Bob Utley You Can Understand the Bible - 2 Thessalonians 1:3

Bob Utley You Can Understand the Bible - 2 Thessalonians 1:3 - 1:12

Online Resource Library

Commentary Index | Return to PrayerRequest.com | Download

Bob Utley You Can Understand the Bible - 2 Thessalonians 1:3 - 1:12

(Show All Books | Show All Chapters)

This Chapter Verse Commentaries:

NASB (UPDATED) TEXT: 2Th_1:3-12

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

2Th_1:3 "We ought always to give thanks to God for you" This reflects Paul's prayer life for the churches (cf. v.11; 1Th_1:2; 2Th_2:13 and Php_1:3-4; 2Co_11:28). Paul felt an oughtness to always pray with thanksgiving (cf. 1Th_5:18). See hyperlink at 1Th_1:2.

NASB     "because your faith is greatly enlarged"

NKJV     "because your faith grows exceedingly"

NRSV     "because your faith is growing abundantly"

TEV      "because your faith is growing so much"

NJB      "because your faith is growing so wonderfully"

This metaphor from agriculture expresses vigorous plant growth (cf. 2Co_10:15; 2Pe_3:18). See Special Topic: Paul's Use of Huper Compounds at Gal_1:13. Paul applauded the development of their faith and love. This is similar to 1Th_1:3. But notice "hope" is missing. There was still much confusion in this area (i.e., the Second Coming, see Special Topic at Gal_5:5).

▣ "the love of each one of you toward one another" In light of the internal fellowship problems within the church (cf. 1Th_3:12; 1Th_5:12-13; 1 John 4:7,11,12,31), this affirmation of their love for one another was important .

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

2Th_1:4 "we ourselves speak proudly of you" The emphasis of this phrase is on "we ourselves" in contrast to "you." The church itself felt weak (cf. 1Th_5:14). Paul saw and articulated their strengths. Their Christlikeness under persecution was evidence of Paul's effective ministry and thereby his apostleship (cf. 1Th_2:19).

NASB     "perseverance"

NKJV     "patience"

NRSV     "steadfastness"

TEV      "about the way you continue to endure"

NJB      "constancy"

This is literally "voluntary, active, steadfast endurance" (cf. 1Th_1:3). It relates both to people and to circumstances. It was another evidence of the Spirit's work in their lives. See hyperlink at Gal_5:4.

▣ "faith" This term in the OT was used of God's trustworthiness and mankind's response in trust (cf. Hab_2:4, see Special Topic at Gal_3:4). Here it is used of their faithfulness in the midst of persecution. Paul prayed for their faith in 1Th_3:10 and praised them here for their faith. Through faith God's faithfulness becomes the believer's faithfulness. See Special Topic at Gal_3:6.

▣ "in the midst of all your persecutions and afflictions which you endure" Suffering is normal for believers in a fallen world (cf. Mat_5:10-12; Act_14:22; Rom_8:17-18; 1Th_2:14; 1Th_3:3; Jas_1:2-4; 1Pe_4:12-16). It often is the very means of our spiritual growth (cf. Heb_5:8). See Special Topics: Tribulation at 1Th_1:10 and Why Do Christians Suffer? at 1Th_3:3.

2Th_1:5 "This is a plain indication of God's righteous judgment" This refers to God's wrath poured out on unbelievers who persecute His people (cf. Php_1:28).

For a word study of "righteous" see Special Topic at Gal_2:21.

NASB     "so that you will be considered worthy"

NKJV     "that you may be counted worthy"

NRSV     "is intended to make you worthy"

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

NJB      "you may be found worthy"

This is an aorist passive infinitive, "to be declared worthy." The passive voice implies that God the Father is the agent. This is one purpose of suffering. It builds character (cf. 2Th_1:11; Rom_5:3-4; Heb_5:8).

This is a good example of the theological distinction between a positional righteousness in Christ yet also the need for a developing righteousness in the believer. Our standing before God is a gift (indicative), but also a mandate (imperative). One way to express this truth may be with an athletic metaphor. Believers have won the race by their faith relationship with Christ. Now they must run the race for Him in faithfulness. Gratitude, not required performance, drives the Christian to godliness (cf. 1Th_2:12; Eph_4:1; Eph_4:17; Eph_5:2).

▣ "of the kingdom of God" This is such a key phrase in the Synoptic Gospels (see Special Topic at Gal_5:21). Jesus' first and last sermons, and most of His parables, dealt with this topic. It refers to the reign of God in human hearts now! It is surprising that the Gospel of John has this phrase only twice (and never in Jesus' parables). In John's gospel "eternal life" is a key term and metaphor.

