CHAPTER I
2 THESSALONIANS
Commentary
on
II Thessalonians
on
II Thessalonians
CHAPTER I
Outline of II Thessalonians 1
Theme: The Revelation of the Lord Jesus from Heaven has a twofold purpose:
(1). To be glorified in the saints, including those at Thessalonica, for whom, because of their increase in faith and love, and their continued endurance amid persecution, Paul feels impelled to thank God, and for whom he prays.
(2). To render vengeance to the disobedient.
1:1–12
1 1 Paul and Silvanus and Timothy to the church of the Thessalonians in God our Father and the Lord Jesus Christ; 2 grace to you and peace from God the Father and the Lord Jesus Christ.
3 We are obliged to give thanks to God always for you, brothers, as is fitting, because your faith is growing beyond measure, and the love of each single one of you for one another is constantly increasing, 4 so that we on our part boast of you in the churches of God, of your endurance and faith in all your persecutions and in the afflictions under which you are holding up, 5 an evident indication of God’s righteous judgment, in order that you may be deemed worthy of the kingdom of God, for which you, too, are suffering; 6 (God’s righteous judgment, we say) if, indeed, (it is) righteous in God’s estimation (as it certainly is) to repay with afflictions those who afflict you, 7 and (to grant) you who are being afflicted rest with us at the revelation of the Lord Jesus from heaven with the angels of his power in flaming fire, 8 inflicting vengeance on those who do not know God, even on those who do not obey the gospel of our Lord Jesus, such as will pay the penalty of everlasting destruction away from the face of the Lord and from the glory of his might, 10 when he comes in order to be glorified in his saints and to be marveled at in all who believe — for our testimony to you was believed — in that day.
11 With this in view we are also praying always for you, that our God may count you worthy of the call, and that he by his power may bring to fulfilment (your) every resolve prompted by goodness and (your every) work resulting from faith, 12 in order that the name of our Lord Jesus may be glorified in you, and you in him according to the grace of our God and of the Lord Jesus Christ.
1:1, 2 Paul and Silvanus and Timothy to the church of the Thessalonians in God our Father and the Lord Jesus Christ; 2 grace to you and peace from God the Father and the Lord Jesus Christ.
This superscription differs from that found in I Thess. 1:1 in two respects only:
(1) It has “our Father” instead of “the Father.” Thus the fact that both writers and readers have one and the same Father is here definitely expressed, though it was also implied in I Thess. 1:1.
(2) After the clause “grace to you and peace” it adds a phrase which makes explicit the source of grace and peace, showing that it comes “from God the Father and the Lord Jesus Christ.” In I Thess. 1:1 this source was implied in the statement that the church was (founded and still existing) “in God the Father and the Lord Jesus Christ.”
For the rest, see on I Thess. 1:1.
3. We are obliged to give thanks to God always for you, brothers, as is fitting.
For the meaning of, “We give thanks to God always,” see on I Thess. 1:2. However, here in II Thess. 1:3 the writers do not state, “We give thanks to God always,” but “We are obliged” (ὀφείλομεν) to do so. They feel impelled to express their gratitude to God. They cannot do otherwise. And this subjective necessity is in harmony with the objective necessity: “as is fitting” (ἄξιον).
The idea advanced by some commentators that the substitution of, “We are obliged to give thanks,” for “We give thanks” implies a degree of reluctance or hesitancy, and that this “somewhat faltering manner of expression” must be explained in the light of 2:2; 3:6, 10, 11 — passages which indicate that the mental attitude and conduct of some had grown worse instead of better — impresses us as an instance of reading too much into the text. Also open to serious question is the view according to which the replacement of “for you all” (I Thess. 1:2) by the simple “for you” (here in II Thess. 1:3) must be explained similarly. That Paul is not trying to omit any true “brother” is rather clear from what immediately follows (note the words “each single one of you”): because your faith is growing beyond measure, and the love of each single one of you (literally, “of each one of you all”) for one another is constantly increasing. Clearly in this entire passage — whether it be read in the original or in the translation makes no difference — the writers reveal themselves as men who are elated (see also on 2:13; 3:4) rather than reluctant, exuberant rather than hesitant. The presence in the congregation of a few members who were not living in accordance with the rules cannot be denied. In fact, it constituted a real problem, more so even than when the first epistle was written. But in the jubilant passage which we are now discussing the disorderly persons are kept in the background for the moment. What we have here is irrepressible joy, a joy which in the form of sincere and humble thanksgiving is directed to the Giver of all good things.
