him according to the grace of God and Jesus Christ, that is, greatly glorified, as we may further understand the words; the grace of God being exceeding great towards them in Jesus Christ. And hereby the apostle would exclude all thoughts about their own merit, 2Th 1:11.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Our apostle declared at 2Th 1:10, how Christ should…
Our apostle declared at 2Th 1:10, how Christ should be glorified in his saints hereafter; now he prays that the name of Christ may be glorified in them here.
Where note, That sanctifying grace maketh Christians a glory to the name of Christ, not by adding any glory to him, which before he had not, but by setting forth that glory which he already hath.
Read full note →
Note also, That as the name of Christ is glorified in the saints now, so they shall be glorified in him then, and glorified with him, and by him. The same glory, for kind, shall be put upon the head and members; grace is the only way to glory, and glory will be the certain reward of grace.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain That the name of the Lord Jesus Christ may…
That the name of the Lord Jesus Christ may be glorified in you,.... This is the end of the apostle's prayer, and which is answered by the fulfilment of the things prayed for; as the name of Christ and his Gospel are dishonoured, by the unbelief, cowardice and the unworthy walk of professors; so they are glorified in and by the saints, by their faith, patience, and good works in this world; which not only themselves adorn the doctrine of God our Saviour, but cause others to glorify him likewise; and Christ will be glorified in them hereafter, by the glory which will be conferred upon them, and which will reflect glory upon him; when all the gracious designs of God are accomplished on them and the work of faith is finished in them; for should not these be completed, Christ would lose the glory of redemption and salvation, which by means of these will be given by the saints to him to all eternity:
and ye in him; that is, that ye may be glorified; the saints are now glorified in him as their head and representative, being raised together and made to sit together in heavenly places in him; and when the work of grace is finished upon their souls, they will be glorified together with him and by him; and in the resurrection morn shall appear in glory with him both in soul and body, and shall be made like him, and everlastingly enjoy him and see him as he is; the Alexandrian copy reads and us "in him"; and all this will be as it is wished for, "according to the grace of our God, and the Lord Jesus Christ"; according to the grace and free favour of God in election, and of Jesus Christ in, redemption, and of the blessed Spirit in sanctification; for election, redemption, calling, justification, pardon, adoption, and the whole of salvation from first to last are of grace and not of works; and according to this, all these things must be prayed for the application of, and must be expected only on such a foot; and to this must all be ascribed, the glory of which is the ultimate end of God, in all he has done, does, or will do for his people.
Read full note →
Next: 2 Thessalonians Chapter 2
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain That the name - The love and power of…
That the name - The love and power of our Lord may be glorified - Gloriously displayed in you.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 12. That the name of our Lord] This…
Verse 12. That the name of our Lord] This is the great end of your Christian calling, that Jesus who hath died for you may have his passion and death magnified in your life and happiness; that ye may show forth the virtues of him who called you from darkness into his marvellous light.
And ye in him] That his glorious excellence may be seen upon you; that ye may be adorned with the graces of his Spirit, as he is glorified by your salvation from all sin.
Read full note →
According to the grace] That your salvation may be such as God requires, and such as is worthy of his grace to communicate. God saves as becomes God to save; and thus the dignity of his nature is seen in the excellence and glory of his work.
1. It is an awful consideration to the people of the world, that persecutions and afflictions should be the lot of the true Church, and should be the proof of its being such; because this shows more than any thing else the desperate state of mankind, their total enmity to God; they persecute, not because the followers of God have done or can do them hurt, but they persecute because they have not the Spirit of Christ in them! Men may amuse themselves by arguing against the doctrine of original sin, or the total depravity of the soul of man; but while there is religious persecution in the world, there is the most absolute disproof of all their arguments. Nothing but a heart wholly alienated from God could ever devise the persecution or maltreatment of a man, for no other cause but that he has given himself up to glorify God with his body and spirit, which are his.
2. The everlasting destruction of the ungodly is a subject that should be continually placed before the eyes of men by the preachers of the Gospel. How shall a man be induced to take measures to escape a danger of the existence of which he is not convinced? Show him the hell which the justice of God has lighted up for the devil and his angels, and in which all Satan's children and followers must have their eternal portion. All the perfections of God require that he should render to every man his due. And what is the due of a sinner or a persecutor, of one who is a determinate enemy to God, goodness, and good men? Why, everlasting destruction from the presence of the Lord and the glory of his power. And if God did not award this to such persons, he could not be the God of justice.
