Author: drthomasclothier

“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!

---

^[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!

---

^[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!   

---

^[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!

---

^[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.

“Paul, 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 our Father and the Lord Jesus Christ.” (2 Thessalonians 1:1–2 (ESV)

A salutation is a greeting immediately preceding the contents of a letter. It may contain various introductory words such as “good morning,” or even the word “greetings.” Today’s text is Paul’s salutation to the Thessalonians believers in Christ. It parallels in many ways the salutation from his first epistle to the church.

As was the case with I Thessalonians, Paul, along with Silas and Timothy, were again reaching out to the believers in Christ who dwelt in the city. As was his normal practice, and the characteristic of first century letters, the Apostle Paul immediately introduced himself as the epistle’s author. He included his companions Silvanus (Silas) and Timothy.

Silvanus, or Silas, was a prophet belonging to the church in Jerusalem. The elders assigned him to accompany Paul and Barnabas to Antioch to deliver the decision reached by the Jerusalem Council (Acts 15:22-40). Paul chose Silas to join him on his second missionary journey. It was during this mission trip, the church in Thessalonica began (Acts 17:1-9).

Timothy was the son of a Jewish mother and a Greek father (Acts 16:1-2; 2 Tim. 1:3-5). Paul and Silas recruited this young man to join them in sharing the Gospel. While young, Timothy was a highly regarded disciple of the Lord Jesus Christ. He became a valuable asset to the Apostle Paul. The apostle referred to him as “my true child in the faith” (I Tim.1:2) and his “beloved child” (2 Tim. 1:2).

Paul wrote to the church (ἐκκλησίᾳ; ekklesia) of the Thessalonians, referring to a congregation of Christians who integrated with one another religiously and socially. The church’s existence was based upon a well-defined covenant relationship with the One, True God of the Scriptures who justified, redeemed and reconciled them to Himself by grace alone, through faith alone in the person and work of Jesus Christ alone (Rom. 3:21-26; 5:1-10; 2 Cor. 5:17-21; Eph. 2:1-10). 

Paul said the church was “in God our Father and the Lord Jesus Christ.”  These two identifying statements regarding the first and second persons of the Godhead have great significance.

The noun God (θεῷ; theo) refers to His transcendence. Transcendence is the LORD’s otherworldliness, perfection, superiority and sovereignty. This title also refers to His providence, or purposeful sovereignty. The noun Father (πατρὶ; patri), from which we derive the English word patriarch, means the LORD is also imminent or nearby. Taken together, they refer to God’s supernatural control of the created universe and His care for those He justified, redeemed and reconciled through Jesus Christ.  

The phrase “Lord Jesus Christ” is as title of deity for God the Son. Lord (κυρίῳ; kyrio) refers to one who is command or sovereign. Jesus (Ἰησοῦ; Iesou) means Savior. Christ (Χριστῷ; Christo) means the Anointed One.

“In the LXX the name Lord (κύριος) translates Jehovah, the God of Israel. It is more often the rendering of Jehovah than of anything else. (At times it is the equivalent of Adan, Adonai, Baal, etc.) Now the Jews were strict monotheists. Yet Paul, though himself a Jew, again and again gives to Jesus the title Lord. This shows that, in the thinking of the apostle, Jesus is just as fully divine as is God the Father: one and the same essence is possessed by the Father and by the Son (also by the Spirit, 2 Cor. 13:14),” explains Dr. William Hendriksen.

“For Paul, Jesus is our Lord because: (a) He is the second person in the Holy Trinity (1 Cor. 13:3; Phil. 2:11), the highly exalted One, rightful object of worship, (b) He has made us (Col. 1:3, 16), and (c) he has bought (redeemed) us with his precious blood (Col. 1:3, 14); hence, we belong to him according to body and soul, in life and death and throughout all eternity. We owe him our full allegiance.”

Paul’s greeting climaxed with his standard expression found in all of his epistles in one variation or another. To the Thessalonians he wrote, “Grace to you and peace.” Grace (χάρις; charis) refers to God’s unmerited favor. Peace (εἰρήνη; Eirene) means freedom from worry and tranquility. The Thessalonians possessed tranquility and a freedom from worry due to the Lord’s sovereign grace unto salvation from the penalty, power and eventual presence of their sin. God the Father and the Lord Jesus Christ were the source of both grace and peace.

