We 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, so 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. This 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.
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We 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, so 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. This 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. Since it is a righteous thing with God to repay affliction to those who afflict you, and 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, punishing those who don’t know God, and to those who don’t obey the Good News of our Lord Jesus, who will pay the penalty: eternal destruction from the face of the Lord and from the glory of his might, 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.
Parallel Translations
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We 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,
so 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.
This 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.
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We are bounde to thanke God all wayes for you brethren as it is mete because that youre fayth groweth excedyngly and every one of you swymmeth in love towarde another betwene youre selves
so that we oureselves reioyce of you in the congregacions of God over youre pacience and fayth in all youre persecucions and tribulacions that ye suffre
which is a token of the ryghtewes iudgement of god that ye are counted worthy of the kyngdom of god for which ye also suffre.
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We ought to thanke God alwayes for you, brethren, as it is meete, because that your faith groweth exceedingly, and the loue of euery one of you toward another, aboundeth,
So that we our selues reioyce of you in the Churches of God, because of your patience and faith in al your persecutions and tribulatios that ye suffer,
Which is a manifest token of the righteous iudgement of God, that ye may be counted worthy of the kingdome of God, for the which ye also suffer.
Cross-references (72)
- 2 Peter 3:18 (v3) But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and forever. Amen.
- 2 Peter 1:5-10 (v3) Yes, and for this very cause adding on your part all diligence, in your faith supply moral excellence; and in moral excellence, knowledge;…
- Proverbs 4:18 (v3) But the path of the righteous is like the dawning light that shines more and more until the perfect day.
- Isaiah 40:29-31 (v3) He gives power to the weak. He increases the strength of him who has no might. Even the youths faint and get weary, and the young men…
- Philippians 1:28 (v5) and in nothing frightened by the adversaries, which is for them a proof of destruction, but to you of salvation, and that from God.
Show all 71 cross-references
- Hebrews 10:36 (v4) For you need endurance so that, having done the will of God, you may receive the promise.
- James 5:7-8 (v4) Be patient therefore, brothers, until the coming of the Lord. Behold, the farmer waits for the precious fruit of the earth, being patient…
- Acts 14:22 (v5) strengthening the souls of the disciples, exhorting them to continue in the faith, and that through many afflictions we must enter into…
- Philippians 1:9 (v3) This I pray, that your love may abound yet more and more in knowledge and all discernment,
- Hebrews 12:1-3 (v4) Therefore let’s also, seeing we are surrounded by so great a cloud of witnesses, lay aside every weight and the sin which so easily…
- 1 Thessalonians 4:1 (v3) Finally then, brothers, we beg and exhort you in the Lord Jesus, that as you received from us how you ought to walk and to please God, that…
- 1 Thessalonians 2:14 (vv4–5) For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from…
- 2 Corinthians 7:14 (v4) For if in anything I have boasted to him on your behalf, I was not disappointed. But as we spoke all things to you in truth, so our…
- 1 Thessalonians 4:9-10 (v3) But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another, for indeed…
- 2 Thessalonians 2:13 (v3) But we are bound to always give thanks to God for you, brothers loved by the Lord, because God chose you from the beginning for salvation…
- Luke 20:35 (v5) But those who are considered worthy to attain to that age and the resurrection from the dead neither marry nor are given in marriage.
- John 15:2 (v3) Every branch in me that doesn’t bear fruit, he takes away. Every branch that bears fruit, he prunes, that it may bear more fruit.
- 1 Thessalonians 1:2-3 (v3) We always give thanks to God for all of you, mentioning you in our prayers, remembering without ceasing your work of faith and labor of…
- 1 Thessalonians 1:3 (v4) remembering without ceasing your work of faith and labor of love and perseverance of hope in our Lord Jesus Christ, before our God and…
- 1 Thessalonians 2:19 (v4) For what is our hope, or joy, or crown of rejoicing? Isn’t it even you, before our Lord Jesus at his coming?
- 1 Thessalonians 3:12 (v3) May the Lord make you to increase and abound in love toward one another, and toward all men, even as we also do toward you,
- Revelation 19:2 (v5) for his judgments are true and righteous. For he has judged the great prostitute, who corrupted the earth with her sexual immorality, and…
- Psalms 99:4 (v5) The King’s strength also loves justice. You establish equity. You execute justice and righteousness in Jacob.
- Jeremiah 9:24 (v5) But let him who glories glory in this, that he has understanding, and knows me, that I am Yahweh who exercises loving kindness, justice,…
- Luke 17:5 (v3) The apostles said to the Lord, “Increase our faith.”
- Luke 21:36 (v5) Therefore be watchful all the time, praying that you may be counted worthy to escape all these things that will happen, and to stand before…
- Romans 1:8 (v3) First, I thank my God through Jesus Christ for all of you, that your faith is proclaimed throughout the whole world.
- Romans 2:5 (v5) But according to your hardness and unrepentant heart you are treasuring up for yourself wrath in the day of wrath, revelation, and of the…
- Romans 5:3-5 (v4) Not only this, but we also rejoice in our sufferings, knowing that suffering produces perseverance; and perseverance, proven character; and…
- Romans 8:17 (v5) and if children, then heirs: heirs of God and joint heirs with Christ, if indeed we suffer with him, that we may also be glorified with him.
- 1 Corinthians 7:17 (v4) Only, as the Lord has distributed to each man, as God has called each, so let him walk. So I command in all the assemblies.
- Philippians 1:7 (v3) It is even right for me to think this way on behalf of all of you, because I have you in my heart, because both in my bonds and in the…
- Colossians 1:12 (v5) giving thanks to the Father, who made us fit to be partakers of the inheritance of the saints in light,
- 1 Thessalonians 3:9 (v3) For what thanksgiving can we render again to God for you, for all the joy with which we rejoice for your sakes before our God,
- 2 Thessalonians 1:11 (v5) To 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…
- 2 Timothy 2:12 (v5) If we endure, we will also reign with him. If we deny him, he also will deny us.
- Revelation 14:12 (v4) Here is the perseverance of the saints, those who keep the commandments of God, and the faith of Jesus.”
- Psalms 9:7-8 (v5) But Yahweh reigns forever. He has prepared his throne for judgment. He will judge the world in righteousness. He will administer judgment…
- Psalms 33:5 (v5) He loves righteousness and justice. The earth is full of the loving kindness of Yahweh.
- Psalms 50:6 (v5) The heavens shall declare his righteousness, for God himself is judge.
- Psalms 72:2 (v5) He will judge your people with righteousness, and your poor with justice.
- Psalms 84:7 (v3) They go from strength to strength. Every one of them appears before God in Zion.
- Psalms 92:13 (v3) They are planted in Yahweh’s house. They will flourish in our God’s courts.
- Psalms 111:7 (v5) The works of his hands are truth and justice. All his precepts are sure.
- Daniel 4:37 (v5) Now I, Nebuchadnezzar, praise and extol and honor the King of heaven; for all his works are truth, and his ways justice; and those who walk…
- Luke 15:32 (v3) But it was appropriate to celebrate and be glad, for this, your brother, was dead, and is alive again. He was lost, and is found.’ ”
- Acts 13:46 (v5) Paul and Barnabas spoke out boldly, and said, “It was necessary that God’s word should be spoken to you first. Since indeed you thrust it…
- Romans 8:25 (v4) But if we hope for that which we don’t see, we wait for it with patience.
- 2 Corinthians 9:2 (v4) for I know your readiness, of which I boast on your behalf to those of Macedonia, that Achaia has been prepared for the past year. Your…
- 2 Corinthians 9:4 (v4) lest by any means, if anyone from Macedonia comes there with me and finds you unprepared, we (to say nothing of you) would be disappointed…
- Ephesians 4:1 (v5) I therefore, the prisoner in the Lord, beg you to walk worthily of the calling with which you were called,
- Ephesians 5:20 (v3) giving thanks always concerning all things in the name of our Lord Jesus Christ, to God, even the Father;
- 1 Thessalonians 3:2-8 (v4) and sent Timothy, our brother and God’s servant in the Good News of Christ, to establish you, and to comfort you concerning your faith,…
- 1 Thessalonians 3:6 (v3) But when Timothy came just now to us from you, and brought us glad news of your faith and love, and that you have good memories of us…
- 2 Thessalonians 1:6-7 (v5) Since it is a righteous thing with God to repay affliction to those who afflict you, and to give relief to you who are afflicted with us,…
- 2 Thessalonians 3:5 (v4) May the Lord direct your hearts into God’s love, and into the perseverance of Christ.
- Hebrews 6:15 (v4) Thus, having patiently endured, he obtained the promise.
- Hebrews 10:32-33 (v5) But remember the former days, in which, after you were enlightened, you endured a great struggle with sufferings; partly, being exposed to…
- James 5:11 (v4) Behold, we call them blessed who endured. You have heard of the perseverance of Job, and have seen the Lord in the outcome, and how the…
- 1 Peter 1:22 (v3) Seeing you have purified your souls in your obedience to the truth through the Spirit in sincere brotherly affection, love one another from…
- 1 Peter 4:14-18 (v5) 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…
- 2 Peter 1:6 (v4) and in knowledge, self-control; and in self-control perseverance; and in perseverance godliness;
- 2 Peter 1:13 (v3) I think it right, as long as I am in this tent, to stir you up by reminding you,
- Revelation 3:4 (v5) Nevertheless you have a few names in Sardis that didn’t defile their garments. They will walk with me in white, for they are worthy.
- Revelation 15:4 (v5) Who wouldn’t fear you, Lord, and glorify your name? For you only are holy. For all the nations will come and worship before you. For your…
- Revelation 16:7 (v5) I heard the altar saying, “Yes, Lord God, the Almighty, true and righteous are your judgments.”
- Job 8:3 (v5) Does God pervert justice? Or does the Almighty pervert righteousness?