3. The grand object of God in giving his Gospel to mankind is to save them from their sins, make them like himself, and take them to his eternal glory. He saves according to the measure of his eternal goodness; the scanty salvation contended for and expected by the generality of Christians, it would be dishonourable to God to administer. He saves according to his grace. His own eternal goodness and holiness is the measure of his salvation to man; not the creeds and expectations of any class of Christians. To be saved at all, we must not only be saved in God's way, and upon his own terms, but also according to his own measure. He who is not filled with the fulness of God cannot expect the glory of God.
4. Another proof of the fall and degeneracy of men is, their general enmity to the doctrine of holiness; they cannot bear the thought of being sanctified through body, soul, and spirit, so as to perfect holiness in the fear of God. A spurious kind of Christianity is gaining ground in the world. Weakness, doubtfulness, littleness of faith, consciousness of inward corruptions, and sinful infirmities of different kinds, are by some considered the highest proofs of a gracious state; whereas in the primitive Church they would have been considered as evidences that the persons in question had received just light enough to show them their wretchedness and danger, but not the healing virtue of the blood of Christ.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain That the name of our Lord Jesus Christ -…
That the name of our Lord Jesus Christ - That is, that the Lord Jesus himself may be honored among you; the name often denoting the person. The idea is that the apostle wished that the Lord Jesus might be honored among them by the fair application and development of the principles of his religion.
And ye in him - That you may be regarded and treated as his friends when he shall come to judge the world.
Read full note →
According to the grace of our God and the Lord Jesus Christ - That is, that you may experience all the honor which his grace is fitted to impart.
In view of the exposition given of this chapter, we may remark:
(1) That the wicked will certainly be punished when the Lord Jesus shall come to judgment. Words cannot reveal this truth more plainly than is done in this chapter, and if it is not to be so, then language has no meaning.
(2) The punishment of the wicked will be eternal. It is impossible for language to teach that doctrine more clearly than is done in this chapter. If it were admitted to have been the intention of God to teach the doctrine of eternal punishment, it is impossible to conceive that he could have chosen more plain and positive language to express the doctrine than has been done here. Can it be, then, that he means to trifle with people on so solemn a subject, by using words which have no meaning?
(3) It will greatly aggravate the punishment of the wicked that it will be “a righteous thing” for God thus to punish them. If they were to suffer as martyrs; if in their sufferings they could feel that they were oppressed and crushed beneath mere power; if they could feel that they were right and that God was wrong; if they could get up a party in the universe against God, sympathizing with them as if they were wronged, the case would be changed. A man can endure suffering much more easily when he has a good conscience, and feels that he is right, than he can when he feels that what he endures is deserved. But the sinner in hell can never have this consolation. He will forever feel that God is right and that he is wrong, and that every pang which he endures is deserved.
(4) If it be a “righteous thing” that the wicked shall be punished, then they never can be saved by mere justice. No one will go to heaven because he deserves or merits it. All dependence on human merit, therefore, is taken away in the matter of salvation, and if the sinner is ever saved, it will be by grace, and not by justice.
(5) If it is a “righteous thing” that the sinner should perish, he will perish. God will do right to all.
(6) It is amazing that the mass of men have so little concern about their future condition. God has plainly revealed that he will destroy the wicked forever, and that it will be a righteous thing for him to do it; and yet the mass of mankind are wholly unconcerned, and disregard all the solemn declarations of the Bible on this subject as if they were idle tales. One would suppose that the very possibility of eternal suffering would rouse all the sensibilities of the soul, and lead to the earnest inquiry whether it is not possible to avoid it. Yet the mass of people feel no concern in this inquiry. It is impossible to ever get them to think of it. We cannot get them even to ask the question, seriously, whether they themselves are to be happy or miserable for all eternity. This stupidity and indifference is the most unaccountable fact on earth, and probably distinguishes this world from all others.
(7) It is rational to think of religion; to reflect on eternity; to be serious; to be anxious about the future state. If there is even a possibility that we may be miserable forever, it is proper to be serious about it. And if there is a solemn declaration of God that it will be a “righteous thing” for him to punish the wicked, and that he will “punish them with everlasting destruction,” assuredly the mind should be concerned. Is there anything more worthy the calm and sober attention of the human soul than such solemn declarations of the infinite God?
