Author: drthomasclothier

Our Father, we thank You for this word. We thank You for the truth of Your word. And we thank You for the power of Your word and the applicability of Your word. And now, we ask that You would open our eyes that we might behold wonderful things from Your word. And we’ll give You all the praise and all the glory. For we ask it in Jesus’ name, Amen.

This concluding word, this afterword, this epilogue, is among the richest in all the Apostle Paul’s letters. The Apostle Paul reveals something of his own heart, his concern for the church there at Colossae. The personal references tell you that this church is more to Paul than simply someone, or some body of people that he is interested in, in terms of advancing the numbers of his cause. He’s concerned about them individually. He speaks of individual people. He gives individual words of encouragement and instruction and admonition.

Paul is concerned about the people in this congregation, and there are many themes in this passage which we’re not going to be able to explore. You may think that this is one of those passages, when you first look at it, kind of like the genealogies in the Book of Chronicles. How in the world can you learn anything from a passage like this? But the fact of the matter is, that this passage is so rich, there are many themes that we’re not going to be able to look at today.

I’d like to point to what this passage teaches us about the character of the Apostle Paul. Because the characteristics worked in the Apostle Paul, and evident in these passages, are transferable characteristics which God expects of all fulfilled Christians. These are principles and aspects of our character which each of us ought to possess, and which each of us need to cultivate, and we see them very readily in this passage.

We see in this passage that Paul has a great capacity for people. We see in this passage that Paul has a great capacity for shared ministry. We see in this passage that Paul has a great capacity for supporting his co-workers, and we see in this passage that Paul has a great capacity for single-mindedness. Each of those things are things that ought to characterize our lives living in the grace of Christ.

I. The fulfilled Christian has a genuine concern for people.

The fulfilled Christian has a genuine concern for people. Note that Paul not only remembers the names of these folks, he is genuinely concerned with them. He is genuinely concerned about their wellbeing.

Now Paul is not telling this church about his situation because he wants them to have sympathy for him. He’s not desiring to engage in a pity party and have some company in his misery of imprisonment. Paul wants to tell them something about what is going on with him because he knows that they are concerned about him. It was not for a selfish reason that Paul was going to convey to them his situation. It was because he was concerned for them, and he knew that they were concerned about him, and that is why he sends word back giving specific details about himself.

That was not the spirit of the Apostle Paul. Paul knew how to talk both about the great truths of scripture and those things that concern us as human beings created in the image of God. He had a balance in his conversation, and Paul here shows his interest in people, by conveying to them these life situations in his imprisonment.

Notice also in verse eight that he sends them this servant Tychicus because he wants to comfort and strengthen them. He says, “that he may encourage your hearts.” Paul is not only concerned to tell them about his condition, but also to encourage them in their own place. They may have been downcast, thinking that ‘if Paul is in prison, surely our imprisonment is coming soon.’ And yet, Paul wants to encourage them. Think of this. Paul in his bondage, desiring to encourage those who were free. Paul had a concern for people. It’s very evident in this passage before us. Do we have that same kind of concern for people?

II. The fulfilled Christian shares his ministry
Notice, secondly, in this passage, we learn that the fulfilled Christian shares his ministry.
Paul willingly shares his ministry, and he acknowledges those who work with him, notice fellow servants in verse seven, fellow prisoners, verse ten, and fellow workers, verse eleven. The apostle Paul is no lone ranger. Yes, he is gifted by God, above the ordinary, in an extraordinary way, supernaturally by the Holy Spirit, so that he can prophesy and he can speak in tongues, and he brings the very revelation of God. But notice that his ministry, he sees, to be a corporate ministry. He is not off on his own. He is willing to share that ministry, and he is willing to acknowledge that other people play integral roles in the work that he does.

Isn’t that unlike some people that we know? Do you ever have a tendency to sort of protect your turf in your area of ministry? You’ve got something that you do well for the Lord and you don’t want anybody else in on it. You’re going to do it yourself. Not Paul. Paul is always sharing the ministry that he does, and acknowledging those who are involved in the ministry, acknowledging them with the glorious titles of fellow servants and fellow prisoners and fellow workers.

III. The fulfilled Christian appreciates and supports his co-workers
Notice also, that in this passage we learn that the fulfilled Christian appreciates and supports his co-workers. Notice in the passage how Paul is sincere in his compliments to those who are working with him in the gospel. Notice how appropriate he is in those compliments. Look at some of the compliments that he gives. First in verse seven he speaks of Tychicus as his beloved brother, his faithful servant, his fellow slave. What a beautiful ascription to this man, what a beautiful word of appreciation of his character and his service. He’s a beloved brother. He’s a faithful servant. He’s a fellow slave of Christ.

Notice his words about Mark and Jesus Justus, two Jewish Christians who were serving with Paul. Of them, he says, “these were the only fellow workers from the circumcision.” In other words, he says, everywhere I’ve gone, I have upset the Jews. They have gotten upset with the message that I’m preaching, but these Jewish Christians encouraged me and they worked along side me and I’m thankful to God for them.

Notice in verse twelve his words about Epaphras. He says that Epaphras is a bond slave of Christ. On the tombs of the prophets were the words, ‘Servant of the Lord.’ What better title could one have than to be called a servant of the Lord? And Paul says that Epaphras, you are a servant of the Lord Jesus Christ. And he furthermore says, that this man Epaphras is always faithfully laboring in prayers. He is a man of prayer. Think of being called a faithful servant of the Lord and a man of prayer by Paul. What a compliment. How encouraging, how supportive, how appreciative was Paul as he labored.

