“Now concerning the coming of our Lord Jesus Christ and our being gathered together to him,” (2 Thessalonians 2:1 (ESV)
John Charles (J.C.) Ryle (10 May 1816 – 10 June 1900) was an English evangelical Anglican bishop. He was the first Anglicanbishop of Liverpool. Ryle was a strong critic of ritualism. He was a writer, pastor and an evangelical preacher. The following article, entitled The Great Gathering, first appeared in 1878.
The MANNER of this “gathering together” is plainly revealed in Scripture. The dead saints shall all be raised, and the living saints shall all be changed. It is written, “The sea gave up the dead that were in it, and death and Hades gave up the dead that were in them.” “The dead in Christ shall rise first. Those who are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air.” “We shall not all sleep — but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed!” (Revelation 20:13; 1 Thessalonians 4:16, 17; 1 Corinthians 15:51, 52.) And then, when every member of Christ is found, and not one left behind, when soul and body, those old companions, are once more reunited — then shall be the grand “gathering together.”
The OBJECT of this “gathering together” is as clearly revealed in Scripture as its manner. It is partly for the final reward of Christ’s people — that their complete justification from all guilt may be declared to all creation; that they may receive the “unfading crown of glory,” and the “kingdom prepared before the foundation of the world;” that they may be admitted publicly into the joy of their Lord.
(a) This gathering will be a great one. ALL children of God who have ever lived, from Abel the first saint down to the last born in the day that our Lord comes — all of every age, and nation, and church, and people, and tongue — all shall be assembled together. Not one shall be overlooked or forgotten. The weakest and feeblest shall not be left behind. Now, when “scattered,” true Christians seem a little flock; then, when “gathered,” they shall be found a multitude which no man can number.
(b) This gathering will be a wonderful one. The saints from distant lands, who never saw each other in the flesh, and could not understand each other’s speech if they met — shall all be brought together in one harmonious company. The dwellers in Australia shall find they are as near Heaven, and as soon there, as the dwellers in England. The believers who died five thousand years ago, and whose bones are mere dust — shall find their bodies raised and renewed as quickly as those who are alive when the trumpet sounds. Above all, miracles of grace will be revealed. We shall see some in Heaven, who we never expected would have been saved at all. The confusion of tongues shall at length be reversed, and done away. The assembled multitude will cry with one heart and in one language, “What has God wrought!” (Num. 23:23.)
(c) This gathering shall be a humbling one. It shall make an end of bigotry and narrow-mindedness forever. The Christians of one denomination shall find themselves side by side with those of another denomination. If they would not tolerate them on earth — they will be obliged to tolerate them in Heaven. Churchmen and Dissenters, who will neither pray together nor worship together now, will discover to their shame, that they must praise together hereafter to all eternity! The very people who will not receive us at their ordinances now, and keep us back from their Table — will be obliged to acknowledge us before our Master’s face, and to let us sit down by their side. Never, will the world have seen such a complete overthrow of sectarianism, party-spirit, unbrotherliness, religious jealousy, and religious pride! At last, we shall all be completely “clothed with humility.” (1 Peter 5:5.)
This mighty, wonderful “gathering together,” is the gathering which ought to be often in men’s thoughts. It deserves consideration — it demands attention. Gatherings of other kinds are incessantly occupying our minds, political gatherings, scientific gatherings, gatherings for pleasure, gatherings for gain. But the hour comes, and will soon be here, when gatherings of this kind will be completely forgotten! One thought alone will swallow up men’s minds — that thought will be, “Shall I be gathered with Christ’s people into a place of safety and honor — or be left behind to everlasting woe?” Let us take care that we are not left behind!
Will you be part of the gathering together of the saints when Jesus Christ returns in power might and glory? God commands sinners, by the Holy Spirit (John 3:1-8; Titus 3:1-5), to repent of their sins and to receive salvation by grace alone, through faith alone in the person and work of Jesus Christ alone (John 12:1-12; Acts 2:32-38; Romans 3:21-26; Eph. 2:1-10).
May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
“Now concerning the coming of our Lord Jesus Christ and our being gathered together to him,” (2 Thessalonians 2:1 (ESV)
John Charles (J.C.) Ryle (10 May 1816 – 10 June 1900) was an English evangelical Anglican bishop. He was the first Anglicanbishop of Liverpool. Ryle was a strong critic of ritualism. He was a writer, pastor and an evangelical preacher. The following article, entitled The Great Gathering, first appeared in 1878.
