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Exegetical and Hermeneutical Commentary of 2 Thessalonian 1:3

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We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth;

3. 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.”

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!”

Fuente: The Cambridge Bible for Schools and Colleges

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.

Fuente: Albert Barnes’ Notes on the Bible

Verse 3. Your faith groweth exceedingly] The word 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.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

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 apostles 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:

1. Their growth in faith; and that a great degree, , 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, , 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 apostles joy was increased at present, and his future glory might be advanced also.

Fuente: English Annotations on the Holy Bible by Matthew Poole

3. We are boundGreek,“We owe it as a debt” (2Th2:13). They had prayed for the Thessalonians (1Th3:12) that they might “increase and abound in love”;their prayer having been heard, it is a small but a bounden returnfor them to make, to thank God for it. Thus, Paul and his fellowmissionaries practice what they preach (1Th5:18). In 1Th 1:3, theirthanksgiving was for the Thessalonians’ faith, love, and patience”;here, for their exceeding growth in faith, and fortheir charity abounding. “We are bound” expressesthe duty of thanksgiving from its subjective side as an inwardconviction. “As it is meet,” from the objective:side as something answering to the state of circumstances [ALFORD].Observe the exact correspondence of the prayer (1Th3:12, “The Lord make you to abound in love”) and theanswer, “The love of every one of you all toward each otheraboundeth” (compare 1Th 4:10).

meetright.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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:

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?

Fuente: John Gill’s Exposition of the Entire Bible

We are bound (). Paul feels a sense of obligation to keep on giving thanks to God ( , present infinitive with dative case) because of God’s continued blessings on the Thessalonians. He uses the same idiom again in 2:13 and nowhere else in his thanksgivings. It is not necessity () that Paul here notes, but a sense of personal obligation as in 1Jo 2:6 (Milligan).

Even as it is meet ( ). points to the divine, to the human side of the obligation (Lightfoot), perhaps to cheer the fainthearted in a possible letter to him in reply to Paul’s First Thessalonian epistle (Milligan). This adjective is from , to drag down the scales, and so weighty, worthy, worthwhile, old word and appropriate here.

For that your faith groweth exceedingly ( ). Causal use of referring to the obligation stated in . The verb is one of Paul’s frequent compounds in (–, 1Th 4:6; —, 2Co 10:14; —, Ro 8:26; –, Ro 8:37; –, 1Ti 1:14) and occurs only here in N.T. and rare elsewhere (Galen, Dio Cass.). Figure of the tree of faith growing above () measure. Cf. parable of Jesus about faith-like a grain of mustard seed (Mt 13:31f.).

Aboundeth (). Same verb in 1Th 3:12, here a fulfilment of the prayer made there. Milligan finds diffusive growth of love in this word because of “each one” ( ). Frame finds in this fulfilment of the prayer of 1Th 3:12 one proof that II Thessalonians is later than I Thessalonians.

Fuente: Robertson’s Word Pictures in the New Testament

We are bound – as it is meet. The accumulation of cognate expressions indicates the apostle ‘s earnestness.

Groweth exceedingly [] . N. T. o. See on 1Th 3:10.

Fuente: Vincent’s Word Studies in the New Testament

1) “We are bound to thank God” (eucharistein opheilomen to theo) “We ought to give thanks to God”, that is “are obligated” by grace, mercy, and love from God, to give thanks to God. They had affirmed this in their previous letter, yet desired to restate and reassure the brethren, 1Th 1:2-3.

2) “Always for you brethren” (pantote peri humon adelphoi) “always concerning you all, brethren”; meaning repeatedly, again and again, day by day, 1Th 3:6; 1Th 3:9; 2Th 2:13.

3) “As it is meet” (kathos aksion estin) “just as it is meet or -proper , in the sense of ethically becoming. True love is unselfish and rejoices at the success of others, the blessings friends and brethren receive 1Co 13:5-6.

4) “Because that your faith groweth exceedingly” (hoti huperauksanei he pistis humon) “Because the faith of you all grows exceedingly”; their faith was extended in testimony, holy living, and Divine service, to influence and help others, 1Th 1:6-10; 2Pe 3:18.

5) “And the charity of every one of you all toward each other aboundeth” (kai pleonazei he agape henos hekastou panton humon eis allelous) “and the love of each of you increases one toward another”, let it abound or increase more and more; for all this Paul and his missionary helpers were thankful and rejoiced in the Lord, 3Jn 1:2; 3Jn 1:4; Heb 13:1.

Fuente: Garner-Howes Baptist Commentary

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.

Fuente: Calvin’s Complete Commentary

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 indeeda plethora of love. Like a brimming fountain kept always full, so the love of these early Christians overflowed. Cf. on 1Th. 4:9.

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 fossila 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 anothers 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 others trials, and bear each others 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 Gods 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 truths 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

Is severely tested by tribulations.

II.

Is a stimulating example to others.

III.

Is a theme of grateful boasting.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Text (2Th. 1:3)

3 We are bound to give thanks to God always for you, brethren, even as it is meet, for that your faith groweth exceedingly, and the love of each one of you all toward one another aboundeth;

Translation and Paraphrase

We are obligated (by our sense of debt to God and our debt to you for your faith, hope, and love) to give thanks to God always for you, brethren, just as it is fitting, because your faith increases (so) greatly, and the love of each one of you all toward one another grows (so much);

Notes (2Th. 1:3)

We rejoice when a church grows in number, budget, and the size of its building. But do we rejoice when a church grows in faith and love? This was what made Paul thankful for the Thessalonian church.

This verse reveals that one of Pauls prayers had been answered, Paul had prayed in 1Th. 3:12 that the Lord would make them abound in love toward one another.

After sending I Thessalonians, Paul received the report back about the Thessalonians that their faith was growing exceedingly, and their love was abounding.

The expression, We are bound to give thanks, indicates an obligation, such as a debt to be paid. Paul felt bound to give thanks for the Thessalonians, not merely because that was the nice thing to do, but because it was debt he owed.

This expression about being bound (or obligated) to give thanks is found only here and in 2Th. 2:13 in the whole N.T.

As it is meet (Gr., axios) means as it is worthy, or as it is fitting. The faith and love of the Thessalonians had weight and value that demanded an equal measure of thanks upon Pauls part. (The word axios means of equal weight, of like value, worth as much, See notes on 1Th. 2:12, par. 4.)

The word translated groweth exceedingly (Gr., huperauxano) means to increase beyond measure.

The Thessalonians had grown much in their faith, as all Christians should. They had not lost their first love. Rather they had increased that love. We should ask ourselves if Paul could say the same thing about us that he said about the Thessalonians. For faith that does not grow usually shrinks.

In all of Pauls letters, except Galatians and Hebrews, Paul begins with a thanksgiving. We should likewise always express our thanks first, and then give our criticisms if we have any to offer.

We prefer to translate the word charity as love. In modern times we think of charity as almsgiving and helping the poor. The Greek word agape used here means love rather than almsgiving.

Fuente: College Press Bible Study Textbook Series

(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.

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.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

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.

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.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘We are bound to give thanks to God always, brothers and sisters, even as it is meet, for that your faith grows exceedingly, and the love of each one of you all towards one another abounds.’