Think again in verse fourteen, where Paul’s even going to mention his doctor. In his greetings he speaks of his beloved physician. We perhaps don’t always think of our physicians in that way, do we? But Paul speaks of his beloved friend and physician, Luke.

And notice his exhortations in verse ten and in verse thirteen. He tells the congregation, ‘welcome Mark,’ and he tells the congregation, I want you to know about how deeply concerned Epaphras is for you. Do we encourage one another in well doing that way? Are words of appreciation and encouragement frequently on our lips? Do we build up the saints by those types of words of encouragement? Paul did. And so ought we.

IV. The fulfilled Christian is single-minded in his spiritual focus
Finally, we see in this passage that the fulfilled Christian is single-minded in his spiritual focus, and Paul is the great example of this. Note how Paul never lets up on a theme. Paul began this epistle in chapter one, verse two, initiating the theme of loyalty to Christ, faithfulness to Christ, and even in his epilogue, even in his acknowledgments, he’s still on the theme of loyalty and faithfulness and Christ. It’s the theme of his letter and it continues to be mentioned in his epilogue. For instance, when you see what Paul says he appreciates about these various people in the epilogue, what comes immediately to mind? Faithfulness, commitment, and loyalty. Those are the things that are high on his list.

And when he compliments these workers, he precisely compliments them for their loyalty to Christ. There are so many applications of the truths found in this passage that we couldn’t possibly survey them all, but let me just mention a few, as we conclude today. First of all, after looking at this final word of Paul, in the Book of Colossians, we’re reminded again of the truth that all Scripture is given by inspiration. Only God could have written an acknowledgments section so filled with gospel truth and practical, day-to-day guidance.

Finally, we should close with Paul’s own closing words, found in verse eighteen. I direct your attention to them. He says, “remember my imprisonment.” Remember, literally, my chains. Remember my bonds. Why would Paul tell these people to remember his chains? Not to gain sympathy.

Paul wanted these people to remember why he was in prison: for preaching the message that we are complete in Christ and in Him only. And furthermore, he wanted them to remember who he was imprisoned for, the Master, the Lord and Savior. He was not at last the prisoner of Caesar. He was not the prisoner of Rome. He was the prisoner of Christ. He wanted them to remember the message and the Master who had put him in that prison, because he wanted them to cling to the truth of that message and always to be loyal to the Master who had given them that message.

There is a famous painting of the Apostle Paul in his prison. In that painting, light is falling through the window and falling upon Paul in prayer. There are bars in the window, but the painter does not draw shadows of the bars in the light which is reflecting on Paul, symbolizing that though Paul was imprisoned in his flesh, yet he had been freed by the grace of Christ. And though he was the prisoner of Rome, he was at last the prisoner of no one save Jesus Christ. And Jesus Christ had set him free. Remember my bonds. Sweet bonds of Christ, the Puritans used to say. Paul was a man set free, and he desired the Colossians to be free as God desires us to be set free, only in Christ. Let’s look to him in prayer.

Our heavenly father, we glory in the teaching of this book. We pray that it would not only be something that our minds and hearts relish to contemplate, but that it would become a practical reality of our living. We desperately need our priorities to be reordered in light of your word. This is Your word. By Your Spirit reorder those priorities and bring a revival born of the Spirit which renovates this congregation and this world. And we’ll give You the praise and the glory. For we ask it in Jesus’ name, Amen.

May the Lord’s grace and truth be found here. Have a blessed day in the Lord.

Soli deo Gloria!

¹¹ “To this end we always pray for you, that our God may make you worthy of his calling and may fulfill every resolve for good and every work of faith by his power, ¹² so that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ.” (2 Thessalonians 1:11–12 (ESV)

In every epistle the Apostle Paul wrote, there was always a portion in which he, and his companions, mentioned their prayers on behalf of their audience. In this case from today’s text, the individuals praying included Paul, Silas and Timothy (2 Thess. 1:1). It paralleled the prayers contained in their first letter to the Thessalonian believers (1 Thess. 1:2-3, 13; 3:11-13). Let’s examine this particular prayer in detail.

“To this end we always pray for you.” The phrase to this end (εἰς ὃ; eis ho’) means “with reference to what came before.” Paul referred his readers back to the immediately preceding context of 1:1-10. This particularly included his instructions concerning the return of the Lord and His judgment upon the wicked (1:8-10).

It was because of the truth of the Lord’s return, and the Thessalonian believers present suffering for the sake of the Gospel, that Paul stated he, Silas and Timothy always prayed for them. Their prayers (προσευχόμεθα; proseuchometha) were not just occasional. Rather, their requests to God were continual, personal, and plural.

What did their prayers contain? What did these three individuals pray for on behalf of this church? How do their prayers for fellow believers then impact our prayers for fellow believers now?  

First, their prayers were “that our God may make you worthy of his calling.” Paul acknowledged a unity between he, Silas, Timothy and the Thessalonian believers. He referred to God with the personal, plural pronoun “our.” This pronoun not only referred to the three missionaries, but also to the believers in Christ at Thessalonica. They were all one in Christ (Rom. 12:1-5; I Cor. 12:12).

