2 Thessalonians 1

David Lipscomb Commentary On 2nd Thessalonians 1 2 Thessalonians 1:1-2 Paul, and Silvanus, and Timothy, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ; Grace to you and peace from God the Father and the Lord Jesus Christ.—This Epistle was written a short time after the first, and as Sylvanus and Timothy were still with him at Corinth, he joins their names with his, because they were well known to the church in Thessalonica.2 Thessalonians 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” (1 Thessalonians 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 (1 Timothy 5:17-18) and sin pun­ished (Luke 23:15; Revelation 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.” (1 Corinthians 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.2 Thessalonians 1:4so 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 (Romans 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 (Acts 17:5-9; 1 Thessalonians 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.2 Thessalonians 1:5which is a manifest token of the righteous judgment of God;—The persecution brought upon them was a clear sign of the righteous judgment of God that he might test and try them and prove them worthy to receive the blessings of the kingdom of God. [Such affliction is viewed not only as a special privilege granted to the believer but as an unmistak­able token of his acceptance with God— that he is to share Christ’ s exaltation and glory at his coming.]to the end that ye may be counted worthy of the kingdom of God,—[Their sufferings served another purpose; they were not only suggestive of the judgment to come they were also disciplinary. They are intended to make those who endured them meet for the inheritance of the saints.]for which ye also suffer:—[Until the power of the gospel came into their hearts, they were incapable of such endurance.

That they had patiently endured and their faith had not failed was proof of the new life and an assurance that God would vindicate himself and them. Thereby all thoughts of ven­geance were banished and a solemn sense of submission to God’ s will was encouraged.] It is a blessing to man to try and to test him and prove his worthiness for the kingdom of God.2 Thessalonians 1:6if so be that it is a righteous thing with God to recom­pense affliction to them that afflict you,—While God permitted them to suffer persecution as a means of testing and strength­ening their faith and love, he recompensed tribulation on those who troubled them.

God uses wicked men to try the faith and love of his servants, to test their worthiness, and then so orders that these wicked persecutors are punished for the evil they brought on his servants. God works in and through his people and overrules and controls the courses of the wicked.2 Thessalonians 1:7and to you that are afflicted rest with us,—God recom­penses evil to the wicked who trouble his children, but will give to those who suffer evil rest with the chosen apostles of Jesus Christ. [Though Paul’ s absence prevented him sharing their gifts, he was not therefore exempt from affliction. (1 Thessalonians 3:3-4; 1 Thessalonians 3:10-11.) The prospect of its early satisfaction had_ faded indeed, but their reunion was assured notwith­standing its delay. Here he associated himself and them who will be alive on the earth at that time, and associated himself with those who would pass away before it. (2 Corinthians 4:14; 1 Thessalonians 4:15.) The subject immediately before his mind was not the rest of the saints, but the retribution of God on their persecutors.]at the revelation of the Lord Jesus from heaven—When the Lord Jesus shall come from heaven in visible form, it will be a revelation, a manifestation of the Lord Jesus before unseen. “ Behold, he cometh with the clouds; and every eye shall see him, and they that pierced him; and all the tribes of the earth shall mourn over him.” (Revelation 1:7.)with the angels of his power—The angels of exalted rank and glory will accompany him. Their presence suits the majesty in which “ he cometh in the glory of his Father with the holy angels.” (Mark 8:38.) They are frequently asso­ciated with Christ in connection with his redemptive and mediatorial work. They announced his birth (Luke 2:8-14), resurrection (Matthew 28:2-6), and return (Acts 1:10); they minister to him after his temptation (Matthew 4:11) and in Gethsemane (Luke 22:43); they will attend him at his return to judgment (Matthew 16:27). In that day they will be called upon to worship him. (Hebrews 1:6.)in flaming fire,—[God is described in the Old Testament as a consuming fire, and especially his coming to judgment is described as a coming in fire. (Exodus 3:2; Daniel 7:9-10.) What is there ascribed to God is here transferred to Christ. (1 Corinthians 3:13.) The additional clause accordingly serves for a further exaltation of the majesty and glory in which Christ will return.]2 Thessalonians 1:8rendering vengeance to them that know not God,—He will send his angels to execute his wrath on all who know not God. [This has reference to the Gentiles who gave way to the gratification of every lust and evil desire.

In speaking of heathenism, Paul declares that this ignorance of God was willful, that idolatry was the outcome of ungodliness, and that its wickedness was shown by the horrible depravity of morals it produced. It was, therefore, culpable in the highest degree and merited vengeance, being the ignorance of men who “ refused to have God in their knowledge, God gave them up unto a reprobate mind, to do those things which are not fitting; being filled with all unrighteousness, wickedness, covetous­ness, maliciousness; full of envy, murder, strife, deceit, ma­lignity; whisperers, backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, without understanding, covenant-breakers, without natural affection, unmerciful: who, knowing the ordinance of God, that they that practise such things are worthy of death, not only do the same, but also consent with them that prac­tise them.” (Romans 1:28-32.) Such is the sentence that Paul pronounces on heathenism in view of its general character and fruits.

In this Paul had before his mind those Gentiles who refused the knowledge of God and showed their hatred toward his children.]and to them that obey not the gospel of our Lord Jesus:—[These are all, whether Jews or Gentiles, to whom the gospel of Christ is brought and who reject the message. Obedience is faith in practice, the submission of heart and life to the demands of the gospel of Christ. This is what such men refuse. This warning echoes that of Christ concerning all who are brought face to face with the gospel. They are warned: “ He that disbelieveth shall be condemned.” (Mark 16:16.) This condemnation takes effect at once, and operates in the present life: “ He that believeth on him is not judged: he that believeth not hath been judged already, because he hath not believed on the name of the only begotten Son of God. And this is the judgment, that the light is come into the world, and men loved the darkness rather than the light; for their works were evil.” (John 3:18-19.) This sentence the Lord Jesus pronounces on those who, with his light shining upon them, refuse him the obedience of faith.

