The book offers a light, reflective look at faith by using everyday observations and humor to highlight simple spiritual lessons. It suggests that even ordinary or amusing moments can reveal meaningful insights about God, character, and belief. Overall, it encourages readers to see faith not only in serious study but also in the small, enjoyable aspects of life.
I can’t believe it’s not butter!
Merry Something, and a Happy Whatever!
| v. 1 | “Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you: |
| v. 2 | “and that we may be delivered from unreasonable and wicked men: for all men have not faith.” |
NOTES ON TEXT
v. 1 “Finally, brethren, pray for us”: Paul had previously requested their prayers (1Th 5:25, notes), but here he is more specific as to objects. Elsewhere also he has requested prayers for the progress of the gospel (Eph 6:19,20; Col 4:3,4).
“That the word of the Lord may have free course”: By “the word of the Lord” Paul means his own preaching of it (1Th 2:13). He wants the word of the Lord to “run” (AV mg) as he preaches it, a figure of speech perhaps borrowed from the Greek games (cp 1Co 9:24; Rom 9:16, Gal 2:2; 5:7; Phi 2:16), but also reminiscent of Psa 147:15 (“His word runneth very swiftly”) and Psa 19:5 (“a strong man running a race”). In other words, Paul hopes for many rapid conversions. Paul sometimes speaks of his apostolic endeavors as “running” (1Co 9:24; Gal 2:2; Phi 2:16). “Running” is also an Hebrew idiom for a prophet eager to communicate his message from God (Jer 23:21; Eze 1:18,20; 1Ki 18:46; 2Ch 16:9; Hab 2:2; Amos 8:12; Zec 4:10; Dan 12:4).
“And be glorified”: Men are led to glorify the Word of the Lord when they see what it can do, and especially when they see it having speedy effect on its hearers. The word had also been translated “triumph” (RSV) to carry forward the figure of running in a contest.
“Even as it is with you”: Their fame had spread abroad throughout Macedonia and Achaia, so that everywhere he went the apostle heard of their spiritual progress and firmness in the faith (1Th 1:5-9). Since Paul had left Thessalonica, he had had nowhere near the same sort of success in Berea or Athens — and he was bound to remember fondly how his preaching had produced swift and solid results among the Thessalonians.
v. 2 “And that we may be delivered from unreasonable and wicked men”: The first of the two adjectives (“atopos”) signifies that which is out of place, and is used more often of objects than of men. It is variously rendered “wrong-headed”, “perverse”, “truculent”, and “monstrous.” These wicked men were probably unbelieving Jews in Corinth, where Paul was encountering opposition even as he wrote (Acts 18:5,6,12,13; cp 1Th 2;14-16).
“For all men have not faith”: “The faith”, with the definite article here, refers to the body of doctrines believed by Christians. While some who hear the faith expounded react positively, and develop faith of their own, others react only with hostility and (sometimes) violence. They “receive not the love of the truth”, but are deluded into believing lies (2Th 2:10,11), and act accordingly.
| v. 3 | “But the Lord is faithful, who shall stablish you, and keep you from evil. |
| v. 4 | “And we have confidence in the Lord touching you, that ye both do and will do the things which we command you. |
| v. 5 | “And the Lord direct your hearts into the love of God, and into the patient waiting for Christ.” |
NOTES ON TEXT
v. 3 “But the Lord is faithful”: The last phrase of v 2 suggests the transition: “All men have not faith. But the Lord is faithful.” A similar contrast is evoked from the same word again in 2Ti 2:13:
“If we believe not (ie, have not faith), yet he (Christ) abideth faithful.”
As God is faithful (1Co 1:9; 10:13; 2Co 1:18; 1Th 5:24), so the Lord Jesus Christ is faithful.
“Who shall stablish you”: “Stablish” is “sterizo” again, as in 1Th 3:2,13; 2Th 2:17.
“And keep you from evil”: An echo of the Lord’s prayer (Mat 6:13). The word “keep” or “guard” (“phulasso”) — which signifies military protection against a violent attack, is used of God guarding Noah through the flood (2Pe 2:5), and Jesus guarding his disciples in the days of his flesh (John 17:12). It is uncertain as to whether the last expression signifies “evil” as a general principle, or “the evil one” (RV, NIV, RSV mg); if the latter, then Paul may have in mind unbelieving Jews, the Roman authorities, or perhaps — more specifically — the “man of sin” (2Th 2:9).
v. 4 “And we have confidence in the Lord touching you”: Therefore believers need not rely on their own strength or abilities, since the Lord Jesus Christ is a sufficient and active force on their behalf. Our pride in our natural talents will lead inevitably to failure. But our faith will call forth his faithfulness to strengthen and protect us. Compare similar expressions in Gal 5:10 and Phm 1:21.
“That ye both do and will do the things which we command you”: Though it may appear outwardly that believers are solely responsible for what they do, in the divine perspective this is far from the complete picture. Thus to exhort believers to do that which is entirely against natural inclinations is not a pointless exercise, because with God nothing is impossible! For believers, their union with Christ counteracts the weakness of human nature.
“Command”: Greek “parangello” = to announce, to give a message or an order, especially from a higher military rank down to a lower. A very strong and authoritative word, used five times in the Thessalonian letters (1Th 4:11; 2Th 3:4,6,10,12) and elsewhere in 1Ti 6:13; 1Co 7:10; 11:17.
v. 5 “And the Lord direct your hearts into the love of God”: As Paul had been “directed” (same word) to them (1Th 3:11), so they would be “directed” into the love of God — so long as they remained in the faith. The Lord’s help is indispensable: the fact that Paul has complimented them (v 4) does not imply that they are self-sufficient.
“The love of God”: This could mean three different things, all possible, and probably to be considered inclusively:
“And into the patient waiting for Christ”: Paul encourages them to learn patience or endurance (1Th 1:3; notes) in their trials of faith, as they wait for the return of Christ. The faithful endurance of Christ himself is to be their example (Heb 12:2,3; 1Pe 2:21-23).