- Romans 2:7 (v4) to those who by perseverance in well-doing seek for glory, honor, and incorruptibility, eternal life;
- Romans 12:12 (v4) rejoicing in hope; enduring in troubles; continuing steadfastly in prayer;
- 1 Corinthians 1:4 (v3) I always thank my God concerning you, for the grace of God which was given you in Christ Jesus;
- James 1:3-4 (v4) knowing that the testing of your faith produces endurance. Let endurance have its perfect work, that you may be perfect and complete,…
71 distinct cross-references across this passage (72 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (26 sources)
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John Calvin 1540 · Public Domain On vv3–5 3 To give thanks. He begins with commendation, that…
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.
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.
Geneva Bible translators 1599 · Public Domain On vv3, 5 The first part of the Epistle, wherein he rejoiceth…
The first part of the Epistle, wherein he rejoiceth that through the grace of God, they have manfully sustained all the assaults of their enemies, wherein he confirmeth them moreover showing with what gifts they must chiefly fight, to wit, with faith and charity, which must daily increase.
That whereas it grew us before, it doth also receive some increase every day more and more.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3–5 3 We are bound to thank God always for…
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;
Ver. 3. We are bound to thank God] Duty is a debt, and a good heart is not well till it have discharged it. As he that hath somewhat lying on his stomach cannot be at ease till he hath got it up, so neither must we, till disburdened in sounding forth God’s praises for the good he hath bestowed on us, or on others for our use. This, saith Luther, is sancta crapula; and it can be no hurt to have our hearts thus overcharged.
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Because that your faith groweth exceedingly] As corn or plants do after a binding drought. They were under persecution, 2Th 1:4, and gat by it. Storms of persecution beat God’s people into their harbour; make them look to their tackling, patience; to their anchor, hope; to their helm, faith; to their card, the word of God; to their captain, Christ; whereas security, like a calm, maketh us forget both our danger and deliverer; Adversity hath whipped many a soul to heaven, saith one, which otherwise prosperity had coached to hell. We are like to children’s tops, saith another, that will go but little longer than they are whipped. How often are we sitting down on earth, as if we were loth to go any further, till affliction call to us, as the angel to Elijah, "Up, thou hast a great way to go," and then we trigg.
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 On vv3–5 The apostle begins this Epistle as the former, with…
The apostle begins this Epistle as the former, with thanksgiving; only there he gave thanks for their faith, hope, and love, here he only mentions their faith and love; there for the efficacy of their grace, here for the growth of it. There he said only: We give thanks here he addeth:
We are bound, and as it is meet; as if he was obliged to give thanks for them now somewhat more than before, perceiving their grace did not only yet abide, notwithstanding all their persecutions, but increase and grow. But the apostle’s thanksgiving here respects particularly these Thessalonians’ growth. Not only the beginning, but growth of grace is from God; else why doth the apostle give thanks for it? As Phi 1:6. Hence he is styled the God of all grace, 1Pe 5:10, weak and strong, first or second. The manner of its growth, whether by infusion of new degrees, as the first grace is infused, or by co-operating only with it, and so it is increased by exercise, is a question I leave to the schoolmen. However, growth is a duty, and commendable in churches. And the apostle mentions particularly:
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1. Their growth in faith; and that a great degree, υπεραυζανει, it groweth exceedingly; it grows over and above, above the ordinary rate of growth, or the common pitch of faith. Their progress was from faith to faith, their assent to the doctrine of the gospel grew more firm and rooted, and the persuasion of their happy state in Christ was much confirmed and strengthened, with a more confident reliance on him; or their faith was extended to more objects by the increase of their knowledge.
2. Their increase in love; which he also expresseth by an emphatical word, πλεοναζει, which signifies increasing to more and more; their love grew in the habit, and abounded in the fruits of it. And this love he sets forth by the universality of it, and the reciprocalness of it, it was the love of all to each other; they all did love, and were all beloved of one another: there was no schism among them, as in some other churches.
Faith and love are two sister graces, and are always more or less together; only in the order of nature, faith is first, and worketh by love; but not first in time; and then afterwards, when it brings forth, love is fides formata, faith formed, as the papists speak. Hence some have said, that there was not one hypocrite or false Christian in this whole church. Now the apostle and his fellow ministers hereupon judged themselves bound to give thanks. Christians are obliged to give God thanks for the grace of God in others as well as in themselves; and especially the ministers of the gospel, for the people that have been converted by them, or are committed to them. Hereby the apostle’s joy was increased at present, and his future glory might be advanced also.
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 On vv3, 5 Observe here, 1. The holy wisdom and pious prudence…
Observe here, 1. The holy wisdom and pious prudence of our apostle, who being about to magnify and extol the graces of the Spirit wrought in the Thessalonians, particularly their faith and charity, instead of commending them for these graces, he breaks forth into praises and thanksgivings unto God for them: We thank God that your faith groweth exceedingly, and that the charity of every one of you aboundeth. His business was not to celebrate the praises and commendations of them, but to admire the special grace of God conferred upon them, and conspicuous in them.
Learn hence, that as it is our duty, it will be or great wisdom and prudence, so to speak of the graces of God, which we see and observe in others, as that they may not be puffed up with any conceit of their own excellences, but see matter of praise and thanksgiving due unto God only; and nothing to themselves.
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Note, 2. The special and particular graces which St. Paul, observed in the Thessalonians: their faith, and their charity, together with the evidence of the sincerity of these graces namely, that their faith was a growing faith, their love an abounding and overflowing love: Your faith groweth exceedingly, and your love aboundeth,
Learn hence, That as the saving graces of faith and love do admit of degrees, and do not come to their height and perfection at once; so all other graces do either increase or decrease, grow or fade, together with these; vigour or decay of these cardinal graces have an answerable influence upon all our other graces.
But how did St. Paul know that their faith did thus grow?
Ans. He knew the increase of their faith by their constancy in sufferings.
Note, 3. Our apostle doth not barely commend these graces of faith and love, which were found in the Thessalonians, but he makes an holy boast of them, he glories in them, and excites other churches to a praise-worthy imitation of them; We glory in you in the churches of God.
But for what?
Even for your courage and patience under sufferings, persecutions, afflictions, and tribulations, for the sake of Christianity, and for your constancy in the faith of Christ.
Learn hence, 1. That persecutions, afflictions, and tribulations, for the sake of Christianity, (when maintained, especially in the power of it,) are the common lot of God’s faithful children and servants.
Learn, 2. That it is the highest glory of a Christian to bear afflictions, and undergo persecutions, for the sake of the gospel, with and undaunted courage and an invincible patience.
Learn, 3. That it is not unlawful, but sometimes necessary and expedient, for a minister to glory in his people; not in their multitude, nor in their riches, not in their greatness, nor in their high estimation of his person and abilities, but in the eminent graces of God’s Holy Spirit in them, and in the great services and sufferings undergone by them: We glory in you for your patience and faith, in and under all the persecutions and tribulations that ye endure.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v5 Having mentioned their persecutions and tribulations, which they endured…
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.
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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 in righteousness by that man whom he hath appointed, even Jesus Christ the righteous Judge. The righteousness of God does not so visibly appear to all men in the procedure of his providence as it will in the process of the great judgment-day. The scripture has made known to us the judgment to come, and we are bound to receive the revelation here given concerning Christ. As,
[1.] That the Lord Jesus will in that day appear from heaven. Now the heavens retain him, they conceal him; but then he will be revealed and made manifest. He will come in all the pomp and power of the upper world, whence we look for the Saviour.
[2.] He will be revealed with his mighty angels (Th2 1:7), or the angels of his power: these will attend upon him, to grace the solemnity of that great day of his appearance; they will be the ministers of his justice and mercy in that day; they will summon the criminals to his tribunal, and gather in the elect, and be employed in executing his sentence.
[3.] He will come in flaming fire, Th2 1:8. A fire goeth before him, which shall consume his enemies. The earth, and all the works that are therein, shall be burnt up, and the elements shall melt with fervent heat. This will be a trying fire, to try every man's work, - a refining fire, to purify the saints, who shall share in the purity, and partake of the felicity, of the new heaven and the new earth, - a consuming fire to the wicked. His light will be piercing, and his power consuming, to all those who in that day shall be found as chaff.
[4.] The effects of this appearance will be terrible to some and joyful to others.
First, They will be terrible to some; for he will then take vengeance on the wicked. 1. On those that sinned against the principles of natural religion, and rebelled against the light of nature, that knew not God (Th2 1:8), though the invisible things of him are manifested in the things that are seen. 2. On those that rebel against the light of revelation, that obey not the gospel of our Lord Jesus Christ. And this is the condemnation, that light is come into the world, and men love darkness rather than light. This is the great crime of multitudes - the gospel is revealed to them, and they will not believe it; or, if they pretend to believe it, they will not obey it. Note, Believing the truths of the gospel is in order to our obeying the precepts of the gospel: there must be the obedience of faith. To such persons as are here mentioned the revelation of our Lord Jesus Christ will be terrible, because of their doom, which is mentioned, Th2 1:9. Here observe, (1.) They will then be punished. Though sinners may be long reprieved, yet they will be punished at last. Their misery will be a proper punishment for their crimes, and only what they have deserved. They did sin's work, and must receive sin's wages. (2.) Their punishment will be no less than destruction, not of their being, but of their bliss; not that of the body alone, but both as to body and soul. (3.) This destruction will be everlasting. They shall be always dying, and yet never die. Their misery will run parallel with the line of eternity. The chains of darkness are everlasting chains, and the fire is everlasting fire. It must needs be so, since the punishment is inflicted by an eternal God, fastening upon an immortal soul, set out of the reach of divine mercy and grace. (4.) This destruction shall come from the presence of the Lord, that is, immediately from God himself. Here God punishes sinners by creatures, by instruments; but then he will take the work into his own hands. It will be destruction from the Almighty, more terrible than the consuming fire which consumed Nadab and Abihu, which came from before the Lord. (5.) It shall come from the glory of his power, or from his glorious power. Not only the justice of God, but this almighty power, will be glorified in the destruction of sinners; and who knows the power of his anger? He is able to cast into hell.