For believers to be made worthy (ἀξιώσῃ; axiose) refers to God regarding the believer in Christ as valuable and deserving His meritorious regard at the future judgment. God’s calling (κλήσεως; kleseos) means called to perform a task. In other words, “to urgently invite someone to accept responsibilities for a particular task, implying a new relationship to the one who does the calling.^[1]

“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-call 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,” explains Dr. William Hendriksen.^[2]

Second, Paul prayed God “may fulfill every resolve for good and every work of faith by his power.” To fulfill (πληρώσῃ; plerose) means to make complete. What the apostle wanted the Lord to complete was every resolve (πᾶσαν; pasan) means every kind of pleasing desire He possesses. This particularly refers to the good (ἀγαθωσύνης; agathosynes) or moral generous work (ἔργον; ergon) and responsibilities completed by the believers. This good work was accomplished solely by their faith (πίστεως; pisteos) and also by God’s power (δυνάμει; dynamei) and ability (Eph. 2:98-10; Phil. 2:12-13).

“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; 1 Cor. 1:24; and see on 1 Thess. 1:5).^[3]  

Paul did not fail to continually pray for the Thessalonian’s work of faith, labor of love and steadfastness of hope in the Lord Jesus Christ (I Thess. 1:2-3). Neither should we cease praying for fellow believers who exhibit the same qualities.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 423.

^[2] William Hendriksen and Simon J. Kistemaker, Exposition of I-II Thessalonians, vol. 3, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 162.

^[3] William Hendriksen and Simon J. Kistemaker, Exposition of I-II Thessalonians, vol. 3, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 163.

“When he comes on that day to be glorified in his saints, and to be marveled at among all who have believed, because our testimony to you was believed.” (2 Thessalonians 1:10 (ESV)

Today’s text continues the Apostle Paul’s thoughts to the Thessalonian believers. It builds upon the foundation of the previous context of 2 Thess. 1:1-9.

Paul addressed the existence of evil. He acknowledged the Thessalonian believers had experienced suffering because of their “work of faith, labor of love and steadfastness of hope in our Lord Jesus Christ” (I Thess. 1:3; 2 Thess. 1:3). Apparently, some of their suffering was pretty intense and continuous.

Following the Apostle Paul’s declaration concerning the ultimate damnation of those “who do not know God and on those who do not obey the gospel of our Lord Jesus” (2 Thess. 1:8), he then returned to the doctrine of the Lord Jesus Christ’s return (I Thess. 4:13-18; 5:1-11).

When He comes on that day. The noun day (ἡμέρᾳ; hemera) refers to the specific time when Jesus Christ brings His final judgment upon the wicked (2 Thess. 1:9). Paul previously referred to this as the Day of the Lord (I Thess. 5:2). Notice Paul used the conjunction when (ὅταν; hotan) and not “if.” Jesus’ coming for the righteous and His judgment upon the wicked is certain; not just possible or even probable.

When he comes, our glorious King,
all his ransomed home to bring,
then anew this song we’ll sing:
Hallelujah, what a Savior! – P.P. Bliss (1875)

We often focus on what believers in Christ will experience when the Lord Jesus returns. We almost never focus upon what the Lord experiences when He comes again. In today’s text, Paul mentioned two things will occur. 

First, Jesus will be glorified in his saints. To be glorified (ἐνδοξασθῆναι; endoxasthenai) is an aorist, passive infinitive verb. It means to receive infinite honor and glory. It is to receive great honor with the saints (ἁγίοις; hagiois) who are God’s justified, redeemed and reconciled. Jesus Christ has always possessed inherent glory for who He is (John 17:1-5). When He returns, He will also receive further glory for what He has accomplished in the saints.

Second, Jesus will be marveled at among all who have believed. To be marveled at (θαυμασθῆναι; thaumasthenai) is also an aorist, passive, infinitive verb. It means to receive infinite wonder and amazement among all who have believed (πιστεύσασιν; pisteusasin). All who have trusted in, committed to, depended upon and worshiped the Lord Jesus Christ temporally during their life on earth will do so eternally in heaven.  

The reason for this ultimate reality was the earthly reality of the Thessalonians’’ conversion (Acts 17:1-9). Their glorification and marveling of the Lord Jesus Christ occurred when Paul, Silas and Timothy proclaimed the truth of the Gospel to the Thessalonians’ and they believed.  

“When the day of the Lord arrives bringing retribution and ruin for unbelievers, and Christ’s great glory is displayed, the result will be rest and relief for believers and the privilege of sharing his glory (cf. Phil. 3:21; 1 John 3:2). This is the glorious manifestation of believers, of which Paul spoke (Rom. 8:18–19). At the time, all believers will adore and worship Christ, including those in the Thessalonian church who believed Paul’s testimony of the gospel,” explains Dr. John MacArthur.

John Calvin writes, “This is the crowning and choice consolation of the pious, that when the Son of God will be manifested in the glory of His kingdom, He will gather them into the same fellowship with Himself. There is, however, an implied contrast between the present condition in which believers labor and groan, and that final restoration. For they are now exposed to the reproaches of the world, and are looked upon as vile and worthless. But then, they will be precious and full of dignity, when Christ will pour forth His glory upon them.”

May our encouragement from God sustain us in the midst of the daily battle against the fallen world, our remaining sinful flesh, and the devil. May the Lord’s truth and grace be found here.

Soli deo Gloria!

“They will suffer the punishment of eternal destruction, away from the presence of the Lord and from the glory of his might,” (2 Thessalonians 1:9 (ESV)

Today’s text continues the Apostle Paul’s thoughts to the Thessalonian believers. It builds upon the foundation of the previous context of 2 Thess. 1:1-8. Review of these previous verses, and the corresponding commentary contained in previous blogs, would be beneficial.  

Paul addressed the existence of evil. He acknowledged the Thessalonian believers had experienced suffering because of their “work of faith, labor of love and steadfastness of hope in our Lord Jesus Christ” (I Thess. 1:3; 2 Thess. 1:3). Apparently, some of their suffering was intense enough for the apostle to mention. This fulfills what Jesus told His disciples during the Upper Room Discourse (John 15:18-25).

