Exegetical and Hermeneutical Commentary of 2 Thessalonian 1:4
So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure:
4. so that we ourselves glory in you in the churches of God ] The triumph of the Gospel at Thessalonica had given peculiar gratification of the Apostle (1Th 1:8; 1Th 3:7-9 ; 1Th 2:20, “You are our glory and joy”). For the advantageous position of this Church and its great activity caused its testimony for Christ to spread throughout the neighbouring provinces. He is thinking now, however, of more distant Churches those of Juda, for example (which he calls “churches of God” in 1Th 2:14), and of Syria, with whom Silas and himself would be in correspondence. To them he had sent this cheering news, expressing his joy over the faith and devotion of the new converts in language of exultation. Similarly in 2Co 9:2 he speaks of “boasting to the Macedonians” of the liberality of Corinth. He delighted to praise one Church before another.
But why does he write “we ourselves,” laying stress on the fact that he and his companions were thus boasting? Because, surely, they were slow to boast of anything that redounded to their own credit (see Gal 6:14; 2Co 12:1-6, “It is not expedient for me, doubtless, to glory”), as the Thessalonians well knew (1Th 2:6-7); and yet they could not refrain from “boasting” over them. This unwonted and irrepressible glorying before men shows how deep and fervent was St Paul’s thanksgiving to God.
for your patience and faith ] On “patience” see note to 1Th 1:3. There we find endurance of hope, here endurance and faith are linked together. For it was the persistence of the Thessalonians’ faith, the way in which it endured the severest strain, that was so wonderful and made the Apostle point them out with pride to the older Churches.
in all your persecutions and the afflictions which you are enduring: so the last clause of the verse literally reads. “Persecutions” formed the chief element in their sufferings (1Th 2:14; Act 17:5-9); but they had to endure afflictions of many kinds. Comp. Heb 10:32-33, “Ye endured a great conflict of sufferings, being made a gazing-stock by reproaches and afflictions, and partakers with those so used.”
Afflictions: same word as in 1Th 1:6; 1Th 3:3-4 ; 1Th 3:7 (see notes on the last two vv.).
Fuente: The Cambridge Bible for Schools and Colleges
So that we ourselves glory in you in the churches of God – That is, we mention your example to other churches, and glory in it, as an evidence of what the gospel is suited to do; see the notes on 1Th 2:19-20; compare the notes on 2Co 9:2.
For your patience – Your patient endurance of trials.
And faith – Fidelity, or constancy. You have shown unwavering confidence in God in your afflictions.
In all your persecutions and tribulations that ye endure – See the notes on 1Th 2:14; 1Th 4:13. It would seem from this that the persecutions and trials to which the apostle referred in his First Epistle were still continued.
Fuente: Albert Barnes’ Notes on the Bible
2Th 1:4
So that we ourselves glory in you in the churches of God for your patience and faith
The apostolic commendation
I.
The manner.
1. The person commending–We ourselves. In 1Th 1:8 he speaks of their faith as praised by others: here he justifies common fame by His own testimony.
(1) It is easy to deceive the credulous multitude, but to deserve esteem of those who are best able to judge is a comfort.
(2) Where grace is eminent it may be praised without suspicion of flattery.
(3) We should keep up the value of our testimony that it may be of weight to those who receive it.
2. The act of praising. Glorying imports exaltation or rejoicing of mind and the outward expression: The one comes from the apprehension of some excellency, the other from a desire that others may know how we are affected with it. This glorying became apostolic gravity for–
(1) It was for the honour of God who had wrought these graces, and not himself.
(2) For the encouragement of the Thessalonians. We ought to give a testimony to those who deserve it, not to curry favour with them, but to incite them to perseverance in the way of God.
(3) For the example of others and the edification of the Church.
(4) For his own comfort (1Th 2:20).
3. The persons before whom. Not in common meetings, but where. Gods people were met for worship and spiritual benefit. Churches of God are so called because:–
(1) God instituted and founded them (Act 20:28).
(2) There God is worshipped and acknowledged (Psa 22:3):
(3) There He manifests His power and presence (Eph 2:22).
II. The matter.
1. The graces wherein they excelled faith and patience before it was faith and love. These two are often joined (Heb 6:12; Php 1:29). Faith precedes suffering, for the sufferer must first be a believer; but when God calls to it both must go together (Heb 10:35-36).
2. The grievousness of those temptations wherewith these graces were exercised.
(1) They were many–All.
(2) They took effect: persecution worked tribulation (Rom 8:35).
(3) But the Thessalonians continued, firm, endured. (T. Manton , D. D.)
The purpose of trouble
Tribulations and persecutions often befall Gods dearest and choicest servants (2Ti 3:12; Act 14:22). It is–
I. That we may be conformed to our Lord and pledge Him in His bitter cup (Col 1:24). The sufferings of Christ personal are complete and meritorious; they need not to be filled up; but the sufferings of Christ mystical (1Co 12:12) are not complete until every member of His body have their own allotted portion and share. Christians should be animated to suffer patiently by the fact that the Captain of our Salvation was made perfect through suffering (Heb 2:10). Those who will partake with Christ in His kingdom must share with Him in sorrows. Paul counted all things but dross that he might know the fellowship of Christs sufferings (Php 3:10).
II. For our trial (1Pe 1:7). A man may be deceived at other times, and think that faith strong which a trial discovers to be weak: as Peter (Mat 26:35). A man may doubt, and think his faith weak, which a trial discovers to be strong (Heb 10:32; Heb 11:34).
III. That the excellency of our spiritual state may appear. What can be more excellent than that which affords joy under the saddest temporal condition (Joh 16:33; 2Co 1:5). This will sweeten the bitter waters, like the wood in Marsh. A drop of this honey will make our bitterest cup agreeable.
IV. Because we need them (1Pe 1:6).
1. To modify our pride.
2. To keep us close to God.
3. To tame our flesh. Great prosperity perverts the best.
Conclusion:
1. With what thoughts we should take up the stricter profession of Christianity, viz., with expectations of the Cross, Many think they may be good Christians, yet all their days live a life of ease. This is just as if we should enlist as a soldier and never expect battle, or as if a mariner should go to sea and always expect a calm.