Secondly, It will be a joyful day to some, even to the saints, unto those that believe and obey the gospel. And then the apostle's testimony concerning this day will be confirmed and believed (Th2 1:10); in that bright and blessed day, 1. Christ Jesus will be glorified and admired by his saints. They will behold his glory, and admire it with pleasure; they will glorify his grace, and admire the wonders of his power and goodness towards them, and sing hallelujahs to him in that day of his triumph, for their complete victory and happiness. 2. Christ will be glorified and admired in them. His grace and power will then be manifested and magnified, when it shall appear what he has purchased for, and wrought in, and bestowed upon, all those who believe in him. As his wrath and power will be made known in and by the destruction of his enemies, so his grace and power will be magnified in the salvation of his saints. Note, Christ's dealings with those who believe will be what the world one day shall wonder at. Now, they are a wonder to many; but how will they be wondered at in this great and glorious day; or, rather, how will Christ, whose name is Wonderful, be admired, when the mystery of God shall be finished! Christ will not be so much admired in the glorious esteem of angels that he will bring from heaven with him as in the many saints, the many sons, that he will bring to glory.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv3–5 We are bound to thank God,.... Since all blessings,…
We are bound to thank God,.... Since all blessings, temporal and spiritual, come from him: and that always: seeing he is ever giving out fresh favours, or continuing former ones; and because those, especially which are of a spiritual nature, always abide, such as faith and love; which the apostle particularly takes notice of, the members of this Church had, and were increasing in them: for it was not for himself, but for them he gives thanks,
for you, brethren: who were so, not in a natural or civil relation, but in a spiritual one, being the children of God, and brethren of Christ; and to do this for them, he looked upon himself with others under an obligation:
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as it is meet; just, proper, and fitting; it not only becomes the persons who have received mercies from God to be thankful for them; but it is very right for others to join with them in it, and especially the ministers of the Gospel, who are bound, and whom it becomes: it is agreeable to their office and profession to give God the praise and glory of all the grace, and the increase of it, which those, who attend their labours, are favoured with, since this is not of them, but of God; and it was for an increase of grace the apostle here gives thanks, as he judged he was obliged to do, and it was fit he should.
Because that your faith groweth exceedingly. Their faith was not a faith of miracles, nor a mere historical faith, or a counterfeit and temporary one, but the faith of God's elect; which is the evidence of things not seen, of an unseen Christ, and the glories of another world; that grace by which a man goes out of himself to Christ for righteousness, life, and salvation; by which he is justified, and by which he lives on Christ, and walks on in him as he has received him. This was theirs; it was not of themselves, the produce of nature, or the fruit of their natural power and free will; but it was the gift of God, and of his operation; a fruit of the Spirit of God, and of which Christ was the author and finisher; and was only theirs, as being given unto them, implanted in them, and exercised by them under the influence of the Spirit of God, and for their use, comfort, and advantage. This was, at first, but like a grain of mustard seed, very small, but gradually increased, and grew exceedingly; and from seeing of Christ, and looking at him, and which at first might be very dim and obscure, it proceeded to going or coming to him; and which might be in a very feeble manner, and was not without being drawn and led, and great encouragements, many invitations, and large assurances; and from thence to a laying hold upon him, though it may be but in a trembling way, and not without being called to stretch forth the hand of faith, and be no more faithless, but believing; and from thence to a leaning and relying on him, trusting in him with all, and for all; and from thence to claiming an interest in him, saying, my Lord, and my God, which is the full assurance of faith; and when it is come to this, it is grown exceedingly, which might be the case of these Thessalonians; which the apostle knew by the aboundings of their love, for faith works by love; and by their patience, firmness, and resolution in suffering for Christ; all which are in proportion to faith, and the growth of it; and for this he gives thanks to God, for faith is a precious thing; and as that itself, so the increase of it is from God, and therefore to him the praise belongs:
and the charity of everyone of you towards each other aboundeth; as their faith in Christ, so their love to one another was increasing, and showed itself in serving one another both in temporals and spirituals; and this was not the case of a few only, or of the greater part, but of everyone of them; which made their communion with one another very comfortable and delightful. For what is more pleasant than for brethren to dwell together in unity?
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 On vv3–5 It is highly observable, that the apostle wraps up…
It is highly observable, that the apostle wraps up his praise of men in praise to God; giving him the glory. Your faith groweth - Probably he had heard from them since his sending the former letter. Aboundeth - Like water that overflows its banks, and yet increaseth still.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv3–5 Verse 3. Your faith groweth exceedingly] The word υπεραυξανει…
Verse 3. Your faith groweth exceedingly] The word υπεραυξανει signifies to grow luxuriantly, as a good and healthy tree planted in a good soil; and if a fruit tree, bearing an abundance of fruit to compensate the labour of the husbandman. Faith is one of the seeds of the kingdom; this the apostle had sowed and watered, and God gave an abundant increase. Their faith was multiplied, and their love abounded; and this was not the case with some distinguished characters only, it was the case with every one of them.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v3 2Th 1:3-5. We are bound to thank God —…
2Th 1:3-5. We are bound to thank God — It is highly observable that the apostle here wraps up his praise of men in praise to God, giving him the glory of the increase of grace which was manifest in the Thessalonian believers. That your faith groweth exceedingly — Notwithstanding all that is done by your enemies to prevent its increase, and even to destroy it. Probably he had heard from them since he sent them the former letter. And the charity — Or love rather, of every one of you aboundeth — Like water that overflows its banks, and yet increases still more. Their faith, it appears, derived new confirmation from their sufferings, and their sense of them engaged them tenderly to pity, and do their utmost for the relief of, those who shared in those sufferings, and at the same time endeared to them that one body, that church of Christ, which the carnal world so cruelly hated, and so maliciously endeavoured to destroy. So that we ourselves glory in you — Or boast of you; in the churches of God — “This passage shows us what is a principal occasion of joy to faithful ministers; it is the faith and love, patience and constancy, of the people to whom they minister. The apostle’s address here is admirable. He excited the emulation of other churches by boasting of the Thessalonians to them. And he quickened the Thessalonians by telling them how much he had praised them in the hearing of the churches.” — Macknight. In all your persecutions and tribulations — Arising probably both from the Jews and their own countrymen. Concerning the particulars of these persecutions we have no information. Which is — Or shall be; a manifest token — Ενδειγμα, proof, or demonstration, of the righteous judgment of God — Of the equity of the divine judgment, which shall be fully manifested in due time by God’s amply rewarding you, and punishing your enemies; that ye may be counted worthy — That it may appear by the integrity, faith, and patience, the meekness and superiority to this transitory world, which you manifest under these severe trials, that you are fit to be admitted into that glorious kingdom of God for which you suffer.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv3–5 We are bound to thank God always for you;…
We are bound to thank God always for you; - See the notes on 1Th 1:2. “As it is meet.” Since it is fit or proper. “Because that your faith groweth exceedingly.” It would seem probable from this that Paul had heard from them since his First Epistle was written. He had doubtless received intelligence of the error which prevailed among them respecting his views of the coming of the Lord Jesus, and of the progress which the truth was making, at the same time. “And the charity of every one of you all toward each other.” Your mutual love.
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 On v5 For an example of the just judgment of God.…
For an example of the just judgment of God. That is, that the persecutions and troubles you suffer in this world shew the justice of God in punishing men for their sins, even in this life, so that by these temporal pains you may be found worthy of a crown of eternal glory in the kingdom of God. (Witham) --- The afflictions, which are here frequently the portion of the just, are sensible proofs of the rigour with which the Almighty will, at the day of final retribution, pour out his indignation on the wicked. For, if he is unwilling to let the just be free from all temporal punishment, (though he discharges their debt of the eternal) and if he continually exposes them to the derision, calumnies, and persecutions of the wicked, what have not the wicked to apprehend when he shall stretch forth his hand in vengeance? Or, as others explain it, God permits the good to be persecuted here, that one day he may treat the wicked according to the rigour of his justice. He permits them here to fill up the measure of their iniquities, that on the last day he may reward the long suffering of the one, and punish the infidelity of the other. In both the one and the other, the finger of God’s justice will clearly manifest itself. If the hopes of the good reached no farther than this life, they would be the most wretched of beings; for here, in general, they are more exposed than any to the injuries of the wicked. Nothing proves more clearly the necessity of a general judgment, than this his conduct to his most chosen servants. For it is impossible that, just as he is, he should permit patience and faith to go unrewarded, or wickedness and injustice unpunished. The Son of God has promised us heaven only on condition that we bear wrongs patiently. (Calmet) --- Here again the apostle teaches the advantages of sufferings which the Thessalonians joyfully underwent, to be counted worthy of the kingdom of God, Greek: Kataxiothenai umas; and ver. 11, ibid. Greek: axiose. The apostle teaches here, that nothing defiled shall ever enter into the kingdom of heaven; and gives us to understand at the same time, that he will one day punish with extreme rigour the cruelty and impiety of persecutors. (Bible de Vence)
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 On vv3–5 We are bound--Greek, "We owe it as a debt"…
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.
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 On vv3, 5 1. Thanks for their progress and firmness in persecutions—which…
1. Thanks for their progress and firmness in persecutions—which firmness is a premonition of divine justice at Christ’s coming, 2Th_1:3-6.
3. Bound to thank—For abundant graces and progresses impose a weight of obligation to thank.
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Because—Depends upon meet.
Faith—Firm conviction of the truth, and self-committal to the cause of Christianity.
Groweth—Trial did but confirm faith, and unite them in closer charity (more truly love) to each other.
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 On vv3–5 3. We are bound to thank God always for…
3. We are bound to thank God always for you, brethren] The case is put in the same way in ch. 2Th_2:13 (“we are bound to give thanks”), and nowhere else in St Paul. The Apostle feels himself under a special debt of gratitude to God for that which His grace had wrought in the Thessalonians. This is explained by 1Th_3:6-9 (see notes), where it appears that the faithfulness of this Church had cheered and sustained the Apostle in a season of peculiar trial, perhaps even of discouragement to himself; comp. Act_18:9-10; 1Co_2:3 : “Now we live, if you stand fast in the Lord!”
even as it is meet] For this thanksgiving is matter of intrinsic fitness, not due from personal feeling only. “Your growth in grace deserves such acknowledgement to God.” Comp. Php_1:7, “even as it is right for me to think this of you all;” and the pleonasm of the Liturgy, “It is very meet, right, and our bounden duty.”