ADDITIONAL NOTES
Undoubtedly Paul is preparing the ground for what will be a difficult reprimand in the section that follows (2Th 3:6-15). He does not intend to ignore the problem, and he will speak quite bluntly when the times comes. But first he carefully reminds his readers of God’s love and Christ’s faithfulness. Here there is common ground for all believers. Men who truly know and remember such exalted concepts will not be resentful or angry at faithful and searching exhortations. Neither will they respond, “We cannot do what you ask”, when they have just been reminded that it is only in the Lord’s grace and not their own will and strength that they can succeed.
| v. 1 | “Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, |
| v. 2 | “that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand.” |
NOTES ON TEXT
v. 1 “Now we beseech you, brethren”: This is the apostle’s introduction to an exhortation or request of great importance (cp 1Th 4:1; 5:12; Phi 4:3).
“By the coming of our Lord Jesus Christ”: Instead of “by”, read “concerning” of “about.” Paul refers to the subject at hand, which he has been discussing in 2Th 1:5-12. “Coming” = “parousia”, a coming alongside, a visible presence; the thematic word of the Thessalonian letters (see “Main Theme” in Introduction, and 1Th 2:19, notes.)
“And by our gathering together unto him”: “Epi-sunagoge”: “Our assembling” (RSV). The same word occurs as a noun in Heb 10:25, having to do with the assembling together of the church for the communion service. But this reference is “about” the return of Christ — as the previous phrase and the whole context states: “assembly”, then, must be the great assembly: the final gathering of believers (living and dead) (Mat 23:37; Mark 13:27; Luke 13:34; 1Th 4:17) to the Marriage Supper of the Lamb.
v. 2 “That ye be not soon shaken in mind”: “Soon” (“tacheos”) actually means “quickly”, or “hastily”, “Saleuo”: agitated, tossed, as by the action of strong wind or waves.
“Troubled”: “Throemai”: put in a tumult. This word is used in a similar sense with regard to the return of Christ in Mark 13:7 and Mat 24:6.
“Spirit”: Greek “pneuma” — here referring to the (supposed) “revelation” and teaching of a false prophet (cp 1Jo 4:1; 1Th 5:19,20; 1Co 14:12,32). They needed to “discern the spirits” and recognize the spurious (1Co 12:10).
“Word”: “Logos” — a word-of-mouth communication, possibly purporting to come from Paul (cp his expression: “this we say unto you by the word of the Lord”: 1Th 4:15).
“Nor by letter as from us”: The “as from us” probably refers to all three forms of forged communication: spirit, word, and letter. Judaizers had resorted to publishing their own letters of commendation for the Corinthian ecclesia (2Co 3:1); this problem was acknowledged at the Jerusalem conference (Acts 15:24). In view of the prevalent forgeries, and in order positively to prove his own authorship, Paul sent his letters by the hand of accredited representatives (2Co 2:3,4,13; 7:6-8; 8:16-24). Furthermore, he sometimes signed his letters (2Th 3:17; Col 4;18; 1Co 16:21); at least once, he wrote the whole letter himself (Gal 6:11).
“As that the day of the Lord is at hand”: The “day of the Lord” or “of Christ” is Paul’s common expression of reference to the “parousia” or visible return of Christ (1Th 1:10; 5:2). “At hand” should be “has come” (RSV) or “is present” (RV). The expression is very strong in expressing suddenness or imminence: things present as distinguished from things to come (cp usage, Rom 8:38; 1Co 3:22; Gal 1:4; Heb 9:9). It was not erroneous to teach, as Paul himself did, that Christ might soon come: Paul clearly believed himself that he might live to see that day (1Th 4:13-18), and he was no longer a young man. The error that was being foisted upon the Thessalonians was that the events immediately preceding the return of Christ had already commenced.
| v. 3 | “Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; |
| v. 4 | “Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. |
| v. 5 | “Remember ye not, that, when I was yet with you, I told you these things? |
| v. 6 | “And now ye know what withholdeth that he might be revealed in his time. |
| v. 7 | “For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. |
| v. 8 | “And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: |
| v. 9 | “even him, whose coming is after the working of Satan with all power and signs and lying wonders.” |
(1) THE “MAN OF SIN” IN THE FIRST CENTURY
When the leaders of the Jews sought to contain the new movement led by Jesus of Nazareth, they used every subtle form of attack they were capable of. When these failed, they had to fall back on crude methods which involved using all the organized powers of religion and state to get him crucified.
With Jesus himself out of the way they next found that the hard facts of his resurrection, and of the transformation it wrought in his apostles, showed their problem to be still unsolved.
Now open persecution only seemed to make the movement prosper more than ever. But the old resources of craft and cunning were not used up completely. And so a deliberate attempt was made to wreck the new “sect” from within. Nowhere is this stated categorically in the New Testament, but the implication of numerous passages is very persuasive:
Galatia: To the Galatians Paul speaks of “false brethren” who had secretly infiltrated the churches, so as to enslave again (to the Law) those who had been made free by Paul’s own preaching (Gal 2:4,5). These agents had apparently been planted in the brotherhood, so as to work slowly and steadily either to draw believers back to the Law or, failing that, at least to create internal dissensions that would weaken the whole community and thus its appeal to others. Even Peter was practically won over to this philosophy (vv 11-14).
It soon became obvious that Paul — intelligent and resolute — posed the greatest single obstacle to their “satanic” objectives. And so the person and the claims and the worth of this great apostle to the Gentiles must be attacked also, as part of the overall plan of these subversives.
Corinth: In Corinth these enemies had some considerable success, in characterizing Paul as weak and contemptible as to his physical qualities (2Co 10:9,10; 11:6). By contrast, the leader of the subversives, called “Satan” by Paul himself, continues to present himself as polished and personable and wise and authoritative — the natural candidate to replace Paul as the leader of the ecclesias (2Co 11:22,23)! Such a sustained campaign of character assassination called forth from Paul the unusual expedient of a prolonged self-defense (2Co 11:13 to 12:12).
Jerusalem: Even in Jerusalem lies were being systematically spread about Paul, that he was teaching all Jews to forsake Moses and all the customs (Acts 21:20,21). While not true as to particulars, it had just enough plausibility to be accepted by gullible new converts. The faceless men who sought to pervert Paul’s work and keep the first-century ecclesia in bondage to the Temple and the priests had evidently been diligently at work in Jerusalem practically from the beginning. (It could not have been Paul’s open enemies among the Pharisees and Sadducees who told such lies, since their stories would have had no chance of being believed. This campaign was plainly carried on secretly, by whisper and innuendo, in the midst of the ecclesias.)