2. What fools they are that take up religion expecting honour, ease, and plenty. You may do so for a time, but the trials will come. The summer friends of the gospel, or those painted butterflies that flutter about in the sunshine of prosperity, must expect that a winter will come. (T. Manton , D. D.)
Faith and patience
I. What is patience? A contented endurance of painful evils. It is a moral virtue when by the argument of human prudence we harden ourselves to bear the evils that befall us. The spiritual grace is the fruit of the Spirit, and we bear these evils from Divine principles to Divine ends. The latter as it is wrought in us by God (Rom 15:5) so it fetcheth its strength from Gods Word (Rom 15:4). Now scriptural arguments are fetched either from the will of God who appoints us to this conflict (1Th 3:3), or from the glory of God, which is promoted thereby (Php 1:20), or else our final happiness (Jam 1:12) or from the example of Christ (1Pe 2:21). This grace of patience may be considered–
1. Barely as tried. Some give up at the first assault (Mat 13:21). Others hold up against the first brunt, but begin to be tired and wax weary in their minds (Heb 12:3).
2. As tried with many and long afflictions (Heb 10:32; Col 1:4). Many cannot bear any evil; they have no faith. Some hold out in slighter temptations for a while; they have weak faith. But the constant and unconquered patience is the fruit of strong faith.
II. What of faith is manifested by it?
1. Assent, for we must believe the truth with a Divine faith before we can suffer for it. How can we endure afflictions for supernatural things, which merely depend on revelation, unless we are firmly persuaded of their truth? (Act 14:22).
2. Consent, or fidelity to Christ in our covenanted duty (Mat 16:24). In great afflictions we are tried whether we love anything above Christ (Mat 10:37). The resolution of this consent is the thing tried, i.e., whether we are prepared to endure anything for Christs sake (Act 21:13). It is easier to discourse of patience than to practice it, as it is easier to build a castle in time of peace than to defend it in time of war.
3. Confidence, or relying upon Gods promises, which are our support. There are two sorts of promises.
(1) That God will enable you to bear them (2Ti 1:12; 2Ti 4:18; 1Co 10:13).
(2) That He will graciously reward them (Rom 8:18; 2Co 4:17).
III. The reasons.
1. Faith is the grace that is most struck at in our tribulations (Jam 1:3); therefore if a man know the strength of it in time of tribulation, then ordinarily he has a clearer proof of the truth and strength of that grace than at other times.
2. It is the grace that is of most use to us at such times (1Pe 5:9; Eph 6:16). Three benefits we have by it–
(1) It keeps us so that we do not for these things question the love of God (Isa 49:14; Psa 77:9; Heb 12:5).
(2) So that we take no sinful course for our escape (Psa 125:3; Psa 125:5). It should not shake our constancy and persuade us to do as the wicked (Isa 28:16; Heb 11:35).
(3) So that we may not faint and grow weary of duties, even of life itself, as Jonah (4:8; see Psa 27:13; Psa 42:5).
3. In such times faith is manifested. The true and sensible discovery of faith is patience under manifold tribulations.
(1) Because then we have nothing to stick unto but the comforts and supports of faith.
(2) Its proper, genuine effect is then produced to the view of both conscience and the world. What courage our belief in Gods promises has produced in us sensibly appears by enduring the greatest extremities rather than forsake the way of the Lord. (T. Manton , D. D.)
The power of patience
Among the regular and consistent worshippers at the Bohemian Church in Berlin during the ministry of Pastor Janike was a colonel at the War Office. His brother officers mocked at his piety, and used every opportunity of turning religion into ridicule. Being unable by these means to provoke the good man to indiscretions, they determined to provoke him by a more definite act of rudeness and scorn. Accordingly one of his colleagues in the office sketched a caricature of the colonel kneeling in church and receiving the holy communion. It was plain, from the entire character of the work, that a deadly hatred against the holiness of the Lord had inspired the pen that drew it. The sketch was secretly placed on the desk of the colonel, and the perpetrators of the miserable jest watched his arrival, and counted on an outburst of wrath. However, when the good man came and saw the sketch, he gravely shook his head, folded the paper, put it in his pocket, and then went on with his work, conversing with his colleagues in the usual friendly manner. A few days after the man who had drawn the shameful sketch knocked at the colonels door. The patience of the Christian was more than his conscience could bear. He came now, and with deep emotion, to apologise for his impertinence. The colonel gave him his hand, and assured him he had forgiven him everything. Not very long after this man knelt by the colonels side to receive the Lords supper, testifying with tears of gratitude that he had found Christ. From henceforth he became one of the warmest friends of the pious and long-suffering Christian. (Sunday at Home.)
Patient endurance
I shall never forget as long as I live that day where, in the glow of the eventide, as the sun was sinking and as the mists were creeping over the land, I walked with one of our native brethren by the riverside, and saw a light in the dim distance, when he said to me, Yonder is the only Christian in all that great town. Ten years ago he received Christ into his heart; his father and mother turned him out; his friends forsook him; his neighbours persecuted him; and all these years he stood his ground, scarcely getting food to eat. During all these ten years he maintained his Christian character unspotted in the midst of the heathen around him, and the native brother said to me, Now his business is reviving, because people say he sells the best things and always means what he says. I entered his humble bamboo hut and sat down on the ground by his side, and as I discoursed about his loneliness and his sadness the tears sprang into his eyes, and he said, No, I am never lonely; for as Christ was with the Hebrew children, and as He was with Daniel in the lions den, so all these years He has been with me. (A. H. Baynes.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 4. We ourselves glory in you in the Churches of God] We hold you up as an example of what the grace of God, can produce when communicated to honest and faithful hearts.