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because that your faith groweth exceedingly] This was the essential point, about which St Paul was anxious when he sent Timothy “to establish you and exhort you about your faith,” and on which Timothy had brought back reassuring news (see notes on 1Th_3:2; 1Th_3:6); subsequent tidings confirmed Timothy’s report, and testified to an extraordinary growth in Thessalonian faith. This was due to two causes: (1) to the practical and energetic character of their faith from the beginning (see note on “work of faith,” 1Th_1:3); and (2) to the persecution they had undergone. Great trials, if they do not destroy faith, strengthen it, as storms make the oak take deeper root.
“So fed by each strife won, each strenuous hour,
The strong soul grows, its patience ends in power.”
We are not surprised that the Apostle adds: and the love of each one of you all toward one another aboundeth (R. V.). This is at once a consequence and cause of growth in faith. Faith and Love are the chief, sister graces of St Paul’s theology; and Hope appears in the next verse, under the guise of “patience,” to complete the trio; comp. notes on 1Th_1:3; 1Th_5:8; also 1Co_13:13, and Gal_5:5-6.
In this fundamental quality of Love the Thessalonian Church excelled; see 1Th_4:9-10,—where the Apostle, acknowledging their excellence, had exhorted them to “abound yet more in love.” This they are doing, and he is “bound to thank God” for it. He dwells on the universal prevalence of mutual love in this admirable Church—“the love of each one of you all!”
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 On vv3–5 (3) We are bound to thank God always for…
(3) We are bound to thank God always for you, brethren.—The thanksgiving is regarded as a positive debt incurred, which it would be a dishonesty not to pay.
Because.—This assigns the reason for saying that it was “meet,” and does not merely follow after “thank God:” in which case, the words “as it is meet” would have been rather weak, as containing no more than is involved in “we are bound.” The best paraphrase would be: “We feel the obligation to give thanks for you; and, in point of fact, it is but meet that we should, because,” &c.
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Groweth exceedingly.—An enthusiastic word in the original: “is out-growing all bounds.” It is a metaphor from vegetable or animal growth. This was one of the very points about which St. Paul was anxious the last time that he had written: then there were deficiencies in their faith (1Th_3:10).
Charity.—Here, too, St. Paul remembers what he had said to them in the last Epistle, in which he had devoted a whole section to the love of the brethren “toward each other.” “Of every one of you all” is a very noticeable expression, as showing the individual solicitude of the Apostles for their converts. Just as the apostolic instructions were given to each Christian privately (1Th_2:11), so news has been brought how each several Christian is progressing. The differences which had called forth such passages as 1Th_3:12; 1Th_4:6-10; 1Th_5:12-14, had apparently all ceased, and mutual love was multiplying.
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 On vv3–5 We. Not to be restricted to Paul, the plural…
We. Not to be restricted to Paul, the plural being used for the singular, as is elsewhere the case; (1Th_2:8 1Th_3:1) but inclusive of Silas and Timothy, inasmuch as they are mentioned directly before. (see note to 1Th_1:2) Are bound; feel ourselves morally constrained. To thank God always for you, brethren. (comp. 1Th_1:2) The apostle first praises his converts for what good was in them, before he censures them for their faults, and in this manner he secures their attention. As it is meet; as it is right and proper in the circumstances of the case. The words are not to be considered as a parenthetic clause, far less as a tautological expression (Jowett); but they state that the reason of the apostle"s thanksgiving arose from the spiritual condition of the Thessalonians; "with the acknowledgment of personal obligation, Paul joins a recognition of the circumstances of the case" (Hofinann). Because that your faith groweth exceedingly superaboundsand the charity of every one of you all. The subject of the apostle"s thanksgiving was the increase of the faith and love of the Thessalonians: faith here being faith in Christ, and love being love to man. Faith and love contain in themselves the whole of the Christian life; faith is its commencement, its source; love is not only its outcome, its spiritual action, but its completion; the climax of the Christian life is to be made perfect in love. Here, however, love is restricted by the context to love to believers, or brotherly love. Toward each other; that is, toward your fellow Christians in Thessalonica. Love is not a mere general affection, but is to be specially manifested each believer." Aboundeth; increaseth in intensity.
HOMILIES BY T. CROSKERYVer. 3.
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Thanksgiving for the spiritual progress of the Thessalonians. Timothy had brought the apostle tidings of their faith, their love, their sufferings, and their patience.
I THE GROUNDS OF HIS THANKSGIVING. "Because that your faith groweth exceedingly, and the love of each one of you all toward each other aboundeth.
1. The marked growth of their faith. At his last writing to them he had hinted at deficiencies in their faith, (1Th_3:10) but he had now learned that it had grown exceedingly.
(1) Growth is a sign of a living faith.
(2) It is right to pray for the increase of faith. (Luk_17:5)
(3) Faith grows
(a) in its strength
(b) and in its range.
The Thessalonians had been able to receive new truths, and to bear the shock of persecution with calmness. Their faith worked by love (Gal_5:6) and the trial of their faith worked patience. (Jam_1:3)
2. The marked growth of their love to one another. He had prayed for an increase of love among them, and he was thankful that his prayer had been heard.
(1) Their love had grown in fervour.
(a) Their persecutions had endeared them the more to each other.
(b) They "looked not every man on his own things, but every man also on the things of others". (Php_2:4)
They "bore one another"s burdens". (Gal_6:2) They were "kindly affectioned to one another with brotherly love". (Rom_12:10)
(2) Their love had grown in its range. They had an individualizing solicitude in each other"s welfare, no saint being outside the pale of their kindly regards.
II THE OBLIGATION AND APPROPRIATENESS OF HIS THANKSGIVING. "We are bound to thank God always for you, brethren, as it is meet.
1. The apostle regards it as a positive debt which it would be injustice not to discharge, for he feels that God is the true Author of all the blessings they had received.
2. He regards it as demanded by the very proprieties of the case. "As it is meet that this recognition should be made. T.C.
Ver. 3.
Growing faith.
In his former Epistle St. Paul congratulated the Thessalonians on the fruits of faith, love, and hope which he saw among them, (1Th_1:3) and he prayed for the increase of their love. (1Th_3:12) Now he is thankful that their faith continues to grow, and that their mutual affection is full and overflowing. Let us consider the first of these two signs of progress. (For the "increase of love," see on (1Th_3:12)
I THE SIGNS OF GROWING FAITH. Faith is an invisible spiritual grace. How, then, did St. Paul know that it was increasing in the distant Church of the Thessalonians? We need not suppose that he possessed any supernatural insight for reading the hearts of men. If faith grows the fruits of faith grow. A feeble faith makes a feeble life. When the whole heart is faint the whole head is sick. (Isa_1:5) Faith is always known by its works, and the health and vigour and stature of faith by the character and measure of Christian activity. Note some of the signs of growing faith.
1. Brighter cheerfulness. We are less distressed with doubt, have little torment of fear, bear present ills patiently, when we trust the goodness of God more fully.
2. Deeper devotion. Slight faith means cold prayer. We are near to God just in proportion as we have faith in him.
3. Fuller activity. We work half-heartily when we believe half-heartedly. A strong trust in the grace of God gives a strong energy for doing the work of God.
4. Warmer love. Faith worketh by love. (Gal_5:6) When we trust Christ more truly we feel the force of his love more deeply and love him more warmly in return, and then our love to Christ shows itself in love of the brethren.
II THE SECRET OF GROWING FAITH. Faith flows from the grace of God. It is a gift of God. (Eph_2:8) Nevertheless, God is always willing to bestow this gift, and our reception of it depends on what we do. Faith will not grow without cultivation. Two most important truths, too often ignored, help us to the secret.
1. Faith grows by means of what it feeds on. This is in harmony with a law of all growth. Nothing can come from nothing. If a child is not fed it will die, certainly it will not grow. Growing plants take nourishment from air and soil. Faith will not grow by our wishing it to grow, nor by any manipulation with it. Yet people, so to speak, take out their faith and try to do something with it in order to improve it. The great mistake is to think of increasing our faith by any consideration of the faith itself. We must forget our faith and look at Christ, and then our faith will grow unconsciously. We have too much introspection. An intelligent consideration of the grounds of faith, especially a study of Christ, reading of Scripture, prayer, "means of grace," etc., help faith to grow.
2. Faith grows by exercise. This is also natural. Children need exercise that their bodies may grow. Unused limbs shrink and shrivel up. The arm of the blacksmith is strong with work. The intellect grows by being employed. The torpid intellect becomes stupid. So faith must be used in order that it may grow. Instead of deploring our little faith, let us use it and it will grow larger. This is Christ"s own advice; for when his disciples said, "Lord, increase our faith," instead of doing as they wished by a miracle, he almost rebuked them by saying that if they had faith as small as a grain of mustard seed, even that when fully exercised would be enough to remove a mountain; and, like the seed which is a living thing, it would grow when planted. It is as foolish not to use our faith because it is small as it would be not to plant the seed for a similar reason. Thus we keep faith small. It must be employed if it is to grow. 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 On vv4–5 So that we ourselves glory in you in the…
2Th_1:4
So that we ourselves glory in you in the churches of God for your patience and faith
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The apostolic commendation
I.
The manner.
1. The person commending--We ourselves. In 1Th_1:8 he speaks of their faith as praised by others: here he justifies common fame by His own testimony.
(1) It is easy to deceive the credulous multitude, but to deserve esteem of those who are best able to judge is a comfort.
(2) Where grace is eminent it may be praised without suspicion of flattery.
(3) We should keep up the value of our testimony that it may be of weight to those who receive it.
2. The act of praising. Glorying imports exaltation or rejoicing of mind and the outward expression: The one comes from the apprehension of some excellency, the other from a desire that others may know how we are affected with it. This glorying became apostolic gravity for--
(1) It was for the honour of God who had wrought these graces, and not himself.