Again we find evidence of Paul’s continual gratefulness to God, and his continual overflowing thankfulness. And here it was whole hearted for it was well merited. Indeed he felt ‘bound’ to give thanks (a word revealing a sense of personal obligation) because there was so much to be thankful for. Their faith continued to grow hugely, as they learned and absorbed more of the word of God, witnessed widely and resisted persecution. Moreover their love for one another abounded. This was a continued answer to Paul’s prayer for them (1Th 3:12).

Fuente: Commentary Series on the Bible by Peter Pett

God the Father’s Role in Preparing the Church for the Second Coming: Paul’s Encouragement to Endure Under Persecutions The theme of 2Th 1:3-12 is the God the Father’s role in preparing us for the Second Coming, and its opening verse refers to God the Father. In this passage of Scripture Paul encourages the believers by commending them on their spiritual growth and endurance under persecutions (2Th 1:3-4). He then explains that such persecutions are a sign of the pending judgment that will take place at Christ’s Second Coming (2Th 1:5-9). They were to rest in these words of hope (2Th 1:7) since they would be glorified when He returns (2Th 1:10). Paul then prays for them to be found worthy of this calling (2Th 1:11) and that the name of Jesus Christ would be glorified (2Th 1:12). Thus, Paul has told them that God the Father will uses these persecutions to refine them in order to make them ready to receive their future glory, and these persecutions also seal the doom of their adversaries.

2Th 1:3-4 Comments – Prayer of Thanksgiving – Paul begins many of his epistles with a prayer, a feature typical of ancient Greco-Roman epistles as well, [38] with each prayer reflecting the respective themes of these epistles. For example, Paul’s prayer of thanksgiving to the church at Rome (Rom 1:8-12) reflects the power of the Gospel of Jesus Christ in redeeming mankind. Paul’s prayer of thanks for the Corinthians (1Co 1:4-8) reflects the theme of the sanctification of believers so that the gifts of the Spirit can operate through them as mature believers walking in love. Paul’s prayer to the Corinthians of blessing to God for comforting them in their tribulations (2Co 1:3-7) reflects the theme of higher level of sanctification so that believers will bear the sufferings of Christ and partake of His consolation. Paul’s prayer to the Ephesians (Eph 1:15-22) reflects the theme of the believer’s participation in God the Father’s great plan of redemption, as they come to the revelation this divine plan in their lives. Paul’s prayer to the Philippians (Php 1:3-11) reflects the theme of the believer’s role of participating with those whom God the Father has called to minister redemption for mankind. Paul’s prayer to the Colossians (Col 1:9-16) reflects the theme of the Lordship of Jesus Christ over the life of every believer, as they walk worthy of Him in pleasing Him. Paul’s prayer of thanksgiving to the Thessalonians (1Th 1:2-4) reflects the theme of the role of the Holy Spirit in our complete sanctification, spirit, soul, and body. Paul’s second prayer of thanksgiving to the Thessalonians (2Th 1:3-4) reflects the theme of maturity in the believer’s sanctification.

[38] John Grassmick says many ancient Greek and Roman epistles open with a “health wish” and a prayer to their god in behalf of the recipient. See John D. Grassmick, “Epistolary Genre,” in Interpreting the New Testament Text, eds. Darrell L. Bock and Buist M. Fanning (Wheaton, Illinois: Crossway Books, 2006), 232.

2Th 1:5 Comments – God will have a tried and tested people.

2Th 1:8 Comments – God is judging two kinds of people:

1. Those who know not God (Rom 1:28). Those who have never know the Gospel of Jesus, lost sinners.

Rom 1:28, “And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;”

2. Those who do know God, but obey not the Gospel of Jesus Christ. Those who know the truth, but refuse to obey, backsliders.

Fuente: Everett’s Study Notes on the Holy Scriptures

Paul’s Prayer of Thanksgiving and Intercession.

A prayer of thanksgiving for steadfastness in the midst of afflictions:

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.

Fuente: The Popular Commentary on the Bible by Kretzmann

2Th 1:3. We are bound to thank God, &c. From this verse to the end of the chapter, the apostle repeats the substance and main design of the first epistle; which was, to confirm them in Christianity, and in their patient suffering for it: and the great argument which he here makes use of is, that the Lord Jesus Christ would come as an universal judge, and that then he would punish the impenitent, and make the faithful happy, for ever. The Christians at Thessalonica seem to have been remarkable for their patience and steadfastness, as well as for their mutual love and affection. See 2Th 1:4-5. 1Th 1:3; 1Th 1:6-10; 1Th 2:14; 1Th 4:9-10.

Fuente: Commentary on the Holy Bible by Thomas Coke

2Th 1:3 . ] namely, I Paul, together with Silvanus and Timotheus.

] as it is meet, as it is right and proper , is usually considered as a mere parenthesis, resuming , so that is considered in the sense of that dependent on . However, as the discourse afterwards follows quickly on , so would sink into a mere entirely meaningless interjection and parenthesis; but as such, on account of the preceding , it would be aimless and superfluous. In direct contrast to this view, Schott places the chief emphasis on , which he rightly refers back to instead of to . According to Schott, is designed to denote “ modum eximium , quo animus gratus declarari debeat,” and the thought to be expressed is “oportet nos deo gratias agere, quales conveniant praestantiae beneficii, i. e. eximias .” [32] But neither can this interpretation be the correct one. For (1) is never used as a statement of gradation; (2) it is hardly conceivable that Paul should have concentrated the emphasis of the sentence on . If he had wished to do so, he would at least have written , , but would not have inserted and . Taking this insertion into consideration, we are obliged to decide that after a certain pause in the discourse commences, so that is placed first as an independent general expression, to which is added as a connecting clause, for the explanation and development of the preceding by what follows. But from this it follows that belongs not to , but to , and denotes not that , but because . The meaning is: We ought to thank God always on your behalf, as it ( sc. the ) is right and proper, because, etc. As by this interpretation is neither unduly brought forward nor unduly placed in the shade, so also every appearance of pleonasm vanishes. For expresses the duty of thanksgiving from its subjective side, as an internal conviction; , on the other hand, from the objective side, as something answering to the state of circumstances, since it is meet, since it is fit and proper, to give thanks to God for the divine proof of His grace.

] grows above measure , exceedingly. The compound verb is an in the N. T. But Paul loves such intensifying compounds with . They are an involuntary expression of his overflowing feelings. Comp. Fritzsche, ad Rom. I. p. 351. Olshausen certainly represents it otherwise. He finds in the compound verb a forbearing allusion to the fact that the Thessalonians were guilty of extravagance in their religious zeal, an allusion which, as at all events it would contain a certain degree of irony, it is impossible to assume here , where Paul speaks of the reasons of his thanksgiving to God . Such an interpretation is not ingenious , as Baumgarten-Crusius judges, but meaningless.

] instead of the simple , emphatically strengthens the praise bestowed. Fromond.: non tam totius ecclesiastici corporis, sed uniuscujusque membri, quod mirum est et rarissimae laudis. But Hofmann, in a strangely erroneous manner, thinks that does not depend on , but is in apposition to it.

] does not belong to . It is the further objective specification of , as . . . is the subjective. denotes the fellow-Christians in Thessalonica. Therefore erroneously, Pelt: Nec vero sine causa Paulus tam multus est in commendanda eorum caritate in omnes effusa; quum enim sciret, quam facile turn temporis accideret, ut Christiani se invicem diligerent, exteros vero aspernarentur, hac potissimum laude ad omnium hominum amorem eos excitare studuit. [33]

[32] Comp. already Ambrosiaster: ut non qualecumque esse debitum ostenderet, sicut dignum est, ait, ut pro tam infinito dono magnas gratias referendas deo testarentur. Oecumenius: , , , . Theophylact: . Comp. also Erasmus’ paraphrase, and Fromond.