For your patience and faith] From Ac 17:5; Ac 17:13, and from 1Th 2:14, we learn, that the people of Thessalonica had suffered much persecution, both from the Jews and their own countrymen; but being thoroughly convinced of the truth of the Gospel, and feeling it to be the power of God unto salvation, no persecution could turn them aside from it. And having suffered for the truth, it was precious to them. Persecution never essentially injured the genuine Church of God.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
In the former verse the apostle gave thanks for them, in this he glories in them; he gave thanks for them to God, and glories in them before men. Wherein Silvanus and Timotheus are to be understood as joined with him herein. Glorying inclndes in it high estimation of a thing, rejoicing in it, high commendation of it, and applauding ourselves in it; and it must be some great thing, either really or in opinion, and in which some way or other we ourselves are concerned. And glorying is a good or evil according to the matter or object of it. To glory in our wisdom, strength, riches, Jer 9:23; to glory in men, 1Co 3:21, in our own works, Rom 4:2, in what we have received as if not received, 1Co 4:7, after the flesh, 2Co 11:18, or in our shame, Phi 3:19; all this glorying is evil. But to glory in God, Isa 41:16, in his holy name, 1Ch 16:10, with Gods inheritance, Psa 106:5, in the knowledge of the Lord, Jer 9:24, in the cross of Christ, Gal 6:14, in tribulation, Rom 5:3, in Christ Jesus, 1Co 1:31, in hope, Heb 3:6, and of the success of the ministry in the churchs growth, and their faith and patience, as here in the text; all this glorying is good: as elsewhere he boasted or gloried in the Corinthians liberality, 2Co 9:2; but his glorying in them was not to exalt himself, but to magnify the grace of God, and provoke other churches to imitate them.
In the churches of God; where the excellency of grace is known, and the commendation of it will be received and imitated; and not amongst carnal men, who scoff at true goodness. And it was the apostle himself, and Silvanus and Timotheus, that thus gloried in them. It adds to persons commendation, when it is by men of great knowledge, wisdom, and goodness. And it was by such as well knew them, and understood their state; and being instruments in their conversion, were more concerned to glory in them than any other apostles or ministers. And their glorying in them, as it respects what he said of them in the former verse, so what he further adds in this, which is their
patience and faith in all their persecutions and tribulations. Persecutions are properly sufferings for righteousness sake: tribulations, any kind of suffering, as some distinguish. And it seems they had many of both, when he saith all, & c. And yet they endured them, that is, not only suffered them because they could not cast them off, but in the sense of the apostle James, Jam 5:11; Behold, we count them happy which endure; which is a suffering out of choice, and not mere necessity, as Moses did, Heb 11:25, when sufferings stand in competition with sin, or the dishonour of the Christian profession. Sufferings in themselves are not desirable, and the apostle did not glory in their sufferings, but in their faith and patience. As he before joined faith and love together, so here faith and patience; and as love springs from faith, so doth Christian patience, whereby it is distinguished from patience as a mere moral virtue found among the heathen, either that of the Stoics, Peripatetics, or Platonists. Faith and patience are well styled the two suffering graces, and therefore here mentioned by the apostle when he mentions their sufferings. Faith as it depends upon God, and sees love under afflictions, believes his promises, looks at the recompence of reward, &c., so it supports under suffering. And patience, as it keeps down passion, and quiets the soul under its burden, makes it to sit lighter, and gives advantage to the exercise of that grace and reason, whereby a Christian is strengthened under his sufferings. Now hereupon the apostle glories in them, as men are apt to do in the heroic acts of great conquerors; or the captain of an army, in the valiant performances of his soldiers.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. glory in youmake our boastof you, literally, “in your case.” “Ourselves”implies that not merely did they hear others speaking of theThessalonians’ faith, but they, the missionaries themselves,boasted of it. Compare 1Th 1:8,wherein the apostle said, their faith was so well known in variousplaces, that he and his fellow missionaries had no need to speak ofit; but here he says, so abounding is their love, combined with faithand patience, that he and his fellow missionaries themselves,make it a matter of glorying in the various churches elsewhere (hewas now at Corinth in Achaia, and boasted there of the faith of theMacedonian churches, 2Co 10:15-17;2Co 8:1, at the same time givingthe glory to the Lord), not only looking forward to glorying thereatat Christ’s coming (1Th 2:19),but doing so even now.
patiencein 1Th1:3, “patience of hope.” Here hope istacitly implied as the ground of their patience; 2Th 1:5;2Th 1:7 state the object of theirhope, namely, the kingdom for which they suffer.
tribulationsliterally,”pressures.” The Jews were the instigators of the populaceand of the magistrates against Christians (Act 17:6;Act 17:8).
which ye endureGreek,“are (now) enduring.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
So that we ourselves glory in you,…. Or “of you”; for though they were the subject concerning which, yet not the object in which they gloried; the apostle elsewhere advises not to glory in men, but only in the Lord; nor was this his practice contrary to his advice, for he did not boast of these persons with respect to their carnal things; he did not glory in their flesh, nor in their riches, nor wisdom, nor strength, nor any external gift; he gloried indeed of their graces, and of the exercise and increase of them; but of these not as of themselves, or as owing to him, and his fellow ministers, but as instances of the grace of God, and for which he gives thanks to him: and besides, he did not glory of these in the presence of God, in whose presence none should glory, but
in the churches of God; the other churches in Macedonia and Achaia, as Philippi, Berea, Corinth, c. he gave thanks to God for them, and gloried of them before men, or among the saints, to the glory of the grace of God in them, and in order to stir up other churches to an emulation and imitation of them. And the particulars he gloried of them for were as follow,
for your patience and faith in all your persecutions and tribulations that ye endure: many and sore were the reproaches, the afflictions, and persecutions that befell them for the sake of Christ, and their profession of him, and his Gospel and which is more or less the case of everyone that will live godly in Christ Jesus: and these they endured, they bore and stood up under, they were not shocked, and staggered, and moved from the hope of the Gospel by them; which shows that the truth of grace was in them; for where there is not the root of the matter, when tribulation and affliction arise because of the profession of the word, such are offended, stumbled, and quickly gone; but these saints endured their afflictions, and with great patience, without murmuring and repining, and with great constancy, firmness, and resolution of mind. They stood fast in the grace and doctrine of faith, and in the profession of both, which they held without wavering, and none of the things they met with could move them from it. The apostle had mentioned their faith before, and he takes notice of it again, because their patience, constancy, and perseverance in sufferings, arose from it; for the trying of faith works patience, Jas 1:3. The Ethiopic version leaves out the word “faith”, but very wrongly.
Fuente: John Gill’s Exposition of the Entire Bible
So that (). Another example of and the infinitive () for result as in 1Th 1:7 which see.