The judgment of the last day will be the consummation of this present actual judg­ment.]2 Thessalonians 1:9who shall suffer punishment,—Those whom he comes to punish will be punished with a destruction from the presence of the Lord and the glory of his power that shall be ever­lasting.even eternal destruction from the face of the Lord and from the glory of his might,—This is not a destruction of the souls of men, but they will be banished from the presence of the Lord. The bonds that unite them will be destroyed forever.

They will never be restored. And away from God, with all the means of help and blessing from God severed, man will be the subject of misery and woe forever. The Scriptures are so clear on this point that it seems that none willing to receive the truth can doubt this. In making the punishment for sin a light matter, we make sin against God a trivial matter and derogate his honor, majesty, holiness, and power.The whole trouble arises over a misconception of the meaning of death. Death does not mean annihilation, but separation of the spirit, the vital principle, from the body. Spiritual death means the separation of the soul and body from God, the vitalizing principle of spiritual life.

Eternal death is the final and everlasting separation of soul and body from the presence and glory of God. Thus separated, it is not annihilated.

It is subject to perpetual and eternal suffering. Nothing look­ing toward annihilation is found in the Bible when we rightly use terms. This idea is not found in the Bible. Whence does it come? It comes from a disposition to mitigate re­bellion against God, and to find lighter punishment than God has prescribed. Why should this be done? Is man too fear­ful of sinning against God? Lighten the sin and ameliorate the suffering and will it then make men dread sin and rebellion more?

We may well suspect our position and our spirit when we find ourselves excusing sin or ameliorating the woes that come from sin against God. 2 Thessalonians 1:10when he shall come to be glorified in his saints,—Jesus Christ will come again to take vengeance on his enemies and to receive glory and honor from all those who are redeemed through his blood and saved unto his everlasting kingdom.and to be marvelled at in all them that believed—All those who believe in and trust him honor and praise him, but when they shall see him, as he comes in the clouds of glory with all his holy angels, to save those who have trusted him, their admiration for him will greatly abound.(because our testimony unto you was believed) in that day.—He speaks to them of that which will come to believers because they had believed his testimony concerning Jesus. And these promises are theirs.2 Thessalonians 1:11 To which end we also pray always for you, that our God may count you worthy of your calling,—On account of the superior glory that will come to those who believe in him, Paul prayed constantly that God would count them worthy of the calling to which he had called them. [In the bestowal of reward, whether for suffering or for service, grace reigns. At best the servant is “ unprofitable” (Luke 17:10), yet because it was in his heart to serve (1 Kings 8:18), and because he did what he could (Mark 14:8), using what was at his disposal (2 Corinthians 8:12), according to the opportunity provided (Matthew 25:15), God will reward him not according to the actual attainment or to the work accomplished, but according to the riches of his grace in Christ. Christians are to be holy, for God is holy (1 Peter 1:15); to be perfect, as their “ heavenly Father is perfect” (Matthew 5:48); to be “ imitators of God,” since they are his “ beloved children” (Ephesians 5:1). Thus the expression worthy describes the ideal Christian life, the ideal of every spiritually-minded person.]and fulfil every desire of goodness—[The word rendered “ desire of goodness” is that which Paul uses when he says: “ My heart’ s desire and my supplication to God is for them, that they may be saved” (Romans 10:1), and is commonly used for desire, especially when the desire is a benevolent one. The prayer of Paul is that God would so increase their good­ness as to make these desires themselves perfect, irrespective of their results, and would enable them to maintain and per­fect that activity and endurance to which faith had prompted them.