The reason for the constant thanksgiving is that the faith of the Thessalonians is growing beyond measure (ὑπεραυξάνει) or very much, and that the love of each single brother is constantly increasing (πλεονάζει), which was exactly what Paul had wished and prayed for so earnestly (see on I Thess. 3:12; 4:1, 10). It is true that in the present passage faith and love are mentioned, not hope. Contrast I Thess. 1:3, where all three are mentioned. But to infer from this omission (as some interpreters do) that in Paul’s judgment the Thessalonians had lost their hope is unwarranted. Such a conclusion brings one into conflict with what is clearly stated in II Thess. 2:16: “who gave us (both readers and writers) good hope.” Besides, Paul immediately adds (verse 4) that he boasts of the endurance which the readers are showing; and is not endurance inspired by hope? See on I Thess. 1:3.
It is certainly true that the Thessalonians needed further instruction with respect to things to come (see 2:1–12), but their hope was by no means dim. On the contrary, it was buoyant, and it sustained them sothat they were able to endure persecution. Verse 3 must not be interpreted as if verse 4 did not exist! The only correct way to interpret a passage is to read on and on. If that is done, we shall not commit the error of saying that Paul praises the Thessalonians for their faith and love but not for their hope.
4. One of the results of the readers’ growth in faith and increase in love is now stated: sothat we on our part boast of you in the churches of God, of your endurance and faith in all your persecutions and in the afflictions under which you are holding up.
The perfectly natural and easy manner in which the term endurance is here introduced seems to imply that it was already presupposed in verse 3. Faith full-grown implies hope, and hope produces endurance.
Paul, Silas, and Timothy are boasting (i.e., they “spoke with pride”) about the Thessalonians. In connection with this boasting four facts are pointed out:
(1) Its authors: “we on our part” (αὐτοὺς ἡμᾶς). Cf. Rom. 9:3; 15:14; II Cor. 12:13. The idea seems to be one of contrast, not one of resemblance. In other words, the meaning is not, “we, like others who have heard about you” (in which case we would have expected καὶ ἡμᾶς), nor is it “we of our own accord,” but “we on our part over against you on your part.” The missionaries must have heard from the Thessalonians since the first epistle was written. Naturally, the genuine believers in the recently established church were rather restrained in speaking about their own spiritual condition. They were humble, ready to admit that even the most devout among them were still far removed from the goal of spiritual perfection, and that some in the congregation conducted themselves in such a manner that the others felt ashamed. Over against this, Paul, by way of encouragement, says, “We on our part boast of you.”
(2) Its personal object: “you,” i.e., the Thessalonians.
(3) Its impersonal object: “your endurance and faith in all your persecutions and in the afflictions under which you are holding up.”
This indicates the qualities in the readers which had given rise to the boasting. The missionaries spoke with pride about the Thessalonians because they were holding up under (they manifested the grace of ὑπομονή, endurance; see on I Thess. 1:3; 4:14) all their distresses, armed, as they were, by faith in God and in his promises. These distresses are here characterized as persecutions (used by Paul also in Rom. 8:35; II Cor. 12:10; II Tim. 3:11), which is the more specific term, and afflictions, which is the more general term. The latter may also indicate the result of the persecutions. These afflictions are the “tribulations” caused by the pressure which the enemy exerts upon the children of God. See N.T.C. on John 16:33. Paul commends the Thessalonians for holding up (ἀνέχεσθε) under these trials. The expression “all your persecutions” seems to indicate that of late these hardships had increased rather than decreased.