Rome: From Rome Paul wrote to the Philippians (Phi 1:15-17) of those who preached out of envy and strife, trying to add additional affliction to the bondage Paul was already suffering. It is clear that certain “believers” were finding malicious pleasure in preaching the gospel with some special emphasis, probably — because their work would only be another source of worry and vexation to Paul. Such were fulfilling the serpent’s role, by good words and fair speeches deceiving the simple (Rom 16:17,18).
Other hints of the same organized subversion are to be found in:
| Eph 4:14: | “the sleight of men” (a phrase used for deliberate cheating at games), “and cunning craftiness, whereby they lie in wait to deceive”; |
| Col 2:4: | “lest any man should beguile you with enticing words” — another plain allusion to the serpent in the garden. |
| Titus 1:14: | Titus was warned not to give “heed to Jewish fables… that turn from the truth”, preached by the deceivers of the “circumcision” group (see also vv 4,9,10). |
| 1Ti 4:1,2: | Timothy was likewise warned of false teachers (“seducing spirits”, Paul called them), speaking hypocritical lies, and fostering undue concern for dietary matters. |
| Hebrews: | The entire letter is a learned and reasoned attempt to forestall drift back to the Mosaic institutions and the synagogue system, a drift encouraged by this organized call of opposition in the very brotherhood. |
It is plain, then, that there was a subversive, “Satanic” element at work in the ecclesia of Paul’s day: a group (with perhaps a formidable leader) who professed faith in Christ, but whose hidden agenda called for a “return to Moses.” This group (and its leader?) claimed apostolic authority that was rightly the province of Paul and the twelve, and they worked within the ecclesia, or the spiritual “temple of God” (2Th 2:4), being accepted as believers in good standing. It might be assumed that either some of their number actually had Holy Spirit gifts (“all power and signs and lying wonders” — v 9), or else deceived the simple-hearted into thinking they did. They systematically and subtly taught the “lie”, that men could be justified only by keeping the law of Moses.
It is reasonable to suppose that Paul actually had his eye on some apostasy current in his own time, and which had already shown its hostile attitude toward him in very effective fashion (v 7). Otherwise, it becomes very difficult to explain the immediacy and seriousness with which he describes the “man of sin.” These Jewish pseudo-Christians, along with their leader “Satan” (Paul’s “thorn in the flesh?”), were imposters; while professing the gospel, they had not really “received the love of the truth” but instead “had pleasure in (promoting) unrighteousness” (vv 10,12). Paul was using every ounce of his faith and energy to hinder this destructive work (v 6), but Paul would not always be with them: when he would at last pass from the scene, the Judaizers might be expected to flourish almost without restraint (v 7).
Therefore the same Paul who hoped and prayed for the return of Christ in his own lifetime (consider 1Th 4:15, for example) could also expect that the Lord when he appeared would overthrow and destroy this wicked pretender (2Th 2:8; cp 1:6-10). That Christ did not return during Paul’s day or even during the final years of the first century is no reflection on Paul’s faith or understanding: what else should he have done except look for his Lord’s coming? And the fact is, that the first-century “man of sin” (and his adherents) will be destroyed by Christ at his coming — being raised from the dead to stand before the judgment seat.
(2) TRANSITION
The foregoing, however, can scarcely be the complete fulfillment of the words of Paul. The letters to Thessalonica are so dominated by the theme of Christ’s second coming; and the Judeo-Christian “man of sin” of Paul’s day has long passed from the scene (along with his adherents). So it is reasonable to expect that another “man of sin” will be a dominant element in the prophetic framework of the last days. There is one system, the Papacy, that is eminently “qualified” to fill this role, as the Notes on the Text which follow should demonstrate. The question remains, however: Is there a transition, and a discernible link, between the first-century “man of sin” and the Roman Catholic apostasy?
Zechariah 5 offers such a link: Some of its connections with 2Th 2 are set out below:
| Zechariah 5 | 2 Thessalonians 2 |
| “This is their iniquity in all the land” (v 6, RV mg). | “The mystery of iniquity doth already work” (v 7)… “with all deceivableness of unrighteousness” (v 10). |
| “A woman that sitteth in the midst of the ephah (v 7). | “Sitteth in the temple of God” (v 4). |
| “He cast her down into the midst of the ephah: and he cast the weight of lead upon the mouth thereof” (v 8, RV). | “That which restraineth” (v 6, RV)…“there is one that restraineth now” (v 7, RV). |
| “This is Wickedness” (v 8, RV). | “Then shall that Wicked be revealed” (v 8). |
Zechariah 5 appears to be a prophecy of the evils of Judaism which were manifested in New Testament times, corrupting the early ecclesias, and which eventually became firmly established in the Roman Catholic church, along with many pagan ideas.
In its immediate context, Zechariah 5 presents a false worship in a detailed contrast to the true worship depicted in chapter 4. Zechariah 5 has the house of wicked women and unclean birds in the land of Shinar (Babylon) (vv 9,11), whereas Zechariah 4 has the true house of God, the true temple (v 9), wherein are the anointed ones (v 14) and the lampstand (v 12). In the picture of the false worship, the flying roll or scroll (v 3) is a “curse” which “declares innocent” (“naqah” — not “cut off” as in AV) those who steal and swear falsely. The dimensions of this scroll of wickedness (20 cubits by 10 cubits) (v 2) are the precise dimensions of the holy place of the temple and tabernacle, indicating again the nature of this worship: a deliberate parody of that which is true.
The scroll, then, represents wicked teaching, which releases men and women from their obligation to obey God’s laws. Such teaching, with a Jewish flavor, may be traced in the Pharisees’ use of “Corban” — a legal fiction that effectively released a man of his obligation to his parents (Mark 7:6-12). By some similar misapplication of law Pharisees enriched themselves by “devouring widows’ houses” (Mat 23:14) and swearing falsely (v 16). This same attitude was carried forward into the early church and became part of the Roman Catholic apostasy. So-called saints are alleged to have accumulated large excesses of virtue which could be transferred, at a price, to sinners. The clerics, from the pope down to the parish priest, claimed the power to excuse on God’s behalf sins of lying, stealing and so on at the confessional. Hence the links between Zechariah 5 and the Man of Sin.