The phrase relates to the eschatological (end-time) thrust of Jesus' teachings. This "already, but not yet" theological paradox relates to the Jewish concept of two ages, the current evil age and the righteous age to come, which will be inaugurated by the Messiah. The Jews expected only one coming of a Spirit-empowered military leader (like the Judges in the OT). The two comings of Jesus caused an overlapping of the two ages (see Special Topic: The Two Ages at Gal_1:4) . The Kingdom of God has broken into human history with the incarnation at Bethlehem. However, Jesus came not as the military conqueror of Revelation 19, but as the Suffering Servant (cf. Isaiah 53) and humble leader (cf. Zec_9:9). The Kingdom, therefore, is inaugurated (cf. Mat_3:2; Mat_4:17; Mat_10:7; Mat_11:12; Mat_12:28; Mar_1:15; Luk_9:9; Luk_9:11; Luk_11:20; Luk_21:31-32), but not consummated (cf. Mat_6:10; Mat_16:28; Mat_26:64).

2Th_1:6

NASB     "For after all it is only just"

NKJV     "since it is a righteous thing"

NRSV     "For it is indeed just"

TEV      "God will do what is right:"

NJB      "God will very rightly"

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

▣ "for God to repay" This is a moral world order. God will set things right (see full note at Gal_6:7).

2Th_1:7 "to us as well" Paul was suffering too (cf. 1Co_4:9-13; 2Co_4:8-12; 2Co_6:4-10; 2Co_11:24-27).

▣ "when the Lord Jesus will be revealed" Literally "at the revelation of the Lord Jesus." There is no verb. Apocalypsis means "to clearly reveal" (cf. 1Co_1:7). This refers to the Second Coming of Jesus. The time of God's righteous judgment (cf. 2Th_1:5) will be the Second Coming/Resurrection Day/Judgment Day (cf. Mat_25:31-46; Rev_20:11-15). See Special Topic at 1Th_3:13.

▣ "with His mighty angels" This is a common biblical theme (cf. Deu_33:2; Zec_14:5; Mat_16:27; Mat_25:31; Mar_8:38; Jud_1:14; Rev_19:14). He will also come with His saints (cf. 1Th_4:13-18). Mat_13:41; Mat_24:31 implying that angels will gather and separate mankind (cf. Mat_13:39-41; Mat_24:31).

▣ "in flaming fire" This is a symbol of God's judgment (cf. Isa_29:6; Isa_30:27-30; Isa_66:14-15; Dan_7:9-10).

Confusion exists whether this phrase goes with 2Th_1:7 or 8. If it goes with 2Th_1:7 it relates to the angels; if it goes with 2Th_1:8 it relates to judgment. The NKJV, NRSV, and REB translations place it in 2Th_1:8.

hyperlink

2Th_1:8

NASB     "dealing out retribution"

NKJV     "taking vengeance"

NRSV     "inflicting vengeance"

TEV      "to punish"

NJB      "to impose the penalty"

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

▣ "on those who do not know God" This word reflects the pagan's willful rejections of light (cf. (cf. Psa_79:6; Jer_10:25; 1Th_4:5; Joh_3:17-21; Rom_1:18; Rom_1:25; Rom_2:14-15) and persecution of the believers at Thessalonica. This phrase does not only refer to cognitive truth about God (Greek concept of "know"), but also intimate fellowship with God (Hebrew concept of "know"). The term "know" has the Hebrew connotation of intimate fellowship (cf. Gen_4:1; Jer_1:5; Mar_14:71; Tit_1:16).

hyperlink

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

2Th_1:9 "the penalty" This is the same root as "retribution" in 2Th_1:8.

▣ "eternal destruction" "Eternal" (cf. Mat_18:8; Mat_25:41; Mar_3:29; Heb_6:2; Jud_1:7) shares the same root with "age" (cf. Mat_28:20; Heb_1:2). In Mat_25:46 it describes both heaven and hell (cf. 1Th_2:16). A person's response to the gospel in the present time (age) seals his/her future time (age).

The term "destruction" (olethros) is also found in 1Co_5:5; 1Th_5:3; 1Ti_6:9. It means "the loss of all that gives worth to existence" (Moulton, Milligan , p. 445), but not annihilation (exolethreuô, LXX of Deu_18:19).

hyperlink

▣ "away from the presence of the Lord" This is the worse aspect of hell. In the KJV of Psa_139:8 it says "if I make my bed in hell, behold, thou art there," but in Psalm this refers to Sheol or Hades (the holding place of the dead, cf. Mat_11:23; Mat_16:18; Luk_10:15; Luk_16:23; Rev_1:18; Rev_20:13-14), not Gehenna, which is the place of permanent separation from God (cf. Mat_5:22; Mat_5:29-30; Mat_10:28; Mat_18:9; Mat_23:15; Mat_23:33; Mar_9:43; Mar_9:45; Mar_9:47; Luk_12:5).

hyperlink

▣ "and from the glory of His power" This may be an allusion to Isa_2:10; Isa_2:19; Isa_2:21. Fallen mankind will flee the glorious presence of the Holy One of Israel. The tragedy of creation is that mankind's greatest need is fellowship with God, but because of sin and rebellion, we fear Him and flee from Him who created us like Himself for glorious fellowship.