(4) Its place or sphere: “the churches of God.” See on I Thess 1:7, 8; 2:14. That Paul was in rather close contact with these churches appears again and again. Anxiety for all the churches pressed upon him daily (II Cor. 11:28). Is he thinking here of other churches in Macedonia, of Corinth and other churches in Achaia (cf. II Cor. 1:1), and of the churches in Asia Minor? We do not know. We do know that it was Paul’s custom to boast of one church to another (II Cor. 8:1–6; 9–2; contrast Phil. 4:15).
5. an evident indication of God’s righteous judgment, in order that you may be counted worthy of the kingdom of God, for which you, too, are suffering.
Paul calls this unflinching attitude on the part of the Thessalonians (their endurance and faith amid all persecutions and afflictions) an indication (ἔνδειγμα) or “proof positive” of God’s righteous judgment. The very fact that God rewards his children with fortitude indicates that he is a righteous God, who, accordingly, will also manifest this righteousness in the final judgment, which judgment will have as its purpose to state openly that his loyal followers are worthy of entering his everlasting kingdom.
For the sake of this kingdom not only Paul, Silas, Timothy and many others outside of Thessalonica are suffering but so are also the believers at Thessalonica. They gladly endure tribulation in order that one day they may enter into the kingdom of perfection, in which God will be all in all, and his sovereign rule will be joyfully recognized and obeyed.114
Let not the Thessalonians doubt this benevolent purpose of God with respect to them, namely, to count them worthy of entering the kingdom. Let them have no fear (cf. I Thess. 5:4, 5, 9). Let them bear in mind that God is not only Judge but righteous Judge, who rewards faith and obedience, and who ever keeps his promise. The righteous character of God’s judgment is emphasized in the immediately following verses:
6, 7. (God’s righteous judgment, we say) if, indeed, (it is) righteous in God’s estimation (as it certainly is) to repay with afflictions those who afflict you, and (to grant) you who are being afflicted rest with us at the revelation of the Lord Jesus from heaven.
Here Paul shows that God’s kindly purpose with respect to the Thessalonians (to count them worthy of entering the kingdom) is in harmony with the basic principle of recompense, according to which those who persecute God’s people will suffer punishment, and those who are persecuted because of their faith will receive a reward.
The apostle is so thoroughly convinced of the absolutely indisputable character of this basic principle that he can afford to say, “If …” Note, however, that he does not merely say, “If,” but “If, indeed!” (εἴπερ), and that the condition is assumed to be true (first class conditional sentence). Hence, clearly to convey the full force of the original, one should add to the words, “If, indeed, (it is) righteous in God’s sight” something like “as it certainly is.”
Even today we use such if-clauses again and again. We use them when we are sure that the statement included in the if-clause is beyond dispute; for instance:
“If the sun rose yesterday, it will rise tomorrow.”
“If I am poor, I am not dishonest.”
“If the mail was delivered yesterday, it will be delivered today.” In each case such an “if” means “on the valid assumption that.”
Hence, the sense of verses 6 and 7 in relation to verse 5b is: “On the valid assumption that it is a divine rule that the persecutor is punished and that the persecuted is rewarded, God will reward you on the coming judgment-day by counting you worthy to enter his glorious kingdom.”
God’s righteousness is manifested in a twofold manner. On the one hand, it is retributive: God repays (gives in return; see on I Thess. 3:9) with afflictions (see N.T.C. on John 16:33) those who afflict believers. On the other hand, it is remunerative: he grants those who are being afflicted rest (ἄνεσιν, from ἄνεσις, literally let-up), gracious relief (II Cor. 2:13; 7:5; 8:13) from all the hardships they have borne on account of their valiant battle for the truth.
In a touching manner the passage is so worded that association with others in suffering for the cause of Christ (note verse 5: “you, too, are suffering”) is balanced by association with others in enjoyment of rest (“rest with us,” that is, with Paul, Silas, Timothy, and, of course, with all other believers).
This rest — freedom from every form of bondage, and everlasting peace in the presence of the God of love — will be granted to believers “at the revelation of the Lord Jesus from heaven.”