What was true for the Thessalonian believers historically, is the same truth for the church of Jesus Christ today. Grace and peace are still only sourced and received from God the Father and the Lord Jesus Christ and are personally applied to the sinner by grace alone through God-given faith alone to the glory of God alone.

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

Soli deo Gloria!

“These letters make important contributions to our knowledge of eschatology.” — D. A. Carson & Douglas J. Moo -An Introduction to the New Testament.

I often wait with eager anticipation for a sequel to a favorite film, or the next episode or season in a television series. Mixed with this is a concern the new installment will not be as good as the first. Sometimes, that happens. Other times, the sequel is as good, if not better, than the original.  

The same may be said about written communication from a friend. I remember when letters or greeting cards were mailed and it could be days or weeks before you received a written reply; if any. Today, with emails, texts, X and Instagram, you may receive, or respond, to someone’s thoughts put into words; there’s and yours.

It is with this in mind we begin studying the Apostle Paul’s second letter to the Thessalonian church. It is most likely Paul wrote this second letter, or sequel if you will, shortly after the first epistle. It appears the Thessalonians believers did not have to wait very long to again hear from Paul, Silas and Timothy.  

The following introductory information is accessed from Dr. Thomas L. Constable, “2 Thessalonians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 712–713.

The Writer of the Epistle.

This letter claims to have been written by Paul, who wrote 1 Thessalonians under the inspiration of the Holy Spirit (cf. 1 Thes. 1:1). There are no indications among the writings of the early church fathers who lived during and after Paul’s lifetime that anyone questioned the authenticity of this letter’s claim. In fact, several fathers mentioned the Pauline authorship of this epistle in their writings. Not until early in the 19th century were various questions raised about authorship. They came from rationalistic critics who refused to accept the Bible’s claim to divine inspiration. But critical questions have not proven devastating because the authenticity of this and other New Testament books has been demonstrable through the ages.

The Place of Writing.

Almost all conservative scholars believe that 2 Thessalonians was written from Corinth. The basis for this conclusion is that Paul, Silas, and Timothy were present together in Corinth (Acts 18:5). They are not referred to in the Bible as being together thereafter, though they might have been. Since 1 Thessalonians was written from Corinth (see Introduction to 1 Thes.), and since the topics treated in the second epistle seem to grow out of situations alluded to in the first epistle and reflect a very similar situation in the Thessalonian church, Corinth seems the logical site of composition.

The Date of Writing.

For the reasons mentioned above, it appears that 2 Thessalonians was written quite soon after 1 Thessalonians, perhaps within 12 months. This would place the date of composition in the early a.d. 50s and would make this epistle the third of Paul’s canonical writings (assuming Galatians was his first).

The Occasion and Purpose for Writing.

The epistle gives evidence that Paul had recently heard news about conditions in the church. Probably this information came to him from the messenger who delivered 1 Thessalonians and returned to Corinth. Perhaps other people who had news of the church informed the three missionaries (Paul, Silas, and Timothy) also. Some of the news was good: the Thessalonians were continuing to grow and to remain faithful to Christ in spite of persecution. But some was bad: false teaching concerning the day of the Lord had entered the church and was causing confusion and leading some of the Christians to quit their jobs in expectation of the Lord’s return.

In view of these reports Paul felt constrained to write this epistle. He commended his children in the faith for their growth, corrected their doctrinal error about the day of the Lord, and warned of its consequences.

I pray this study of 2 Thessalonians will be instructive and edifying for all of us. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!  

²⁵ Brothers, pray for us. ²⁶ Greet all the brothers with a holy kiss. ²⁷ I put you under oath before the Lord to have this letter read to all the brothers. ²⁸ The grace of our Lord Jesus Christ be with you.” (1 Thessalonians 5:25–28 (ESV)

“Don’t cry because it’s over. Smile because it happened.” — Dr. Seuss

“ I hate good-byes. I know what I need. I need more hellos.” — Charles M. Schulz

“Farewell! God knows when we shall meet again.” — William Shakespeare

“So long, farewell, auf wiedersehen, good night. I hate to go and leave this pretty sight. So long, farewell, auf wiedersehen, adieu. Adieu, adieu, to you and you and you.” – Oscar Hammerstein II

Have you ever told someone you loved goodbye without using the exact word? Perhaps saying “goodbye” was too final or too painful; perhaps more so for you than for them. Goodbye acknowledges a conclusion, a closing, a finish, a finale.

It may be a song; the crescendo and final chord to A Day in the Life by Lesson and McCartney for example. Or, it could be a concluding line of dialogue by one character to another in a favorite movie; “Here’s looking at you, kid.”  