We ourselves ( ). Accusative of general reference with the infinitive, but not merely (or ), perhaps in contrast with (in you), as much as to say, “so that we ourselves, contrary to your expectations, are boasting” (Frame). occurs here alone in N.T., but is found in the LXX and in Aesop’s Fables, proof enough of its vernacular use. Paul was not above praising one church to other churches, to provoke them to good works. Here he is boasting of Thessalonica in Macedonia to the Corinthians as he did later to the Corinthians about the collection (2Co 8:1-15) after having first boasted to the Macedonians about the Corinthians (2Co 9:1-5). There were other churches in Achaia besides Corinth (2Co 1:1).
For (). Over, about, like (1Th 1:2).
In all your persecutions ( ). Their patience and faith had already attracted Paul’s attention (1Th 1:3) and their tribulations (1Th 1:6). Here Paul adds the more specific term , old word from , to chase, to pursue, a word used by Paul of his treatment in Corinth (2Co 12:10).
Which ye endure ( ). B here reads , to be entangled in, to be held in as in Ga 5:1, but is probably correct and the is probably attracted to locative case of from the ablative after ,
from which ye hold yourselves back (cf. Col 3:13).
Fuente: Robertson’s Word Pictures in the New Testament
Glory [] . N. T. o. The simple verb kaucasqai to boast, and the kindred nouns kauchma ground of boasting, and kauchsiv act of boasting, are favorites with Paul.
Fuente: Vincent’s Word Studies in the New Testament
1) “So that we ourselves glory in you” (hoste autous hemas humin egkauchasthai) “So that we (ourselves) boast in you all”; Paul often reported, with holy pride, on the faithfulness of New Testament Churches and brethren. 2Co 7:14; 1Th 2:19.
2) “In the churches of God” (in tois ekklesiais tou theou) “in the churches of (belonging to) God; as 1Th 2:14; 1Co 16:1-2. Institutionally, the Lord has but one church-body, assembly, but locally He has many, Eph 4:4; Eph 1:22-23.
3) “For your patience and faith” (huper tes hupomones humon kai pisteos) “For your endurance and faith”, exercised in hope and love, 1Th 1:3. Faith is a spiritual gift from God to believers, while patience is a fruit of the Spirit in believers, 1Co 13:13; Rom 15:3-4; Jas 1:3-5.
4) “In all your persecutions” (en pasin tois diogmois humon) “in all your persecutions”, which they endured, as others had before them, 1Th 2:14; Act 5:40-42; Mat 5:11-12. Paul rejoiced that persecutions had strengthened, not stunted, the spiritual growth of these brethren.
5) “And tribulations that ye endure” (kai lais thlipsesin hais anechesthe) “And the afflictions which you all endure or undergo”; Paul and his missionary helpers watched with pride the resolute faith of these brethren who were running well for the Master, Heb 12:1-2.
Fuente: Garner-Howes Baptist Commentary
4 So that we ourselves glory in you. He could not have bestowed higher commendation upon them, than by saying that he sets them forward before other Churches as a pattern, for such is the meaning of those words: — We glory in you in the presence of other Churches. For Paul did not boast of the faith of the Thessalonians from a spirit of ambition, but inasmuch as his commendation of them might be an incitement to make it their endeavor to imitate them. He does not say, however, that he glories in their faith and love, but in their patience and faith. Hence it follows, that patience is the fruit and evidence of faith. These words ought, therefore, to be explained in this manner: — “We glory in the patience which springs from faith, and we bear witness that it eminently shines forth in you;” otherwise the context would not correspond. And, undoubtedly, there is nothing that sustains us in tribulations as faith does; which is sufficiently manifest from this, that we altogether sink down so soon as the promises of God leave us. Hence, the more proficiency any one makes in faith, he will be so much the more endued with patience for enduring all things with fortitude, as on the other hand, softness and impatience under adversity betoken unbelief on our part; but more especially when persecutions are to be endured for the gospel, the influence of faith in that case discovers itself.
Fuente: Calvin’s Complete Commentary
Text (2Th. 1:4)
4 so that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and in the afflictions which ye endure;
Translation and Paraphrase
4.
So (greatly has your faith and love grown) that we ourselves glory about you (expressing the pride and thanks that are due, when we speak) among the churches of God (telling them) concerning your endurance and faith in all the persecutions and the afflictions which you endure.
Notes (2Th. 1:4)
1.
Paul was not a man to keep quiet about something good. He boasted about the generosity of the Macedonian churches to the Corinthians in 2Co. 8:1-5. Here he tells how he gloried in (1) the patience, and (2) the faith of the Thessalonians when he spoke to other churches.
It is always an encouragement and a stimulus to Christians to hear of the good work of churches elsewhere. Ministers do wrongly if they do not advertise to their people about such things.
2.
Note here that Paul speaks of the churches as churches of God. This is the name most often used in the New Testament to describe local congregations. The name church of God is used in 1Co. 1:2; 1Co. 11:22; 1Co. 15:9; 2Co. 1:1; Gal. 1:13; 1Th. 2:14; 2Th. 1:1; 2Th. 1:4; 1Ti. 3:5; 1Ti. 3:15; 1Co. 10:32.
The term churches of Christ is used in Rom. 16:16. We should be happy to be a part of a group called either a church of God or a church of Christ.
3.
The word patience (Gr., hupomone) has the meaning of steadfastness; also of endurance and expectation of help and victory. A man, such as Job, who endures one blow after another without giving up his trust in God has patience.
4.
Paul had sent Timothy to Thessalonica to exhort them concerning their faith. 1Th. 3:2. This verse indicates that their faith was doing very well.
5.
Paul mentions here their persecutions and afflictions. The same expression is used in Mar. 4:17 in the parable of the sower, to describe the influences that caused those sown on rocky ground to wither.
6.
There is little difference in meaning between the words persecutions and tribulations. Persecution refers to pursuit or persecution. Tribulation (Gr., thlipsis) means pressure or affliction. (See notes on 1Th. 3:3, par. 2.)
Fuente: College Press Bible Study Textbook Series
(4) So that we ourselves.Why was it less likely that St. Paul and his companions should thus glory in them than other friends did, or perhaps than the Thessalonians themselves? Possibly, because it seemed almost like self-praise to praise their own converts; but much more probably, because the writers had before felt and expressed misgivings on the point: this suits the thought of 2Th. 1:3 better.