Paul is fond of this word revelation (ἀποκάλυψις, literally uncovering, the removal of the veil). Often he uses it in the sense of a disclosure of divine truth (Rom. 2:5; 16:25; I Cor. 14:6, 26; II Cor. 12:1, 7; Gal. 1:12; Eph. 3:3). In the present instance, however, the term has reference to the glorious manifestation of the Lord at his second coming. So also in I Cor. 1:7. Then the veil which now hides him from our view will be taken away, for we shall see him in his majestic descent from heaven (see on I Thess. 4:16). The expression “at the revelation of the Lord Jesus from heaven” means “when the Lord Jesus will be revealed, coming from heaven:”115 This is the Parousia (see on I Thess. 2:19; see also N.T.C. on John 21:1). With the angels of his power in flaming fire (“in fire of flame” = “flaming fire” is perhaps the best reading; contrast Acts 7:30 “flame of fire”).
That the Lord at his coming will be accompanied by the angels (in whom his power is made manifest) had been proclaimed by Jesus himself (Matt. 13:41, 42; 25:31; cf. Jude 15; Rev. 14:19). Their function will be twofold: “first, to gather the weeds, binding them in bundles to be burned,” and also “to gather the wheat into my (the Lord’s) barn.”
The addition of the phrase “in flaming fire” indicates the Lord’s holiness manifested in judgment (cf. Ex. 3:2; 19:16–20; Is. 29:6; 66:15, 16; Ps. 50:3; 97:3). The passage which must have been vividly present to Paul’s consciousness when he wrote this is Is. 66:15, 16:
“For behold, Jehovah will come with fire, and his chariots will be like the whirlwind; to render his anger with fierceness, and his rebuke with flames of fire. For by fire will Jehovah execute judgment.…”
The picture is very vivid. We can almost see the angelic host, the Lord himself in the center. Moreover, this is not merely a picture; it is reality! It is by no means established that the mass of fire with its flames shooting in all directions is a “mere” symbol of judgment. To be sure, not until these events become actual history shall we know how much of this description must be taken literally and how much figuratively, and it is useless to speculate. On the other hand it is also true that the seer on Patmos describes how at Christ’s coming the earth and the heaven flee away (Rev. 20:11); and II Peter 3:7, 11, 12 states that the universe will be purged completely by a great conflagration (“the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat”). To explain the phrase “in flaming fire” as indicating that the descending host of angels will itself be a flaming fire does not satisfy. The “in” is that of investiture: the host — with Christ leading in the center — is invested in, surrounded by, fire. The three prepositional phrases are clearly parallel. The revelation of the Lord Jesus is:
a. from heaven
b. with the angels of his power
c. in flaming fire.
To speak about a “mere” symbol in such connections is never right. The reality which answers to the symbol is always far more terrible (or far more glorious) than the symbol itself. Human language is stretched almost to its breaking-point in order to convey the terrible character of the coming of the Lord in relation to the wicked:
8. inflicting vengeance on those who do not know God, even on those who do not obey the gospel of our Lord Jesus.
The Lord comes in order to “inflict vengeance” (cf. Deut. 32:35; Is. 59:17; Ezek. 25:14). On whom? Two answers are possible, depending on what translation one adopts, whether, “inflicting vengeance on those who do not know God, and on those who do not obey the gospel of our Lord Jesus,” or “inflicting vengeance on those who do not know God, even on those who do not obey the gospel of our Lord Jesus.” In the former case two classes are indicated: a. pagans who have never heard the gospel and b. Jews and pagans who have rejected the gospel. In the latter case the reference is to only one class, namely, those who, having heard the gospel, refuse to obey it. In view of the fact that in the entire context the blind heathen who have never come into contact with the message of salvation are never alluded to, and that those who in their wilful disobedience persecute God’s children are definitely in the apostle’s mind (see verses 4, 6, 9), we accept the latter alternative.
Not ignorance of the gospel but disobedience was the sin of the persecutors. It is true that the wicked are here described as “those who do not know God.” They do not know him as their own God. They do not call on his name. They hate him; hence, they also hate his gospel (the gospel which proclaims him, and which he proclaims). Cf. Jer. 10:25; then N.T.C. on John 7:17; II Thess. 3:14; Rom. 10:16.
9. With reference to the persecutors Paul continues: such as will pay the penalty of everlasting destruction away from the face of the Lord and from the glory of his might.