His mind still dwells on the grand graces—“ work of faith and labor of love and patience of hope”— which they had displayed (1 Thessalonians 1:3), and for the two graces he prays for completion.]and every work of faith, with power;—The work was pecu­liar to their faith, by which it was characterized, inasmuch as it was something begun with energy and held fast with reso­luteness, in spite of all obstacles and oppositions.2 Thessalonians 1:12that the name of our Lord Jesus may be glorified in you,—If Christians are thus faithful and worthy, then the name of Christ is glorified in them as his servants. When the servants of God are worthy, and are glorified in it, the Lord is glorified in them.and ye in him,—When he is glorified all the true and faithful in Christ will be glorified in him. All this will be brought about through the provisions that God’ s love has made for making men righteous and saving them.according to the grace of our God and the Lord Jesus Christ.—All the grace of God is developed in, and magnified through, Jesus Christ the Lord and Savior. Verse 1 PAUL’S SECOND LETTER TO THE 2 Thessalonians 1This chapter has Paul’s salutation: (1) and thanksgiving for the Thessalonians because of the manner of their acceptance of the gospel (2 Thessalonians 1:2-11). Paul, and Silvanus, and Timothy, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ; (2 Thessalonians 1:1) Paul and Silvanus and Timothy … As the Thessalonian church was constituted largely of Gentiles, there had been no contradiction of his apostolic authority; and whatever slanders had been leveled against him had “risen over Paul’s character."[1] Paul’s true character was of such noble quality that it formed the natural fountain of his moral and religious authority without any appeal to the apostolic office which was rightfully his. Besides that, “Paul was on such intimate terms with the readers that it was natural to omit it."[2] The title was also omitted in other letters, as from Philippians and Philemon, where the same love and friendship for Paul prevailed. Silvanus … is “the Latin form of Silas."[3] This was the man chosen by Paul following the dispute with Barnabas over taking John Mark on the second missionary tour (Acts 15:40), the reasons for such a choice probably lying in the good reputation Silas had (Acts 15:41), and the additional fact of his being a Roman citizen (Acts 16:48). Paul’s mention of him here, ahead of Timothy, was appropriate because of the share Silas had in the conversion of the Thessalonians; also, Silas had been chosen somewhat before Timothy was enlisted at Lystra. Timothy … Neither Timothy nor Silas may be understood in any sense as co-authors of this letter. See under 2 Thessalonians 1:3. The mention of these two faithful workers was simply a matter of friendship and courtesy on the part of the apostle. In God our Father and the Lord Jesus Christ … The theological thrust of this expression is boundless. The oneness of the Father and the Son, the deity of Christ, as well as the whole doctrine of the incarnation are securely anchored in a text like this. As Cousins said, “Here, incidentally, is a powerful witness to the faith of the primitive church in the full deity of the Son."[4]In God … Just as human beings live in the atmosphere, and at the same time the atmosphere is in them, just so the spiritual life of Christians is “in God” and “in Christ,” both God and Christ also being likewise in them. [1] James Moffatt, The Expositor’s Greek New Testament, Vol. IV (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 23. [2] Ronald A. Ward, Commentary on 1,2Thessalonians (Waco, Texas: Word Book Publishers, 1973), p. 21. [3] Peter E. Cousins, New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 492. [4] Ibid. Verse 2 Grace to you and peace from God the Father and the Lord Jesus Christ.This double greeting patterned after the usual Greek and Hebrew salutations, nevertheless goes far beyond both of them in the rich spiritual connotations of it. As Hubbard expressed it, “God’s act of unmerited favor in Christ (grace) brings in its wake complete spiritual welfare (peace)."[5]Lord Jesus Christ … “This is the full title."[6] “Lord” means sovereign, ruler, authority, head and chief, fully entitled to adoration, honor and worship of all creation. “Jesus” is the name bestowed by the archangel before Christ was born; it is the historical name by which the citizens of Nazareth and Jerusalem recognized him, “the sweetest name on mortal tongue.” “Christ” is the Greek form of “anointed,” meaning Messiah, Son of David, Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace, etc. [5] David A. Hubbard, Wycliffe Bible Commentary, New Testament (Chicago: Moody Press, 1971), p. 806. [6] Ronald A. Ward, op. cit., p. 23. Verse 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;Thanksgiving was most remarkably an overwhelming characteristic of the great apostle’s love and appreciation of the churches which God had enabled him to establish; and, regardless of whatever sins or mistakes had marred the conduct of his beloved converts, he always had room for outpouring his gratitude to God upon their behalf. This is even more noteworthy in view of the seriousness of some of their sins and mistakes as well as in the sight of the epic struggles and sufferings of the apostle himself. We are bound to give thanks … The background of this clause would seem to lie in some communication that the Thessalonians had sent to Paul subsequently from receiving the elaborate praise in the first epistle. Barclay thought their communication was to the effect that “they were timorously afraid their faith was not going to stand the test”;[7] and Morris was of the opinion that “they had modestly disclaimed to be worthy of such praise."[8] In this clause, Paul was saying, “In all fairness, I could not fail to praise you.” Of course, it may not be denied that some at Thessalonica were not living right; but, as Hendriksen said, “In the jubilant passage we are now discussing, the disorderly persons are kept in the background for the moment."[9]Your faith groweth exceedingly … Ward pointed out that Paul loved to coin words with super-superlative meanings; “groweth exceedingly” is another instance of it. “We are super-conquerors (Romans 8:37); God super-exalted his Son (Philippians 2:9)”;[10] and, of course, there is the case of the super-apostles in Corinthians! [7] William Barclay, The Letters to the Philippians, Colossians and Thessalonians (Philadelphia: The Westminster Press, 1975), p. 209. [8] Leon Morris, Tyndale New Testament Commentaries, 1,2Thessalonians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1956), p. 113. [9] William Hendriksen, A New Testament Commentary, 2Thessalonians (Grand Rapids, Michigan: Baker Book House, 1955), p. 154. Verse 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;Paul here cited the reason why the Thessalonians were entitled to praise. “To be a true Christian in the time of peace is a great matter; but to be a true Christian in the season of persecution is greater."[11] Moreover, as Lipscomb pointed out, “It is at all times right and profitable that the vigor and prosperity of a church should be known to all."[12][10] Ronald A. Ward, op. cit., p. 137. [11] P. J Gloag, The Pulpit Commentary, Vol. 21 (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 2. [12] David Lipscomb, Commentary on 2Thessalonians (Nashville: The Gospel Advocate Company, 1976), p. 87. Verse 5 which is a manifest token of the righteous judgment of God; to the end that ye may be counted worthy of the kingdom of God, for which ye also suffer:Token of the righteous judgment of God … All of the sufferings of God’s people inflicted upon them by unbelievers and enemies of righteousness will be vindicated in the righteous judgment of Almighty God against such offenders; and so certain is that judgment (about which Paul will momentarily speak) that the very persecutions themselves are actually a token of the judgment to come. Counted worthy … It is worth noting that the RSV “is mistaken in translating this made worthy."[13] “Paul did not mean that they would be refined by suffering in a kind of earthly purgatory and therefore be able to stand in their own purity at the judgment."