The text which heads this page contains an expression which deserves no common attention. That expression is, “Our gathering together.”
“Our gathering together!” Those three words touch a note which ought to find a response in every part of the world. Man is by nature a social being — he does not like to be alone. Go where you will on earth, people generally like meeting together, and seeing one another’s faces. It is the exception, and not the rule — to find children of Adam who do not like “gathering together.”
For example, Christmas is peculiarly a time when English people “gather together.” It is the season when family meetings have become almost a national institution. In town and in country, among rich and among poor, from the palace to the workhouse — Christmas cheer and Christmas gatherings are proverbial things. It is the one time in the year with many, for seeing their friends at all.
Sons snatch a few days from London business to run down and see their parents; brothers get leave of absence from the desk to spend a week with their sisters; friends accept long-standing invitations, and contrive to pay a visit to their friends; boys rush home from school, and glory in the warmth and comfort of the old house. Business for a little space comes to a standstill — the weary wheels of incessant labor seem almost to cease revolving for a few hours. In short, there is a general spirit of “gathering together.” Happy is the land where such a state of things exists! Long may it last in England, and never may it end! Poor and shallow is that philosophy which sneers at Christmas gatherings. Cold and hard is that religion which pretends to frown at them, and denounces them as wicked.
Family affection lies at the very roots of well-ordered society. It is one of the few good things which have survived the fall, and prevent men and women from being mere devils! It is the secret oil on the wheels of our social system which keeps the whole machine going, and without which neither steam nor fire would avail. Anything which helps to keep up family affection and brotherly love is a positive good to a country. May the Christmas day never arrive in England when there are no family meetings and no gatherings together!
But earthly gatherings after all have something about them that is sad and sorrowful. The happiest parties sometimes contain uncongenial members — the merriest meetings are only for a very short time. Moreover, as years roll on, the hand of death makes painful gaps in the family circle. Even in the midst of Christmas merriment, we cannot help remembering those who have passed away. The longer we live — the more we feel to stand alone. The old faces will rise before the eyes of our minds, and the old voices will sound in our ears, even in the midst of holiday mirth and laughter. People do not talk much on such things; but there are few that do not feel them. We need not intrude our inmost thoughts on others, and especially when all around us are bright and happy. But there are not many, I suspect, who reach middle age, who would not admit, if they spoke the truth — that there are sorrowful things inseparably mixed up with a Christmas party. In short, there is no unmixed pleasure about any earthly “gathering.”
But is there no better “gathering” yet to come? Is there no bright prospect in our horizon, of an assembly which shall far outshine the assemblies of Christmas and New Year, an assembly in which there shall be joy without sorrow, and mirth without tears? I thank God that I can give a plain answer to these questions; and to give it is the simple object of this paper. I ask my readers to give me their attention for a few minutes, and I will soon show them what I mean.
There is a “gathering together” of true Christians which is to come. What is it, and when shall it be? The gathering I speak of, shall take place at the end of the world, in the day when Christ returns to earth the second time. As surely as He came the first time — so surely shall He come the second time. In the clouds of Heaven He went away — and in the clouds of Heaven He shall return. Visibly, in the body, He went away — and visibly, in the body, He will return. And the very first thing that Christ will do, will be to “gather together” His people. “He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of Heaven to the other.” (Matthew 24:31.)
The MANNER of this “gathering together” is plainly revealed in Scripture. The dead saints shall all be raised, and the living saints shall all be changed. It is written, “The sea gave up the dead that were in it, and death and Hades gave up the dead that were in them.” “The dead in Christ shall rise first. Those who are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air.” “We shall not all sleep — but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed!” (Revelation 20:13; 1 Thessalonians 4:16, 17; 1 Corinthians 15:51, 52.) And then, when every member of Christ is found, and not one left behind, when soul and body, those old companions, are once more reunited — then shall be the grand “gathering together.”
The OBJECT of this “gathering together” is as clearly revealed in Scripture as its manner. It is partly for the final reward of Christ’s people — that their complete justification from all guilt may be declared to all creation; that they may receive the “unfading crown of glory,” and the “kingdom prepared before the foundation of the world;” that they may be admitted publicly into the joy of their Lord.