The attention is once more focussed on the cruel individuals who, in their hatred of God and of the gospel, make life hard for sincere believers. They are such people as (οἵτινες is a qualitative relative pronoun, not the same as “who”) will pay the penalty of everlasting (actually never-ending; see N.T.C. on John 3:16) destruction. The very fact that this “destruction” (cf. I Thess. 5:3; I Cor. 5:5; I Tim. 6:9) is “everlasting” shows that it does not amount to “annihilation” or “going out of existence.” On the contrary it indicates an existence “away from the face of the Lord and from the glory of his might.”
While “everlasting life” manifests itself in the blessed contemplation of the face of the Lord, sweet fellowship with him, closeness to him (Rev. 22:4; cf. Ps. 17:15; Matt. 5:8), a most wonderful together-ness (I Thess. 4:17), “everlasting destruction” — which is the product of God’s vengeance (see verse 8 above) — is the very opposite. Just as the “blessing” (?) of Esau consisted in this, that his dwelling would be away from the fatness of the earth, and away from the dew of heaven (Gen. 27:39 correctly translated), so the punishment which all the persecutors of God’s people will suffer will be everlasting existence away from (ἀπό) Christ, banished forever from his favor. Cf. Rom. 9:3. The language employed here reminds one of the recurring refrain of Is. 2:10, 19, 21, or of the well-known stanza:
“To live apart from God is death,
’Tis good his face to seek;
My refuge is the living God,
His praise I long to speak.” (Based on Ps. 73:27.)
This banishment from loving fellowship with Christ implies expulsion from “the glory (radiant splendor) of his might” as it is manifested in the salvation of the saints.
10. The terrible separation will become publicly evident when he comes in order to be glorified in his saints and to be marveled at in all who believed — for our testimony to you was believed — in that day.
The meaning of Christ’s second coming for those who by sovereign grace have placed their trust in him is here set forth. In a sense this may be viewed as a continuation of the thought begun in verse 7. According to that verse, God’s children will receive rest when the Lord Jesus is revealed. Here in verse 10 we are shown that this rest which they will enjoy means glory for him. He will be glorified in (not merely among) them; that is, they will reflect his light, his attributes as, in principle, they do even now (II Cor. 3:18). Every vestige of sin will have been banished from their soul. They will mirror forth his image and walk in the light of his countenance (Ps. 89:15–17). In this he will rejoice. In this the angels, too, in seeing it, will rejoice. And in this each of the redeemed, seeing the reflection of Christ’s image in all the other redeemed, will rejoice. Moreover, not only will Christ rejoice in the reflection of his own image in them, but he will also rejoice in their joy! Cf. Zeph. 3:17. And his rejoicing in their joy will reflect glory on him! Thus, take it in any sense, he will be glorified in his saints. Cf. Is. 49:3; see also N.T.C. on John 12:28. He will be marveled at (viewed with glad astonishment and with grateful wonder; hence, praised) in all who believed.
On the one hand, the redeemed are here viewed as saints (set apart by God for his service); on the other, as believers, men who have placed their trust in the Lord. The first term emphasizes the fact that their salvation is basically God’s work. The second sets forth that they, nevertheless, actively embrace the Christ.
“When (ὅταν) he comes” means “when he returns on that day which to us is indefinite.” Yet to God it is well-known: it is that specific day (note emphatic position at the end of the sentence), namely, the day of Christ’s return unto judgment. Cf. Is. 2:11, 17, 20; Matt. 24:36; II Tim. 1:12, 18; 4:8.
The expression “For our testimony (cf. I Cor. 1:6; 2:1) to you was believed” is clearly parenthetical. What Paul, Silas, and Timothy wish to say may be paraphrased as follows:
“The enemies of God who so bitterly persecute you will pay the penalty of everlasting destruction, away from the face of the Lord and from the glory of his might, when he comes in order to be glorified in his saints and to be marveled at in all who believed; and please notice that we said, ‘In all who believed.’ That includes you, Thessalonians; yes, it includes both those of you who have already fallen asleep in Jesus and those (if any) who will remain alive until the return of the Lord. It includes all sincere believers without exception. Hence, it includes you, for our testimony to you was believed.”