Paul continued in today’s featured text to declare the ultimate damnation of those “who do not know God and on those who do not obey the gospel of our Lord Jesus” (2 Thess. 1:8). Rather than denying the existence of Hell, the Scriptures affirm the biblical doctrine of eternal punishment for the unconverted (Is. 66:24; Matt. 25:42-46; Mark 9:43-48). Our examination of this doctrine is limited to today’s text. Paul describes Hell in three ways when referring to Isaiah 66:15-24.

First, Hell is a place of eternal punishment. “They will suffer the punishment of eternal destruction.” The personal pronoun they are those Paul mentioned in vs. 8. To suffer (τίσουσιν; tisousin) is a future, active, indicative, plural verb. It means to experience retribution. Retribution means vengeance, reprisal, and in the context, a divine reckoning. The word punishment (δίκην; diken) refers to the penalty and justice God brings upon these individuals. Destruction (ὄλεθρον; olethron) means ruination. Finally, eternal (αἰώνιον; aionion) modifies the noun indicating the punishment of unbelievers will be never ending.

Therefore, this initial phrase yields five observations concerning Hell. It is for unbelievers. It is a place of divine retribution. It is a place of divine justice. It is a place of perdition and loss. Finally, it is everlasting.

Second. Hell is “away from the presence of the Lord.” The preposition away from (ἀπὸ; apo) means to be separated or removed. The noun presence (προσώπου; prosopou) literally means face to face. It refers to being in the company of someone or something. In the context, God removes the uncovered from His presence or company.

Third, Hell is “from the glory of his might.” The glory (δόξης; doxes) means splendor, brightness and honor. Might (ἰσχύος; ischyos) is the Lord’s capability and strength.

“The attention is once more focused 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 destruction (John 3:16). The very fact that this “destruction” (cf. 1 Thess. 5:3; 1 Cor. 5:5; 1 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,” states Dr. William Hendriksen.”^[1]

“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 (1 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.” ^[2]

However, for the believer in Christ, there is everlasting life, eternal joy, and forever being in the presence of the Lord of glory.

What is our hope in life and death? Christ alone, Christ alone. What is our only confidence? That our souls to Him belong. Who holds our days within His hand? What comes, apart from His command? And what will keep us to the end? The love of Christ, in which we stand.

What truth can calm the troubled soul? God is good, God is good. Where is His grace and goodness known? In our great Redeemer’s blood. Who holds our faith when fears arise? Who stands above the stormy trial? Who sends the waves that bring us nigh; Unto the shore, the rock of Christ? Unto the grave, what shall we sing? “Christ, He lives; Christ, He lives!”

And what reward will heaven bring? Everlasting life with Him. There we will rise to meet the Lord, Then sin and death will be destroyed, And we will feast in endless joy, When Christ is ours forevermore.

Chorus

O sing hallelujah! Our hope springs eternal; O sing hallelujah! Now and ever, we confess Christ our hope in life and death.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of I-II Thessalonians, vol. 3, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 160.

^[2] Ibid.

³ Words and Music by Keith Getty, Matt Boswell, Jordan Kauflin, Matt Merker, Matt Papa

⁸ …”in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus,” (2 Thessalonians 1:8 ESV)

Today’s text continues the apostle Paul’s thoughts to the Thessalonian believers. It builds upon the foundation of the previous context of 2 Thess. 1:1-7. Review of these previous verses, and the corresponding commentary, would be beneficial.  

Paul addressed the existence of evil. He acknowledged the Thessalonian believers had experienced suffering because of their “work of faith, labor of love and steadfastness of hope in our Lord Jesus Christ” (I Thess. 1:3; 2 Thess. 1:3). Apparently, some of their suffering was intense enough for the apostle to mention. This fulfills what Jesus told His disciples during the Upper Room Discourse (John 13-16).

¹⁸ “If the world hates you, know that it has hated me before it hated you. ¹⁹ If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you. ²⁰ Remember the word that I said to you: ‘A servant is not greater than his master.’ If they persecuted me, they will also persecute you. If they kept my word, they will also keep yours. ²¹ But all these things they will do to you on account of my name, because they do not know him who sent me. ²² If I had not come and spoken to them, they would not have been guilty of sin, but now they have no excuse for their sin. ²³ Whoever hates me hates my Father also. ²⁴ If I had not done among them the works that no one else did, they would not be guilty of sin, but now they have seen and hated both me and my Father. ²⁵ But the word that is written in their Law must be fulfilled: ‘They hated me without a cause.” (John 15:18–25 (ESV)

“Hebrews 5:8 says that Jesus “learned obedience” in His sufferings. As a man, our Lord experienced what it means to follow the will of God and bring His human will in line with the divine will. He did all this without committing sin, without desiring sin, and without desiring anything that would be contrary to what He knew God wanted. He did this for our sake, and as we seek Him, He will enable us to exercise our wills in line with the will of God,” explains Dr. R.C. Sproul.

Paul described the judgment of God as coming “in flaming fire” (φλογὶ πυρός; phlogi pryos). This is metaphorically referring to divine judgment. In this context, fire represents God’s divine wrath of “inflicting vengeance.” Inflicting (διδόντος; didontos) is a present, active, singular, genitive participle. This means God’s act of inflicting vengeance (ἐκδίκησιν; ekdikesin), referring to retribution and punishment, is a present, active act of and by God alone. God’s vengeance originates and is sourced in Him alone.