Then there is the ephah (v 6), a unit of measure. This aptly portrays Judaism in New Testament times, where everything became a matter of measure, of keeping rules and regulations, rather than of developing a character pleasing in God’s sight. Again this entered the early ecclesias and became fully developed in the Roman Catholic church. Col 2:20-22 warns against making religion a matter of rules and regulations which results only in fleshly pride when they are kept. In 1Ti 4:3 Paul prophesied of the time to come when apostasy would make rules about “forbidding to marry, and commanding to abstain from meats”, these are examples of the kinds of rules and regulations which Roman Catholicism invented so that the keepers of those rules might be considered as especially virtuous. The idea of a religion of “measure” comes out in other ways too: the idea that, after attending church, the rest of one’s time is one’s own; and the idea that after a fixed sum of money has been handed over, the rest is one’s own to use exactly as one pleases.
Zechariah 5 is thus a portrayal of apostasy, not so much in its false doctrines as in its iniquitous practices. Hence its use in 2 Thessalonians as the background for the Man of Sin prophecy. It is noteworthy that in Zechariah 5 it is a woman who goes to Babylon (Shinar) and builds a house there. The connection with the woman of Rev 17 is obvious. Note also the stork, the unclean bird; the “Babylon” of the Apocalypse is “a cage of every unclean and hateful bird” (Rev 18:2).
Indeed, without trying to trace actual historical links, the essential unity of the two false systems (apostate Judaism of Christ’s day and modern Roman Catholicism) is perfectly evident:
As the great false religious system of the first century was destroyed by divine edict (in AD 70) so the great false religious system of the Last Days will be destroyed — by Christ in his coming in power and glory.
NOTES ON TEXT
v. 3 “Let no man deceive you”: “Exapateo” = to greatly deceive. The influence of sin is deceitful (Rom 7:11; 1Co 3:18 — same word). Jesus similarly warned his followers against misinformation as to the time of his appearing (Mat 24:5; Mark 13:5).
“By any means”: “In any way” (RSV) — ie, by claiming spirit-gift powers, by a word-of-mouth report, or by letter purporting to be from us (v 2).
“For that day shall not come except there come a falling away first”: “That day shall not come” is italicized in the AV, indicating that this clause is supplied to give the sense of the text but that it does not have an exact parallel in the Greek text.
“Falling away”: Greek “apostasia” — a defection, rebellion, revolt, or apostasy. The same word is translated “forsake” in Acts 21:21, and the verb form “depart” in 1Ti 4:1. The presence of the definite article suggests as the correct translation “the apostasy” — something which Paul had already discussed with the Thessalonians.
Gentiles who never knew God might be the grossest sinners, but they could never constitute the “apostasy.” Only those who in some sense had been related to the worship of the true God could forsake or revolt from that faith, and thus become “apostates.” (Old Testament usage of “apostasia” in the Septuagint suggests a religious connotation also: Josh 22:22; 2Ch 29:19; 33:19; Jer 2:19). Paul elsewhere warns against such apostasy within the ecclesia:
“For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them” (Acts 20:29,30).
Later New Testament writers suggest such apostasy was truly increasing, even in the first century (2Ti 3:1-5; 4:3,4; 2Pe 2:1-22; 3:3-6; Jude 1:17,18; 1Jo 2:18,19; 2Jo 1:7-10; 3Jo 1:9,10).
“That man of sin”: This is a Hebrew idiom describing a predominant characteristic, as: “man of knowledge” (Pro 24:5) or “man of sorrows” (Isa 53:3). The predominant characteristic of this “man” is “sin!” The Greek manuscripts vary: some have “hamartia” (“sin”); others have “anomia” (“lawlessness”). There is, however, little difference between the two, since “sin is lawlessness” (1Jo 3:4, RSV).
The papacy has consistently claimed to be above the law — being the supreme judge even of civil laws. While claiming to be the “true successors” to the apostles, the popes have, with very few exceptions, led lives of wickedness of the grossest character. The papacy has imposed grievous and unnecessary burdens on its deluded followers, and has dishonored God by teaching for doctrines the commandments of men (Jesus rightly accused first-century Judaism of the same thing — Mat 15:9; Mark 7:7).
“Revealed”: “Apokalupto” — uncovered, unveiled. Just as the “man of righteousness”, Jesus Christ himself, will one day be “revealed” or “apokalypsed” (2Th 1:7), so the “man of sin” must first be “apokalypsed.” The similarity of expressions for each suggests that the one is the rival of the other — hence, the “Anti-Christ”: one appropriating to himself the honor and privilege due only to the true Messiah (1Jo 2:18). Paul’s later words indicate this power of wickedness was already working in his day (2Th 2:7), but it had not yet attained the fullness of its power.
“The son of perdition”: “Apoleia” = loss, destruction. This apostasy is the “father of sin” but also the “son of destruction”; its fate is sealed. Judas Iscariot, the first “apostate” from Christ, is called also “a son of perdition” (John 17:12). In the Revelation, or Apocalypse, the beast which carried the harlot goes at last “into perdition” (Rev 17:8).
v. 4 “Who opposeth”: “Antikeimai” = “to lie opposite to, to be set over against.” The word is used of those who opposed Jesus (Luke 13:17), who opposed his people (Luke 21:45; 1Co 16:9; Phi 1:28; 1Ti 5:14), and who opposed true doctrine (1Ti 1:10). The Judaizers in the first century claimed to have the only way to salvation — through circumcision and the law of Moses — and they opposed and harassed and undercut all who taught the true gospel, especially Paul. Likewise, in later years the Roman Catholic apostasy claimed to be God’s exclusive chosen “church”, and opposed (even to torture and death) the “heretics” and “infidels” who dared differ publicly with it. After the invention of the printing press, the Catholics were the primary suppressors of all early Bible translations into the ordinary languages of Europe.
“And exalteth”: “Huperairo” = to lift above. The language echoes that describing the willful King Antiochus in Dan 11:36,37. The Roman system claims absolute religious supremacy, as borne out by numerous papal statements. It also claims, or at least has claimed when it was propitious to do so, absolute political prerogatives. Thus it has exalted itself above God in two ways.