This was a word of comfort for the congregation as a whole, but especially for those who wondered about the state of their salvation and about the lot of those believers who had departed from this life. See on 4:13–5:11.
11. With this in view we are also praying always for you, that our God may count you worthy of the call. That is, with a view to the realization of the expectations mentioned in verses 5–10 (namely, that on the day of judgment you may be counted worthy of entering the kingdom, that you may then receive rest, that he may at his coming be glorified in you, etc.) Paul, Silas, and Timothy are giving thanks not only (see on verse 3 above) but are also (καί) praying. They do not skip a single day — note praying always, and see on I Thess. 1:2 — but are continually remembering the needs of the Thessalonians before the throne of grace.
Now it stands to reason that if on the day of judgment the Thessalonians are to be counted worthy of inheriting the kingdom, they must here and now conduct themselves in harmony with the Gospel-call116 which they have received. If our life is Christ, our future will be gain; otherwise not. Hence, the content (naturally also the purpose) of the prayer is “that God may count you worthy” (see on verse 5 above) of his gracious invitation extended to you by means of the preaching of the gospel, already in principle savingly applied to your hearts by the Holy Spirit; in other words, that in the estimation of God you may live and act as it becomes those who have received the call which you have received. Cf. Eph. 4:1.
But since in their own power men are unable to live in such a manner that God can count them worthy of the call, it is immediately added, and that he by (his) power may bring to fulfilment (your) every resolve prompted by goodness and (your every) work resulting from faith. Note the combination: resolve and work. The first is incomplete without the second. Delight (εὐδοκία, used by Paul also in Rom. 10:1; Eph. 1:5, 9; Phil. 1:15; 2:13, good pleasure) in doing something that is to God’s honor, even to the point of resolve or determination to do it, is fine; but it must be translated into action; it must be brought to fulfilment. For the type of genitive employed in such expressions as “resolve prompted by goodness (ἀγαθωσύνης admiration for the good)” and “work resulting from (and sustained by) faith (πίστεως)” see on I Thess. 1:3. It is hardly necessary to point out that Paul has in mind the believer’s resolve (cf. in Rom. 10:1; Phil. 1:15) and the believer’s (not God’s) work. If that is the meaning when the latter phrase is used in I Thess. 1:3 (see on that passage), why not here? Moreover, since the two phrases (“resolve prompted by goodness” and “work resulting from faith”) form a pair, it follows that not only the latter but also the former refers to the Thessalonians, not to God; (εὐδοκία refers to God’s good pleasure in Eph. 1:5, 9; Phil. 2:13; cf. Matt. 11:26; Luke 2:14; 10:21).
In thought the word every (πᾶσαν, feminine) must be connected both with resolve (εὐδοκίαν, feminine) and with work (ἔργον, neuter); “every resolve” and “every work.” The missionaries are constantly praying that in the case of the Thessalonians no resolution that springs from the good disposition which the Holy Spirit has created in their souls be left unfulfilled, and that no faith-inspired work be left unfinished. They are praying that God may accomplish this “by (his) power” (ἐν δυνάμει), the power of his grace working within them. Cf. Rom. 1:29; Col. 1:4; I Cor. 1:24; and see on I Thess. 1:5.
It is foolish to ask, “But if Paul already knew from the evidences — faith, love, endurance (see verses 3, 4 above) — that God on the day of judgment would count them worthy of entering the kingdom, then why does he with a view to this final verdict still pray for their further sanctification?” The answer is not, “Because, after all, he was afraid that they might still fall away from grace.” In that case he could not have said what he did say in verse 5. The true answer is, “Paul knew from the evidences that as a result of constant prayer (their own prayer-life and the prayers of others for them) the Thessalonians would live and act as it becomes those who have received the call, sothat on the day of judgment God would count them worthy of entering the kingdom.” In the chain of salvation, which connects one eternity with another, constant prayer and daily sanctification are indispensable links.