[14]Kingdom of God … This cannot possibly mean that the Thessalonians were not in the kingdom of God. Paul had specifically stated to them that they were “in Christ” (1 Thessalonians 1:1), and no man was ever in Christ without being in the kingdom of God and of Christ. Paul simply meant by this that their fidelity through sufferings would make and prove their worthiness of being in the kingdom. [13] Peter E. Cousins, op. cit., p. 499. [14] Ronald A. Ward, op. cit., p. 140. Verse 6 if so be that it is a righteous thing with God to recompense affliction to them that afflict you, and to you that are afflicted rest with us, at the revelation of the Lord Jesus from heaven with the angels of his power in flaming fire,If so be … Paul here stated the basis of his affirmation a moment before that the tribulation of the Thessalonians was a token of God’s judgment upon the adversaries. It is a righteous thing with God so to judge the enemies of his work; and the “if so be” in this verse is not to be construed in any sense as conditional. It is a Hebrew idiomatic way of arguing from a certainty. Rest … is not a verb but a noun, being the thing that God will recompense to the just, just as affliction will be meted out to the persecutors. The thought of 2 Thessalonians 1:5-7 was summed up thus by Adam Clarke: The sufferings of the just and the triumphs of the wicked in this life are a sure proof that there will be a future judgment in which the wicked shall be punished and the righteous rewarded[15]At the revelation of the Lord Jesus from heaven … This identifies the time of receiving the rewards and punishments just mentioned. The revelation … The Scriptures do not always refer to the coming of Christ (Parousia) in the same terminology; here the word is “revelation” or “manifestation.” At other times, reference is made to his “appearing” (2 Timothy 4:1); but it is strongly believed that these variations do not imply different events, but one event only, namely, the coming of the Son of God for judgment in the final day. The exception to this is that the “coming” of Jesus Christ in the destruction of Jerusalem is an event in the past, but even that is typical of the final judgment. Premillennialists make a distinction, which it seems to this writer is absolutely unwarranted, in identifying the beginning of the millennium with the [@parousia] (coming) and the revelation here mentioned as having reference to the final judgment which will follow the rebellion at the end of the millennium.[16] The conviction that there is but one “coming of Christ,” and that it will be for the purpose of the final judgment, stems from the oft-repeated mention of “that day,” always in the singular and never in the plural. For detailed discussion on this, see my Commentary on Corinthians, pp. 365-367. Rest … The rest in view here is the final rest that remains for the redeemed and which will be theirs only when the Lord has come to reward his saints. A further study of the Christian’s “rest” is outlined in my Commentary on Hebrews, p. 88. Affliction … you that are afflicted … This reference to the sufferings of the Thessalonians focuses upon the problem of human suffering; and this writer, having just listened to two great sermons (by Dan Anders and Lloyd Bridges) regarding this master-problem of human existence, will attempt a discussion of it. Alas, suffering is ever with us. There is no house it has not invaded, no home that is exempt from it and no life that is untouched by it. “The whole creation groaneth in travail” (Romans 8:22), and this is true not merely in the teeming wards of great hospitals. “Man is born to trouble as sparks fly upward.” Suffering is everywhere; and that person who is fortunate enough to have little of it in his own personal life is yet scarred and seared by it in the ravishing of loved ones. I. Suffering is of many kinds: A. There is retributive suffering in which one’s sins return, in a sense, upon his own head. Lost health and suffering due to godless living is an example, and the savage vengeance of evil men against real or fancied wrongs perpetrated upon them is another. Adoni-Bezek cut off the thumbs and great toes of seventy kings who groveled for food beneath his table, and then it happened to him. He said, “As I have done, so God hath requited me” (Judges 1:6). Many a sufferer can say the same thing. B. There is educative suffering, called chastening (Hebrews 12:5-6), which is allowed of God, or even on occasion sent by God, having as its purpose: (1) the correction of faults, (2) the strengthening of faith and (3) the promotion of the soul’s eternal welfare. The reaction to this type of suffering (and in a sense to all suffering) is prescribed as follows: (1) the child of God must not despise it; (2) he should submit to it; (3) he must not faint; and (4) he should attempt in every way to reap the benefit God intended by it. For a full discussion of “Chastening,” see my Commentary on Hebrews, p. 318. C. There is redemptive, or vicarious, suffering. Of this kind were the sorrows of the Master and his agony upon Calvary. There is in this type of suffering the willing and voluntary bearing of suffering for the sake of others, and such sufferings were the glory of our Lord. But people sometimes suffer similarly, though not in the degree that Jesus suffered, for the benefit of others. Many parents have endured drudgery and poverty to give their children an education. Any mother with a sick child has suffered a long and sleepless night of patient waiting and suffering for the child’s benefit. D. There is suffering that appears to have no rational basis whatever. The innocent, the pure and the godly also suffer; and the pattern of it seems to follow no rationale whatever. Many a devout soul has shared some of the bitterest sufferings of life, agonies from which there was no appeal possible; and such souls have, with the Saviour on the cross, cried out in agony, “My God, my God, why?” Feeble and imperfect must be any person’s wrestling with so deep a question, but we are driven to seek some kind of answer. II. What are the reasons for suffering? A. Our own naive simplicity is one cause of it. When rules of health, physical laws, the nature of human beings and all of the dictates of common sense are violated with impunity, suffering may, and frequently does, follow as a result. In short, much human sorrow and suffering are caused from ordinary stupidity. The woman who marries “the son of Ahab” is a prime example of this. She did not have to do it, but in spite of father’s advice and mother’s tears she married the town’s profligate! B. The activity of Satan is another cause. People would do well to look here for the true cause of all human suffering, not merely in the sense of his having introduced and instigated sin into the human race, but also in the sense of being an ever-active agent at the present time in promoting sin and rebellion against the laws of God. This brings suffering upon all. The innocent suffer as the result of actions of the guilty, as when a drunken driver plunges over a cliff with five young people in his car. The world we live in makes no sense at all unless there is Satan in it, organizing its evil, discouraging its saints, opposing the truth and making every conceivable effort to accomplish the total ruin of humanity. May every man take the measure of his foe! C. The sins of others cause suffering in the innocent. The physician under the influence of drugs, the magistrate who takes a bribe, the careless driver, the libertine, the scoffer, the thoughtless and irreligious - all of these and countless others commit sins that result in the sufferings of others. D. Then there are accidental occurrences, which however cautiously guarded against may yet happen, such as an airplane accident for which no cause can be assigned; and then, suffering. Natural laws are violated inadvertently, or because they are not known and recognized, resulting in suffering which to all outward appearances is totally capricious. III. What to do about suffering. A. We should not blame God with it, nor lose our faith, nor complain as if some unusual thing had happened. It is the grand hallmark of all life on earth. At the same time, we should not take a stoical attitude of bravado, as in Henley’s “I am the captain of my soul.” After all, man does pretty well if he rates being a “cabin boy” on the ship of life and certainly is utterly incapable of being either the captain of his soul or the master of his fate. B. On the positive side, one should strive earnestly to accept suffering as Paul was admonished to accept the thorn in the flesh. That there are rich spiritual rewards to be reaped from suffering is a fact well known to all; and when called to suffering, people should be aware of this and turn all the energies of life toward their appropriation. Some of the great literature, some of life’s most beautiful songs, and some of its most noble achievements have come as a result of suffering that closed some gates and shut the achiever up to a more restricted course, or opened the eyes of the sufferer’s understanding to beauties which he might otherwise never have seen. C. Most of all, it should be accepted in faith. There may not be an answer on this earth or in this lifetime. John the Baptist heard only the grating of the prison door as the soldiers of Herod came to lead him to the block, and Herod heard only the music and dancing; but the answer to such an injustice did not come in this life. But surely the heart of faith can well believe that for him, of whom the Master said, “None is greater,” there is reserved some compensatory reward on the eternal shore. May all men, even in tears, accept whatever of life’s sorrows they must, assured that there is a city “where there are no tears or pain.” D. Finally, let people, when they suffer, remember the sufferings of the Lord. He suffered for us; and, for him, there were no sedatives, no medicines, no relief. Contemplating the epic sorrows of the Christ is sufficient to cause nearly any sufferer to see that his sufferings are as nothing compared with the sufferings of Jesus. And while we are about it, may we be also grateful for the ministration of physicians, nurses, hospitals and friends who can, and do, do so much to relieve the agony and the pain, and to brace the faithful heart against the slings and arrows of outrageous misfortune. With the angels of his power … Here is another reason for seeing this as a glimpse of the final judgment. A vast number of angels are usually associated with Christ in New Testament references to the judgment. This is true even in the parables (Matthew 13:39 Matthew 13:49). For fuller study of angels, see my Commentary on Hebrews, p. 35. In flaming fire … It is positively amazing what diverse views people have taken of this. Moffatt called it `hot air of Jewish apocalypse.’