Will you be part of the gathering together of the saints when Jesus Christ returns in power might and glory? God commands sinners, by the Holy Spirit (John 3:1-8; Titus 3:1-5), to repent of their sins and to receive salvation by grace alone, through faith alone in the person and work of Jesus Christ alone (John 12:1-12; Acts 2:32-38; Romans 3:21-26; Eph. 2:1-10).
May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
“Now concerning the coming of our Lord Jesus Christ and our being gathered together to him, we ask you, brothers, 2 not to be quickly shaken in mind or alarmed, either by a spirit or a spoken word, or a letter seeming to be from us, to the effect that the day of the Lord has come.” (2 Thessalonians 2:1–2 (ESV)
The Apostle Paul, along with Silas and Timothy, returned to the topic of the Lord Jesus Christ’s return to earth in power, might and glory “Now concerning the coming of our Lord Jesus Christ and our being gathered together to him.” Scripture promises the Lord Jesus is coming (παρουσίας; parousias). When Jesus comes, He will gather together His church to Himself.
Being gathered together (ἐπισυναγωγῆς; epissynagoges) is not a verb phrase but rather a possessive noun. In other words, all believers in Christ are solely the gathered together ones. They alone belong to the Lord. Anyone without a covenant relationship with God the Father, by grace alone through faith alone in the person and work of Jesus Christ alone, are condemned (Eph. 2:1-3).
The missionary trio wrote of this subject extensively in their first epistle to the Thessalonian believers (I Thess. 4:13-5:11). Why was it necessary to again speak of this doctrine? It was because the Thessalonians believers were troubled. Paul told them “Not to be quickly shaken in mind or alarmed.”
Quickly (ταχέως; tacheos) means swiftly and hurriedly. Shaken (σαλευθῆναι; saleuthenai) refers to being unsettled, swayed and deeply distressed. This potential swift and deep distress was occupying the Thessalonian’s mind (νοὸς; noos) or thinking. It had the potential to cause them to be alarmed (θροεῖσθαι; throeisthai) troubled and startled.
Why were these believers distressed? Paul stated it was because of a letter they received, supposedly from the apostle, saying the day of the Lord had already come.
“Paul had written about the sudden character of Christ’s (second) coming (Parousia; see 1 Thess. 2:19) and about the necessity of being prepared for it (1 Thess. 5:1–11). Apparently, this message had been misinterpreted, as if “sudden” coming meant “immediate” coming. Paul had also made known to the Thessalonians what the Lord had revealed to him regarding the “gathering together to (meet) him” (1 Thess. 4:13–18). He had stressed the impartial character of this great future event: survivors would have no advantage over departed ones. Together the two groups (now united) would ascend to meet the Lord in the air to be with him forever. But though this teaching must have comforted the readers, the comfort had to some extent been offset by the excitement about the “imminent” coming,” writes Dr. William Hendriksen.
“Believers were behaving like ships that have become the victim of waves and winds and are being blown hither and thither. It seems that in the case of some the Parousia had become the main subject of conversation, the one important and ever-recurring theme for discussion. People were “losing their heads” over it, so that some decided to stop working altogether. They were perturbed because of it, terribly “shaken up;” yes, “shaken (σαλεύω, σαλευθῆναι from σάλος, the rolling swell of the sea, cf. Luke 21:25) from their (normal state of) mind.”
Paul endeavored to assure the church the Lord’s coming had not yet occurred. He also wanted them to know whatever epistle they received causing such distraction was not from him.
Dr. R. C. Sproul writes, “Paul dealt with this issue at length in 1 Thessalonians 4:13–5:11, but some confusion remained regarding the eschaton (the last day) in the interim between the Thessalonians’ receiving Paul’s first epistle and the Apostle’s writing the second. The Thessalonians had heard that “the day of the Lord has come” (2 Thess. 2:2).”
“Commentators are not sure what this means. Some suggest that someone had taught the Thessalonians that the entire complex of the events of the last day had begun but that Christ had not yet returned. Others believe that some people were teaching a false doctrine like the one that was current among the first-century Corinthian Christians—that the final resurrection had already happened in a spiritual sense and that there was no future bodily resurrection (1 Cor. 15:12). Whatever the case, Paul sets out to correct the Thessalonians, letting them know that the return of Christ had not yet come when he wrote his second letter to them.”
In our own day, there are many false teachers claiming the Lord has already returned, or purporting to know exactly when He will return. I encourage you to no longer listen to them.