12. Moreover, the missionaries are interested in something else besides the salvation of the Thessalonians. They desire that every resolve prompted by goodness and every work resulting from faith be brought to fulfilment and that the readers may finally be counted worthy of entering the state of ultimate perfection in order that (ὅπως) an even higher goal may be attained, as is expressed in verse 12: in order that the name of our Lord Jesus may be glorified in you, and you in him according to the grace of our God and of the Lord Jesus Christ.
What it means for our Lord Jesus to be glorified in his disciples (or saints) has been explained in connection with verse 10 above. Here in verse 12, however, it is the name of the Lord that is glorified. Christ’s name is Christ himself as he has revealed himself: for example, as God’s Anointed One, the Savior and Lord of his own. Hence, when they share in his anointing, accept his salvation, and recognize his Lordship, then his name is glorified in them. And this, in turn, reflects glory on them. (We accept the rendering “in him,” though “in it” — i.e., in the name — is also possible, with very little difference in meaning.)
This “he in you” and “you in him” is probably based directly upon the teaching of Jesus. See N.T.C. on John 17:10, 22; then also on John 15:4. It indicates the closeness of the fellowship between the Lord and those who are his own. His work in their hearts reflects glory on him. Their nearness to him means glory for them. Moreover, the glory which they receive is not given according to the standard of human merit, for then there would be none. It is given according to the standard of “the grace of our God and of the Lord Jesus Christ.” That grace (see on I Thess. 1:1) is derived from God our Father as the Fountain, and, being mediated through the Lord Jesus Christ (see on I Thess. 1:1), may be said to be derived also from him.
The translation preferred by some, namely, “according to the grace of our God and Lord Jesus Christ,” sothat the entire expression would refer to the second person of the Trinity, and sothat it would be another proof-text for the deity of Christ, has little in its favor. In the epistles to the Thessalonians (I Thess. 1:1, 2; II Thess. 1:2) grace is pictured as proceeding from a twofold source, namely, God our Father and the Lord Jesus Christ. There is no solid reason to introduce a change here. It is definitely not true that grammar necessitates such a change.117
Synthesis of Chapter 1
See p. 152. The Revelation of the Lord Jesus from Heaven has a two-fold purpose: to be glorified in the saints and to render vengeance to the disobedient.
After the usual introduction (verses 1 and 2) Paul writes that he feels impelled to express his gratitude to God for the readers’ growth in faith and love. He (and, of course, his partners with him) boasts of the Thessalonians whenever he contacts anyone from the other churches. He regards the readers’ endurance and continued faith amid persecution and affliction to be a reward for their loyalty, according to the usual manner in which God rewards holy endeavor with strength to increase in it. The fact that here and now God fulfills his promise causes the apostle to look forward with courage to the day of the final judgment, fully trusting that also then God’s righteousness will become evident, and the readers will be deemed worthy of the kingdom in perfection.
This action on the part of God is in harmony with the divinely established principle that a man reaps what he sows. Accordingly, God afflicts the afflictors, and grants rest to those who rest in his promises. Thus, for unbelievers the revelation of the Lord Jesus from heaven with the angels of his power in flaming fire will have as its purpose the rendering of vengeance. This vengeance will be in the form of “everlasting destruction away from the face of the Lord and from the glory of his might.” But for believers its purpose will be that he may be glorified and marveled at in them, the splendor of his attributes being reflected in them. This will be the portion of all his saints, including the Thessalonians, for they, as well as others, have accepted the missionaries’ testimony.
With a view to “the great assize” and its glorious reward Paul never lets a day go by without praying for the readers, in order that the work in them begun may by God’s grace be fully done: that pious resolutions may become actions, and that these actions may be completed. Thus the name of the Lord Jesus will be glorified. And this, too, will be glory for them, in accordance with the standard of “the grace of our God and of the Lord Jesus Christ.”
114
The exegesis here given is based upon the following conclusions with respect to points of grammar.
a. ἔνδειγμα is either accusative in apposition with verse 4b (somewhat like λατρείαν in Rom. 12:1) or else it is to be regarded as a predicate nominative (after ὅ ἐστιν understood). In either case it refers not to the persecutions and afflictions as such, as if Paul were saying that these tribulations which believers had to endure were an evidence of God’s righteous judgment, but to the believers’ faith and endurance amid all their persecutions and afflictions.
b. The κρίσις refers, indeed, to the final judgment, and not to God’s verdict here and now with respect to the genuine character of the endurance and faith of the Thessalonians. (On the noun judgment and the verb to judge see N.T.C. on John 3:19, 17.)