[33] So also arbitrarily Schrader: from the limitation of love to Christians is to be inferred an abhorrence of Gentiles .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

2Th 1:3-12 . Introduction of the Epistle . Commendatory recognition of the progress of the church in faith and love, as well as in the stedfastness which proved itself anew under persecution (2Th 1:3-4 ), a comforting and encouraging reference to the recompense commencing at the advent of Christ (2Th 1:5-10 ), and an assurance that the progress and completion of the Thessalonians in Christianity was continually the subject of the apostle’s prayer (2Th 1:11-12 ).

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2210
THE STATE OF THE THESSALONIAN CHURCH

2Th 1:3-7. 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; 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: 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: seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled, rest.

ONE advantage which we derive from the epistles of St. Paul is, that we are enabled to see in them an endless diversity both of characters and attainments. Every occurrence in the different cities where the apostolic churches were planted, has given occasion for suitable remarks, which, though adapted in the first instance to a particular place or circumstance, are applicable in some considerable degree to the Church of God in all ages. In some of the epistles we have the Church presented to us in a declining state; and suitable admonitions are given to her: in others we see her prospering, and hear the counsels of infinite wisdom proclaimed unto her. The Thessalonian Church was of the latter character, and seems to have been eminently favoured of her God. She was high in the esteem also of the Apostle Paul; and deservedly so, because she was conspicuous amongst all the Churches of that age for her high attainments. The words I have just read will lead me to consider,

The happy state of the Thessalonian Church

In her infant state she was highly commended for her works of faith, and labours of love, and patience of hope in our Lord Jesus Christ [Note: 1Th 1:3.]. But here we view her in her more adult state: we behold,

Her increasing faith

[The Apostle testifies respecting the believers there, that their faith had grown exceedingly, being daily more vivid in its apprehensions, more vigorous in its actings, more uniform in its effects. It is of the very nature of faith to fix on things that are invisible, and to make them, as it were, present to the soul. And in this their faith had evinced its growth, in that it had enabled them to see, almost as with their bodily eyes, the Saviour whom they loved, enthroned above all powers and principalities, invested with a fulness of all spiritual gifts, ordering all things both in heaven and earth, and, by his prevailing intercession at the right hand of God, securing to his believing people all the blessings of grace and glory. They further saw, as from Mount Pisgah, the land of which they were ere long to take possession: the thrones, the crowns, the harps of gold, all prepared and made ready for them, against the time appointed for their complete possession of their inheritance. Of these things they had some view at first, just as a man has of the firmament on a cloudy night: but now, as when through a pure unclouded atmosphere, a man beholds the vast canopy of heaven studded in every part with stars more brilliant than the brightest gem; so now their view of Christ, and of all the inconceivable glories of redeeming love, was clear and full. A corresponding energy too was felt through all the powers of their souls, accompanied with a fixed determination of heart to live for Him who lived and died for them.

Her abounding love

[This was no loss remarkable. In almost every Church, partly from a diversity of views and interests, and partly from the infirmity of our common nature, there are some comparative alienations of heart, if not some actual disagreements. But here the charity of every one of them all towards each other abounded. One spirit pervaded the whole body: and time, instead of giving occasion to the enemy to foment differences, had only cemented and confirmed their mutual affection. In this they shewed how much they were grown in grace, seeing that they were so greatly assimilated to the image of their God, whose name and nature is love. Happy, happy people, where the unity of the Spirit was so perseveringly kept in the bond of peace!]

The invincible firmness of her patience

[Great had been their trials from the very beginning [Note: 1Th 1:6.]: and though we know but little of particulars, we are assured in general, that the persecutions which they experienced from their own countrymen were of the most cruel and bitter kind [Note: 1Th 2:14-15.]. But were they intimidated? No; they held fast the profession of their faith without wavering: they were in nothing terrified by their adversaries: they had respect unto the recompence of the reward; and took joyfully the afflictions with which they were visited, knowing that they had in heaven enough to compensate for all. They even gloried in the cross of Christ, and rejoiced that they were counted worthy to bear it for his sake. In the midst of all, they possessed their souls in patience, and suffered patience to have its perfect work.

What an enviable state was this! But,]
That we may form a right estimate of this state, let us consider,

II.

In what light the Apostle viewed it

He knew not to give flattering words to any man: yet he could not but declare that he regarded their state as a fit subject,

Of thanksgiving to God

[God was the author of the grace they first received: and he was the giver also of all the improvement they had made of it. Of him, and him alone, was all their fruit found. To him therefore the Apostle gave the glory, as it was fit he should, and as he found himself bound to do. The creation of the material world was his: nor was the new creation of their souls at all less the work of his hands. True, he made use of the will of men: but he first of all implanted that will in them, and then made use of it for the accomplishment of his own most gracious purposes. From first to last he gave them both to will and to do of his good pleasure, being alike the author and the finisher of all.
Thus then should we also do for all that is good, whether in ourselves, or others. We should acknowledge him in it, and glorify him for it, and confess, in relation to it all, that by the grace of God we are what we are.]

Of commendation in the Church

[He gloried of them in the different Churches where he ministered: for he not only found pleasure in speaking well of them, but he thought it of great utility to the Church of God to hear of the proficiency which others had made; inasmuch as it would stimulate them also to greater exertions, and encourage them to expect greater measures of divine grace, in order to their own more exalted proficiency. This was the case with respect to the Corinthian Church. St. Paul boasted of them to the Churches in Macedonia, that Achaia had shewn extraordinary readiness in providing for the poor saints in Judea; and, in speaking of this to the Corinthians, he says, Your zeal hath provoked very many [Note: 2Co 9:2.]. And so should it be with us. When we look at Prophets and Apostles, we are apt to think that it would be presumptuous to hope for such grace as they possessed: but when we see common individuals, or whole churches, far exalted above us in every thing that is good, we should be ashamed, and never cease to emulate and rival their attainments.]

Of congratulation to themselves

[These graces, exercised under such peculiar circumstances, were sufficient to demonstrate, that there must be a future state of retribution, where the present inequalities of the Divine procedure should be rectified: they were an evidence too that in that day they should be counted worthy of that kingdom for which they suffered such things. It could not fail, but that in that day a suitable recompence should be given both to themselves and their oppressors: to those who caused their tribulation, trouble, proportioned to the trouble they had occasioned: but to those who had endured the trouble, rest, even everlasting rest in the bosom of their God, with all the Prophets and Apostles who had endured the same things before them.

Now to know this, must be an exceeding great consolation to them under their multiplied afflictions: and therefore he could not but declare to them, that, if they had, on the one hand, so much reason to complain, they had, on the other hand, abundantly more reason to rejoice; since they had, even in these very afflictions, an evidence of their meetness for glory, and a pledge that in due season it should be conferred upon them.]
To us also will this account of them be profitable, if we duly consider,

III.