Glory in you in the churches of God.Not only in thanksgiving to God (though, perhaps, outbursts of praise in the public services of the churches may be included), but also in talking to other men, at Corinth and elsewhere: so, in return, St. Paul boasted to the Thessalonians about the Corinthians (2Co. 9:2).
Your patience and faith.It was well proved that St. Paul had no more cause for misgiving, and that the tempters tempting by persecution had not made the apostolic labours to be in vain. (See 1Th. 3:5.) Patience, in the New Testament, does not mean a meek submissiveness, but a heroic endurance. The faith here becomes almost equivalent to hope, except that it introduces the ground of such hope: viz., confidence in the living God; it also includes the notion of faithfulness.
Persecutions and tribulations.The difference-between the two words is, that while tribulation is quite general, and implies no personal enmities, persecution means that a certain set of persons were organising active measures for the annoyance of the Church. Such persecution they were still enduring when the Letter was written.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘So that we ourselves glory in you in the churches of God, for your patient endurance and faith in all your persecutions and in the afflictions which you endure, a manifest token of the righteous judgment of God, to the end that you may be counted worthy of the Kingly Rule of God for which also you suffer, if so be that it is a righteous thing with God to recompense affliction to those who afflict you.’
Their faith and love were so great and abounding that Paul and his companions were able to hold them up as an example, and glory in them in other churches. This was especially so because of their patient endurance and faith in the midst of afflictions and tribulations. They were steadfast and unwavering, and thus an example to all. Some would translate ‘faith’ as ‘faithfulness’. This is quite possible. But faithfulness results from faith. It is because of faith that men are faithful. Thus their growing faith (2Th 1:3) ensured their faithfulness.
‘A manifest token of the righteous judgment of God.’ Their response to their tribulations and afflictions are an openly revealed evidence, a clear token, that God’s aim to count them worthy of the Kingly Rule of God is a righteous judgment. This is not to say that they have merited their promotion, but that their lives reveal them to have so responded to Christ that they can now, through His sacrificial working, be ‘counted worthy’ of it. By revealing now their worthiness in their weakness they are able to be ‘counted as worthy’ of the greater prize. Note that they are only ‘counted worthy’, they are not so in actuality, for they were once undeserving sinners. Nevertheless their lives, and bold response to persecution as a result of their true faith, can be seen as evidence that they are those who have truly turned their backs on sin and have been accounted righteous by God, by faith, thus being seen as ‘accounted as deserving’ of the everlasting kingdom. Compare Jas 2:18, ‘I by my works will show you my faith’. Thus they can be ‘accounted as worthy’ (even though not being so) of the kingdom of God. The verb is kataxio-o, an o-o verb (like dikaio-o = to account as righteous) which indicates judicial pronouncement rather than actual reality. Note how the idea is confirmed in 2Th 1:11.
We may see this as also indicating that for Him to bring His people through affliction to final salvation is itself an indication of the righteous judgment of God in His dealings with them, in that He also takes into account the sacrifice made on their behalf, which can be assumed here rather than being mentioned. Through their persecution they are seen as entering into His sufferings. And it is clear from the context that also Included in that righteous judgment is God’s rebounding affliction on their persecutors (2Th 1:6). So both the ways of the righteous, and their reward, and the ways of sinners, and their reward, reveal the righteous judgment of God.
Thus we may see it as signifying that their persecution and affliction, and their response to it, both demonstrate that God is righteous in judging the just and the unjust, and determining their eternal futures.
Note On ‘The Righteous Judgment of God’ In This Passage.
There can be no doubting that the thought contained in this phrase is wide ranging, for it has in mind both God’s righteous dealings with sin, and with people, and with the inevitable eternal consequences, for both believers and unbelievers of those dealings. For we should note that in fact the whole passage (2Th 1:3-12) has to do with the righteous judgment of God, and with its consequences, for both. Thus in some way the persecution of God’s people, and the way that they respond to it, is to be seen as proof positive that His dealings with both believers and unbelievers is just and righteous.
In this regard it will be noted that 2Th 1:6-9 deal in some depth with God’s righteous judgment on unbelievers, declaring that such judgment is a righteous thing for God to do, while 2Th 1:10-12 then revert to believers declaring that they in their turn will not suffer the righteous judgment of God in the future but will enjoy His favour, something that, having endured their present affliction, they can look forward to. Thus it may well be that we are to see ‘the righteous judgment of God’ as having wide reference in the passage.
One of the aspects of this passage is undoubtedly that Paul is seeking to explain the rationale of the present sufferings of His people. We may see his first point as being that sin brings suffering, so that even His people, because they are sinful, do have to endure suffering, even though it is only temporary suffering. And this in itself is then seen as pointing to the rightness of unbelievers also one day having to suffer in an even more severe way. The first is to be seen as a ‘clear pointer’ (manifest sign) to the second, and is positive proof that the latter will one day take place as well. While evil men may often appear to ‘get away with it’ in this life, the sufferings of the saints are absolute evidence that they will not get away with it in the end. We can compare the Psalmist who was so perplexed about the sufferings of the righteous and the prosperity of the wicked, until he ‘considered their latter end’ (Psalms 73).
Also behind this passage is surely the idea of the supreme Example of ‘innocent suffering’ (although it is not patent in this passage) of our Lord Jesus Christ Himself. We can undoubtedly say that the very sufferings of our Lord Jesus Christ on the cross are proof positive of the sufferings to come of those who do not take advantage of the cross. That indeed is why He suffered. It was to deliver the ‘many’ from the fate that all deserved. Thus those who do not respond must still suffer that fate. This passage then says that His people to some extent share with Him in those sufferings in order to demonstrate the same. The fact that they can be allowed to suffer (even though redeemed) is absolute evidence of the inevitable consequences of sin.
We should note at this point that it is not directly God Who is seen as causing them to suffer, but rather that He is seen as graciously allowing them to suffer at the hands of the world alongside His Son in the carrying forward of His purposes so that the world may doubly prove the rightness of they themselves being judged, first in having crucified Christ Himself, and secondly in having made the righteous suffer. Thus His people are seen as being allowed to have a part in the sufferings of Christ as a testimony to the world of their own coming righteous judgment.