[17] Kelcy construed it as “the glory and majesty of the coming event."[18] Clarke thought it meant “in thunder and lightning.” [19] Lipscomb discerned the following: God’s coming for judgment in the Old Testament is described as his coming in fire (Exodus 3:2;Daniel 7:9-10). What there is said of God is here ascribed to Christ. “The day (judgment) shall declare it, because it shall be revealed by fire” (1 Corinthians 3:13).[20]There is no need to speculate concerning the nature of the “flaming fire” that shall herald the Second Coming, for the Lord has not made it known. Fire there will be. At least one possibility is suggested in the prior comments under 2 Thessalonians 4:15. [15] Adam Clarke, Commentary on the Holy Bible, Vol. VI (London: Carlton and Porter, 1829), p. 562. [16] Peter E. Cousins, op. cit., p. 499. [17] James Moffatt, op. cit., p. 45. [18] Raymond C. Kelcy, The Letters of Paul to the Thessalonians (Austin, Texas: R. B. Sweet Company, Inc., 1968), p. 144. [19] Adam Clarke, op. cit., p. 563. [20] David Lipscomb, op. cit., p. 89. Verse 8 rendering vengeance to them that know not God, and to them that obey not the gospel of our Lord Jesus:Vengeance … Everywhere in Scripture this is the prerogative of Almighty God himself, not that of any man; and its being ascribed here as a purpose and action of the Lord Jesus Christ is another attestation of his deity. See Romans 12:19; Hebrews 10:30 and Deuteronomy 32:25. But vengeance there will be. God has a score to settle with sin and with the incorrigibly wicked, and the judgment of the final day is the occasion divinely appointed to that end. As Moffatt declared, “The repetition of the article here”[21] indicates two classes of people: (1) those who do not know God, and (2) those who obey not the gospel. These are usually explained as “the pagans” and “the unbelieving Jews.” Implicit, however, in the adverse judgment to be pronounced against them that “know not God,” is the fact of their “refusing to know God” (Romans 1:20-28) and of their being in no sense innocent, but “without excuse.” In the second class, it is ridiculous to limit this to “unbelieving Jews.” It refers with equal power to “unbelievers” of all races and nations, even professing Christians, who refuse to “obey the gospel.” And what does that mean? It means those who refuse to be baptized into Christ and to assume the duties and obligations incumbent upon all true Christians. The most concise and the shortest definition of the “gospel” in the New Testament is in Mark 16:15-16, where Christ equated being baptized with the “gospel.” Here is the prime reason why people have labored early and late to get that verse out of the New Testament. Some of the commentators reflect the usual unwillingness to allow this obvious truth, a sample of which is (comment on who obey not the gospel): Namely, the unbelieving Jews.[22]Those who do not obey it as a rule of life.[23]The second expression is merely taking up and filling out the thought of the first.[24]Jews.[25]These are the same people described differently (2).[26]There is no justification for thus toning down the clear warning of this passage. Failure to obey the gospel of Christ is failure to accept eternal life; and may all people heed it. [21] James Moffatt, op. cit., p. 46. [22] P. J. Gloag, op. cit., p. 3. [23] Adam Clarke, op. cit., p. 563. [24] Leon Morris, op. cit., p. 119. [25] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 989. [26] Ronald A. Ward, op. cit., p. 146. Verse 9 who shall suffer punishment, even eternal destruction from the face of the Lord and from the glory of his might,The reference of this verse is to “hell,” the final destiny of the wicked; and, for somewhat extended remarks on this subject, see my Commentary on Matthew, pp. 411-413. It is only with thoughts of the greatest melancholy and sorrow that a subject such as this may be considered. Does there have to be such a place? Deep questionings of the soul are not fully answered in the sacred text, but the faithful Christian accepts as fact that which he finds no logical way of rejecting. There are two facts, universally accepted even in philosophy, to the effect that: (1) there is some kind of existence after death for every soul, and (2) that God will never finally accommodate to evil, that some judgment of it is certain; and these two propositions point logically to a place of overthrow and eternal suppression of evil. Christ and the apostles spoke dogmatically of hell, and the believer in Christ has no alternative to the acceptance of what they said. Hendriksen’s comment on this is: The very fact that “destruction” is “everlasting” shows that it does not amount to annihilation or going out of existence. On the contrary, it denotes an existence “away from the face of the Lord and the glory of his might."[27]Denney, as quoted by Morris, commented thus: If there is any truth in Scripture at all, then this is true - that those who stubbornly refuse to submit to the gospel of Christ, and to love and obey Jesus Christ, incur at the Last Advent an infinite and irreparable loss. They pass into a night upon which no morning dawns.[28][27] William Hendriksen, op. cit., p. 160. [28] Leon Morris, op. cit., p. 120. Verse 10 when he shall come to be glorified in his saints, and to be marveled at in all them that believed (because our testimony unto you was believed) in that day.When he shall come … The Greek word here, according to Kelcy, “is the aorist subjunctive, a construction indicating the certainty of the event and yet the uncertainty of the time of it,” [29] the same being another bit of evidence that neither Christ nor any of his apostles expected the coming as a certainty in their day. Kelcy is also supported in this by all the other Greek scholars consulted in this work. There are two purposes of the coming here cited, but these need not be considered as a total list. Paul’s use of “come” in this verse shows that the “revelation of Christ,” spoken of a moment earlier, is the same as his “coming”; and, therefore, the various references to his revelation, his appearance and his coming all apply to the same event. The last sentence in this verse is considered difficult by scholars; and Morris thought that Lightfoot’s paraphrase of it gives the true meaning thus: The meaning then being … “in all them that believed, and therefore in you, for our testimony was believed by you,” the testimony borne among the Thessalonians had borne the desired fruit[30]“The past tense is used because it looks back from the Judgment Day, to the time when the gospel was first believed at the time of its first being preached to the Thessalonians."[31]To be marveled at … The full glory of Christ at the time of the Second Advent cannot even be imagined. As Adam Clarke expressed it: Much as true believers may marvel at, and much as they admire the perfections of the Redeemer of mankind, and much as they wonder at his amazing condescension in becoming a man, and dying for the sins of the world; all their present amazement and wonder will be as nothing when compared with what they shall feel when they come to see him with all his glory, the glory that he had with the Father before the world was.[32][29] Raymond C. Kelcy, op. cit., p. 146. [30] Leon Morris, op. cit., p. 121. [31] A. J. Mason, op. cit., p. 153. [32] Adam Clarke, op. cit., p. 564. Verse 11 To which end we also pray always for you, that our God may count you worthy of your calling, and fulfill every desire of goodness and every work of faith, with power;Every work of faith … See under 2 Thessalonians 1:3, above, for discussion of “the work of faith”; the new thought here is that even when Christians do the works required by faith it is actually God who supplies the spiritual energy for them to do it, thus referring all the glory unto God. Verse 12 that the name of our Lord Jesus may be glorified in you, and ye in him, according, to the grace of our God and the Lord Jesus Christ.In you and ye in him … For discussion of this expression and six other similar concepts in the New Testament, see my comments on Galatians 5:23. The reference to the “work of faith,” above, and the emphasis here upon the indwelling Christ, show that, although the Second Coming is not out of mind in these verses, nevertheless, “The primary emphasis here would seem to be on the quality of life produced in the Thessalonians by the indwelling Christ."[33]ENDNOTE: [33] Ibid.“THE SECOND EPISTLE TO THE "