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain That the name of our Lord, &c. The name…
That the name of our Lord, &c. The name of God is glorified by the virtuous lives of Christians, but more especially by that constancy and firmness evinced by the faithful under the hands of the executioner. It is an act of the most perfect charity, to lay down our lives in defence of his truths and the glory of his name, and the most disinterested testimony of our allegiance to him. Nothing appeared more admirable than the constancy of the first Christians, and nothing contributed more to the conversion of the Gentiles than the firmness with which they maintained, even in death, the truths that had been taught them. For, said they, this religion is certainly true, since there is nothing they are not willing to suffer in defence of it. (Calmet) --- And you in him, &c. If Christians are any way instrumental in procuring the glory of God, let them not attribute it to themselves, but to God alone, from whom comes every gift. If they procure his glory before men, he at the day of final retribution will clothe them with never-fading robes of immortality, in the presence of men and Angels. If it be glorious for God to be adored by such faithful servants, it is much more glorious Christians to be rewarded by such a Master: for it is the glory of a servant to be faithful to his master, and the glory of the master to recompense his servant. (Estius, Grotius, Theophylactus, &c.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain the name of our Lord Jesus--Our Lord Jesus in…
the name of our Lord Jesus--Our Lord Jesus in His manifested personality as the God-man.
in you, and ye in him--reciprocal glorification; compare Isa 28:5, "The Lord of hosts shall be . . . a crown of glory and . . . a diadem of beauty unto . . . His people," with Isa 62:3, "Thou (Zion) shalt be a crown of glory in the hand of the Lord, and a royal diadem," &c. (Joh 21:10; Gal 1:24; Pe1 4:14). The believer's graces redound to Christ's glory, and His glory, as their Head, reflects glory on them as the members.
Read full note →
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.
Next: 2 Thessalonians Chapter 2
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 12. Name… glorified in you—By your examples inducing thousands…
12. Name… glorified in you—By your examples inducing thousands to turn to Christ.
Ye in him—By the beauty of holiness conferred on you here, and glory hereafter.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 12. that the name of our Lord Jesus Christ…
12. that the name of our Lord Jesus Christ may be glorified in you] Once more read Lord Jesus (R. V.), not Lord Jesus Christ.
For this end, “to be glorified in His saints,” we were told in 2Th_1:10, Christ is coming; the call by which God summoned the Thessalonians in the Gospel has this in view; with the same purpose, therefore, the Apostle prays for the fulfilment of the work of grace in them. There is nothing he desires in his own case so much as “that Christ may be magnified” (Php_1:20); nor anything that he covets more eagerly for his friends.
Read full note →
But now it is the Saviour’s name that is to be glorified; for their salvation, when complete, will set forth with astonishing lustre the Divine-human name of our Lord Jesus. This “name” is “glorified,” when its full import is recognized, and the worship which it requires is paid to Him who bears it. So in Php_2:9-10, we read how the work and sufferings of Christ will have their consummation when “in the name of Jesus every knee shall bow, and every tongue confess that Jesus Christ is Lord!”
and ye in him] This glorification will be mutual. It will be the honour of the Head to have such members, and of the members to have such a Head; of the “Firstborn” to have such and so many younger brethren (Rom_8:29), and theirs to have such an Elder Brother. This is the perfection of love, that each should see its own joy and pride in the other. Comp. 2Co_1:14, “we are your glorying, as you are ours, in the day of our Lord Jesus.” For the glorification of the saints in Christ, its nature and conditions, see farther, Rom_8:17-23; Rom_8:28-30; Col_3:1-4; Php_3:20; 2Ti_2:10-13.
And this joyous and triumphant issue of the faith of the persecuted Thessalonians is according to the grace of our God and the Lord Jesus christ. “Our God” is the fountain, “the Lord Jesus Christ” the channel of this grace.
The “grace of God and of Christ”—now named from one, now from another of its Divine Bestowers, seldom, as here, from both—had from the first this issue of its working in view. And the glorious result is only what we might expect from such grace. It is “the grace of our God,” as it shows Him to be ours and makes Him ours in experience. Our God is a rare expression with St Paul, occurring twice here (2Th_1:11-12), twice in 1Th (2Th_2:2; 2Th_3:9), and only once elsewhere, 1Co_6:11; more frequent is God our Father, or occasionally our God and Father. It is found often in St John’s Apocalypse.