One question that arises is as to what the ‘which is’, which is incorporated into many translations (preceding ‘a manifest token’), refers. It is not actually in the Greek and has to be ‘read in’, and we have in fact omitted it. The fact that it was omitted may be seen as indicating that it is the nearest phrase which is being referred to i.e. ‘the persecutions and afflictions which you endure.’ But there is good reason for thinking that in context we are also to see as included the earlier reference to their steadfastness in the face of that persecution.
If we see the major reference as being to their persecutions and afflictions then it underlines the fact that the thought is that what they are suffering is a clear pointer (a manifest token) to the suffering that will eventually come on the unrighteous when they face the righteous judgment of God. In other words it is saying that if God allows the righteous to suffer, how much more deserving of suffering are the unrighteous. So the idea then is that if the righteous are thought worthy of suffering at the hands of the unrighteous, (both as a result of God’s permissive will and as the verdict of the unrighteous on what they see as wrong), how much more will the unrighteous be seen as worthy of suffering at the hand of the Righteous One when they really have been wrong. (The righteous God will see it as only just. The unrighteous will have no grumble because they will be being treated as they have treated others, and thus in accordance with their own verdict).
But there is an added factor brought out by the reference to His people being ‘accounted worthy of the kingdom of God, which suggests that Paul also has their perseverance and steadfast faith in mind.. This therefore brings out that included in the thought is that their endurance in affliction itself is to be seen as demonstrating the rightness of the gracious activity of God in strengthening and maintaining His people in the face of suffering, revealing by it both His concern on their behalf (His righteous judgment) and also their right to participate in the glory to come as a result of being ‘accounted as worthy’ for Christ’s sake. It also further reveals His divine justice in that one of the reasons why His people have also had to endure suffering is because it is a consequence of sin, sin in which they had previously participated. They are not being punished by God, because they have been redeemed. But they are being allowed to suffer some of the consequences of sin. However, the saving factor is that having suffered a little while at the hands of unrighteous men His people can then be ‘accounted worthy’ (even though they are not) to enter God’s righteous kingdom.
The consequence is that as others see the sufferings and afflictions of God’s people they should take to heart the lesson that if the righteous have to suffer in this way how much more is it certain that one day the unrighteous will have to suffer. The sufferings of the righteous are thus to be seen as a token proof both of the consequences of sin and of the judgment that it calls down on the sinner. And meanwhile that suffering of the righteous is bearing witness to the world, and is preparing them for the glorious future that awaits them, and they are able to rejoice in it in that thereby they are sharing in their Saviour’s suffering. ‘If we suffer with Him, we shall also reign with Him’ (2Ti 2:12).
End of note.
‘To the end that you may be counted worthy of the Kingly Rule of God for which also you suffer, if so be that it is a righteous thing with God to recompense affliction to those who afflict you.’ Both those who believe and those who reveal their disbelief by their behaviour towards God’s people will receive their deserts, the one by being counted worthy of the Kingly Rule of God having suffered affliction, the other by receiving affliction, partly in this life but mainly in the day of Judgment. It was when he considered ‘their end’ that the Psalmist became reconciled to the justice of God (Psa 73:17). ‘If so be that it is a righteous thing’ indicates that if it is right for God to afflict the unbeliever who persecutes believers, (and it is), then it is equally right that He reward the believers with coming under the glorious Kingly Rule of God, having been ‘counted as worthy’ through the blood of Christ.
Fuente: Commentary Series on the Bible by Peter Pett
2Th 1:4. So that we ourselves glory Compare 2Th 1:11 with this verse, and you will find, that here is an instance of his commending them, according to his frequent way of writing, in order to encourage and more effectually persuade them still to be advancing. From this text it is worth while to observe the apostle’s skilful and happy address: he raised the emulation of other churches, by commending the Thessalonians; and he again quickens the Thessalonians, by acquainting them how much he had praised them in other churches.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Th 1:4 . The progress of the Thessalonians in Christianity so rejoiced the heart of the apostle, that he expresses this joy not only in thanksgiving before God, but also in praises before men.
] refers back to .
] This emphatic designation of the subject might be thus explained, that otherwise such praise was not the usual custom of the speakers, but that the glorious success of the gospel in Thessalonica caused them to forget the usual limits of moderation and reserve. This opinion is, however, to be rejected, because it would then without any reason be supposed that Paul had inaccurately written ( we ourselves ) instead of ( even we ). [34] It is therefore more correct to see in , that although it was true that the praise of the Thessalonians was already sufficiently spread abroad by others, yet that they themselves , the writers of the Epistle, in the fulness of their joy could not forbear to glory in their spiritual offspring. A reference to 1Th 1:8 (de Wette, Baumgarten-Crusius) is not to be assumed. Schott erroneously attempts to justify the emphasis on , by understanding the same of Paul only in contrast to Silvanus and Timotheus, the subjects along with Paul of the verb , 2Th 1:3 ; for to maintain such a change of subject between 2Th 1:3 and 2Th 1:4 is impossible. Equally incorrect is also the notion of Hofmann, that added to denotes “of ourselves” “unprompted.” For it is absurd to attempt to deny that must at all events contain a contrast to others.
] boast of you . is a preliminary object to , which is then more completely unfolded in . . .
] in Corinth and its filiated churches. The cause which gave occasion to Paul’s boasting of his readers is more specially expressed, being what was formerly represented as the motive of the apostolic thanksgiving; whilst formerly faith in Christ and brotherly love were mentioned (2Th 1:4 ), the latter is here left entirely unmentioned, whilst the first is named in its special operation as Christian stedfastness under persecution.