“Above all that is called God, or that is worshipped”: “Worshipped” is Greek “sebasma” (cp Acts 17:23) — an object of veneration. That is, “above every so-called ‘god’ or object of worship” — ie shrines, images, and relics. Roman Catholicism has, in fact, presided over a vast array of idols — and incorporated them into its system and used them all for its own advancement.
When Catholicism has held absolute authority, no other object of worship — true or false — has been allowed. The pope himself is the greatest “object of worship”: “His holiness”, “the Holy Father”, “the Bishop of Rome”, “Vicar of Jesus Christ”, etc. He has by decree claimed sovereignty over all mankind, both in religious and political spheres. And finally he has appropriated to himself the infallibility that belongs only to the God of Heaven!
“So that he as God”: These words are not in the Greek text and are deleted by RSV, NASB, NEB, and NIV.
“Sitteth in the temple of God”: He takes his seat, or establishes himself, in the “temple” of God. The Roman Emperor Caligula attempted to set up his own image in the Temple at Jerusalem, a gruesome blasphemy that was prevented only by his death about AD 40. It may well be that Paul had this incident still in his mind as he wrote these words: a foretaste of what would yet be. “Naos” may signify the literal temple at Jerusalem (Mat 23:16), still very much in use when Paul wrote to the Thessalonians. It was upon the necessity of continuing worship at this Temple that the first-century Judaizing element in the — ecclesias made its stand. “Naos” (temple) may also signify the spiritual “temple” of believers — the ecclesia itself (1Co 3:16,17; 2 Cor 6:16; Eph 2:21). The first-century apostasy, opposed strenuously by Paul, had set itself up as an integral part of the ecclesias.
In like fashion, the Roman Catholic apostasy, which had its beginnings in the church, came at last to enthrone itself in the most “beautiful” and “glorious” and elaborate of all “temples” ever built — St. Peter’s Basilica in Rome. The Pope takes his seat in the “Temple of God” (a false claim, of course) when, gorgeously arrayed, he is carried on the shoulders of his cardinals, to the papal chair in St. Peter’s. It is from this chair only, and in this temple only, that he may make “ex cathedra” infallible pronouncements as to the faith of his millions of followers.
“Shewing himself that he is God”: “Apodeiknumi” = setting himself forth, a word in common use for the proclamation of a sovereign upon his accession, or official entry into office (Acts 2:22; 23:7). “Proclaiming himself to be God” (RSV): Taking his “seat” in the “temple” he will thus proclaim himself “God.” The intended contrast is directly to the Lord God Himself, who sits enthroned upon the cherubim (Psa 80:1; 99:1). Other rulers have tried to appropriate to themselves the worship due only to the Deity (Eze 28:2; Acts 12:21-23), but this coming usurpation, Paul says, will be even more offensive.
v. 5 “Remember ye not, that, when I was yet with you, I told you these things?”: Notice that here Paul uses “I” in contrast to his more customary “we” when addressing the Thessalonians. “I used to tell you”, suggesting that the general theme of this chapter had been the subject of Paul’s teaching to the Thessalonians more than once (cp expression, 1Th 5:1). In his first letter to them, Paul had referred to the persecuting power of the Jews even then active against their own countrymen (1Th 2:14-16); this power of evil he even called “Satan” (v 18) — a significant link with the “man of sin” (2Th 2:9).
v. 6: “And now ye know what withholdeth”: The Greek “katecho” signifies “to hold down” or “to hold fast”: “is restraining” (RSV), “restraining” (NEB), “restrains” (NASB), or “holding back” (NIV). It is used of things (1Co 7:30; 2Co 6:10) and of people (Phm 1:3; Rom 7:6; Luke 4:42). An interesting parallel, or contrast, is Rom 1:18 — where righteous men “restrain” the Truth. Paul, as the chief antagonist of the Judaizing influence in the ecclesias, was the restraining element as long as he was active.
The paganism of the Roman Empire was, for many years, the restraining element that prevented the full religious and political development of the Roman Catholic apostasy. Paul himself had benefited at times from Roman intervention into Jewish affairs (Acts 17:6; 18:6; 21:32-39).
But, of course, in either case the true “restraint” was the Spirit of God — ever active to ensure His interests are fulfillled in the world over which He bears ultimate authority (Dan 4:17,25).
“That he might be revealed in his time”: “Apokalupto” = “uncovered, unveiled” (as in 2Th 1:7). “In his time”, or “in his season” (kairos), suggests that God has absolute control of the timetable for future events, even though men may not understand how and when God will act (1Th 5:2; Mat 24:36; Mark 13:32). No wicked person, nor group of wicked persons, nor wicked system, can overstep the bounds which God has appointed. God’s sovereignty is dominant. Evil is strong, and will wax stronger in the last days; but the believer may take heart in the fact that God is always in control.
v. 7: “For the mystery of iniquity doth already work”: The Greek “musterion” means that which can never be known merely by the wisdom of men, but which is known only to the initiated (Mark 4:11; Rom 11:25; 16:25; 1Co 15:51; Eph 1:9; 3:3,4). “Iniquity” is “anomia”, which signifies “lawlessness” (as RSV). This particular “lawlessness” is a “mystery”, according to Paul, because it is masquerading as the very opposite of what it really is (that is, “the mystery of godliness” — 1Ti 3:16), and therefore is deceiving many of the uninformed.
“Only he who now letteth will let, until he be taken out of the way”: “Only he who now restrains it will do so until he is out of the way” (RSV). The “what” that “restrains” in v 6 has now became “he” who “restrains.” Obviously the true restraining influence is the Holy Spirit — which operates either directly by inspiration (as in the case of Paul) or indirectly by providential arrangement. This would be the “what” of the previous verse. The full flowering of the Roman Catholic apostasy was restrained or hindered by the power of pagan Rome, or specifically the power of the emperor — although, undoubtedly, God’s Spirit was providentially active there as well.
v. 8: “And then shall that Wicked be revealed”: Greek “anomos” = the lawless one. “Revealed” is “apokalupto” — to be uncovered or unveiled. For the third time (cp vv 3,6), the “Man of Sin” is said to have his own “apocalypse”, as though consciously to rival the coming “apocalypse” of Christ. He is more than the “enemy” of Christ; he is in fact the substitute, “pseudo”, or “anti-Christ!”