“Fire is a symbol of judgment (cf. Ex. 3:2; 19:16–20; Deut. 5:4; Ps. 104:4; Isa. 66:15–16; Matt. 3:11–12; Rev. 19:12),” explains Dr. John MacArthur. “Inflicting vengeance literally means ‘to give full punishment’ (cf. Deut. 32:35; Isa. 59:17; 66:15; Ezek. 25:14; Rom. 12:19).”

The Lord’s vengeance will be “on those who do not know God.” Even though Scripture indicates all creation is aware of God’s existence (Psalm 19:1; Rom. 1:18-23), Paul referred to those who are not in a covenant relationship with the Lord. These are they who are not justified, redeemed and reconciled by grace alone, through faith alone in the person and work of Jesus Christ alone.

“Those who do not know God. (Cf. 1 Thess. 4:5), speaks to the lack of a personal relationship with God through Jesus Christ (cf. John 17:3; Gal. 4:8; Eph. 2:12; 4:17–18; Titus 1:16). Retribution is not dealt out because of persecuting Christians, but rather because they did not obey God’s command to believe (cf. Acts 17:30–31; Rom. 1:5; 10:16; 15:18; 16:19) and call upon the name of the Lord to be saved from their sin (Rom. 10:9–13; 1 Cor. 16:22; Heb. 10:26–31). Salvation is never obtained by works but always by placing one’s faith alone in the Lord Jesus Christ (Eph. 2:8–10),” concludes Dr.  MacArthur.

How is justification, redemption and reconciliation with God proven? It is by the believer’s good works resulting from a covenant relationship with God. The apostle identified them as those “who do not obey the gospel of our Lord Jesus.” Obedience to the Word of God evidences faith in God. Take note of the following cross references (Matt. 7:21-23; Eph, 2:10; James 2:14-26; I John 1:5-7; 2:1-6, 29; 3:4-10. 24; 5:1-5, 18).

Believers in Christ are God’s workmanship, saved for good works (Eph. 2:10). May good works for God be seen by others and in us.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                 

⁵ This is evidence of the righteous judgment of God, that you may be considered worthy of the kingdom of God, for which you are also suffering— ⁶ since indeed God considers it just to repay with affliction those who afflict you, ⁷ and to grant relief to you who are afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels.” (2 Thessalonians 1:5–7 (ESV)

Continuing the discussion of evil, it is not only important to understand the existence of evil, but also God’s purpose for it, and His judgment of it. AS previously stated, God exists, evil exists, God wills evil to exist, and God will judge evil and evildoers.

The Apostle wrote, “since indeed God considers it just to repay.” The phrase since indeed (εἴπερ; eiper) means after all or indicates a probability or an assured condition. The apostle assured the Thessalonians God would do something in response to the evil suffering they experienced by opponents to the Gospel. What would the Lord do; then and now?

The phrase considers it just to repay (παρὰ δίκαιον; para dikaion) means to have an opinion of what is just and righteous. God has the opinion it is just and righteous of Him to bring repayment. To repay (ἀνταποδοῦναι; antapodounai) refers to retribution, reprisal and payback. To what and to whom is the Lord bringing justice?

The text says, “to repay with affliction those who afflict you,” Affliction (θλῖψιν; thilpsin) is distress, trouble and suffering. This affliction was brought by those who afflict (θλίβουσιν; thlibousin) or bring persecution and suffering upon  believers in Christ. God brings the same level of affliction upon the afflicters they bring upon the afflicted.

“And to grant relief to you who are afflicted as well as to us.” The Lord not only promised to being justice upon those who afflict, but also to being relief to the afflicted. Relief (ἄνεσιν; anesin) is rest from trouble and difficulty. This relief would be not only for the Thessalonians but also for Paul, Silas and Timothy. By contemporary application, God’s relief is for every believer in Christ who has suffered for the truth of the Gospel.

When will this ultimate justice and relief come? The text says, “when the Lord Jesus is revealed from heaven with his mighty angels.” The word revealed (ἀποκαλύψει; apokallypsis) means to disclose and to make fully known. This is the English world apocalypse.

Commentator Criag Keener says, “As in Jewish literature, so here the righteous receive rest from their tribulation only at the same time that God vindicates them by his final judgment on the wicked (cf. also Deut. 32:34–36, 41). Fire burning one’s adversaries was a common image in the Old Testament (e.g., Num. 11:1; Ps. 97:3; Is. 26:11; 66:15–16, 24; cf. Jer. 4:4; 15:14; 17:4; 21:12; Ezek. 21:31; 22:20; Nahum 1:6; Zeph. 1:18; 3:8). This image was natural because of the use of fire in war and because “wrath” was often described in Hebrew and cognate languages in terms of “burning,”^[1]

This also became customary end-time imagery in Jewish literature; in some Jewish texts the whole earth would be destroyed, in others the kingdom would be established without such cosmic transformation. But the wording here is particularly from Isaiah 66:15. The “mighty” angels are envisioned as the Lord’s army.^[2]

Dr. William Hendriksen writes, “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.”^[3]

“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; 1 Cor. 14:6, 26; 2 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 1 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 1 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:”^[4]

God exists. Evil exists. God wills evil to exist for His purpose and ultimate glory. God will punish evil and evildoers. May we rest assured of God’s salvation of sinners by grace alone, through faith alone in the person and work of Jesus Christ alone.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), 2 Th 1:6–7.

^[2] Ibid.

^[3] William Hendriksen and Simon J. Kistemaker, Exposition of I-II Thessalonians, vol. 3, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 158.