] is not, with Grotius, Pelt, and others, to be understood as a , in the sense of , or . Nor is stedfastness, as Calvin, Hemming, de Wette, Baumgarten-Crusius, Bouman, Chartae theol. Lib. I. p. 83 ff., [35] Alford, and others think, particularly brought forward by the mentioned in 2Th 1:3 ; and then, in addition, is once more insisted on as the foundation on which rests, which would indeed be a strange proceeding, and would greatly interfere with the clearness of thought. But is here used in a different sense from that in 2Th 1:3 . Whilst in 2Th 1:3 denoted faith in Christ, the expression here, as the article only placed once proves, is of a similar nature with ; whilst the reference to Christ as the object of faith steps into the background, and the idea of “ faith ” is transformed into the idea of “ fidelity .” This rendering is the less objectionable as Paul elsewhere undoubtedly uses in the sense of fidelity (comp. Gal 5:22 ; Rom 3:3 ; Tit 2:10 ; comp. also the adjective , 1Th 5:24 ; 2Th 3:3 ; 1Co 1:9 ; 1Co 10:13 ; 2Co 1:18 ; 2Ti 2:13 ); and, besides, the notion of fidelity in this passage implies the more general notion of faith in Christ ; here denoting nothing else than faith in Christ standing in a special and concrete relation, i.e. proving itself under persecutions and trials.
] belongs only to . This is shown by the article repeated before , and by the additional clause , which is parallel with .
Clearer distinctions between and (as “pericula, quae totum coetum concernunt” and “singulorum privata infortunia,” Aretius; or “open and hidden distress,” Baumgarten-Crusius) are precarious. Only so much is certain that is speciale nomen , generalius (Zanchius).
] an attraction for (so, correctly, also Buttmann, Gramm. des neutest. Sprachgebr. p. 140 [E. T. 161]), not, as Schott, Olshausen, de Wette, and Hofmann maintain, instead of ; for always governs the genitive in the N. T., never the accusative; comp. Mat 17:17 ; Mar 9:19 ; Luk 9:41 ; Act 18:14 ; 2Co 11:1 ; 2Co 11:19 ; Eph 4:2 ; Col 3:13 ; 2Ti 4:3 ; Heb 13:22 . Fritzsche’s opinion (on 2 Cor. diss. II. p. 53 ff.), that there is no attraction at all, and that is here (as in Eurip. Androm. 981, ) construed with the dative, and denotes “sustinendo premi calamitatibus h. e. preferre mala,” is contradicted by the above N. T. usage.
The present represents the persecutions and the trials as belonging to the present. Accordingly a new outbreak of persecution must be meant, as the First Epistle describes the persecutions as past. [36]
[34] The latter, however, is actually found in B and some min.
[35] But Bouman ultimately adds (p. 85): “Cujus (sc. dicti Paulini) intacta vulgari utriusque substantivi significatione, explicandi alia etiam in promptu est, ab illa, quam memoravimus, paullo diversa via ac ratio. Etenim optimis quibusque scriptoribus non raro placuisse novimus, ut a singularibus ad generaliora nuncupanda progrederentur. Quidni igitur primum singularem constantiae , virtutem celebrare potuit apostolus, atque hinc ad universae vitae Christianae moderatricem fidem , Domino habitam, praedicandam gressum facere? But also against this the non-repetition of the article before ; decides.
[36] That a critic such as Baur knows how to convert this deviation from the First Epistle into a dependence upon it is not strange (see Apostel Paulus , p. 488). “This present tense evidently shows how the author transfers what had been said in 1 Thess. to his own time.” Also Schrader draws from ver. 4 an objection against the authenticity of the Epistle, but for this reason: “because later in the course of the Epistle the writer appears to have forgotten that at that instant the Thessalonians were in great tribulation.” But Paul dwells on this subject throughout the whole of the first chapter. Why should he tarry longer on it, or recur to it anew, since it referred to a virtue of the Thessalonians already proved , whereas the chief object of his Epistle consisted in supplying the actual and considerable wants of the church in knowledge and conduct?
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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:
Ver. 4. For your patience and faith ] Faith patienteth the heart, by putting the head into heaven beforehand, and giving a man a glimpse of future glory. Faith drinks to a suffering saint in a cup of Nepenthes, and saith, “Be of good courage, and of good carriage under the cross.” Flebile principium melior fortuna sequetur. The right hand of the Lord can mend all. Faith wraps itself in the promises, lays the soul upon Christ, and maketh it of weak to become strong, Heb 11:34 . Whatsoever cross cometh upon it, faith is either as a wreath between the shoulder and the burden, that it wring not, or else a remover of it from the soul to God, by virtue of that writ or warrant, Psa 55:22 ; “Cast thy burden,” &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4 .] as well as our Informants, and others who heard about you, see 1Th 1:8 . There is ample reason (against Jowett) for the emphasis on . The fact of an Apostle making honourable mention of them in other churches was one which deserved this marking out, to their credit and encouragement.
] as the object of our .
] i.e. at Corinth and in Achaia.
] No (Grot., Pelt), nor is there the slightest necessity, with Lnem., to take here in a different sense from that in 2Th 1:3 . The same faith which was receiving so rich increase, was manifesting itself by its fruit in the midst of persecutions and afflictions.
belongs only to ( ), as is shewn by the article before , and by , which is parallel with .
] attr. for , not for , as De W., al., for always governs a genitive in the N. T. ., ye are enduring: the persecutions continued at the time of the Epistle being written.
Fuente: Henry Alford’s Greek Testament
2Th 1:4 . The single article groups and as a single conception = faith in its special aspect of patient endurance ( cf. on Rev 13:10 ), faithful tenacity of purpose. M. Gebhardt, in his L’Italie Mystique (pp. 318 f.), observes that “the final word of Dante’s belief, of that ‘religion of the heart’ which he mentions in the Convito , is given in the 24th canto of the Paradiso . He comes back to the very simple symbol of Paul, faith, hope and love; for him as for the apostle faith is at bottom simply hope.” Faith is more than that to Paul, but sometimes hardly more. The Thessalonians are not to fear that they are holding a forlorn outpost. Neither man nor God overlooks their courage ( cf. Plato’s Theaet. , xxv., ). Their founders and friends at a distance are watching with pride their resolute faith; while in God’s sure process of providence that faith has a destiny of its own, since it is bound up with His eternal designs. Hope is only mentioned once (2Th 2:16 , cf. 2Th 3:5 ) in this epistle, for all its preoccupation with the future. Faith covers almost all its contents here. more general than . , as in I., 1Th 3:2 , is equivalent to , with a touch of personal interest (Abbott’s Johannine Grammar , p. 559; Meisterhans, Gramm. d. attischen Inschriften , 182).