For the meaning of Grace, and its place in St Paul’s vocabulary, see note on 1Th_1:1, adding the following observations.—There is no word in the N.T. more original and characteristic than this. Its usage springs from the nature of the Gospel of Christ, as that expresses the character of God and His relationship towards men. (1) The radical sense of Grace (charis) in common Greek is pleasingness. From the artistic feeling of the Greek mind, this came to be synonymous with loveliness (gracefulness), which was idolized in the three Graces (Charites), embodiments of all that is charming in person and in social life. Such was the connection of this word with religion in classical Greek. (2) It further signified pleasingness of disposition, favour—both in the active sense (a) of obligingness, graciousness; and in the passive sense (b) of acceptableness. In the Greek of the O.T., Psa_45:2, “Grace is poured into thy lips,” supplies an example of (a), similarly Col_4:6; while (b) is exemplified in the familiar phrase, to “find grace in the eyes of” so and so (comp. Luk_2:52). On 2a is based the specific N.T. signification of Grace, so conspicuous in St Paul. It denotes, therefore, (3) the favour of God towards mankind, revealed in Jesus Christ. Hence, on the one hand, it stands in contrast with human sin and ill-desert (“where sin multiplied, grace superabounded,” Rom_5:20); and is the moving cause of man’s salvation, embodied and acting in Jesus Christ, above all in His death upon the Cross (Joh_1:17; Tit_2:11; Gal_2:21; &c.): God’s grace is His redeeming love to sinners. On the other hand, it is the attribute of God’s Fatherhood: “Grace to you … from God the Father” (2Th_1:2, &c.; comp. ch. 2Th_2:16; Joh_1:14). The revelation of the Grace and the Fatherhood of God go together. Grace acts in the way of forgiveness (St Paul’s “forgive” in Eph_4:32; Col_2:13; Col_3:13, is derived from charis, and signifies to “show grace”), and in the free gift of the blessings of salvation (Rom_3:24; Rom_5:17, &c.). Hence, in the Apostle’s teaching, Grace is opposed not only to sin which it conquers and destroys, but to human merit which it sets aside—to “works of law” regarded as means of our salvation, and to everything that would make God’s benefits conferred on us in Christ matters of “debt” on His part: see Rom_3:19-21; Rom_4:4-15; Gal_2:15-21; Eph_2:1-10, for the establishment of this leading principle of St Paul’s doctrine. It is the idea of mercy (not grace) that in the O.T. brings us nearest to this N.T. conception. But while the former expresses God’s pitiful disposition as the Almighty toward man who is weak and wretched, this denotes His loving, forgiving disposition as our Father in Christ toward sinful and lost men.—Two further uses of the word, arising out of this principal use, should be noted. Grace signifies (4) sometimes an act, or bestowment of God’s grace—this or that manifestation of grace (Rom_1:5; Eph_3:8). (5) Sometimes, again, it denotes a state of grace in man,—God’s grace realized and operative in the Christian: “this grace in which we stand,” Rom_5:2 (comp. 2Ti_2:1; 2Pe_3:18; &c.).—(6) Lastly, charis bears in the N.T. and in common Greek the sense of thanks, gratefulness.
The course of the Apostle’s Thanksgiving has carried his readers far away from their present troubles into a region of heavenly rest and triumph; while for a moment, by the way, it lifts the curtain to reveal the judgement hanging over their tormentors. The “vengeance” that awaits the latter, and the “relief” that awaits the former, are in each case a just and inevitable recompense.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (12) That the name . . .—This verse gathers…
(12) That the name . . .—This verse gathers up what has been said in 2Th_1:8-10. Seeing the favours bestowed upon the Christians in the last day, all, the lost as well as the saved, will be forced to acknowledge the glory (i.e., the divine perfection) of the Jesus whose Christship had been rejected, and the glory (i.e., the true dignity) of the Christians who had been despised for their allegiance to Him. It stands to reason that Christians must share Christ’s “glory” (i.e., full recognition; comp. Note on 1Th_2:6) in that day, for when the lost recognise what He is, it is ipso facto a recognition that they were right and wise to follow Him. The words “according to the grace” belong only to “and ye in Him:” it is the gracious will (for “grace” here has hardly its strict theological sense) of God, in which Christ concurs, that we should be thus “glorified in Him.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain That the name of our Lord Jesus Christ; or…
That the name of our Lord Jesus Christ; or simply, of our Lord Jesus, "Christ" not being in the original. The "name of our Lord Jesus" is not a mere periphrasis for the Lord Jesus himself, but the name denotes his nature and character. The second petition of our Lord"s prayer is "Hallowed be thy Name," and this the apostle applies to Christ; he prays that his Name may be hallowed among the Thessalonians an incidental proof of his divinity. May be glorified in you, and you in him; a twofold glorification: Christ is glorified in believers, when by their holiness they promote his cause and reflect his glory; and believers are glorified in Christ, when they receive out of his infinite fulness. According to the grace of our God and the Lord Jesus Christ. Some suppose that the epithet "God" also belongs to Jesus Christ, but the construction hardly bears this meaning.