(2) For the encouragement of the Thessalonians. We ought to give a testimony to those who deserve it, not to curry favour with them, but to incite them to perseverance in the way of God.
(3) For the example of others and the edification of the Church.
(4) For his own comfort (1Th_2:20).
3. The persons before whom. Not in common meetings, but where. Gods people were met for worship and spiritual benefit. Churches of God are so called because:--
(1) God instituted and founded them (Act_20:28).
(2) There God is worshipped and acknowledged (Psa_22:3):
(3) There He manifests His power and presence (Eph_2:22).
II. The matter.
1. The graces wherein they excelled faith and patience before it was faith and love. These two are often joined (Heb_6:12; Php_1:29). Faith precedes suffering, for the sufferer must first be a believer; but when God calls to it both must go together (Heb_10:35-36).
2. The grievousness of those temptations wherewith these graces were exercised.
(1) They were many--All.
(2) They took effect: persecution worked tribulation (Rom_8:35).
(3) But the Thessalonians continued, firm, endured. (T. Manton , D. D.)
The purpose of trouble
Tribulations and persecutions often befall Gods dearest and choicest servants (2Ti_3:12; Act_14:22). It is--
I. That we may be conformed to our Lord and pledge Him in His bitter cup (Col_1:24). The sufferings of Christ personal are complete and meritorious; they need not to be filled up; but the sufferings of Christ mystical (1Co_12:12) are not complete until every member of His body have their own allotted portion and share. Christians should be animated to suffer patiently by the fact that the Captain of our Salvation was made perfect through suffering (Heb_2:10). Those who will partake with Christ in His kingdom must share with Him in sorrows. Paul counted all things but dross that he might know the fellowship of Christs sufferings (Php_3:10).
II. For our trial (1Pe_1:7). A man may be deceived at other times, and think that faith strong which a trial discovers to be weak: as Peter (Mat_26:35). A man may doubt, and think his faith weak, which a trial discovers to be strong (Heb_10:32; Heb_11:34).
III. That the excellency of our spiritual state may appear. What can be more excellent than that which affords joy under the saddest temporal condition (Joh_16:33; 2Co_1:5). This will sweeten the bitter waters, like the wood in Marsh. A drop of this honey will make our bitterest cup agreeable.
IV. Because we need them (1Pe_1:6).
1. To modify our pride.
2. To keep us close to God.
3. To tame our flesh. Great prosperity perverts the best.
Conclusion:
1. With what thoughts we should take up the stricter profession of Christianity, viz., with expectations of the Cross, Many think they may be good Christians, yet all their days live a life of ease. This is just as if we should enlist as a soldier and never expect battle, or as if a mariner should go to sea and always expect a calm.
2. What fools they are that take up religion expecting honour, ease, and plenty. You may do so for a time, but the trials will come. The summer friends of the gospel, or those painted butterflies that flutter about in the sunshine of prosperity, must expect that a winter will come. (T. Manton , D. D.)
Faith and patience
I. What is patience? A contented endurance of painful evils. It is a moral virtue when by the argument of human prudence we harden ourselves to bear the evils that befall us. The spiritual grace is the fruit of the Spirit, and we bear these evils from Divine principles to Divine ends. The latter as it is wrought in us by God (Rom_15:5) so it fetcheth its strength from Gods Word (Rom_15:4). Now scriptural arguments are fetched either from the will of God who appoints us to this conflict (1Th_3:3), or from the glory of God, which is promoted thereby (Php_1:20), or else our final happiness (Jam_1:12) or from the example of Christ (1Pe_2:21). This grace of patience may be considered--
1. Barely as tried. Some give up at the first assault (Mat_13:21). Others hold up against the first brunt, but begin to be tired and wax weary in their minds (Heb_12:3).
2. As tried with many and long afflictions (Heb_10:32; Col_1:4). Many cannot bear any evil; they have no faith. Some hold out in slighter temptations for a while; they have weak faith. But the constant and unconquered patience is the fruit of strong faith.
II. What of faith is manifested by it?
1. Assent, for we must believe the truth with a Divine faith before we can suffer for it. How can we endure afflictions for supernatural things, which merely depend on revelation, unless we are firmly persuaded of their truth? (Act_14:22).
2. Consent, or fidelity to Christ in our covenanted duty (Mat_16:24). In great afflictions we are tried whether we love anything above Christ (Mat_10:37). The resolution of this consent is the thing tried, i.e., whether we are prepared to endure anything for Christs sake (Act_21:13). It is easier to discourse of patience than to practice it, as it is easier to build a castle in time of peace than to defend it in time of war.
3. Confidence, or relying upon Gods promises, which are our support. There are two sorts of promises.
(1) That God will enable you to bear them (2Ti_1:12; 2Ti_4:18; 1Co_10:13).
(2) That He will graciously reward them (Rom_8:18; 2Co_4:17).
III. The reasons.
1. Faith is the grace that is most struck at in our tribulations (Jam_1:3); therefore if a man know the strength of it in time of tribulation, then ordinarily he has a clearer proof of the truth and strength of that grace than at other times.
2. It is the grace that is of most use to us at such times (1Pe_5:9; Eph_6:16). Three benefits we have by it--
(1) It keeps us so that we do not for these things question the love of God (Isa_49:14; Psa_77:9; Heb_12:5).
(2) So that we take no sinful course for our escape (Psa_125:3; Psa_125:5). It should not shake our constancy and persuade us to do as the wicked (Isa_28:16; Heb_11:35).
(3) So that we may not faint and grow weary of duties, even of life itself, as Jonah (4:8; see Psa_27:13; Psa_42:5).
3. In such times faith is manifested. The true and sensible discovery of faith is patience under manifold tribulations.
(1) Because then we have nothing to stick unto but the comforts and supports of faith.
(2) Its proper, genuine effect is then produced to the view of both conscience and the world. What courage our belief in Gods promises has produced in us sensibly appears by enduring the greatest extremities rather than forsake the way of the Lord. (T. Manton , D. D.)
The power of patience
Among the regular and consistent worshippers at the Bohemian Church in Berlin during the ministry of Pastor Janike was a colonel at the War Office. His brother officers mocked at his piety, and used every opportunity of turning religion into ridicule. Being unable by these means to provoke the good man to indiscretions, they determined to provoke him by a more definite act of rudeness and scorn. Accordingly one of his colleagues in the office sketched a caricature of the colonel kneeling in church and receiving the holy communion. It was plain, from the entire character of the work, that a deadly hatred against the holiness of the Lord had inspired the pen that drew it. The sketch was secretly placed on the desk of the colonel, and the perpetrators of the miserable jest watched his arrival, and counted on an outburst of wrath. However, when the good man came and saw the sketch, he gravely shook his head, folded the paper, put it in his pocket, and then went on with his work, conversing with his colleagues in the usual friendly manner. A few days after the man who had drawn the shameful sketch knocked at the colonels door. The patience of the Christian was more than his conscience could bear. He came now, and with deep emotion, to apologise for his impertinence. The colonel gave him his hand, and assured him he had forgiven him everything. Not very long after this man knelt by the colonels side to receive the Lords supper, testifying with tears of gratitude that he had found Christ. From henceforth he became one of the warmest friends of the pious and long-suffering Christian. (Sunday at Home.)
Patient endurance
I shall never forget as long as I live that day where, in the glow of the eventide, as the sun was sinking and as the mists were creeping over the land, I walked with one of our native brethren by the riverside, and saw a light in the dim distance, when he said to me, Yonder is the only Christian in all that great town. Ten years ago he received Christ into his heart; his father and mother turned him out; his friends forsook him; his neighbours persecuted him; and all these years he stood his ground, scarcely getting food to eat. During all these ten years he maintained his Christian character unspotted in the midst of the heathen around him, and the native brother said to me, Now his business is reviving, because people say he sells the best things and always means what he says. I entered his humble bamboo hut and sat down on the ground by his side, and as I discoursed about his loneliness and his sadness the tears sprang into his eyes, and he said, No, I am never lonely; for as Christ was with the Hebrew children, and as He was with Daniel in the lions den, so all these years He has been with me. (A. H. Baynes.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v5 Chapter 18
Chapter 18
SUFFERING AND GLORY
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2Th_1:5-12 (R.V.)
IN the preceding verses of this chapter, as in the opening of the First Epistle, the Apostle has spoken of the afflictions of the Thessalonians, and of the Christian graces which they have developed under them. To suffer for Christs sake, he says, and at the same time to abound in faith and love and spiritual joy, is to have the mark of Gods election on us. It is an experience so truly and characteristically Christian that the Apostle cannot think of it without gratitude and pride. He gives thanks to God on every remembrance of his converts. He boasts of their progress in all the churches of Achaia.
In the verses before us, another inference is drawn from the afflictions of the Thessalonians, and their gospel patience under them. The whole situation is a proof, or manifest token, of the righteous judgment of God. It has this in view, that the Thessalonians may be deemed worthy of the (heavenly) kingdom of God, on behalf of which they suffer. Here, we see, the Apostle sanctions with his authority the argument from the injustices of this life to the coming of another life in which they will be rectified. God is just, he says; and therefore this state of affairs, in which bad men oppress the innocent, cannot last forever. It calls aloud for judgment; it proclaims its approach; it is a prognostic, a manifest token of it. The suffering which is here in view cannot be an end in itself. Even the graces which come to perfection in maintaining themselves against it, do not explain the whole meaning of affliction; it would remain a blot upon Gods justice if it were not counterbalanced by the joys of His kingdom. "Blessed are ye when men shall reproach you, and persecute yon, and say all manner of evil against yon falsely, for My sake. Rejoice, and be exceeding glad: for great is your reward in heaven." This is the gracious side of the judgment. The suffering which is borne with joy and brave patience for Christs sake proves how dear Christ is to the sufferer; and this love, tried with fire, is requited in due time with an answer in love that makes him forget it all.