Fuente: The Expositors Greek Testament by Robertson
glory. Greek. kauchaomai. See Rom 2:17. The texts read enkauchaomai. Nowhere else in N.T.
for. App-104.
tribulations. Greek. thlipsis. See Act 7:10.
Fuente: Companion Bible Notes, Appendices and Graphics
4.] -as well as our Informants, and others who heard about you,-see 1Th 1:8. There is ample reason (against Jowett) for the emphasis on . The fact of an Apostle making honourable mention of them in other churches was one which deserved this marking out, to their credit and encouragement.
] as the object of our .
] i.e. at Corinth and in Achaia.
] No (Grot., Pelt),-nor is there the slightest necessity, with Lnem., to take here in a different sense from that in 2Th 1:3. The same faith which was receiving so rich increase, was manifesting itself by its fruit in the midst of persecutions and afflictions.
belongs only to (), as is shewn by the article before , and by , which is parallel with .
] attr. for ,-not for , as De W., al., for always governs a genitive in the N. T. ., ye are enduring: the persecutions continued at the time of the Epistle being written.
Fuente: The Greek Testament
2Th 1:4. , we ourselves) Paul himself, with Silvanus and Timothy, gloried, as being a witness; he not merely heard of the fact from witnesses.-, for) construed with , to render thanks, 2Th 1:3. Hence at the end of 2Th 1:3 we must put a comma; comp. Col 1:5, note. The parallelism [the clauses and words in 2Th 1:3-4, standing parallel to one another] gives force.- , and faith) Faith here denotes faithful constancy in confession of the truth.
Fuente: Gnomon of the New Testament
2Th 1:4
so that we ourselves glory in you in the churches of God-This improvement in the faith and love of the Thessalonian brethren caused Paul to glory in them to the other churches in the neighborhood of Corinth such as Cenchrea (Rom 16:1) or by letter in those farther away. He was possibly thinking of more distant churches-those of Judea and of Syria, with whom he was most likely in correspondence. [It is at all times right and profitable that the vigor and prosperity of one church should be known in all, both for their rebuke and for their encouragement; but it was eminently so in apostolic times when churches situated amidst a heathen population must have felt isolated and forlorn.]
for your patience and faith-Their patience, perseverance, and unfaltering faith in the midst of the persecutions and troubles that had come upon them (Act 17:5-9; 1Th 2:14-16) shows that they suffered great affliction on account of their faith in the Lord Jesus Christ. [Faith and patience are two distinct Christian graces; but the one upholds the other; patience strengthens faith because it is faith in action; and faith strengthens patience because faith is the evidence of the unseen reward of endurance.]
in all your persecutions and in the afflictions which ye endure;-Persecution implies active personal enemies and describes their hostile actions toward others; afflictions are the various kinds of injury to body and mind suffered by those who are persecuted.
Fuente: Old and New Testaments Restoration Commentary
glory: 2Co 7:14, 2Co 9:2, 2Co 9:4, 1Th 2:19
your patience: 2Th 3:5, Rom 2:7, Rom 5:3-5, Rom 8:25, Rom 12:12, 1Th 1:3, 1Th 3:2-8, Heb 6:15, Heb 10:36, Heb 12:1-3, Jam 1:3, Jam 1:4, Jam 5:7, Jam 5:8, 2Pe 1:6, Rev 14:12
your persecutions: 1Th 2:14, 1Th 3:3, 1Th 3:4, Jam 5:11
Reciprocal: Mat 5:10 – for Luk 16:26 – between Joh 14:2 – if 1Co 13:7 – endureth 2Co 1:7 – as ye 2Co 4:17 – worketh 1Th 1:6 – received 1Th 1:8 – in every 1Ti 6:20 – keep 2Ti 2:12 – we suffer Rev 1:9 – in the Rev 7:14 – came
Fuente: The Treasury of Scripture Knowledge
2Th 1:4. We ourselves glory in you is not said in the sense of vanity or puffed-up boasting. It means that Paul spoke very commendably of their good work, when he had any contact with other churches. Churches of God is the same as “churches of Christ” (Rom 16:16), because God and Christ are one in spirit and purpose. Patience and faith are very logically coupled together, for a Chrisitan’s Patience will be no greater than his faith. These brethren were put to a special test of these qualities by their enemies among the Jews (Act 17:1-9). Persecutions and tribulations are virtually the same, the former having special reference to the disagreeable treatment of the body, the latter to its effect on the mind by way of worrisome concern.
Fuente: Combined Bible Commentary
2Th 1:4. So that we ourselves. The growth of the Thessalonians was not a benefit which terminated with themselves; but the apostle also shared in the advantage which accrued from it. Their growth was a commendation of his work. In them, he himself could and did boast.
In the churches of God. It is at all times right and profitable that the vigour and prosperity of one church should be known in all, both for their rebuke and for their encouragement; but it was eminently so in primitive times, when churches situated amidst a heathen population must have felt isolated and forlorn.
Your patience end faith. The Thessalonians evinced faith, in its proper and usual sense, in bearing up in their tribulations and believing on Him while bearing His cross (Ellicott).
Fuente: A Popular Commentary on the New Testament
so that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and in the afflictions which ye endure [The faith and love of the Thessalonians were such that, spontaneously, of their own accord, Paul and his companions delighted to tell of it to the churches at Corinth, Cenchre and in other parts of Achaia. Though the persecutions which arose while Paul was in Thessalonica were still continuing, yet they neither exhausted the patience of the Christians so as to drive them to forsake God, nor their faith so as to lead them to mistrust God. We should observe that the churches are commonly called, by Paul, as here, churches of God, though sometimes churches of Christ];
Fuente: McGarvey and Pendleton Commentaries (New Testament)
No wonder Paul said he recommended the Thessalonians to other churches as an example to follow. This growth had come in the midst of persecution, and this made it even more commendable. "Faith" (Gr. pistis) usually refers to faith in someone or something, but often it means "faithfulness" (e.g., Rom 3:3; Gal 5:22; Tit 2:10). It probably has the latter meaning here. His readers were enduring hostile actions ("persecutions") as well as other painful experiences ("afflictions") at the hands of both Jews and Gentiles because of their Christian faith (cf. 1Th 1:6; 1Th 2:14; Act 17:5-9).