Chapter One

IN THIS CHAPTER

1. To note the virtues that demonstrated the spiritual growth and development of the church at Thessalonica

2. To glean what will happen when Christ comes again, and upon whom His vengeance will fall

SUMMARY As in the first epistle, Paul is joined by Silvanus and Timothy as he extends a salutation to the church of the Thessalonians, along with a petition for grace and peace in their behalf (2 Thessalonians 1:1-2).

He makes mention of his obligation to always thank God for the growth of their faith and the way their love abounded towards one another. He is so impressed that he has boasted to other churches of their patience and faith in the midst of persecutions and tribulations (2 Thessalonians 1:3-4).

Paul then offers encouragement in their persecutions by reminding them of the righteous judgment of God. Because of their suffering, which made them worthy of the kingdom of God, God will be righteous to bring tribulation upon those who trouble them, and to give them rest along with Paul and others. This will happen when Jesus is revealed from heaven with His mighty angels, when in flaming fire He will take vengeance on those who do not know God and who do not obey the gospel of Jesus Christ. While these are punished with everlasting destruction from the presence of the Lord, Christ Himself will be glorified in that Day and admired by all those who believe (2 Thessalonians 1:5-10).

This leads to his prayer concerning them. His desire is that God would count them worthy of His calling, fulfill His good pleasure and the work of faith with power, and that the name of the Lord might be glorified in them, and they in Him, in keeping with the grace of God and the Lord Jesus Christ (2 Thessalonians 1:11-12).

OUTLINE

I. (2 Thessalonians 1:1-2)

A. (2 Thessalonians 1:1 a)1. From Paul 2. Also Silvanus and Timothy

B. (2 Thessalonians 1:1-2)1. To the church of the Thessalonians in God our Father and the Lord Jesus Christ (2 Thessalonians 1:1 b) 2. Grace and peace from God and Jesus (2 Thessalonians 1:2)

II. IN (2 Thessalonians 1:3-12)

A. FOR THEIR GROWTH (2 Thessalonians 1:3-4)1. Such thanksgiving is fitting in view of: a. Their faith growing exceedingly (2 Thessalonians 1:3 a) b. Their love abounding toward each other (2 Thessalonians 1:3 b) 2. Paul and his companions even boast of them among the churches of God (2 Thessalonians 1:4 a) a. For their patience and faith (2 Thessalonians 1:4 b) b. In all their persecutions and tribulations they endured (2 Thessalonians 1:4 c)