Glorified.
Read full note →
I THE GREAT END OF THE CHRISTIAN VOCATION IS TO GLORIFY THE NAME OF CHRIST. The blessings for which St. Paul has been praying are to lead up to this great result.
1. The Christian lives for Christ. Christ is the chief Cornerstone of the finished temple as well as the Foundation with which the building is begun. He is the Omega as well as the Alpha. We begin with him; in him, too, we end. Receiving all our grace from Christ, we are to devote our lives to him.
2. The Christian lives for the glory of Christ. We cannot minister to his wants directly as did those women who gave of their substance during his earthly humiliation though we can do so virtually when we give to his brethren. But we can minister to his glory as directly as did those disciples who cast their garments in his path and hailed his entrance into Jerusalem with shouts of praise.
3. The Christian honours Christ by glorifying his Name. The Name is not merely the distinctive appellation, but the descriptive characteristic. To Jesus there is given "the Name which is above every name". (Php_2:9) His Name is what is known of him and praised in him, i.e. his fame. So we speak of cue making a name. We cannot add to the greatness and gloriousness of our Lord. But we can make his fame to be more widely spread and more highly exalted among men.
II WHEN THE NAME OF CHRIST IS GLORIFIED HIS PEOPLE SHARE THE GLORY.
1. There is a prospect of glorification for Christians. The doleful plaint of the despised sufferer is not to be the only song of the Church. Not only will joy follow sorrow, but exaltation will succeed humiliation. The Thessalonian Christians were a despised and persecuted community living
2. among cruel, scornful neighbours. This trying condition was not to be permanent. For their shame they would have double glory in the end.
3. Christian glorification follows the glorification of Christ. The first point is the glorifying of our God"s Name; that of his people comes second. The order is significant.
(1) We must not seek our own glory, but in seeking Christ"s ours will follow unsought.
(2) Until the master is glorified the servants must remain in obscurity. The great glory of the second advent will be followed by the exaltation of the Church.
3. Christian glorification depends on union with Christ. We are to be glorified in him.
(1) All that makes the Christian glorious comes from Christ. Without him we are shamed and dark and dead.
(2) Glory comes to us through our sharing Christ"s glory, as the clouds are glorified in the light of the rising sun.
III THE GLORIFICATION OF CHRIST AND HIS PEOPLE ARISES FROM A WORTHY FULFILMENT OF THE CHRISTIAN CALLING ACCORDING TO DIVINE GRACE.
1. It arises from a worthy fulfilment of the Christian calling. St. Paul prayed that God would count his people worthy of their calling for this express purpose, that they might glorify Christ, etc. (ver. 11). We glorify Christ by our lives. Songs of praise go for little if our conduct dishonours our Lord. The richest anthem of praise rises from the silent living of a pure and useful Christian life. Our own glory is also only possible when our life in Christ has been fruitful.
2. It depends on Divine grace. It is "according to the grace," etc., i.e. the glory corresponds to the grace. The more grace we have the greater will be the glory. Fulness of grace brings fulness of glory. W.F.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain That the name of our Lord Jesus Christ may…
2Th_1:12
That the name of our Lord Jesus Christ may be glorified in you
Read full note →
Christ glorified in His servants
I.
When the work of faith is fulfilled with power, Christ is glorified in His servants.
1. Christ is glorified.
(1) Passively in all His creatures, as His glorious excellencies are visibly represented in them. Natural agents (Psa_19:1-2; Psa_145:10). The new creature (Eph h1:12).