^[4] Ibid.

“This is evidence of the righteous judgment of God, that you may be considered worthy of the kingdom of God, for which you are also suffering—” (2 Thessalonians 1:5 (ESV)

In discussing the problem of evil, a pastoral mentor expressed and explained the subject as follows: “God exists, evil exists, God wills evil to exist.” In defining evil, it is everything God is not. Evil is wickedness, sinfulness, immorality, and criminality.

There are also several categories for evil. First, there is physical evil. Examples include disease, illness and natural disasters such as tornadoes, hurricanes and floodings. Second, there is moral evil. This is behavior God calls sin. This involves individuals doing what God commands they shouldn’t and not doing what God commands they should (I John 1:1-10). Third, there is spiritual evil (Eph. 2:1-3). The battle against the fallen world, the believer’s renaming sinful nature or flesh and the devil is what the Bible calls spiritual warfare (2 Cor. 10:3-6; Eph. 6:10-20). Finally, there is eternal evil, which is the literal existence, and punishment for sin, in hell (Matt. 5:21; 10:28; Rev. 20:7-15).

Concurrent with the subject of evil is the subject of suffering. Suffering, sorrow, grief and pain are the results of evil. Therefore, God exists, suffering exists, and God wills suffering to exist.

Respectively, there is physical suffering, moral suffering, spiritual suffering and eternal suffering. With the exception of eternal suffering for unbelievers, all believers in Christ experience the first three categories of suffering; although not all believers suffer in the same way or measure (John 16:33). The suffering believers’ experience is ultimately for our good and God’s glory (Rom. 5:1-10; James 1:2-4; I Peter 1:3-7).

The word suffering (πάσχετε; paschete), which the Apostle Paul spoke of in today’s text, involved the first three categories. The Thessalonians experienced physical, moral and spiritual suffering for their faith in Christ, their steadfastness of hope, and love for one another (I Thess. 1:3; 2 Thess. 1:3-4). The church today experiences the same sort of suffering.

“Suffering—none of us really wants it, and so often we find ourselves perplexed when we endure it. Have we done something to deserve such pain? Is there any hope that it will end? Is there meaning to it? We might even believe that if we trust in Christ, things will go easier for us—that we will experience less suffering,” explains one biblical commentator.  

“A quick survey of the Word of God should disabuse us of the notion that following Jesus means we will suffer less. After all, Jesus Himself says that persecution will follow His disciples (Mark 10:29–30). Scripture, in fact, gives Christians a distinctive theology of suffering, a significant component of which is found in today’s passage.”

“This is evidence of the righteous judgment of God.” Evidence (ἔνδειγμα; endeigma) refers to proof and verification something is true. Righteous (δικαίας; dikaias) means just and proper. Judgment (κρίσεως; kriseos) is a legal verdict, sentence and decision in a court of justice. What do these apparent legal and judicial terms have to do with the suffering of, and by, the believer in Christ?

Believers in Christ will suffer because of their faith, hope and love for the Lord and for one another. This evidences the imputed righteousness God the Father credited to them by grace alone, through faith alone in the person and work of Jesus Christ alone (Rom. 3:21-26; 4:1-25; 5:1-5).

“This is the “righteous judgment of God” presented in 2 Thessalonians 1:5. It is righteous for God to consider us worthy of His kingdom for which we suffer because we are in Christ and Christ’s worth is ours. Our willingness to suffer for the sake of Jesus, then, confirms the justice of God’s declaration because it demonstrates that we have put our faith in Jesus (James 2:14–26). God is just to declare righteous all those who receive the righteousness of Jesus through faith in Him alone, and our suffering for His sake confirms that we have received that righteousness through faith,” comments Dr. R. C. Sproul.

“That you may be considered worthy of the kingdom of God,” The extended phrase “you may be considered worthy” (καταξιωθῆναι; kataxiothenai) means to be deserving of merit and value. No sinner should consider themselves worthy of God’s grace and mercy. The moment we believe we deserve God’s grace and mercy is when we cease to understand grace and mercy. However, it is because of God’s grace and mercy in Christ that He counts believers worthy and valuable.

The kingdom (βασιλείας; basileias) of God (θεοῦ; theou) is God the Father’s sole rule and reign over His creation. It is an authority to rule solely originating from Him and is solely sourced in Him. The believer’s submission to God’s rule and reign, even in the midst of personal suffering, evidences such an individual is a member of the kingdom of God and God is truly their King.

“Paul clearly does not mean that by our suffering we make ourselves worthy of God’s kingdom in the sense of meriting our citizenship in heaven. We are saved by grace through faith, not our own good works (Eph. 2:8–9). The only One worthy of God’s kingdom is Christ, who merited that kingdom for Himself through His perfect life, death, and resurrection (Rom. 3:21–4:25; 5:12–21),” continues Dr. Sproul.

“However, when we trust in Christ alone for salvation, we become worthy of God’s kingdom because Jesus’ perfection is put on our accounts. In other words, Christ’s good works are imputed to us, God sees those works, and He declares us righteous and worthy of heaven (2 Cor. 5:21).”

Believers in Christ become imputably worthy because Jesus Christ is inherently and eternally worthy (Rev. 5:6-14). We imputably receive the worthiness of Christ as our own. This is justification (Rom. 5:1).

“A life worthy of God (I Thess. 2:12), of God’s calling (2 Thess. 1:11; Eph. 4:1), of the Lord (Col. 1:10), of the Gospel (Phil. 1:27-28), or of the kingdom (2 Thess. 1:5) is a life of patient, joyful discipleship even in the face of life-threatening abuse from those hostile to the faith (Matt. 5:10-12; Acts 5:41). Such lives are sure evidence that God’s judgment is right,” concludes Dr. Sproul.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord, even in the midst of your suffering. He counts you worthy in Christ.