B. IN TRIAL IN VIEW OF CHRIST’S RETURN (2 Thessalonians 1:5-10)1. Their persecutions are evidence of God’s righteous judgment to come (2 Thessalonians 1:5-7 a) a. In which they shall be counted worthy of the kingdom of God (2 Thessalonians 1:5) b. In which God will repay with tribulation those who trouble them (2 Thessalonians 1:6) c. In which they will receive rest (2 Thessalonians 1:7 a) 2. Such judgment will occur when Jesus is revealed from heaven (2 Thessalonians 1:7-9) a. With His mighty angels, in flaming fire taking vengeance (2 Thessalonians 1:7-8 a)

1. On those who do not know God (2 Thessalonians 1:8 b)
2. On those who do not obey the gospel of our Lord Jesus Christ (2 Thessalonians 1:8 c) b. Punishing such with everlasting destruction (2 Thessalonians 1:9 a)
3. From the presence of the Lord (2 Thessalonians 1:9 b)
4. From the glory of His power (2 Thessalonians 1:9 c)

3. Jesus will come in that Day… (2 Thessalonians 1:10 a) a. To be glorified in His saints (2 Thessalonians 1:10 b) b. To be admired among all those who believe (2 Thessalonians 1:10 c) – Because Paul’s testimony among them was believed (2 Thessalonians 1:10 d)

C. HIS PRAYER FOR THEM (2 Thessalonians 1:11-12)1. That God would… a. Count them worthy of His calling (2 Thessalonians 1:11 a) b. Fulfill all the good pleasure of His goodness and the work of faith with power (2 Thessalonians 1:11 b) 2. That according to the grace of God and the Lord Jesus Christ… a. The name of the Lord Jesus Christ may be glorified in them (2 Thessalonians 1:12 a) b. And they may be glorified in Him (2 Thessalonians 1:12 b)

REVIEW FOR THE CHAPTER

1. What are the main points of this chapter?

• Introduction (2 Thessalonians 1:1-2)
• Encouragement in persecutions (2 Thessalonians 1:3-12)

2. Who joins Paul in sending this letter? (2 Thessalonians 1:1)

• Silvanus and Timothy

3. How does Paul identify the church? (2 Thessalonians 1:1)

• The church of the Thessalonians in God our Father and the Lord Jesus Christ

4. What two reasons does Paul give for why he thanks God always for them? (2 Thessalonians 1:3)

• Because their faith grows exceedingly
• Because their love abounds toward each other

5. What did Paul boast among the churches of God in regards to the Thessalonians? (2 Thessalonians 1:4)

• Of their patience and faith in all the persecutions and tribulations they endured

6. What was one consequence of their suffering? (2 Thessalonians 1:5)

• That they may be counted worthy of the kingdom of God

7. What does God consider it a righteous thing to do? (2 Thessalonians 1:6)

• To repay with tribulation those who trouble them

8. What will those who are troubled receive when the Lord is revealed from heaven? (2 Thessalonians 1:7)

• Rest with Paul and others

9. Who will accompany Jesus when He is revealed from heaven? (2 Thessalonians 1:7)

• His mighty angels

10. Upon whom will Jesus take vengeance in flaming fire? (2 Thessalonians 1:8)

• Those who do not know God
• Those who do not obey the gospel of our Lord Jesus Christ

11. How will they be punished? (2 Thessalonians 1:9)

• With everlasting destruction from the presence of the Lord and from the glory of His power

12. What two things will happen to Jesus when He comes? (2 Thessalonians 1:10)

• He will be glorified in His saints
• He will be admired among all those who believe

13. What five things does Paul pray for in behalf of the Thessalonians? (2 Thessalonians 1:11-12)

• That God would count them worthy of His calling
• That God would fulfill all the good pleasure of His goodness
• That God would fulfill the work of faith with power
• That the name of Jesus Christ may be glorified in them
• That they may be glorified in Him

Questions by E.M. Zerr On 2nd Thessalonians 11. Compare address of this with previous epistle. 2. Also compare the benediction. 3. What action does he show to be proper? 4. How can a man’ s faith grow? 5. What abounded in connection with their faith? 6. Of what else does Paul glory? 7. Where else may these three qualities be found? 8. What conditions specially called for them ? 9. Point out antecedent of “ which” verse 5. 10. What worthiness does it indicate? 11. What wre they doing in behalf of the kingdom? 12. In verses 6, 7 who is the recompenser? 13. Name the two recompenses. 14. Why two recompenses? 15. Point out the two classes given a recompense. 16. Show which receives which. 17. Is the word “ rest” verse 7 noun or verb? 18. When will this recompensing take place ? 19. With whom will the righteous share reward? 20. On what ground should they get such reward? 21. Why not the recompense in this life? 22. If not, what grace will be needed now? 23. With whom will Jesus be revealed? 24. From what place will he be revealed? 25. What is he doing there now? 26. Where is the flaming fire mentioned verse 8 ? 27. What will Jesus take? 28. On whom will it be taken? 29. How could they have known God? 30. What disobedience will be revenged ? 31. State antecedent of “ who” in 9th verse. 32. What word in verse 9 used meaning sentenced? 33. To what will they be sentenced? 34. Show distinction of destruction and annihilation. 35. Will this destruction be in presence of God? 36. State one reason for your answer. 37. Will the lost be absent from glory of God’ s power? 38. Would this take them from his power? 39. Can they be absent and yet be in his hand? 40. Who is the creator of this fire? 41. For whom was it created? 42. Who will make use of it? 43. Does this put the place in God’ s hand ? 44. Are its inmates in God’ s hand? 45. At His coming who shall glorify the Lord? 46. By whom will he be admired? 47. State the cause of this admiration. 48. What worthiness does Paul pray on the brethren ? 49. State God’ s object in his pleasure with his saints. 50. What mutual glorification is desired by Paul?

2 Thessalonians 1:1

2 Thessalonians 1:1-2. These verses are the same in thought as the opening verse of the first epistle to the Thessalonians. See that place concerning Sil-vanus and Timotheus.