What lessons we should learn from it

Two things it may well teach us:

That opposition, how formidable soever it may be, is no excuse for our turning back from God

[What are our persecutions, in comparison of those which they endured? Yet they were steadfast, immoveable, and always abounding in the work of the Lord. Should we then be intimidated? Should we hesitate whom to obey, or what course to follow? No; we should take up our cross cheerfully; and having counted the cost, should be content to pay it. The stony-ground hearer, when tribulation or persecution ariseth because of the word, may well draw back, because he has no root in him: but the true disciple will go with his life in his hand, and be willing not only to make minor sacrifices, but even to lay down his life for Christs sake. We must not imagine that such a line of conduct was necessary for the primitive Christians only: it is equally necessary for Christians in every age: and he who loves his life shall lose it; and he only who is willing to lose his life for Christs sake, shall find it unto life eternal.]

That whatever proficiency we have made in the Divine life, we should still press forward for higher attainments

Certainly the proficiency of the Thessalonians was very eminent, even in the earlier state of their progress; for even then they were ensamples to all believers, both in Macedonia and Achaia. But they had not rested in their attainments: they had pressed forward for the highest possible degrees of grace: and through mercy they had attained a most uncommon eminence in the divine life. So we, if we had advanced as far as St. Paul himself, should, like him, forget all that was behind, and reach forward to that which was before, and press forward to the mark for the prize of the high calling of God in Christ Jesus. We should aspire after a perfect resemblance to our Saviours image; and seek, if possible, so to be poured into the mould of the Gospel, as to have every lineament of our character conformed to it. We should think nothing attained, as long as any thing remained to be attained. We should seek to grow up into Christ in all things, as our Head, and to be changed into his image from glory to glory, by the Spirit of the Lord.]

Application:But,
1.

How different from the Thessalonian Church are the generality of those who call themselves Christians!

[Many have heard the Gospel to little purpose; or rather, our entering in unto them has been altogether in vain [Note: 1Th 2:1.]. If we look for their works of faith, and labours of love, and patience of hope, as evidences that the word has come to them with power, we find no more than others have who never heard the Gospel at all. As to a visible growth in these things, there is no symptom of it: they have continued from the beginning even to the present hour nearly the same persons, perfectly satisfied with themselves, and not less unconscious of the need of any change, than unconcerned about it. But let not such persons account themselves Christians indeed; or imagine that they can be thought worthy of that kingdom for which they have never suffered, never laboured, never cared. To such persons the conduct of the Thessalonians, if exhibited before their eyes, would be rather an object of derision than of admiration and love: and consequently they have in themselves a manifest token, that they have nothing to expect at Gods hands, but the measure which they have dealt out to his obedient people. I entreat you, brethren, consider that in the day of judgment the righteousness of God will be so visibly displayed, as to constrain the whole assembled universe to acknowledge it, as well in those that are saved, as in them that perish. How it can be displayed in the salvation of such as you, judge ye. Mercy, I grant, might be exhibited; but righteousness would find no plea for rewarding you, no justification in your acquittal: for if God be just, there must be a difference put between those who have served him, and those who have served him nota difference, which may well make every one of you to tremble.]

How diligently should the most exalted amongst you press forward in your heavenly course!

[There is room enough for improvement in every child of man. think, beloved, how much more strong and operative your faith might be; how much more ardent and influential your love; how much more firm and patient your hope. You know but little of yourselves, if you are not daily mourning over your short-comings and defects. Let all of you then, without exception, seek to grow in grace: if you are children, seek to become young men; if you are young men, seek to become fathers in Christ: and if you are fathers, still seek to become more and more like to Christ, till you stand perfect and complete in all the will of God. If, as is probable, your zeal will provoke the greater opposition against you, welcome it, as turning to you for a testimony. and as rendering you more like to Him who endured the contradiction of sinners against himself, and suffered even unto death. So will your meetness for heaven daily increase, and be more fully recognised by your God and Saviour in the last day: and you need never tear but that the recompence which he will bestow, will amply compensate for all that you can do or suffer in this vale of tears.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

(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 everyone of you all toward each other aboundeth; (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: (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: (6) Seeing it is a righteous thing with God to recompense tribulation to them that trouble you;

We have several very beautiful and blessed consequences arising out of these verses, which the Reader will do well to notice one by one. First. Observe how blessedly Paul ascends to the fountain head, in ascribing all glory to the great Head of the Church, for their prosperity. He takes no notice of men or things, ordinances or ministers; these in Paul’s view were secondary and subordinate. Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? 1Co 3:5 . How delightful is it to refer all the glory where alone it is due, and to bless God, as it is meet, when faith towards God, and charity towards men, grow under the Lord’s favor!

Secondly. Let the Reader observe the growth of faith and brotherly love, as twin graces coming from the Lord. They grow and increase under divine cultivation, and they are very blessed evidences of God’s elect children. Paul elsewhere distinguisheth it from the mere professional belief, so common among the carnal world, by calling it, the faith of God’s elect, and the acknowledging of the truth, which is after godliness. Tit 1:1 . Let the Reader, therefore, carefully mark the vast difference. When a child of God is new born, and that immense work of God the Spirit by regeneration, is wrought in quickening the sinner, which was before dead in trespasses and sins, the spiritual life is given, which can die no more. Being made a partaker of the divine nature, this principle is as holy as it ever can be. But, like a new-born child in nature, so the child in grace groweth and increaseth with all the increase of God. Col 2:19 ; 2Pe 3:18 . And let the Reader remark yet further, that these graces of faith and charity, with all others that are thereby induced from the spiritual life, given by the Holy Ghost to the child of God, are the fruits and effects resulting from the love of the Holy Three in One, in their covenant-offices and characters. Faith and love, however exceedingly they grow and abound, form no cause in the great work of salvation. Christ’s Person, in his blood and righteousness, is the sole cause. Our faith in him, and love to all saints, are effects.

Thirdly. When the Apostle saith, that he, and his faithful companion in the ministry, gloried in the Churches of God, let the Reader recollect, that no more can be meant, but that of holy joy, that the Lord blessed them with his grace. It was a constant maxim of Paul, that no man should glory in men. 1Co 3:21 . And, therefore, he did not tell the Church, in this place, that their good deeds, or their zeal, no, nor their faith and charity, as their acts, were subjects of his glory. He only meant to say, that the Lord’s blessing upon them, opened a source of giving glory to God, and he rejoiced in their progress in grace.

Fourthly. I beg the Reader to remark with me, how Paul interprets, the Lord’s blessing upon his Church, a sure token of the Lord’s displeasure to their enemies. And I beg the Reader to remark it the rather, because the same holds good in all ages of the Church. Depend upon it, in whatever congregation of the Lord’s faithful people, the Lord’s cause prospers, while the Lord manifests his favor thereby to them; this becomes his frown upon those who oppose them. David was so convinced of this, that he made it a subject of prayer, that by the Lord’s countenancing him, his enemies might behold it, and hang their heads. Shew me (said he) a token for good: that they which hate me, may see it, and be ashamed: because thou, Lord, hath holpen me, and comforted me. Psa 86:17 . Reader! do bring this decision, (for it is the Lord’s own decision, and upon scriptural grounds,) into practice, for forming righteous judgment in the present awful day. While the great and glorious truths of the Gospel are frittering away through the land, and flimsy subjects supply the place of preaching God’s electing love, Christ’s redeeming grace, and the Spirit’s regenerating mercy; while places which our forefathers, of blessed memory, occupied, and where those precious truths, whereon was founded all the hope, and joy, and comfort of their truly regenerated souls, once were continually heard, now resound with daring denials of Christ’s finished salvation, and the final perseverance of thy saints; look and see where God owns and blesseth his word, and where congregations are, among whom conversion work, and confirming work are going on. This will be the way to discover, what the Apostle here calls, the manifest token of the righteous judgment of God. The Lord hath engaged to honor them who honor him. 1Sa 2:30 . And we may reasonably expect to behold God’s electing love manifested in the assemblies where God’s electing love is faithfully preached, and Christ’s redeeming mercy felt and enjoyed, where redemption by his blood is insisted on as the sole cause of salvation. And God the Spirit doth, and will, awaken sinners, dead in trespasses and sins, where he sends his faithful servants to preach to the congregation, as the Prophet sent by him did to the dry bones in the valley, whose whole movement, breath, and life, can only come from his sovereign power. Eze 37:4-5 . This will be the way to decide where righteous judgment is formed, not from conclusions drawn from numbers, but from conclusions drawn from the real work of God upon the heart. Oh! the high favor the God of all grace manifesteth to that real congregation of Zion, called by what name soever it may be among men, whom the Lord shall count when he writeth up the people, that this and that man was born there. Psa 87:5-6 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

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.