“Whom the Lord shall consume”: Most manuscripts read “the Lord Jesus.” “Consume” = “katangesei”, “slay” (RSV), “overthrow” (NIV). The word signifies to reduce to nothingness.
“With the spirit of his mouth”: With his “breath” (RSV), or by his word (cp Psa 33:6,9). “He shall smite the earth with the rod of his mouth” (Isa 11:4). “Out of his mouth goeth a sharp sword, that with it he should smite the nations” (Rev 19:15).
“And shall destroy with the brightness of his coming”: “Epiphaneia” has the root idea of splendor, and generally (four times out of five in the New Testament) refers to the second coming of Christ (1Ti 6:14; 2Ti 4:1,8; Tit 2:13). “Parousia” has been discussed considerably already (see Introduction; 1Th 2:19; etc). The Thessalonians need not fear, no matter how eminent wicked men may become. Even the most outstanding of them will be far outshone, and summarily destroyed, by the Lord of these lowly believers when he appears.
v. 9: “Whose coming (‘parousia’) is after the working of Satan”: This passage is better rendered: “The coming of the lawless one by the activity of Satan” (RSV). What is “the activity of Satan”? It is the work of an adversary. Paul uses the same language, when writing to the Corinthians, in describing Jewish adversaries who had assumed apostolic powers, disguising themselves as servants of righteousness (2Co 10:12-15). “To come by the activity of Satan”, therefore, is to disguise one’s true character.
Likewise, the Roman Catholic “Church” claims to be the Bride of Christ, showing his love and glorifying God — but all the while it is only a guise. The Catholic system is in reality the “Satan”, or “Adversary,” of all true religion — claiming divine authority where it has none, persecuting believers of all other faiths, and actively suppressing the printing, distributing and reading of the Bible.
“With all power”: A reference to papal claims and pronouncements. The history of the “Bishop of Rome” is one of continual grasping for greater authority and power and control over the lives of all his followers.
“Signs and lying wonders”: Or, “pretended (‘pseudo’) signs and wonders” (RSV). Again, the Man of Sin is seen as striving to be the rival of the Man of Righteousness, and his apostles, who were truly revealed in signs and wonders (Acts 2:22,43; Gal 3:5; Heb 2:4). Jesus himself predicted such a parody of himself would arise (Mat 24:24; Mark 13:22). Some examples of this conscious deception: alleged miraculous cures, alleged miraculous appearances and revelations, wonder workers, exorcisms of “demons”, and veneration of relics.
ADDITIONAL NOTES
The Two “Apocalypses”
| 2Th 1: The Son of God | 2Th 2: The Man of Sin |
| Revealed from heaven (1:7). | Revealed in apostasy. |
| In the glory of his might (1:9). | In power (2:9) and wicked deception (2:9). |
| With the mighty angels (1:7). | With the activity of “Satan” (2:9). |
| In flaming fire (1:7). | Pretended signs and wonders (2:9); pleasure in unrighteousness (2:12). |
| Inflicting vengeance upon those who (a) do not know God, (b) do not obey the gospel, and (c) refuse to love the truth (1:8). | Opposes, exalts self (2:4); pretends to be a god, “taking his seat in the temple of God” (2:4). |
| To be glorified in his saints and to be admired in all them that believe (1:10). | To be slain by Christ’s appearing and coming with the “breath of his mouth” (2:8). |
The parallels between the “Man of Sin” and the Serpent of Eden are many and obvious. How could it be otherwise when the “Man of Sin” is Scripturally defined as the “Seed of the Serpent?” “Like father, like son”, certainly!”
| 2 Thessalonians 2 | Genesis 3 |
| Deceives believers (v 3); lying (v 9); deceit (v 10); strong delusion (v 11). | “The serpent beguiled me” (v 13). |
| The son of perdition — or destruction (v 3). | “Thou art cursed” (v 14). |
| Opposes God (v 4). | “Hath God said…?” (v 1). |
| Exalts himself above God (v 4), as a “Satan” — or adversary (v 9). | “For God doth know…” (v 5). |
| Sits in the Temple of God (v 4). | Antitype of serpent, sitting in Eden — the place of God’s sanctuary (v 24). |
| Manifested “in them that perish” (v 10) because… | “Unto dust shalt thou return” (v 19). |
| “…they received not the love of the Truth”: (v 10). | Adam and Eve, given a command, disobeyed it. |
| “A lie” — or “the lie” (v 11). | The foundation lie of all apostasy: “Ye shall not surely die” (v 3). |
Proceeding through history with Bible in hand, we recognize that the “Man of Sin” apostasy has so many Scripturally-attested descriptions that we can scarcely fail to identify it. But perhaps the pre-eminent mark of the apostasy — in all its faces — is the great lie: “Ye shall not surely die!” Virtually every ecclesia of “Christendom” repeats, in one form or another, this original deception of its “father” the serpent.
The doctrine of the immortality of the “soul” — borrowed from deluded pagans — has become the cornerstone of apostasy. This doctrine alone effectively prevents its holders from perceiving the glorious, yet simple and reasonable truth of the gospel. This one doctrine, when given its logical (or illogical!) force, distorts almost every first principle. It is surely the great “delusion!”