Proof: the following verses (6–10) clearly indicate that Paul is thinking of the judgment “at the revelation of the Lord Jesus from heaven.” One should read on and on.
c. εἰς τό, as often in Paul, is best taken in its telic sense; cf. the parallel thought expressed in verse 10. The judgment day arrives in order that the saints may be deemed worthy of the kingdom, and in order that Christ may be glorified in his saints.
d. The verb καταξιόω means not “make” but “count” worthy. For evidence see M.M., p. 330.
e. As in I Thess. 2:12 (see on that verse) so also here the expression “the kingdom of God” indicates the redeemed society of the future which will gladly recognize and obey God’s rule. This future sense is clear from the entire context (verses 6–10). Also elsewhere in Paul’s epistles this kingdom is an inheritance which believers will receive by and by, and from which those who practice immorality, uncleanness, etc., will be excluded (I Cor. 6:9, 19; Gal. 5:21; Eph. 5:5). Flesh and blood cannot inherit it (I Cor. 15:50). Nevertheless, this future kingdom is fore-shadowed in the present, into which believers have been translated (Col. 1:13). Its citizens even now possess “righteousness and peace and joy in the Holy Spirit” (Rom. 14:17). It is “not in word but in power” (I Cor. 4:20).
f. For the meaning of ὑπέρ see N.T.C. on John 10:11.
115
It is clear that I take the genitive to be objective or perhaps objective-subjective; certainly not only subjective (as Van Leeuwen maintains, op. cit., p. 409) as in Gal. 1:12. The Lord Jesus (for the meaning of “Lord” and “Jesus” see on I Thess. 1:1) is represented here in II Thess. 1:7 as being revealed. My reasons for accepting this position are as follows:
(1) This is in harmony with the context (see verse 10: he comes “to be marveled at”).
(2) It agrees with Christ’s own manner of speaking (which must have been transmitted to Paul). Thus according to Luke 17:30 Jesus spoke about “the day when the Son of man is revealed.”
(3) “The revelation of the Lord Jesus” (cf. similar expressions in I Peter 1:7, 13) is “the revelation of his glory.”
It is true, of course, that the Lord reveals himself. Hence, it is a revelation of himself, by himself (objective-subjective), but the emphasis is on the idea that it is a revelation in which his glory is disclosed (objective).
(4) Thus viewed we get an antithesis between the Christ and the Antichrist: Christ is revealed when he returns in glory, and then also the Antichrist (“the man of sin,” “the lawless one”) will be revealed (see on II Thess. 2:3, 6, 8).
116 In the New Testament κλῆσις always the divine call to salvation: Rom. 11:29; I Cor. 1:26; 7:20; Eph. 1:18; 4:1, 4; Phil. 3:14; II Tim. 1:9; Heb. 3:1; II Peter 1:10. In agreement with Lenski (op. cit., p. 394) we see no need of interpreting the term as used here in II Thess. 1:11 in any other way than as indicating the effective Gospel call. For a different interpretation see Van Leeuwen, op. cit., p. 414.
117 Sharp’s Rule is valuable, but on this one condition: that it be applied only to such cases to which it applies by right, not to proper names which may be definite even without the article. Thus A. T. Robertson, who wrote a delightful chapter on Sharp’s Rule (“The Greek Article and the Deity of Christ” in The Minister and his Greek New Testament, New York, 1923, pp. 61–68; cf. Gram.N.T., pp. 785, 786) admits that the argument in favor of interpreting what follows the final τοῦ in II Thess. 1:12 as referring to only one person is weakened by the fact that κύριος is often employed as a proper name without the article. See also his Word Pictures, Vol. IV, p. 46. We disagree, therefore, with Lenski, op. cit., pp. 398, 399, and we agree with most other interpreters.