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.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

3 12 .] INTRODUCTION. Thanksgiving for their increase in faith and love, and their endurance under persecution ( 2Th 1:3-4 ): promise of a rich recompense at Christ’s coming ( 2Th 1:5-10 ), and good wishes for their Christian perfection ( 2Th 1:11-12 ).

Fuente: Henry Alford’s Greek Testament

3 . ] as it is right refers to the whole preceding sentence.

, not ‘ that ,’ which would make . . flat and superfluous, but because , dependent on the clause preceding, . , it is right, because &c.

“ expresses the duty of thanksgiving from its subjective side as an inward conviction, , on the other hand, from the objective side, as something answering to the state of circumstances.” Ln.

] ‘Frequentavit hujus generis voce Paulus ( 2Co 11:5 , 1Ti 1:14 , 2Co 7:4 (cf. also Rom 5:20 ), Rom 8:37 , Php 2:9 ), non quod iis delectaretur, sed quia vir vehemens natura duce sua cogitata gravibus verbis enuntiavit.’ Fritzsche ad Rom 5:20 .

goes with .

Fuente: Henry Alford’s Greek Testament

2Th 1:3 . : Your thankless situation (4 f.) only throws into more brilliant relief your personal character and bearing under adverse circumstances. is best represented by our colloquial “because,” which includes both the causal and the objective senses of the word; what forms matter for thanksgiving is naturally the reason for thanksgiving. . . ., a period of strain tires mutual gentleness (see on Rev 2:4 ) as well as patience towards God (2Th 1:4 ), since irritation and lack of unselfish consideration for others ( cf. 2Th 3:6 f.) may be as readily produced by a time of tension and severe anxiety as an impatient temper of faith. Paul is glad and grateful that suffering was drawing his friends together and binding them more closely to their Lord, instead of stunting the growth of their faith and drying up the flow of their mutual charity. Praise comes as usual before blame. Paul is proud of his friends, because suffering has not spoiled their characters, as suffering, especially when due to oppression and injustice, is too apt to do. (so Cic. ad. Fam. , xiv. 2, gratiasque egi, ut debui; Barn. 2Th 1:3 , vii. 1), the phrase is unexampled in Paul, but not unnatural ( cf. Rom 15:1 , etc.); “the form of duty is one which all thoughts naturally take in his mind” (Jowett).

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: 2Th 1:3-12

3We ought always to give thanks to God for you, brethren, as is only fitting, because your faith is greatly enlarged, and the love of each one of you toward one another grows ever greater; 4therefore, we ourselves speak proudly of you among the churches of God for your perseverance and faith in the midst of all your persecutions and afflictions which you endure. 5This is a plain indication of God’s righteous judgment so that you will be considered worthy of the kingdom of God, for which indeed you are suffering. 6For after all it is only just for God to repay with affliction those who afflict you, 7and to give relief to you who are afflicted and to us as well when the Lord Jesus will be revealed from heaven with His mighty angels in flaming fire, 8dealing out retribution to those who do not know God to those who do not obey the gospel of our Lord Jesus. 9These will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power, 10when He comes to be glorified in His saints on that day, and to be marveled at among all who have believedfor our testimony to you was believed. 11To this end also we pray for you always, that our God will count you worthy of your calling, and fulfill every desire for goodness and the work of faith with power, 12so that the name of our Lord Jesus will be glorified in you, and you in Him, according to the grace of our God and the Lord Jesus Christ.

2Th 1:3 “We ought always to give thanks to God for you” This reflects Paul’s prayer life for the churches (cf. v.11; 1Th 1:2; 2Th 2:13 and Php 1:3-4; 2Co 11:28). Paul felt an oughtness to always pray with thanksgiving (cf. 1Th 5:18). See SPECIAL TOPIC: THANKSGIVING at 1Th 1:2.

NASB”because your faith is greatly enlarged”

NKJV”because your faith grows exceedingly”

NRSV”because your faith is growing abundantly”

TEV”because your faith is growing so much”

NJB”because your faith is growing so wonderfully”

This metaphor from agriculture expresses vigorous plant growth (cf. 2Co 10:15; 2Pe 3:18). See Special Topic: Paul’s Use of Huper Compounds at Gal 1:13. Paul applauded the development of their faith and love. This is similar to 1Th 1:3. But notice “hope” is missing. There was still much confusion in this area (i.e., the Second Coming, see Special Topic at Gal 5:5).

“the love of each one of you toward one another” In light of the internal fellowship problems within the church (cf. 1Th 3:12; 1Th 5:12-13; 1 John 4:7,11,12,31), this affirmation of their love for one another was important .

“grows ever greater” This expression was used metaphorically to invoke images of swelling flood waters.

2Th 1:4 “we ourselves speak proudly of you” The emphasis of this phrase is on “we ourselves” in contrast to “you.” The church itself felt weak (cf. 1Th 5:14). Paul saw and articulated their strengths. Their Christlikeness under persecution was evidence of Paul’s effective ministry and thereby his apostleship (cf. 1Th 2:19).

NASB”perseverance”

NKJV”patience”

NRSV”steadfastness”

TEV”about the way you continue to endure”

NJB”constancy”

This is literally “voluntary, active, steadfast endurance” (cf. 1Th 1:3). It relates both to people and to circumstances. It was another evidence of the Spirit’s work in their lives. See SPECIAL TOPIC: PERSEVERANCE at Gal 5:4.

“faith” This term in the OT was used of God’s trustworthiness and mankind’s response in trust (cf. Hab 2:4, see Special Topic at Gal 3:4). Here it is used of their faithfulness in the midst of persecution. Paul prayed for their faith in 1Th 3:10 and praised them here for their faith. Through faith God’s faithfulness becomes the believer’s faithfulness. See Special Topic at Gal 3:6.

“in the midst of all your persecutions and afflictions which you endure” Suffering is normal for believers in a fallen world (cf. Mat 5:10-12; Act 14:22; Rom 8:17-18; 1Th 2:14; 1Th 3:3; Jas 1:2-4; 1Pe 4:12-16). It often is the very means of our spiritual growth (cf. Heb 5:8). See Special Topics: Tribulation at 1Th 1:10 and Why Do Christians Suffer? at 1Th 3:3.

2Th 1:5 “This is a plain indication of God’s righteous judgment” This refers to God’s wrath poured out on unbelievers who persecute His people (cf. Php 1:28).