The Apostle Paul wrote to a grieving church (I Thess. 4:13). There is a slight sense of sadness in the tone of Paul’s final words. He said goodbye without saying the word. Perhaps it was too final for him. Perhaps it was too painful for him. So, what did Paul finally say to this faithful church?

^“Brothers, pray for us.” The encourager requests encouragement; not only for himself but also for his companions Silas and Timothy (I Thess. 1:1). The missionary trio prayed for the Thessalonian church (3:6-13). Paul strongly requested the church to pray for them. Even regarding personal needs, the apostle’s commands continue.

Dr. R. C. Sproul says, “In 1 Thessalonians 5:25, Paul asks the Thessalonian Christians to pray for him and his companions. We tend to have high view of the Apostles, and rightly so. However, we err if we think that they were invincible or had no need of help in their mission. Paul relied on the intercession of his fellow Christians to sustain him in ministry.”

“Greet all the brothers with a holy kiss.” To greet (ἀσπάσασθε; aspasasthe) is an aorist middle, plural, and imperative verb. It is a total resolve to be personally, collectively and obediently followed. To greet means to welcome and be happy to see a fellow believer; brother or sister in Christ. This is to be done everywhere and at any appropriate time and occasion.

Therefore, when we see a fellow believer at church, the grocery store, at work, school, or in the community we are to be happy to see them, say hello to them, and not ignore them. We disobey this biblical command when we see a fellow believer walking down an aisle in a grocery store and we immediately turn around and go to another aisle in order to avoid any verbal or physical contact with this person. How do you feel when someone does such a thing to you?

The phrase holy kiss (φιλήματι ἁγίῳ; philemati hagio) refers to a special expression of affection and appreciation. This act is not to be done sensually but rather purely and divinely.

“Scripture often calls us to show love to one another in the church and gives us practical ways to do so (e.g., John 13:34–35; Gal. 6:2). One way we can love each other is with affectionate greetings. This does not necessarily require a kiss, for acceptable greetings vary from culture to culture. A handshake, hug, or other expression of camaraderie can be appropriate,” comments Dr. Sproul.

“I put you under oath before the Lord to have this letter read to all the brothers.” To place someone under oath (ἐνορκίζω; enorkizo) requires an individual, or individuals, to fulfill a task or responsibility. The Thessalonian church leaders were to presently, actively, collectively and obediently read Paul’s letter to all the believers in the city. Presumably this meant to read the letter aloud so all could hear.

“The Apostle wanted all the Christians in Thessalonica to hear his instruction because of its authority for every believer (2 Tim. 3:16–17). He intended his words to be preserved by the church, and we must continue to do this until Christ returns,” continues Dr. Sproul.

As a final benediction, the Apostle Paul, Silas and Timothy concluded their letter as they initiated it. “The grace of our Lord Jesus Christ be with you.” (Cf. 1:1). Grace (χάρις; charis) refers to God’s unmerited favor. It is solely sourced, in the context, from the person and work of the Lord Jesus Christ. This was how Paul and his faithful companions chose to concluded the letter by the prompting of the Holy Spirit (2 Tim. 3:16-17; 2 Peter 1:20-21).

“Paul ends his epistle by calling for the grace of the Lord Jesus Christ to be with the Thessalonians (1 Thess. 5:28). This is a fitting prayer, for the Thessalonians were trophies of grace won by the Savior. Their firm belief in the gospel and their turning from idols proved that divine grace had given them spiritual life (Ch. 1). This same grace fueled Paul’s ministry among the Thessalonians, for it drove him to seek God’s approval and moved the elect in Thessalonica to believe the Apostle’s preaching even though doing so brought much affliction (Ch. 2). Our Lord’s grace preserved the Thessalonians in faith during Paul’s absence from them, and it guided them (and us) to flee sexual immorality and to work hard for the sake of the church’s witness (3:1–4:12). In His grace, Christ will bring all those who have rested in Him alone for salvation into the fullness of His blessings when He returns to consummate His kingdom and complete the transformation of His people that He has begun (4:13–5:28). We can count on God’s grace to do these things for us as well,” concludes Dr. Sproul.

Trusting the Lord has strengthened your faith by this study in I Thessalonians. May the Lord’s truth and grace always be found here. Have a blessed day in the Lord. Remember, this no goodbye, but until we meet again.

Soli deo Gloria!