In the OT the most common Hebrew word for "glory" (kabod, BDB 458) was originally a commercial term (which referred to a pair of scales) which meant "to be heavy." That which was heavy was valuable or had intrinsic worth. Often the concept of brightness was added to the word to express God's majesty (cf. Exo_15:16; Exo_24:17; Isa_60:1-2). He alone is worthy and honorable. He is too brilliant for fallen mankind to behold (cf. Exo_33:17-23; Isa_6:5). God can only be truly known through Christ (cf. Jer_1:14; Mat_17:2; Heb_1:3; Jas_2:1).

The term "glory" is somewhat ambiguous: (1) it may be parallel to "the righteousness of God"; (2) it may refer to the "holiness" or "perfection" of God; or (3) it could refer to the image of God in which mankind was created (cf. Gen_1:26-27; Gen_5:1; Gen_9:6), but which was later marred through rebellion (cf. Gen_3:1-22). It is first used of YHWH's presence with His people (cf. Exo_16:7; Exo_16:10; Lev_9:23; Num_14:10). See hyperlink at Gal_1:5.

2Th_1:10

NASB, NKJV       "to be glorified in His saints"

NRSV     "to be glorified by his saints"

TEV      "to receive glory from all his people"

NJB      "to be glorified among his saints"

This phrase can be understood in at least two ways.

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

2. reflecting the normal meaning of the Greek preposition, in addition to the unusual compound with the preposition repeated with the noun, (2Th_1:10; 2Th_1:12) that Jesus will be glorified among or in believers

"Saints" is literally "holy ones." The term "saints" is always plural except once in Php_4:21, and even there, it is corporate. To be saved puts us in Christ's body and in His family. See hyperlink at 1Th_3:13.

This is not so much an experience as a position. Hopefully our position is becoming more actualized in our daily lives. When He returns our glorification will be instantaneous and complete (cf. 1Jn_3:2; Rom_8:30). Jesus is glorified in the godly lives of His godly ones (cf. 2Th_1:12; 1Th_2:12; Joh_17:9-10).

▣ "on that day" This emphatic phrase is an OT metaphor of the time when God will return to His creation either for blessing (believers) or judgment (unbelievers). See fuller note at 1Th_5:2.

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

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

NRSV     "and to be marveled at ... among all who have believed"

TEV      "and honor from all who believe"

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

There are two ambiguous phrases in 2Th_1:10. They can mean (1) the saints are glorified with Christ and this amazes them, or (2) the angels are amazed at what God does for believers (cf. Eph_2:7; Eph_3:10; 1Co_4:9).

▣ "for our testimony to you was believed" The believers' response was opposite of the pagans in 2Th_1:8. They had received the gospel as both a message and a person (i.e., Joh_1:12; Joh_3:16; Joh_3:36; Joh_6:40; Joh_11:25-26; Rom_10:9-13).

2Th_1:11 "we pray for you always" Paul continually prayed for these churches (cf. 2Th_1:3; 2Th_2:12; 1Th_1:2; 1Th_5:13-18). See hyperlink at 1Th_1:2.

NASB     "God will count you worthy of your calling"

NKJV     "God would count you worthy of this calling"

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

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

God does it (cf. Php_1:6; Php_2:13; Eph_4:4), but believers must allow Him and cooperate with the Spirit (cf. Php_2:12; Eph_4:1). It is the paradox of God's sovereignty and mankind's free will that there must be an initial and a progressive faith response. In this context the emphasis is on the Christian's new life (cf. Eph_4:1; Eph_5:2; Eph_5:15). The gospel is a person to welcome, a message about that person to believe, and a life like that person's to live.

hyperlink

▣ "and fulfill every desire for goodness" Paul was praying that their new intentions be actualized (cf. 1Th_1:3). As with their new heart (cf. Eze_36:26-27), they have acquired a new mouth, hands, and feet (cf. Rom_6:4; 2Co_5:17; Col_3:10).

Paul uses the concept of "goodness" often in the Thessalonian letters:

1. agathos, 1Th_3:6; 2Th_2:16-17;

a. agathon, 1Th_5:15

b. agathôsunç, 2Th_1:11

2. kalon, 1Th_5:21

3. eudokia, 2Th_1:11

2Th_1:12 "the name of our Lord Jesus. . .in Him" Here it is obvious from the parallel structure that "the name" represents the person. See Special Topic below.

hyperlink

▣ "in you, and you in Him" Jesus is glorified in believers and believers are glorified in Him.

▣ "according to the grace of our God and the Lord Jesus Christ " It is common in the Thessalonian letters for Paul to emphatically link the Father and the Son (cf. 1Th_1:1; 1Th_1:3; 1Th_3:11; 1Th_3:13; 1Th_5:18; 1Th_5:23; 2Th_1:1-2; 2Th_2:12-16; 2Th_3:5).

It is possible that this phrase refers to Christ alone. If so, it would be in line with other NT texts that assert Jesus' Deity (i.e., Joh_1:1; Joh_8:57-58; Joh_20:28; Rom_9:5; Php_2:6; Tit_2:13; Heb_1:8; 1Jn_5:20; 2Pe_1:1; 2Pe_1:11).

Copyright © 2013 hyperlink