For a word study of “righteous” see Special Topic at Gal 2:21.

NASB”so that you will be considered worthy”

NKJV”that you may be counted worthy”

NRSV”is intended to make you worthy”

TEV”because as a result of all this you will become worthy”

NJB”you may be found worthy”

This is an aorist passive infinitive, “to be declared worthy.” The passive voice implies that God the Father is the agent. This is one purpose of suffering. It builds character (cf. 2Th 1:11; Rom 5:3-4; Heb 5:8).

This is a good example of the theological distinction between a positional righteousness in Christ yet also the need for a developing righteousness in the believer. Our standing before God is a gift (indicative), but also a mandate (imperative). One way to express this truth may be with an athletic metaphor. Believers have won the race by their faith relationship with Christ. Now they must run the race for Him in faithfulness. Gratitude, not required performance, drives the Christian to godliness (cf. 1Th 2:12; Eph 4:1; Eph 4:17; Eph 5:2).

“of the kingdom of God” This is such a key phrase in the Synoptic Gospels (see Special Topic at Gal 5:21). Jesus’ first and last sermons, and most of His parables, dealt with this topic. It refers to the reign of God in human hearts now! It is surprising that the Gospel of John has this phrase only twice (and never in Jesus’ parables). In John’s gospel “eternal life” is a key term and metaphor.

The phrase relates to the eschatological (end-time) thrust of Jesus’ teachings. This “already, but not yet” theological paradox relates to the Jewish concept of two ages, the current evil age and the righteous age to come, which will be inaugurated by the Messiah. The Jews expected only one coming of a Spirit-empowered military leader (like the Judges in the OT). The two comings of Jesus caused an overlapping of the two ages (see Special Topic: The Two Ages at Gal 1:4) . The Kingdom of God has broken into human history with the incarnation at Bethlehem. However, Jesus came not as the military conqueror of Revelation 19, but as the Suffering Servant (cf. Isaiah 53) and humble leader (cf. Zec 9:9). The Kingdom, therefore, is inaugurated (cf. Mat 3:2; Mat 4:17; Mat 10:7; Mat 11:12; Mat 12:28; Mar 1:15; Luk 9:9; Luk 9:11; Luk 11:20; Luk 21:31-32), but not consummated (cf. Mat 6:10; Mat 16:28; Mat 26:64).

2Th 1:6

NASB”For after all it is only just”

NKJV”since it is a righteous thing”

NRSV”For it is indeed just”

TEV”God will do what is right:”

NJB”God will very rightly”

This is an implied first class conditional sentence, assumed true from the author’s perspective or for his literary purposes. God’s judgment is just.

“for God to repay” This is a moral world order. God will set things right (see full note at Gal 6:7).

2Th 1:7 “to us as well” Paul was suffering too (cf. 1Co 4:9-13; 2Co 4:8-12; 2Co 6:4-10; 2Co 11:24-27).

“when the Lord Jesus will be revealed” Literally “at the revelation of the Lord Jesus.” There is no verb. Apocalypsis means “to clearly reveal” (cf. 1Co 1:7). This refers to the Second Coming of Jesus. The time of God’s righteous judgment (cf. 2Th 1:5) will be the Second Coming/Resurrection Day/Judgment Day (cf. Mat 25:31-46; Rev 20:11-15). See Special Topic at 1Th 3:13.

“with His mighty angels” This is a common biblical theme (cf. Deu 33:2; Zec 14:5; Mat 16:27; Mat 25:31; Mar 8:38; Jud 1:14; Rev 19:14). He will also come with His saints (cf. 1Th 4:13-18). Mat 13:41; Mat 24:31 implying that angels will gather and separate mankind (cf. Mat 13:39-41; Mat 24:31).

“in flaming fire” This is a symbol of God’s judgment (cf. Isa 29:6; Isa 30:27-30; Isa 66:14-15; Dan 7:9-10).

Confusion exists whether this phrase goes with 2Th 1:7 or 8. If it goes with 2Th 1:7 it relates to the angels; if it goes with 2Th 1:8 it relates to judgment. The NKJV, NRSV, and REB translations place it in 2Th 1:8.

SPECIAL TOPIC: FIRE

2Th 1:8

NASB”dealing out retribution”

NKJV”taking vengeance”

NRSV”inflicting vengeance”

TEV”to punish”

NJB”to impose the penalty”

This is a present active participle. This is not an emotional, vindictive reaction but “full justice for all.” God’s creation will reflect God’s character.

“on those who do not know God” This word reflects the pagan’s willful rejections of light (cf. (cf. Psa 79:6; Jer 10:25; 1Th 4:5; Joh 3:17-21; Rom 1:18; Rom 1:25; Rom 2:14-15) and persecution of the believers at Thessalonica. This phrase does not only refer to cognitive truth about God (Greek concept of “know”), but also intimate fellowship with God (Hebrew concept of “know”). The term “know” has the Hebrew connotation of intimate fellowship (cf. Gen 4:1; Jer 1:5; Mar 14:71; Tit 1:16).

SPECIAL TOPIC: KNOW (USING MOSTLY DEUTERONOMY AS A PARADIGM)

“to those who do not obey the gospel” Some commentators think this refers to a second group that is persecuting the Thessalonian believers; the first phrase referring to pagans (“those who do not know God”) and the second to Jews.

2Th 1:9 “the penalty” This is the same root as “retribution” in 2Th 1:8.

“eternal destruction” “Eternal” (cf. Mat 18:8; Mat 25:41; Mar 3:29; Heb 6:2; Jud 1:7) shares the same root with “age” (cf. Mat 28:20; Heb 1:2). In Mat 25:46 it describes both heaven and hell (cf. 1Th 2:16). A person’s response to the gospel in the present time (age) seals his/her future time (age).

The term “destruction” (olethros) is also found in 1Co 5:5; 1Th 5:3; 1Ti 6:9. It means “the loss of all that gives worth to existence” (Moulton, Milligan , p. 445), but not annihilation (exolethreu, LXX of Deu 18:19).

SPECIAL TOPIC: ETERNAL

“away from the presence of the Lord” This is the worse aspect of hell. In the KJV of Psa 139:8 it says “if I make my bed in hell, behold, thou art there,” but in Psalm this refers to Sheol or Hades (the holding place of the dead, cf. Mat 11:23; Mat 16:18; Luk 10:15; Luk 16:23; Rev 1:18; Rev 20:13-14), not Gehenna, which is the place of permanent separation from God (cf. Mat 5:22; Mat 5:29-30; Mat 10:28; Mat 18:9; Mat 23:15; Mat 23:33; Mar 9:43; Mar 9:45; Mar 9:47; Luk 12:5).

SPECIAL TOPIC: Where Are the Dead?

“and from the glory of His power” This may be an allusion to Isa 2:10; Isa 2:19; Isa 2:21. Fallen mankind will flee the glorious presence of the Holy One of Israel. The tragedy of creation is that mankind’s greatest need is fellowship with God, but because of sin and rebellion, we fear Him and flee from Him who created us like Himself for glorious fellowship.