(2) Actively, as they conceive and declare His excellency.
(a) In their hearts, by estimation and love (Luk_1:46; Psa_73:25), and trust (Isa_26:3), and delight (Psa_4:6-7; Psa_73:3).
(b) With their tongues (Psa_50:23; Jam_3:10).
(c) In their lives, by fixing his glory as the end (1Co_10:31), and by doing those things as may most suit the end (1Pe_1:15).
2. The work of faith fulfilled with power glorifies Christ. Christ is glorified by--
(1) Our patience under troubles (Joh_21:19; Php_1:21), which is a work of faith.
(2) All holy conversation and godliness (Mat_5:16; 1Pe_2:12).
II. In promoting the glory of Christ we promote the salvation of our souls.
1. God has appointed this order that we should first glorify Him before He glorifies us. It would redound to Gods dishonour if he should glorify those that do not glorify Him, and make no difference between those who break His laws and those who keep them.
2. God has also appointed that we should glorify Him on earth before He glorifies us in heaven. In this we have Christ for an example (Joh_17:4-5).
3. Christ takes special notice of those that glorify Him in the world (Joh_17:10). Christ is glorified--
(1) In His Person, when He is owned as the Son of God (Joh_17:8).
(2) In His office (Joh_14:13).
(3) In His doctrine, when it is believed and practised (Act_13:48)
4. This glory is promised (1Sa_2:30; Joh_12:26; Rom_8:7).
5. The suitableness between His being glorified in us and our being glorified in Him.
(1) Objectively, because this impression of honour upon us redounds to His glory (2Th_1:10).
(2) Actively, because one part of our happiness is, that we love and praise Him. This is our glory, that we behold Christs glory (Joh_17:24).
6. We may expect this glory--
(a) With confidence (2Ti_4:8; 2Th_2:13).
(b) Without danger of presumption, because Christ is the Lord of glory (Jam_2:1;1Co_2:8), and because that grace whereby we glorify Him is given by Him (Joh_17:22).
III. Our complete salvation, from first to last, flows from the grace of God in Christ. (T. Manton, D. D.)
Christ is glorious in the character of His followers in that
I. They give Him the throne, and cheerfully acknowledge His authority over them.
II. Whatever is excellent in their character is but the reflection of His own.
III. They are His witnesses in this ungodly world.
IV. They love to promote His glory and advance the interests of His kingdom. Application:
1. This is full of comfort to Gods people, because they have the greatest security in His guardianship and love.
2. It is full of inducements to holy being.
3. It is full of rebuke to ungodly men, in that there are no indications of the Saviours glory in their characters. (G. Spring, D. D.)
A Christian is the reflex of Christ
It has often been said that the Christian virtues are only impressions of the image of Christ; and that is true and good; but these impressions must find expression in everyday life. We are called of God to make manifest the character of Him that loved us. Once, in a large company of Christian men, the most lively regret was expressed that there is no authentic portrait of Jesus Christ as he lived and walked upon this earth. How gladly, it was said, would Christians often look on the features of that face! But one of Gods aged pilgrims stood up and said, I cannot deplore that at all, because a true Christian is the true likeness of Christ. (Pastor Funcke.)
.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 12. That the name of our Lord … glorified.…
12. That the name of our Lord … glorified. Holy lives glorify the Lord.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
J. W. McGarvey 1914 · Public Domain that the name of our Lord Jesus may be…
that the name of our Lord Jesus may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ . [Paul prays that the Thessalonians may be counted worthy of the gospel invitation, so that they may receive, according to the fullness of God's limitless power, all the blessings to which they have been invited; viz.: all the graces and glories that ever the goodness of God desired to bestow, and every aspiration or heavenly ideal for which their own faith prompted them to strive; that thus their lives might glorify Christ, and be glorified by Christ, according to the gracious purposes of God in Christ. Jesus is glorified in his saints by their reflection, and the saints are glorified in Jesus by his impartation of his divine excellencies.]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 1:12 Though the name of our Lord Jesus was…
1:12 Though the name of our Lord Jesus was rejected by the Thessalonians’ persecutors (1:8), Jesus will ultimately be glorified because of the lives of the believers. Further, they will be honored along with him (2:14; 1 Thes 2:12; cp. Rom 8:17-18; Col 3:4). Cp. Isa 66:5.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.