* * *
There have been many forerunners, or advance messengers of the Anti-Christ:
It is evident also that the “Man of Sin” closely resembles the “Beast” of Revelation:
| 2 Th. | Rev. | ||
| 3 | The falling away must come first |
17:13
17:11 |
A harlot will be seated on the Beast, who goes into perdition |
| 4 | He exalts himself against God |
13:4,5
13:8 13:12 |
The world worships the Beast, who speaks blasphemies. All the dwell on the earth except the faithful shall worship it. The false prophet ensures this. |
| 4 | He sits in the temple of God, claiming to be God | 13:6 | It blasphemes God’s name, His tabernacle, and those who dwell in heaven. |
| 7 | The mystery of iniquity is already at work | 17:5 | The harlot is called mystery, the mother of the abominations of the earth. |
| 8 | The Lord Jesus shall destroy him with the breath of His mouth, and bring him to naught by the manifestation of His coming. |
17:14
19:15 |
The Lamb shall overcome the Beast with the ten kings. Out of his mouth proceeds a sharp sword. |
| 9 | His coming is according to the working of Satan, with all powers and signs and lying wonders. | 13:13 | He doeth great signs, that he should even make fire come down from heaven: it was given to him to give breath to the image of the Beast, that it should speak. |
| 10 | With all deceit and unrighteousness in them that are perishing, because they received not the love of the truth that they might be saved. For this cause God sends them a working of error, that they should believe a lie. | 13:14 | He deceives them that dwell on the earth by reason of the signs. |
Some of the references in the Revelation column relate to the actions of the false prophet, but since these are performed on the Beast’s account they are included in the characteristics of the Beast itself.
This comparison leaves little doubt that the Man of Sin and the Beast refer to the same power.
| v. 10 | “and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. |
| v. 11 | “And for this cause God shall send them strong delusion, that they should believe a lie: |
| v. 12 | “that they all might be damned who believed not the truth, but had pleasure in unrighteousness.” |
NOTES ON TEXT
v. 10 “All deceivableness of unrighteousness”: “All wicked deception” (RSV). The Roman Catholic Church has forged numerous documents in an effort to bolster its power and authority. It has been guilty of blatant mistranslations, to justify its unscriptural practices — such as masses, purgatory, and pilgrimages. It has even distorted the “Ten Commandments” so as to accommodate the worship of images.
The phrase belongs with the final phrase of v 9: The coming of the Man of Sin is attended by Satan-like activity, fraudulent signs and wonders and wicked deception.
“In them that perish”: “Apollumi” = to loose, to destroy. Here the verb is in the continuous tense: “them that are perishing.” This is a typical phrase of Paul (1Co 1:18; 2Co 2:15; 4:3), intended to contrast with “those who are being saved.” The followers of the Man of Sin will share his fate (cp v 8), since they share his character.
“Because they received not the love of the truth”: They “gave the Truth no welcome”, in contrast to the Thessalonians themselves, who received the word of God, and allowed it to work effectually in them (1Th 2:13). “Truth” here, as elsewhere in Paul’s writings, is not to be thought of simply as an abstract moral quality; rather, it is intimately related to Jesus (Eph 4:21; John 14:6) and the gospel he preached.
“That they might be saved”: Knowledge of and obedience to the Truth of Christ’s gospel are the divinely-provided means of salvation (1Ti 2:4; Heb 10:26; 1Pe 1:22). Those who do receive the love of the Truth are saved from the vengeance to be inflicted on those who do not know God (2Th 1:8), and from eternal destruction in the grave (v 9).
v. 11 “And for this cause God shall send them strong delusion”: Literally, “a working (‘energia’) of error.” No longer would there be only an indifference toward the Truth, but now there would also be a divine, judicial influence toward error upon their hearts and minds. When men refuse to retain God in their knowledge, He may — by His own deliberate action — abandon them to their own reprobate minds (Rom 1:26,28). Of this abandonment in lawlessness Esau is one example (Heb 12:15-17). There are other similar examples, of the imposition of judgmental “blindness” (1Ki 22:23; Rom 11:8, citing Isa 29:10; cp 2Sa 24:1 with 1Ch 21:1; Exo 9:12).
“That they should believe a lie”: Literally, “the lie.” In what is practically a parallel passage, Paul writes of those who exchanged the Truth of God for the lie, and worshipped and served the creature rather than the Creator (Rom 1:25). The philosophy that essentially enthrones man as the center of the universe, and thereby displaces God from His rightful place, is to be considered the great lie — and the root of all lies, errors, and deceptions. It is related to the first recorded lie, which was an attack on the character of God — the lie of the serpent: “Ye shall not surely die” (Gen 3:4). Virtually all false religions perpetuate this precise lie in the erroneous teaching of the immortality of the soul.
v. 12 “That they all might be damned who believed not the truth”: Greek “krinos” = “judged.” Each will be judged by God, but in another sense they have already judged themselves — by knowingly rejecting the truth presented to them (cp John 3:18-20; 9:39-41).
“But had pleasure in unrighteousness”: This contrasts with their attitude toward the Truth. There was no warmth in their attitude to the gospel, no welcome, no love, not even any belief. But they actively rejoiced in unrighteousness, finding pleasure therein. Again, compare this with Rom 1:32:
“Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but (also) have pleasure in them that do them.”
It is in the nature of sin that, when persisted in, it ultimately deceives. Those who do not resist the impulses of sin, who are not mortified and repentant when they fail, soon find that they are unable to feel anything but pleasure in their sins. They have thus become “slaves” to sin — the divinely imposed penalty that leads inexorably to condemnation. The downward process is not absolutely inevitable, but the man who has come at last to enjoy his own peculiar sin is standing on a very slippery slope.
| v. 13 | “But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: |
| v. 14 | “Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.” |
NOTES ON TEXT
v. 13: “We are bound to give thanks alway to God for you”: In spite of the evident discouragement due to their misapprehensions (2Th 2:1-2), Paul reminds them again (as in 2Th 1:3), that he thinks highly of their profession of faith. We are “bound” (the same word as, 2Th 1:3), writes Paul: we “owe it” (“opheilo”) as money (Luke 7:41) — we are under an obligation (Eph 5:28) to thank God for you.
“Brethren beloved of the Lord”: Compare 1Th 1:4, where Paul speaks of the Thessalonians as “brethren beloved”, being chosen (by “election” — “ekloge”) by God.
“God hath from the beginning chosen you to salvation”: The salvation of believers rests on the divine choice, not on human effort (cp 1Th 5:9). An alternative reading (changing “ap arches” to “aparchen”) produces the translations “God chose you as his firstfruits” (NIV mg) and “as the first converts” (RSV mg). The Thessalonians to whom Paul is writing are the “firstfruits” of his labors there (cp usage in 1Co 16:15; Rom 11:16; 16:5) — implying that other converts would follow in due course. Or they were, in a more general sense, a part of all the “firstfruits” of Christ (cp James 1:18; Rev 14:4) — who was himself in the very first instance, the “firstfruits” from the dead (1Co 15:20,23; Col 1:18).