In the OT the most common Hebrew word for “glory” (kabod, BDB 458) was originally a commercial term (which referred to a pair of scales) which meant “to be heavy.” That which was heavy was valuable or had intrinsic worth. Often the concept of brightness was added to the word to express God’s majesty (cf. Exo 15:16; Exo 24:17; Isa 60:1-2). He alone is worthy and honorable. He is too brilliant for fallen mankind to behold (cf. Exo 33:17-23; Isa 6:5). God can only be truly known through Christ (cf. Jer 1:14; Mat 17:2; Heb 1:3; Jas 2:1).

The term “glory” is somewhat ambiguous: (1) it may be parallel to “the righteousness of God”; (2) it may refer to the “holiness” or “perfection” of God; or (3) it could refer to the image of God in which mankind was created (cf. Gen 1:26-27; Gen 5:1; Gen 9:6), but which was later marred through rebellion (cf. Gen 3:1-22). It is first used of YHWH’s presence with His people (cf. Exo 16:7; Exo 16:10; Lev 9:23; Num 14:10). See SPECIAL TOPIC: GLORY (DOXA) at Gal 1:5.

2Th 1:10

NASB, NKJV”to be glorified in His saints”

NRSV”to be glorified by his saints”

TEV”to receive glory from all his people”

NJB”to be glorified among his saints”

This phrase can be understood in at least two ways.

1. reflecting a Hebrew idiom, the majesty of the Second Coming will cause Jesus to receive glory from His followers

2. reflecting the normal meaning of the Greek preposition, in addition to the unusual compound with the preposition repeated with the noun, (2Th 1:10; 2Th 1:12) that Jesus will be glorified among or in believers

“Saints” is literally “holy ones.” The term “saints” is always plural except once in Php 4:21, and even there, it is corporate. To be saved puts us in Christ’s body and in His family. See SPECIAL TOPIC: SAINTS at 1Th 3:13.

This is not so much an experience as a position. Hopefully our position is becoming more actualized in our daily lives. When He returns our glorification will be instantaneous and complete (cf. 1Jn 3:2; Rom 8:30). Jesus is glorified in the godly lives of His godly ones (cf. 2Th 1:12; 1Th 2:12; Joh 17:9-10).

“on that day” This emphatic phrase is an OT metaphor of the time when God will return to His creation either for blessing (believers) or judgment (unbelievers). See fuller note at 1Th 5:2.

NASB”and to be marveled at among all who have believed”

NKJV”and to be admired among all those who believe”

NRSV”and to be marveled at … among all who have believed”

TEV”and honor from all who believe”

NJB”and seen in his glory by all who believe in him”

There are two ambiguous phrases in 2Th 1:10. They can mean (1) the saints are glorified with Christ and this amazes them, or (2) the angels are amazed at what God does for believers (cf. Eph 2:7; Eph 3:10; 1Co 4:9).

“for our testimony to you was believed” The believers’ response was opposite of the pagans in 2Th 1:8. They had received the gospel as both a message and a person (i.e., Joh 1:12; Joh 3:16; Joh 3:36; Joh 6:40; Joh 11:25-26; Rom 10:9-13).

2Th 1:11 “we pray for you always” Paul continually prayed for these churches (cf. 2Th 1:3; 2Th 2:12; 1Th 1:2; 1Th 5:13-18). See SPECIAL TOPIC: INTERCESSORY PRAYER at 1Th 1:2.

NASB”God will count you worthy of your calling”

NKJV”God would count you worthy of this calling”

NRSV, NJB”God will make you worthy of his call”

TEV”God to make you worthy of the life he called you to live”

God does it (cf. Php 1:6; Php 2:13; Eph 4:4), but believers must allow Him and cooperate with the Spirit (cf. Php 2:12; Eph 4:1). It is the paradox of God’s sovereignty and mankind’s free will that there must be an initial and a progressive faith response. In this context the emphasis is on the Christian’s new life (cf. Eph 4:1; Eph 5:2; Eph 5:15). The gospel is a person to welcome, a message about that person to believe, and a life like that person’s to live.

SPECIAL TOPIC: CALLED

“and fulfill every desire for goodness” Paul was praying that their new intentions be actualized (cf. 1Th 1:3). As with their new heart (cf. Eze 36:26-27), they have acquired a new mouth, hands, and feet (cf. Rom 6:4; 2Co 5:17; Col 3:10).

Paul uses the concept of “goodness” often in the Thessalonian letters:

1. agathos, 1Th 3:6; 2Th 2:16-17;

a. agathon, 1Th 5:15

b. agathsun, 2Th 1:11

2. kalon, 1Th 5:21

3. eudokia, 2Th 1:11

2Th 1:12 “the name of our Lord Jesus. . .in Him” Here it is obvious from the parallel structure that “the name” represents the person. See Special Topic below.

SPECIAL TOPIC: THE NAME OF THE LORD

“in you, and you in Him” Jesus is glorified in believers and believers are glorified in Him.

“according to the grace of our God and the Lord Jesus Christ ” It is common in the Thessalonian letters for Paul to emphatically link the Father and the Son (cf. 1Th 1:1; 1Th 1:3; 1Th 3:11; 1Th 3:13; 1Th 5:18; 1Th 5:23; 2Th 1:1-2; 2Th 2:12-16; 2Th 3:5).

It is possible that this phrase refers to Christ alone. If so, it would be in line with other NT texts that assert Jesus’ Deity (i.e., Joh 1:1; Joh 8:57-58; Joh 20:28; Rom 9:5; Php 2:6; Tit 2:13; Heb 1:8; 1Jn 5:20; 2Pe 1:1; 2Pe 1:11).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

thank. See 1Th 1:2.

always. App-151.

faith. App-150.

groweth exceedingly. Greek. huperauxano. Only here.

charity = love. App-135. No reference to hope as in 1Th 1:3.

every = each.

toward. App-104.

each other = one another.

aboundeth. Same as increase, 1Th 3:12.

Fuente: Companion Bible Notes, Appendices and Graphics

3-12.] INTRODUCTION. Thanksgiving for their increase in faith and love, and their endurance under persecution (2Th 1:3-4): promise of a rich recompense at Christs coming (2Th 1:5-10), and good wishes for their Christian perfection (2Th 1:11-12).

Fuente: The Greek Testament

2Th 1:3

We are bound to give thanks to God always for you, brethren,-[Paul had prayed: Now may our God and Father himself, and our Lord Jesus, . . . make you to increase and abound in love one toward another, and toward all men, even as we also do toward you; to the end he may establish your hearts unblamable in holiness before our God and Father (1Th 3:11-13). Here he acknowledges that his prayers were answered and that he regarded himself as much bound to thank him for answering his prayers as he was to make known to God his requests. In this we have an instance of the value and efficacy of intercessory prayer, and of the aid we may render our brethren by intercessions in their behalf.]

even as it is meet,-[It was right, on the ground of fitness, that labor should be rewarded (1Ti 5:17-18) and sin punished (Luk 23:15; Rev 16:6). It was fitting for Paul to thank God for the preservation and development of the Thessalonian Church, for it was not to be credited to Paul and his fellow laborers, nor to the converts themselves, nor to those who labored among them, but to the goodness and power of God, and to him he gave thanks.]

for that your faith groweth exceedingly,-Faith was the plant that sprang from the seed-the word of God-sown in the heart. Paul says: I planted, Apollos watered; but God gave the increase. (1Co 3:6.) Paul first preached at Corinth, Apollos afterwards came and encouraged and exhorted them to continue faithful and persevere in the begun course. This corresponded to watering the plant, and as a result of the seed planted in the heart, and the watering done by Apollos, God gave the increase-the fruit of a holy, earnest, and consecrated life devoted to God. Faith grows from the very first reception of the word of God in the heart to the strong assurance of knowledge gained through a faithful walk with God.

and the love of each one of you all toward one another aboundeth;-As the result of the growth of faith in God, their love toward each other abounded more and more. Faith in God makes man love his fellow man. True love to our fellow man is shown by helpfulness rendered to him. As faith grows the love to one another abounds more and more abundantly. Our willingness and anxiety to do good to others is the measure of our real faith in God. If our love to man is not active and self-sacrificing, our faith in God is weak and lifeless.