This is one of the doctrines of Scripture that untroubled times find it easy to dispense with. There is even an affectation of superiority to what is called the moral vulgarity of being good for the sake of something beyond goodness. It is idle to enter on any abstract discussion of such a question. We are called by the gospel to a new life under certain definite conditions, one of them being the condition of suffering for its sake. The more thoroughly that condition is accepted the less disposition will there be to criticise the future blessedness which is its counterpoise and compensation. It is not the confessors and martyrs of the Christian faith-the men who die daily, like Paul, and share in the tribulations and patience of Jesus Christ, like John-who become weary of the glory which is to be revealed. And it is such only who are in a position to judge of the value of this hope. If it is dear to them, an inspiration and an encouragement, as it certainly is, it is surely worse than vain for those who are living an easier and a lower life to criticise it on abstract grounds. If we have no need of it, if we can dispense with any sight or grasp of a joy beyond the grave, let us take care that it is not owing to the absence from our life of that present suffering for Christs sake, without which we cannot be His. "The connection," Bishop Ellicott says, "between holy suffering and future blessedness is mystically close and indissoluble"; we must through great tribulation enter into the kingdom of God; and all experience proves that, when such tribulation comes and is accepted, the recompense of reward here spoken of, and the Scriptures which give prominence to it, rise to the highest credit in the mind of the Church. It is not a token of our enlightenment and moral superiority, if we undervalue them; it is an indication that we are not drinking of the Lords cup, or being baptised with His baptism.
But the reward is only one side of the righteous judgment foretold by the suffering of the innocent. It includes punishment as well. "It is a righteous thing with God to recompense affliction to them that afflict you." We see here the very simplest conception of Gods justice. It is a law of retribution, of vindication; it is the reaction, in this particular case, of mans sin against himself. The reaction is inevitable: if it does not come here, it comes in another world; if not now, in another life. The hope of the sinner is always that in some way or other this reaction may never take place, or that, when it does take place, it may be evaded; but that hope is doomed to perish. "If it were done when tis done," he says as he contemplates his sin in prospect; but it never is so done; it is exactly half done when he is finished with it; and the other half is taken in hand by God. Punishment is the other half of sin; as inseparable from it as heat from fire, as the inside of a vessel from the outside. "It is a righteous thing with God to recompense affliction to them that afflict you." "Whatsoever a man soweth, that shall he also reap."
One of the favourite pastimes of some modern historians is the whitewashing of persecutors. A dispassionate interest in the facts shows, we are told, in many cases, that the persecutors were not so black as they have been painted, and that the martyrs and confessors were no better than they should have been. Where fault is found at all, it is laid rather at the door of systems than of individuals; judgment is passed on institutions and on centuries that persons and their actions may go free. Practically that comes to writing history, which is the story of mans moral life, without recognising the place of conscience; it may sometimes have the look of intelligence, but at bottom it is immoral and false. Men must answer for their actions. It is no excuse for murdering the saints that the murderers think they are doing God service; it is an aggravation of their guilt. Every man knows that it is wicked to afflict the good; if he does not, it is because he has quite corrupted his conscience, and therefore has the greater sin. Moral blindness may include and explain every sin, but it justifies none; it is itself the sin of sins. "It is a righteous thing with God to recompense affliction to those who afflict." If they cannot put themselves by sympathy into the place of others-which is the principle of all right conduct-God will put them in that place, and open their eyes. His righteous judgment is a day of grace to the innocent sufferers; He rewards their trouble with rest; but to the persecutor it is a day of vengeance; he eats the fruit of his doings.
It is characteristic of this Epistle, and of the preoccupation of the Apostles mind when he wrote it, that he here expands his notice of the time when this judgment is to take place into a vivid statement of its circumstances and issues. The judgment is executed at the revelation of the Lord Jesus from heaven, with the angels of His power, in flaming fire. "At this moment," he would say, "Christ is unseen, and therefore by wicked men ignored, and sometimes by good men forgotten; but the day is coming when every eye shall see Him." The Apostle Peter, who had seen Christ in the flesh, as Paul had never done, and who probably felt His invisibility as few could feel it, is fond of this word "revelation" as a name for His reappearing. He speaks of faith which is to be found unto praise and honour and glory at the revelation of Jesus Christ. "Be sober," he says, "and hope to the end for the grace that is being brought to you at the revelation of Jesus Christ." And in another passage, much in keeping with this of St. Pauls, he says. "Inasmuch as ye are partakers of Christs sufferings, rejoice; that at the revelation of His glory also ye may rejoice with exceeding joy." It is one of the great words of the New Testament; and its greatness is heightened in this place by the accompanying description. The Lord is revealed, attended by the angels of His power, in flaming fire. These accessories of the Advent are borrowed from the Old Testament; the Apostle clothes the Lord Jesus at His appearing in all the glory of the God of Israel. When Christ is thus revealed, it is in the character of a Judge: He renders vengeance to them that know not God, and to them that obey not the gospel of our Lord Jesus Christ. Two classes of guilty men are quite plainly distinguished by these words; and as plainly, though the English alone would not enable us to lay stress upon it, those two classes are the heathen and the Jews. Ignorance of God is the characteristic of paganism; when Paul wishes to describe the Gentiles from the religious point of view, he speaks of them. as the Gentiles which know not God. Now, with us, ignorance is usually regarded as an excuse for sin; it is an extenuating circumstance, which calls for compassion rather than condemnation; and we are almost astonished in reading the Bible to find it used as a summary of the whole guilt and offence of the heathen world. But we must remember what it is that men are said not to know. It is not theology; it is not the history of the Jews, or the special revelations it contains; it is not any body of doctrines; it is God. And God, who is the fountain of life, the only source of goodness, does not hide Himself from men. He has His witnesses everywhere. There is something in all men which is on His side, and which, if it be regarded, will bring their souls to Him. Those who know not God are those who have stifled this inner witness, and separated themselves in doing so from all that is good. Ignorance of God means ignorance of goodness; for all goodness is from Him. It is not a lack of acquaintance with any system of ideas about God that is here exposed to the condemnation of Christ; but the practical lack of acquaintance with love, purity, truth. If men are familiar with the opposites of all these; if they have been selfish, vile, bad, false; if they have said to God, "Depart from us; we desire not the knowledge of Thy ways; we are content to have no acquaintance with Thee"-is it not inevitable that, when Christ is revealed as Judge of all, they should be excluded from His kingdom? What could they do in it? Where could they be less in place?
The difficulty which some have felt about the ignorance of the Gentiles can hardly be raised about the disobedience of the Jews. The element of wilfulness, of deliberate antagonism to the good, to which we give such prominence in our idea of sin, is conspicuous here. The will of God for their salvation had been fully made known to this stubborn race; but they disobeyed, and persisted in their disobedience. "He that being often reproved hardeneth his neck"-so ran their own proverb-"shall suddenly be destroyed, and that without remedy." Such was the sentence to be executed on them in the day of Christ.
When it is said that ignorance of God and disobedience to the gospel are here presented as the characteristics respectively of Gentile and Jew, it is not said that the passage is without significance for us. There may be some of us who are sinking day by day into an ever deeper ignorance of God. Those who live a worldly and selfish life, whose interests and hopes are bounded by this material order, who never pray, who do nothing, give nothing, suffer nothing for others, they, whatever their knowledge of the Bible or the catechism may be, do not know God, and fall under this pagan condemnation. And what of disobedience to the gospel? Notice the word which is here used by the Apostle; it implies a conception of the gospel which we are apt, in magnifying the grace of God, to overlook. We speak of receiving the gospel, believing it, welcoming it, and so forth; it is equally needful to remember that it claims our obedience. God not only beseeches us to be reconciled, He commands us to repent. He makes a display of His redeeming love in the gospel-a love which contains pardon, renewal, and immortality; and He calls on all men for a life in correspondence with that love. Salvation is not only a gift, but a vocation; we enter into it as we obey the voice of Jesus, "Follow Me"; and if we disobey, and choose our own way, and live a life in which there is nothing that answers to the manifestation of God as our Saviour, what can the end be? Can it be anything else than the judgment of which St. Paul here speaks? If we say, every day of our life, as the law of the gospel rings in our ears: "No, we will not have this Man to reign over us," can we expect anything else than that He will render vengeance? "Do we provoke the Lord to anger? Are we stronger than He?" The ninth verse describes the terrible vengeance of the great day. "Such men," says the Apostle, "shall pay the penalty, everlasting destruction, away from the face of the Lord and from the glory of His might." These are awful words, and it is no wonder that attempts have been made to empty them of the meaning which they bear upon their face. But it would be false to sinful men, as well as to the Apostle, and to the whole of New Testament teaching, to say that any art or device could in the least degree lessen their terrors. It has been boldly asserted, indeed, that the word rendered everlasting does not mean everlasting, but age long; and that what is in view here is "an age long destruction from the presence and glory of Christ, i.e., the being shut out from all sight of and participation in the triumphs of Christ during that age" ["the age perhaps which immediately succeeds this present life"]. And this assertion is crowned by another, that those thus excluded nevertheless "abide in His presence and share His glory in the ages beyond." Anything more gratuitous, anything less in keeping with the whole tone of the passage, anything more daring in its arbitrary additions to the text, it would be impossible even to imagine. If the gospel, as conceived in the New Testament, has any character at all, it has the character of finality. It is Gods last word to men. And the consequences of accepting or rejecting it are final; it opens no prospect beyond the life on the one hand, and the death on the other, which are the results of obedience and disobedience. Obey, and you enter into a light in which there is no darkness at all: disobey, and you pass eventually into a darkness in which there is no light at all. What God says to us in all Scripture, from beginning to end, is not, Sooner or later? but, Life or death? These are the alternatives before us; they are absolutely separate; they do not run into one another at any time, the most remote. It is necessary to speak the more earnestly of this matter, because there is a disposition, on the plea that it is impossible for us to divide men into two classes, to blur or even to obliterate the distinction between Christian and non-Christian. Many things prompt us to make the difference merely one of quantity-a more or less of conformity to some ideal standard-in which case, of course, a little more, or a little less, is of no great account. But that only means that we never take the distinction between being right with God, and being wrong with God, as seriously as God takes it; with Him it is simply infinite. The difference between those who obey, and those who do not obey, the gospel, is not the difference of a little better and a little worse; it is the difference of life and death. If there is any truth in Scripture at all, this is true-that those who stubbornly refuse to submit to the gospel, and to love and obey Jesus Christ, incur at the Last Advent an infinite and irreparable loss. They pass into a night on which no morning dawns.