Soli deo Gloria!

¹⁷ “And say to Archippus, “See that you fulfill the ministry that you have received in the Lord.” ¹⁸ I, Paul, write this greeting with my own hand. Remember my chains. Grace be with you.” (Colossians 4:17–18 (ESV)

At the end of the Apostle Paul’s New Testament Epistles, he often included final greetings. These remarks usually mentioned fellow servants of Christ who ministered to him and alongside him. They are superstar-less servants. Today, it is Archippus.

References to Archippus are found in two biblical texts. He was a contemporary of Paul with whom the apostle encouraged to fulfill his ministry (Col 4:17) and referred to as a “fellow soldier” (Phlm. 1:2).

From today’s featured biblical text, to fulfill (πληροῖς; plerois) means to presently, actively and personally complete or finish a task or work. The task the Apostle Paul had in mind was Archippus’ ministry (διακονίαν; diakonian) or service. Paul mentioned nothing specific other than Archippus’ received (παρέλαβες; parelabes) this appointment from the Lord Jesus Christ.  

Was Archippus lazy or not doing his due diligence? This doubtful in light of what Paul said about him in his letter to Philemon. Paul called Archippus a ‘fellow-solider’ (συστρατιώτῃ; systratiote). This refers to an individual who struggles alongside another and who is an arduous or hard worker. This is a fitting compliment for anyone to receive who serves the Lord.

“Archippus was a member of the family of Philemon who lived in Colossae, and at whose home the church was accustomed to gather for worship. In Philemon 2 the apostle bestows on him the signal honor of calling him “our fellow-soldier.” As he was probably the son of Philemon and Apphia he cannot have been very old,” explains Dr. William Hendriksen.

“Paul tells the church of Colossae to say to Archippus, Attend to the ministry which you have received in the Lord, that you fulfil it. Nothing further is said about the nature of this “ministry.” Nor are we told why Archippus had to be thus admonished. Some have thought that the reason was that he lacked diligence or energy, that he was somewhat on the lazy side, always postponing to the indefinite future (“mañana”) the tasks that needed immediate attention. The objection to this theory is that in that case Paul would hardly have called him “our fellow-soldier.”

Finally, Paul acknowledged he personally wrote to the Colossians. He did not use a secretary to compose the entire letter. He wanted the church to know this correspondence came from him.

The apostle then said, “Remember my chains.” To remember (μνημονεύετέ; mnemoneuete) is a present, active command to the entire church. It meant to continuously, actively and obediently keep thinking about Paul’s imprisonment or chains (δεσμῶν; desmon). Chains may also mean incapacity or illness. Paul’s final words to the Colossians was “Grace be with you.”

“In this shortest possible form the benediction is also found in 1 Tim. 6:21 (cf. 2 Tim. 4:22b). But though brief it is rich in meaning, for grace is the greatest and most basic blessing of all. It is God’s favor in Christ to the undeserving, transforming their hearts and lives and leading them on to glory. The apostle, who in his opening salutation had spoken of grace (followed by peace), now closes this letter by again authoritatively pronouncing this grace (note the article; hence really “the grace”) upon the believers in Colossae,” concludes Dr. Hendriksen.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

³ “We ought always to give thanks to God for you, brothers, as is right, because your faith is growing abundantly, and the love of every one of you for one another is increasing. ⁴ Therefore we ourselves boast about you in the churches of God for your steadfastness and faith in all your persecutions and in the afflictions that you are enduring.” (2 Thessalonians 1:3–4 (ESV)

“Do not boast about tomorrow, for you do not know what a day may bring. ² Let another praise you, and not your own mouth; a stranger, and not your own lips.” (Proverbs 27:1–2 (ESV)

²³ “Thus says the Lord: “Let not the wise man boast in his wisdom, let not the mighty man boast in his might, let not the rich man boast in his riches, ²⁴ but let him who boasts boast in this, that he understands and knows me, that I am the Lord who practices steadfast love, justice, and righteousness in the earth. For in these things I delight, declares the Lord.” (Jeremiah 9:23–24 (ESV)

²⁶ “For consider your calling, brothers: not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth. ²⁷ But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; ²⁸ God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, ²⁹ so that no human being might boast in the presence of God. ³⁰ And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption, ³¹ so that, as it is written, “Let the one who boasts, boast in the Lord.”  (1 Corinthians 1:26–31 (ESV)

The Thessalonian believers possessed an abundantly growing faith and increasing love for one another (2 Thess. 1:3). Therefore, the Holy Spirit prompted the Apostle Paul to boast about their faith and love. Paul boasted of the church not only to them, but also to all the other churches of God. What does it mean to biblically boast?  

To boast (ἐγκαυχᾶσθαι; enkauchastai) is a present, middle, infinitive verb. It means “to express an unusually high degree of confidence in someone or something being exceptionally noteworthy.^[1] Paul. Silas and Timothy were personally impressed and encouraged by the Thessalonians’ faith and love. They took appropriate pride in the church’s practical holiness and by doing so were implementing the principle found in Proverbs 27:2.

The church displayed their steadfastness and faith while in the midst of persecution (διωγμοῖς; diogmois) and affliction (θλίψεσιν; thlipesin). Persecution refers to harassment while affliction means suffering and distress. These believers in Christ were experiencing harassment and suffering for their love and faith in Christ.