“The false teaching that troubled the Thessalonians apparently came to them in a letter purporting to be from Paul and from a supposed “spoken word” of prophecy (2 Thess. 2:1–2). This reminds us that many people will try to speak in the name of the Lord or one of His Apostles when they deliver false teaching. The only way we can keep from being deceived is to test the teaching we hear according to the Word of God,” concludes Dr. Sproul.
May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
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).
Paul, along with Silas and Timothy, prayed for the Thessalonian believers. Their offered prayer had a distinct purpose. It was, “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.”
The adverb conjunction so that (ὅπως; hopos) is a purpose clause answering why the three missionaries prayed this prayer. The three men prayed for the Thessalonians so that “the name of our Lord Jesus may be glorified in you.”
A name (ὄνομα; onoma) was not just an individual’s identification. Rather, it also revealed a person’s reputation and relevance. In this particular context, Paul referred to the title and name Lord Jesus. Lord (κυρίου; kuriou) refers to one who is the sole commander and ruler. It parallels the Hebrew title for God; Adonai. Jesus (Ἰησοῦ; lesou) means Savior. In effect, Paul was saying Jesus of Nazareth was Adonai.
Therefore, since Jesus of Nazareth is Lord, or Adonai, believers in Christ are to glorify Him. The word glorified (ἐνδοξασθῇ; endoxasthe) means to give or receive great honor. Paul, Silas and Timothy encouraged the Thessalonian believers to give the Lord Jesus great honor in their work of faith, labor of love, and steadfastness of hope (I Thess. 1:3; 2 Thess. 1:11). By doing so, all believers in Christ are correspondingly glorified in Christ.
“What it means for our Lord Jesus to be glorified in his disciples (or saints) has been explained in connection with verse 10 above. Here in verse 12, however, it is the name of the Lord that is glorified. Christ’s name is Christ himself as he has revealed himself: for example, as God’s Anointed One, the Savior and Lord of his own. Hence, when they share in his anointing, accept his salvation, and recognize his Lordship, then his name is glorified in them. And this, in turn, reflects glory on them. (We accept the rendering “in him,” though “in it”—i.e., in the name—is also possible, with very little difference in meaning,” states Dr. William Hendriksen.
This goal to glorify the Lord is “according to the grace of our God and the Lord Jesus Christ.” All of this is because of God’s amazing grace. The Lord gives sinners His unmerited favor so that believers in Christ may in return give to the Lord His merited favor.
“Those who are redeemed in Christ also enjoy a direct encounter with divine holiness in the afterlife, but because of divine grace and the Lord’s saving work in us, we will experience that holiness as the highest pleasure possible. This is a necessary outworking of what Paul says in 2 Thessalonians 1:12,” explains Dr. R. C. Sproul.
“According to the grace of God, the name of Jesus will be glorified in us and we will be glorified in Him. “Christ, who is God over all, [is] blessed forever” (Rom. 9:5), and theologians have noted that this means Christ enjoys the perfect blessedness that is part and parcel of His being God, the One who cannot experience any augmentation or diminution of His own bliss and contentment.”
“At the return of Jesus, He will be glorified in us and we will be glorified in Him; we will be fully like Him and thus share in this perfect divine blessedness in a manner that is appropriate to creatures made in His image (2 Thess. 1:12; 1 John 3:2). This is far too wonderful for us to grasp at the present time, but it testifies to the grace of the Lord toward those sinners whom He has chosen to save,” concludes Dr. Sproul.
John Calvin comments, “In this . . . the wonderful goodness of God shines forth—that he will have his glory be conspicuous in us who are covered over with ignominy.”
Hymnwriter John W. Peterson expresses this goal as follow.
All glory to Jesus begotten of God The great I Am is He Creator sustainer but wonder of all The Lamb of Calvary.
Verse 2
To think that the guardian of planets in space The Shepherd of the stars Is tenderly leading the church of His love By hands with crimson scars.
Verse 3
The King of all kings and the Lord of all lords He reigns in glory now Some day He is coming earth’s kingdom to claim And ev’ry knee shall bow And ev’ry knee shall bow.
What work of faith, labor of love, and steadfastness of hope may you display today in order to glorify the Lord Jesus Christ? Have a blessed day in the Lord.
The following excerpt is by Dr. Ligon Duncan. He is He is Chancellor of Reformed Theological Seminary, Jackson, Miss. The biblical text is Colossians 4:7-18. The message is entitled The Incomparable Christ.
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.
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.
[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.
“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 confessChrist 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.
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.
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.
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.
[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.
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