Fuente: Old and New Testaments Restoration Commentary

are: 2Th 2:13, Rom 1:8, 1Co 1:4, 1Th 1:2, 1Th 1:3, 1Th 3:6, 1Th 3:9, as is, Luk 15:32, Phi 1:7, 2Pe 1:13

your: Job 17:9, Psa 84:7, Psa 92:13, Pro 4:18, Isa 40:29-31, Luk 17:5, Joh 15:2, Phi 1:9, 1Th 4:1, 1Th 4:9, 1Th 4:10, 1Pe 1:22, 2Pe 1:5-10, 2Pe 3:18

groweth: The word, [Strong’s G5232], from [Strong’s G5228], intensive, and [Strong’s G837], to grow, increase, signifies, as Dr. Clarke remarks, to grow luxuriantly, as a good and healthy tree 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. For this the apostle felt himself bound to give continual thanks to God on their behalf, as it was “meet” and right.

Reciprocal: Rth 4:14 – Blessed Psa 34:1 – General Mal 4:2 – ye shall Mat 15:28 – great Mar 4:27 – and grow Mar 9:24 – help Luk 12:59 – thou shalt Joh 13:34 – That ye love Joh 15:12 – General Rom 3:3 – faith Rom 6:17 – But Rom 12:10 – kindly 1Co 15:58 – abounding 1Co 16:14 – General 2Co 8:7 – see Eph 1:15 – faith Eph 1:16 – Cease Eph 4:16 – edifying Eph 5:20 – thanks Eph 6:23 – and love Phi 1:3 – upon Phi 2:19 – that I Phi 4:18 – abound Col 1:4 – faith Col 2:19 – increaseth 1Th 3:12 – abound 1Ti 2:1 – and 1Ti 6:2 – because they are Phm 1:4 – General Heb 11:25 – Choosing Heb 13:1 – General 1Pe 2:2 – grow 1Pe 4:8 – fervent 2Pe 1:8 – and abound 3Jo 1:2 – even Rev 2:4 – because Rev 2:19 – charity Rev 3:15 – that

Fuente: The Treasury of Scripture Knowledge

2Th 1:3. In the preceding epistle Paul expressed thanks for the good report of the brethren in Thessalonica. He repeats it in this place, and adds the word bound, meaning lie is urged toward his attitude by the great truths connected with the work of that congregation. lt is meet denotes that it is propel because the good influence of their work made them deserving of such consideration. Faith groweth means they were increasing their good works as a result of their faith. (See 1Th 1:3.) This growth included their charity (love) for each other, v hick is the meaning of the word aboundeth.

Fuente: Combined Bible Commentary

2Th 1:3. Paul mentioned in his First Epistle (1Th 3:9-13) that he ceaselessly prayed for the Thessalonians; he now acknowledges that his prayers were answered. We are as much bound to thank God for answering our prayers, as we are to make known to Him our requests. Here we have an instance of the value and efficacy of intercessory prayer; of the aid we may render our friends when we are by circumstances, or by their condition, precluded from rendering any more direct assistance.

That your faith groweth exceedingly. This was cause of thankfulness in the case of the Thessalonians, because their circumstances were such as severely to try their faith, and it might have been expected to show symptoms of giving way. It is in every case subject of thankfulness, because as faith grows or decays, so grows or decays the whole spiritual life. It is to the inner life what the digestive organs are to the body. And it has laws of growth to which if we attend, it infallibly increases. If it be not increasing, it is decaying. For where there is immature life there must be growth. But every being in nature, even every man and every people, reaches on the natural side a highest point, and then declines and goes towards death, whereas by Christ and His Holy Spirit is implanted in the individual and in humanity a germ of imperishable life, that does not decay.

Toward each other. Their love was not an unpractical sentiment, a vague desire for the welfare of persons they had never seen, but it was a genuine and generous affection, a hearty and kindly and helpful goodwill towards the people of their own church, society, and households. The church to which an apostle can bear such testimony is to be congratulated.

Fuente: A Popular Commentary on the New Testament

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.

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.

Fuente: Expository Notes with Practical Observations on the New Testament

Paul’s Thankfulness for the Church in Thessalonica

Paul felt compelled to thank God because his prayer for the Thessalonians ( 1Th 3:10-13 ) had been answered. Their faith had been lacking at the time of the first letter but, by the time this second letter was written, Paul was able to say it was growing immeasurably. Their love for each other was also growing. Paul, Silas and Timothy, along with God’s churches in other places, rejoiced because they had been longsuffering in their faith during a period of ongoing persecution ( 1Th 1:6 ; 1Th 2:14 ). They did not give up, though in the midst of severe mental and physical suffering for their faith ( 2Th 1:3-4 ).

Fuente: Gary Hampton Commentary on Selected Books

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 apostles 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 , 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 Gods 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.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

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];

Fuente: McGarvey and Pendleton Commentaries (New Testament)

1:3 {1} We are bound to thank God always for you, brethren, as it is meet, because that your faith {a} groweth exceedingly, and the charity of every one of you all toward each other aboundeth;

(1) The first part of the epistle, in which he rejoices that through the grace of God, they have bravely sustained all the assaults of their enemies. And in this he strengthens and encourages them, moreover showing with what gifts they must mainly fight, that is, with faith and charity, which must daily increase.

(a) That whereas it grew up before, it does also receive some increase every day more and more.

Fuente: Geneva Bible Notes

II. COMMENDATION FOR PAST PROGRESS 1:3-12

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

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

A. Thanksgiving for growth 1:3-4

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

In his earlier epistle to the Thessalonians, Paul prayed for them to grow in faith (1Th 4:10) and to increase in love (1Th 3:12). He now rejoiced that they were doing both of these things (2Th 1:3). This is one clue that Paul wrote 2 Thessalonians after 1 Thessalonians. God had answered his prayer. Paul began each of his epistles, except Galatians, with thanksgiving for the spiritual progress of his readers. The word translated "greatly enlarged," which Paul used to describe their faith, occurs only here in the New Testament and means "grown exceedingly," not just normally. The Thessalonians’ growth had been unusual. They were a model congregation in this respect. In the Greek text 2Th 1:3-10 are one sentence.

"We ought to give thanks" means "We must give thanks" (cf. 2Th 2:13). Paul was not saying he knew he should give thanks but did not, but he felt obligated to give thanks and did so.

"Clearly in this entire passage . . . the writers reveal themselves as men who are elated . . . rather than reluctant, exuberant rather than hesitant." [Note: William Hendriksen, New Testament Commentary: Exposition of I and II Thessalonians, p. 154.]

"Paul was well aware of the shortcomings of the Thessalonian believers, but he did not allow their faults to blind him to their strong points. . . . Instead of criticizing, he is eager to commend." [Note: D. Edmond Hiebert, The Thessalonian Epistles, p. 280.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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