This final ruin is here described as separation from the face of the Lord and the glory of His might. In both the Old Testament and the New, the vision of God is the consummation of blessedness. Thus we read in one psalm, "Before Thy face is fulness of joy"; in another, "As for me, I shall behold Thy face in uprightness: I shall be satisfied, when I awake, with Thy likeness." In one of the Gospels, our Saviour says that in heaven the angels of the little ones do always behold the face of their Father who is in heaven; and in the Book of Revelation it is the crown of joy that His servants shall serve Him and shall see His face. From all this joy and blessedness they condemn themselves to exclusion who know not God, and disobey the gospel of our Lord Jesus Christ. Far from the face of the Lord and the glory of His power, their portion is in the outer darkness.
But in vivid contrast with this-for the Apostle does not close with this terrible prospect-is the lot of those who have chosen the good part here. Christ is revealed taking vengeance on the wicked, as has just been described; but He comes also to be glorified in His saints and to be admired in all them that believed-including those Christians at Thessalonica. This is the Lords and the Christians interest in the great day. The glory that shines from Him is mirrored in and reflected from them. If there is a glory of the Christian even while he wears the body of his humiliation, it will be swallowed up in a glory more excellent when his change comes. Yet that glory will not be his own: it Will be the glory of Christ which has transfigured him; men and angels, as they look at the saints, will admire not them, but Him who has made them anew in the likeness of Himself. All this is to take place "on that day"-the great and terrible day of the Lord. The voice of the Apostle rests with emphasis upon it; let it fill our minds and hearts. It is a day of revelation, above all things: the day on which Christ comes, and declares which life is eternally of worth, and which forever worthless; the day on which some are glorified, and some pass finally from our view. Do not let the difficulties and mysteries of this subject, the problems we cannot solve, the decisions we could not give, blind our eyes to what Scripture makes so plain: we are not the judges, but the judged, in this whole scene; and the judgment is of infinite consequence for us. It is not a question of less or more, of sooner or later, of better or worse; what is at stake in our attitude to the gospel is life or death, heaven or hell, the outer darkness or the glory of Christ.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv3–5 3–5. We are bound to thank God. In 1…
3–5. We are bound to thank God. In 1 Thess. 3:9–13, he states that he prayed ceaselessly for the Thessalonians. Here he points out how his prayers were answered. The messenger who had returned to him told him many things concerning the church which filled him with thankfulness. One of these was that their faith groweth exceedingly. Though persecuted, their faith did not fail, but became stronger. And with their faith their love … toward each other also abounded.
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.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv3, 5 2Th_1:3. We are bound to thank God.—We owe a…
CRITICAL AND EXPLANATORY NOTES
2Th_1:3. We are bound to thank God.—We owe a debt of gratitude to God. It is not so much what is seemly that comes into prominence here, as what is due. Even as it is meet.—The word for “meet” directs attention to the value of the increase of the faith of the Thessalonians. As though the apostle said, “It is something worth giving thanks for.” Your faith groweth exceedingly.—The word for “groweth exceedingly” does not occur again in the New Testament. It means “to increase beyond measure.” The faith of the Thessalonians was like “a fruitful bough by a fountain whose branches run over the wall,” though “the archers have sorely grieved it, and shot at it and persecuted it” (Gen_49:22-23). The charity of every one of you toward each other aboundeth.—This is high praise indeed—a plethora of love. Like a brimming fountain kept always full, so the love of these early Christians overflowed. Cf. on 1Th_4:9.
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2Th_1:4. We ourselves glory in you.—St. Paul had to rebuke the Corinthians for the factious spirit which set off the excellencies of one teacher against those of another. Here he plays off one Church against another, as a schoolmaster might seek to stir op his pupils by mentioning the names of those who have taken scholarships. But St. Paul well knew that this needed care (see Col_3:21; R.V. or Greek).
MAIN HOMILETICS OF THE PARAGRAPH.—2Th_1:3-4
Congratulatory Features of a Prosperous Church.
We have here a suggestive example of the apostolic method of dealing with a Church in which the incipient elements of error were beginning to operate. He applauds first what is really good, and then faithfully, almost fiercely, warns of the threatening evil. He who would effectually rebuke must first learn how to tenderly sympathise. These verses indicate what are the congratulatory features of a prosperous Church.
I. There is a vital and progressive faith.—“Your faith groweth exceedingly” (2Th_1:3). Faith feeds on truth; and all truth leads to and unites with God, its source. A living faith can only be sustained by a living truth; and where there is life there will be growth. We are ruled by our beliefs; if they are wrong, our track is wrong, our life a mistake, our energies wasted. The faith of the Thessalonians was so real, so vivid, so vitalising, so deeply rooted in the quickening soil of gospel truth, that it flourished with tropical luxuriance. The doom of a Church is sealed when its faith is dead and its creed inert. It is like a fossil in the grasp of a fossil—a museum of dry, bony, musty remains.
II. There is a reciprocal and expansive charity.—“And the charity of every one of you all towards each other aboundeth” (2Th_1:3). Love is the fruit of the Christian spirit, and the proof of its genuineness. It should be manifested to every believer in Christ. The love of a common Saviour and the sharing in a common suffering tend to intensify mutual esteem and affection. The prayer of the apostle on behalf of the Thessalonians was fulfilled (1Th_3:12)—an encouragement to pray on behalf of others. Where charity abounds there is mutual forbearance with one another’s faults and frailties, the absence of suspicion and jealousy, no tendency to pass harsh and rapid judgments on the conduct of others, a disposition to think the best of each other, to share each other’s trials, and bear each other’s burdens.
III. There is a patient fidelity under suffering.—“Your patience and faith in all your persecutions and tribulations that ye endure” (2Th_1:4). These trials began with the first planting of the gospel in Thessalonica, and seemed to have continued without cessation. The Jews were the principal agents and instigators stirring up the populace against the Christians, and rousing the suspicions of the magistrates who were specially jealous of religious innovations (Act_17:5-8). Their faith made them patient and uncomplaining under the pressure of affliction; they believed the gospel was still the power of God unto salvation, though their profession of it brought on them sorrow and suffering. The former warnings and teachings of the apostle were not in vain; their faith triumphed over persecution. Suffering is the opportunity for patience and the test of faith. Troubles come not alone, but are like chain-shot, or like the billows of the sea, linked one to another, each succeeding blow being more destructive than the other. Patience without faith is simply dull, stupid, stoical endurance. It is faith that renders the soul invincible and triumphant.
IV. There is ample ground for apostolic gratitude and commendation.—“We are bound to thank God always for you, brethren, as it is meet; … so that we ourselves glory in you in the Churches of God” (2Th_1:3-4). Even the enemies of the Church are sometimes constrained to admire and applaud the spirit of harmony, the affection and enterprise which characterise its members. It is also encouraging to have the approbation and good word of the ministers of God, especially of those who have been instrumental in converting men to the truth; but no Church could command the respect of the good if it did not first secure the smile and blessing of God. The apostle thanks God as the great Giver of all the grace which he rejoices to see has done so much for the Thessalonians. God had wrought this work of faith and love and patience in their hearts, and He would make it prosper and increase. He had put this fire in them, and would make it burn; He had laid this leaven in the dough or meal of their hearts, and He would make it heave and work till the whole was leavened. The apostle felt it at once his duty and joy to thank God on their behalf and to boast of their attainments to others. “We are bound to thank God always for you, as it is meet; … we ourselves glory in you in the Churches of God.” It is a noble, Christ-like spirit to sympathise with the sufferings and rejoice in the prosperities of the Church. A cheery word, a simple, hearty prayer, an act of sympathy and kindness, will do much to animate and encourage the struggling people of God: One lively Church is the means of rousing the zeal and emulation of others.
Lessons.—
1. Vigorous Church-life is the result of an intelligent and active faith in the truth.
2. Suffering is no sign of the divine displeasure, but often a means of spiritual prosperity.
3. Those who rejoice in the success of the Church are most likely to share in the blessings of that success.
GERM NOTES ON THE VERSES
2Th_1:3. Growth in Grace.
I. Evidences of growth.—
1. Taking increasing pleasure in God’s word.
2. A growing attachment to the doctrines of Christ.
3. Increasing acquaintance with the mind of God.
4. In love one to another for the truth’s sake.
II. Importance of growth.—
1. Brings glory to God.
2. Influences the ministry of the word.
3. Not to grow, our religion declines and becomes doubtful.—Sketches.
2Th_1:4. Christian Fidelity—
I. Is severely tested by tribulations.
II. Is a stimulating example to others.
III. Is a theme of grateful boasting.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On v5 5. We see here that it is a great…
ARGUMENT 2
THE BLESSING OF PERSECUTION
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5. We see here that it is a great blessing and an exalted honor to be counted worthy of the kingdom of God, so that we are permitted to suffer persecution for Christ’s sake. Hence, it says that persecution is “a manifestation of the righteous judgment of God.” Christ (Mat 5:10) catalogues persecution among the beatitudes. Have you considered that the probable reason why you are not persecuted is, because you are not worthy of the kingdom of God? The Lord give us light to examine our hearts, and consider our lives!
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv3–5 We are bound to give thanks to God always…
We are bound to give thanks to God always for you, brethren, even as it is meet [just], for that your faith groweth exceedingly, and the love of each one of you all toward one another aboundeth [Paul acknowledged himself obliged to give thanks because his prayer at 1Th_3:12-13 had been answered by the Thessalonians doing the things which he prayed they might do. Thus he very forcefully recognizes the good in his converts that he may be listened to with patience when he begins to correct their faults];
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.
Paul E. Kretzmann 1924 · Public Domain On v3 Paul’s Prayer of Thanksgiving and Intercession.
Paul’s Prayer of Thanksgiving and Intercession.