2 Thessalonians 1:3

2 Thessalonians 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 1 Thessalonians 1:3.) This growth included their charity (love) for each other, v hick is the meaning of the word aboundeth.

2 Thessalonians 1:4

2 Thessalonians 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” (Romans 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 (Acts 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.

2 Thessalonians 1:5

2 Thessalonians 1:5. It is God’s judgment that the faithful servants shall prove their faith by enduring persecutions (2 Timothy 3:12), such an experience being a proof that they are true disciples. Knowing that such persons will actually endure their trials, He has rebarded such a truth as rendering them worthy of the test. (See Acts 5:41; James 1:2 James 1:4; 1 Peter 4:12-14.) This is why Paul refers to the matter as a manifest token of the righteous judgment of God. The Lord knows how much the true disciples can withstand, hence He will not suffer them to be tried beyond that (1 Corinthians 10:13); and when they come out of their trials as victors over evil, it proves the righteousness of His judgment.

2 Thessalonians 1:6

2 Thessalonians 1:6. God will suffer evil men to persecute His children in this world, knowing they will withstand the test and thus prove their worthiness to be counted as heirs of the kingdom. But these evil doers will get their just dues after a while, and such a dealing with them is declared to be a righteous thing. Recompense means to repay or “deal out”; tribulation denotes trouble or punishment. The verse means that God will deal out punishment to the ones who have been troubling His children.

2 Thessalonians 1:7

2 Thessalonians 1:7. The word rest is a noun (not a verb), and it is the object of the verb “recompense” in the preceding verse. The two verses contain a sentence that has two objects. God is the actor or subject; recompense is the verb or predicate; tribulation and rest are the objects. Since these objects are opposite in kind, it follows that they will not be recompensed to the same people. The preceding verse says the tribulation will be recompensed to the troublers of God’s children; this verse says the rest will be recompensed to the ones who are troubled by these evil workers.

With us means that faithful Christians will join wth the apostles in enjoying this rest–the rest that “remaineth to the people of God” (Hebrews 4:9). The time when all this is to take place will be when the Lord Jesus shall be revealed from heaven with his angels.

2 Thessalonians 1:8

2 Thessalonians 1:8. In flaming fire. The first word is from the Greek EN, and Thayer’s general definition is, “in, on, at, with, by, among.” In the King James Version it has been rendered through 37 times, by 142, with 139. In Luke 21:27; Acts 1:9-11; Revelation 1:7 it is shown that Jesus will actually be accompanied with clouds when he comes, yet there is no teaching that clouds will be used as instruments for the punishment of the unrighteous. On the other hand, there is plenty of scripture that teaches us that fire will be the element used in their punishment. (See Matthew 3:12 Matthew 25:41; Mark 9:43-48; 2 Peter 3:7; Revelation 20:15 Revelation 21:8.) From this information the conclusion is that when Jesus comes he will be prepared to administer the fire upon the unsaved. All fire will burn, but a flame is more active and penetrating, so the phrase j laming fire is used to indicate the intensity of punishment that is to be inflicted upon the wicked.

Vengeance is not used in the sense of spitework or the “get-even” spirit as men often do, but it is from an original that means legal and judicial punishment on one who has shown disrespect for some law. Know nut God means those who refuse to recognize Him, and that attitude is manifested by their refusal to obey the Gospel of Christ who is the Son of God.

2 Thessalonians 1:9

2 Thessalonians 1:9. The preceding verse names the element the Lord will use in punishing the disobedient. This verse shows the nature or extent of that punishment, that it will be everlasting. The unrighteous will first be sentenced to this fate, which is one meaning of the word for punished. It is the same Greek word translated “Judgment” in Acts 25:15, where Festus says he was asked to have judgment (meaning a sentence) against Paul. So our verse means Jesus will pronounce the sentence when he comes, and the verdict will begin to be served on that day.

The punishment to which the unsaved will be sentenced is described next. Destruction is from , which Thayer defines, “ruin, destruction, death,” and he explains it to mean, “the loss of a life of blessedness after death, future misery.” The word does not mean total annihilation as certain false teachers claim. The wicked will not cease to be, but their right to happiness will be totally destroyed. Hence they will be driven from the presence of God, and the separation will be everlasting.

2 Thessalonians 1:10

2 Thessalonians 1:10. The nature and extent of the punishment to be pronounced against the unsaved are set forth in the preceding two verses, and the occasion when such a sentence will be announced is stated in this verse, namely, when Jesus comes again. Glorified in his saints. Other believers are mentioned in addition to these saints, hence these are the “ten thousand of his saints” mentioned in Jude 1:14. Their presence with Him at that time will be a glory to him, in the same sense that a person of great dignity is honored upon his entry into a place, by a vast escort of other persons of high rank. This distinction is indicated further by what is said of others who are called believers who will admire Jesus when he comes.

It is made definite by the words among you, in direct connection with the fact of the testimony of the apostles having been delivered to them, and believed by them. Another conclusion is justified by these several verses, namely, that the sentencing of the wicked, and the resurrection and ascension of the righteous (1 Thessalonians 4:16-17) will occur at the same time, although the entire story is not told in any one place.

2 Thessalonians 1:11

2 Thessalonians 1:11. In Ephesians 4:1 Paul exhorts brethren to walk worthy of their calling, and in this verse he expresses the same thought in a differ-ent wording. He prays that God would count or consider the Thessalonians worthy, which would require that they live as they should, since God will not favor any unworthy persons. God is perfectly good, and will not take pleasure in the disciples unless they fulfill the conditions on which such grace is promised. Those conditions must be a work of faith, and that means according to the Gospel, since it is the power that directs men and women into salvation (Romans 1:16).

2 Thessalonians 1:12

2 Thessalonians 1:12. When Christians prove their faith by their works, they will thereby glorify the Lord. By the same token the glory of the Lord will be given upon them, for both Lord and servant are to work together (1 Corinthians 3:9). This entire workmanship is according to the grace of our God and the Lord Jesus Christ.