However, while in the midst of this harassment and distress, they endured (ἀνέχεσθε; anechesthe). They were presently, personally and collectively bearing up with and patiently resting in the Lord. They displayed the principles articulated by James and Peter.

² “Count it all joy, my brothers, when you meet trials of various kinds, ³ for you know that the testing of your faith produces steadfastness. ⁴ And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.” (James 1:2–4 (ESV)

³ “Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, ⁴ to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, ⁵ who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time. ⁶ In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, ⁷ so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ.” (1 Peter 1:3–7 (ESV)

“Paul commended the Thessalonian Christians for their faith, love, and hope in his first epistle to them (1 Thess. 1:2–3), and he does the same thing in his second epistle (2 Thess. 1:3–4). Of course, Paul does not use the word hope in today’s passage, but he does speak of the Thessalonian Christians’ “steadfastness” (v. 4), using the same Greek word found in the expression “steadfastness of hope” in 1 Thessalonians 1:3. Paul clearly understands that the Thessalonians’ steadfastness amid persecution is grounded in their hope, so we should see Paul thanking God for the faith, hope, and love of the Thessalonians in his second letter to them. As faith, hope, and love are the three cardinal Christian virtues (1 Cor. 13:13), may it be that others can thank God for their presence in our lives as well,” explains Dr. R. C. Sproul

“Finally, in today’s passage the Apostle says that he boasted about the Thessalonians for their virtues. This was not unseemly, for the presence of any virtues is possible only by the work of God. By boasting in the Thessalonians, Paul boasts in what the Lord had done in them (1 Thess. 2:13; James 1:18).”

Have a blessed day in the Lord as we all seek to have steadfastness and faith while experiencing trials. May we not boast of ourselves, but of others.

Soli deo Gloria!   

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^[1] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 430.

³ We ought always to give thanks to God for you, brothers, as is right, because your faith is growing abundantly, and the love of every one of you for one another is increasing.” (2 Thessalonians 1:3 (ESV)

In the Apostle Paul’s first letter to the Thessalonian he, along with Silas and Timothy, commented on the church’s “work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ” (1 Thessalonians 1:3 (ESV). They were thankful to the Lord for the believer’s spiritual progress.  

Therefore, it is good to read and hear the Thessalonian believers were continuing in their faith, love and hope. Even though Paul did not include the phrase “steadfastness of hope” in today’s featured text, it undoubtedly continued due to their growing faith and increasing love. The believers’ confidence, or hope, in God’s character and promises displays itself by faith in God and love for the saints (2 Thess. 2:16).

Paul referred to the missionary trio’s prayers on behalf of the Thessalonians. He wrote, “We ought always to give thanks to God for you, brothers, as is right.” These prayers were collectively done. Paul, Silas and Timothy were all involved in praying for these believers. The prayers were actively done. The prayers were also continuously done. The phrase “we ought” (ὀφείλομεν; opheilomen), a present, active, plural verb, supports these observations.

These three men were also under obligation to give thanks (Εὐχαριστεῖν; eucharistein), a present, active infinitive verb. They prayerfully expressed their gratitude presently, actively and infinitely for the Thessalonians. .

Their prayers of gratitude were explicitly given to God (θεῷ; theo). This is always to be the case. Prayer should contain adoration, confession, thanksgiving and supplication. All four are necessary components for an effective and God honoring prayer life. As Paul said, “as is right” (ἄξιόν ἐστιν; axion estin). This means prayer is presently, actively, and truthfully proper, fitting and expected of believers in Christ. 

Dr. William Hendriksen states, “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).^[1]

Do we mentally, emotionally and volitionally have the same sense of obligation and compulsion to pray for one another? Are we prone to give thanks to God for the believers in our lives? What was right for Paul, Silas and Timothy is also right for believers in Christ today.

Why were Paul, Silas and Timothy thankful to God for these believers? First, their faith was abundantly growing.Faith (πίστις; pistis) is a commitment to, a trust in, a dependence upon and a worship of the One, True God and Father, by the person and work of the Lord Jesus Christ, through the person and presence of the Holy Spirit.

The Thessalonian’s faith was growing abundantly (ὑπεραυξάνει; hyperauxanei). This means their faith was presently, actively and singularly flourishing and increasing beyond measure. This was an answer to Paul’s previous prayer (I Thess. 3:12; 4:1, 10). This idea also parallels the Apostle Peter’s words to other believers in Christ in his second epistle.

¹⁷ “You therefore, beloved, knowing this beforehand, take care that you are not carried away with the error of lawless people and lose your own stability. ¹⁸ But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and to the day of eternity. Amen.” (2 Peter 3:17–18 (ESV)

The church’s love for one another was also increasing. Love (ἀγάπη; agape) is self-sacrificial love of the will. Biblically, it is the highest expression of love. This sacrificial love is to be the hallmark of the church (I John 2:9-11; 4:7-12) and it must increase (πλεονάζει; pleonazei). This means the believer’s love must presently, actively, truthfully and singularly multiply, abound and grow. There is never enough godly love to go around.

The overall tone of the text is one of exuberant joy and elation. This healthy church continues to be healthy and is progressively becoming healthier. The Apostle Paul and his companions could not be happier.

Do you have such joy and elation when you think of your church? Are your fellow believers abundantly growing in their faith and increasing in love for others? How are people displaying these two characteristics of biblical Christianity? Pray such spiritual growth begins and thank God when it does and continues.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

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^[1] William Hendriksen and Simon J. Kistemaker, Exposition of I-II Thessalonians, vol. 3, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 154.