A prayer of thanksgiving for steadfastness in the midst of afflictions:
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v. 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 abounds,
v. 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;
v. 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;
v. 6. seeing it is a righteous thing with God to recompense tribulation to them that trouble you,
v. 7. and to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with His mighty angels,
v. 8. in flaming fire taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ;
v. 9. who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power,
v. 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.
Luther summarizes the thoughts of this passage as follows: "In the first place, Paul here praises his church at Thessalonica, which was one of the finest and best on account of its faith and love, which had remained steadfast under the cross and persecutions and had increased through patience, in order to stimulate them to continue, that he might present also to others an example and picture of the fruits which preaching and the knowledge of the Gospel should work; he shows also wherein edification and growth of the true Church of Christ consists. He furthermore comforts them with regard to their suffering and patience by a reference to the glorious coming of the Lord Christ for their deliverance and for rewarding them for their tribulations with quietness and joys and for eternal vengeance upon their persecutors. " The apostle’s language throughout is full of cheerfulness and exaltation: We feel obliged always to give thanks to God in your behalf, brethren, as it is worthy of the matter, because your faith grows exceedingly, and the love of each and every one of you all toward one another abounds. Paul rejoices that the unpleasant and dangerous situation of the Thessalonians serves only to bring out all the more prominently and brilliantly their excellent bearing under the circumstances. He feels it his duty, therefore, to express his gratitude to God, not only in an occasional prayer of thanksgiving, but in a continual hymn of praise, the only way in which he can hope to approach the proper discharge of his duties in this respect. The conduct of the Thessalonian Christians, in the face of all the difficulties with which they were obliged to contend, was so obviously the work of God alone that the state of the case required such behavior on the part of Paul. Their faith was growing exceedingly, beyond expectation, the storms of affliction which were striking the young congregation were causing their faith to strike roots ever more deeply into the heart of their Savior. At the same time, their love, not only that of one or two or a number of them, but that of each and every one of them all, was increasing, as its manifestations toward one another evidenced. The tribulation, by the gracious guidance of God, was teaching them unselfish consideration for others, their suffering was drawing the Thessalonian Christians more closely together and binding them more firmly to the Lord.
This praiseworthy conduct of the Christians of Thessalonica had its effect also upon the apostle: So that we ourselves boast in you in the churches of God on account of your patience and faith in all the persecutions and tribulations which you endure. Both from the Jews and from their own countrymen the believers of Thessalonica had suffered persecution, 1Th 2:14, but being thoroughly grounded in the truth of the Gospel, they had remained firm. Their faith being founded upon Jesus Christ, outside of whom there is no salvation, and thus receiving strength for patient endurance, they had quit themselves as Christians should under such circumstances. But this fact had now also given Paul a reason for boasting about them in other congregations: he could point to the patience of the Thessalonians in the midst of all persecutions and tribulations, and thus stimulate and encourage others to do likewise. Note: It is altogether in accord with the will of God if the Christians in one country or section or city are provoked to greater zeal, to untiring patience, and, above all, to unwavering faith by the report of the steadfastness of others.
Of this patient endurance of the Thessalonian Christians the apostle now says: (Which is) a token of the just judgment of God, that you might be judged worthy of the kingdom of God, on whose account you also suffer. The brevity and compactness of the expressions used by the apostle somewhat obscure the meaning, but he seems to have two thoughts in mind. In the first place, the fact that the believers were so calmly patient in persecutions and afflictions was an evidence of the righteousness of God. Their firmness was, in a manner of speaking, a reward of God’s mercy; He thereby declared them to be, of His free mercy, worthy of entering into, and being members of, the kingdom of God. But the equity of God’s judgment will also eventually right the present apparent inequalities of the situation in life. See Psa 73:1-28. The sufferings of the just and the apparent triumph of the wicked in this life are a sure proof that there will be a future judgment, in which the wicked will receive their punishment and the righteous will be rewarded. It is a comforting assurance to the believers, therefore, that they are suffering in behalf of the Kingdom; for they thereby both serve the Kingdom and participate in its blessings.
The thought of future retribution upon the unbelievers is brought out still more emphatically: Since it is just with God to return tribulation to those that trouble you. The righteous and just God will not permit wickedness to triumph forever; of that the believers should rest assured. In many cases the children of the world are apparently having the better of the argument in this life; they manage in many ways to harm the believers by various forms of persecutions. But the time is coming, and sometimes comes already in this life, when they will receive their recompense, their reward, their return. It may be a negative comfort, but just the same the fact that there is a beneficent purpose connected even with the suffering of the Christians gives them moral support.
This comfort is brought out still more strongly in the next verse: And to you that are in tribulation, relief with us in the revelation of the Lord Jesus from heaven with the angels of His power. This is what the believers may expect as the reward of mercy from the God of grace. It is true indeed that they are now suffering tribulations, misery, affliction; that is a part of their calling at the present time, Rom 8:18. But the time of relaxation, rest, refreshment with God is coming, for there remaineth a rest to the people of God, Heb 4:8. Weeping may endure for the brief night of this life, but joy cometh in the morning, Psa 30:5. The deliverance will come to all believers at the revelation of the Lord Jesus from heaven, when He will return visibly as He ascended, Act 1:11, when He will be accompanied by the angels of His power, His servants, that execute His will on earth.
Of the events of the last day Paul writes: In flaming fire, rendering vengeance to those who do not know God and that do not obey the Gospel of our Lord Jesus Christ. In flaming fire, in a fire of flame, the Lord, who Himself is a consuming fire, Heb 10:27, will be revealed, in the full glory of His divine majesty, before which all opposition must fall and be destroyed. Then will the judgment be held, with disastrous results for the unbelievers. For He will execute vengeance, He will inflict a just punishment upon those men that do not know God, whom the apostle further describes as those that do not obey the Gospel. It is criminal blindness of which the unbelievers are guilty; they will not seek God by virtue of the last remnant of natural knowledge, Act 17:27; they repress the truth in unrighteousness, Rom 1:18, in angry defiance; though the Gospel is being preached throughout the world they refuse to hear with an attentive, obedient mind. The Gospel of our Lord Jesus Christ, the wonderful tidings of their full and complete salvation through the merits of the Savior, is proclaimed also for them; but they will not accept its comforting assurance, its appealing cry. So their ignorance and disobedience is the cause of their punishment.
Wherein this punishment consists, St. Paul also states: Who shall suffer punishment, everlasting destruction, from the face of the Lord and from the presence of His power, when He comes to be glorified in His saints and to be marveled at in all believers on that day; for our testimony to you was believed. That is the fate of the unbelievers, of those that are disobedient to the Gospel of Christ: a punishment which consists in everlasting destruction. That is the penalty which they must pay, not annihilation, nor merely a temporary inconvenience, but an act of destruction on the part of God which shalt last forever, with never a hope of relief or reprieve. The damned will be fully conscious of their punishment, they will feel its excruciating pain, Luk 16:24-28. But there will be neither rest nor surcease throughout eternity. Their worm will not die, neither will their fire be quenched, Mar 9:44. The essence of damnation will consist in this, that the damned will be banished from the face, from the presence of the Lord and from the glory of His might. As it is the highest bliss to be in the presence of God, to behold His face in righteousness, Psa 17:15, so it is the acme of punishment and torture to be denied His presence throughout eternity, not to be able to see His marvelous glory and majesty. How striking the contrast offered in the fate of the believers! For when Christ returns in His glory, these people that believed in Him will receive the inestimable privilege of having Christ glorified in them, to become partakers of the glory which He has earned for them before His Father. In His saints Christ will be glorified, in those who accepted the perfect redemption merited through His blood, that are consecrated to Him ever since He wrought faith in their hearts. So great will this glory be that it will be a matter of marveling, of astonishment and admiration, in all those that believe. The very same men that now scoff at the faith of the believers will then stand in unwilling adoration, compelled to acknowledge the power of Christ in His believers, as it will be manifested before all creation on the Day of Judgment. And all this glory will be revealed in the believers, because the testimony of the apostle to them, upon them, concerning them, was believed. The everlasting bliss of heaven is not a reward of merit, given to such as have earned salvation by good works or any disposition toward good on their part; it is a free gift of God’s grace to those that have accepted the testimony of God’s grace in the Word through faith wrought by God. The great motto: All by grace, again stands out most prominently here.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v3 General Information:
General Information:
Paul gives thanks for the believers in Thessalonica.
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We should always give thanks to God
Paul uses "always" as a generalization meaning "often" or "regularly. The sentence emphasizes the greatness of what God is doing in the lives of the Thessalonian believers. AT: "We should often give thanks to God" (See: Hyperbole and Generalization)
brothers
Here "brothers" means fellow Christians, including both men and women. AT: "brothers and sisters" (See: When Masculine Words Include Women)
For this is appropriate
"For it is the right thing to do" or "For it is good"
the love each of you has for one another increases
"you sincerely love one another"
one another
Here "one another" means fellow Christians.
we ourselves
Here "ourselves" is used to emphasize Paul's boasting. (See: Reflexive Pronouns)
that you will be considered worthy of the kingdom of God
This can be stated in active form. AT: "that God will consider you worthy to be part of his kingdom" (See: Active or Passive)
translationWords
God
brother
faith
love
church
persecute
afflicted
endure
sign
righteous
judge
worthy
kingdom of God
suffer
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv3–5 1:3-10 After thanking God for the Thessalonian church (1:3-4),…
1:3-10 After thanking God for the Thessalonian church (1:3-4), Paul writes about persecution (1:4), which had intensified since his first letter (1 Thes 1:6; 2:14; 3:3-4). God will relieve their suffering (2 Thes 1:5-10) and judge their persecutors.
1:3 Dear brothers and sisters: Greek adelphoi, a generic term that refers to members of the same family, both male and female. • thank God: Paul begins with thanksgiving for the Thessalonians’ faith, love, and “endurance” (1:4). These fundamental Christian virtues (see 1 Cor 13:13; Col 1:4-5; Heb 10:21-24; 1 Pet 2:1-22) were maturing in the church despite the persecution they endured (2 Thes 1:5).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.