“Through sanctification of the Spirit”: “In (‘en’) sanctification of spirit.” There is no definite article before “pneuma.” Therefore this phrase may be translated, as Moffatt does, “by the consecration of your spirit.” The believers’ “spirit”, indeed his whole body, life, and spirit (1Th 5:23), is in process of sanctification now (cp 2Co 7:1) — by the providence of God and the education of His Spirit-Word (cp 1Th 3:13; 4:7,8). Jesus himself tells us that the medium of sanctification is the Word of God (John 17:17). It is by this means that the salvation of the previous phrase is secured. (Compare the parallel phrase, and context, in 1Pe 1:2).
“Belief of the truth”: As in vv 10,12, “truth” is not simply an ethical quality, but the Truth of the gospel. Faith in the gospel of Christ is the primary means by which a believer is set apart, made holy, or sanctified in the midst of a wicked, corrupt, and apostate world.
v. 14 “Whereunto he called you by our gospel”: While it is perfectly true (v 13) that God chooses believers (cp 1Th 2:12; 4:7; 5:24), it is also true that He makes such choice by presenting the gospel to their attention. Paul calls it “our gospel” here because he has in mind his own preaching and that of Silas and Timothy (1Th 1:5). Therefore, there is also a reciprocal choice by believers of God. It is only our finite minds that may perceive “contradiction” in such a coupling of ideas; to the infinite God, whose mind and thoughts are far above ours (Isa 55:6,7), there is no difficulty at all.
“To the obtaining of the glory of our Lord Jesus Christ”: These believers are called to the obtaining of glory; they are not called to glory. They are striving continuously to attain to the glory of Christ; they have not already attained. As in 1Th 5:9, “obtaining” here conveys the idea of progress through intensification of effort.
ADDITIONAL NOTES
Consider the immense contrast:
|
Followers of the Man of Sin
|
Followers of Christ
|
| 2:11 Believed the lie | 2:13 Believed the truth |
| 2:12 Had pleasure in sin | 2:13 Sanctified (made holy) in their spirits |
| 2:11 Received a strong delusion | 2:14 Received the call of the gospel to the obtaining of glory |
| 2:10 Were doomed to perish | 2:13 Were chosen to salvation |
| v. 15 | “Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle.” |
NOTES ON THE TEXT
v. 15 “Therefore, brethren, stand fast”: Compare use of the same verb (“stand fast”) in 1Th 3:8, where Paul had considered that their standing firm in Christ was more important to him than life itself. A continuing stability and firm grasp of all aspects of Truth might have prevented the believers’ confusion and alarm that required Paul to write this second letter.
“And hold the traditions which ye have been taught”: The verb is used elsewhere by Paul only in Col 2:19 (of holding fast to Christ as the head). It is used in the literal sense of holding something with the hand (Mat 9:25), and figuratively of holding, with the mind, to the elders’ traditions (Mark 7:3,8). “Tradition” (“paradosis” = precepts, ordinances) is a word that suggests that the Christian faith is derivative — it was not “invented” by Paul, but passed along just as he had received it from a higher source (1Co 15:3). The single word in Greek does not necessarily carry negative connotations, as the English word “traditions” might. “Traditions” from God are to be gratefully received and obeyed (1Co 11:2).
“Whether by word, or our epistle”: Paul had both spoken these “traditions” to the Thessalonians when present with them, and written other “traditions” to them in his first letter. He puts no difference between the spoken and the written word; both were in very fact the word of God (1Th 2; 13; 1Co 14:37). Also, since both oral and written methods had been used to discredit Paul’s teaching (2Th 2:2), both methods of Paul must again be endorsed.
| v. 16 | “Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, |
| v. 17 | “comfort your hearts, and stablish you in every good word and work.” |
NOTES ON THE TEXT
v. 16 “Which hath loved us”: The Greek is uncertain as to whether “God” alone is the antecedent, or “Jesus” and “God” both. Either way, the point is the same. The verb form is aorist, indicating one supreme act of love — undoubtedly referring to the cross: ie “who has set love upon us” — one act. (Compare the uses of the same verb form in Rom 8:37 and Gal 2:20.) God’s loving and giving are very often equated with the death of His Son (John 3:16; Rom 5:5,8; 1Jo 4:10; etc).
“And hath given us everlasting consolation and good hope through grace”: Again, the verb is aorist, probably referring to the one great act of conversion in every believer’s life. It is at that point that comfort and hope come all at once to the believer. “Consolation” is “parakaleo” (comfort), derived from the same word often translated “exhort” (see 1Th 2:11), and suggests instruction. The related word is translated “comfort” in the following v 17.
Comfort and hope come from God through grace, emphasizing that they are independent of good works on the part of the recipient.
v. 17 “Comfort your hearts”: May the One who gave us comfort at our conversion continue to comfort (encourage, exhort) us day by day. Compare 2Co 1:3-7, where God is the “God of all comfort.”
“Stablish you in every good word and work”: The verb “sterizo” signifies to strengthen, as a building; and is used primarily by Paul of the work of confirming new believers in their faith (see 1Th 3:2, notes).
ADDITIONAL NOTES
The “now” with which v 16 begins might better be translated “but”. Paul has been encouraging his friends to action, but they can do nothing effective in and of their own strength only. Thus Paul directs them to the one source of strength that will see them through. And he does more: he prays for them, just as he did in the first letter (1Th 3:11-13).
| v. 3 | “We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth; |
| v. 4 | “so that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure: |
| v. 5 | “which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer.” |
NOTES ON TEXT
v. 3 “We are bound”: “Opheilo” — to owe (as money) in Luke 7:41; to be under obligation (to love our wives) in Eph 5:28. The same phrase, including “opheilo”, is found in 2Th 2:13, but not elsewhere in Paul’s letters.
“As it is meet”: “Axios” — right, on the ground of fitness, as for examples: that labor should be rewarded (Luke 10:7) and sin punished (Luke 23:15).
“Your faith groweth exceedingly”: The superlative “hyper” (English equivalent: “super!”) is prefixed to “auxano”, which described organic growth, as the growth of that which lives, such as seed (Luke 13:14) or flowers (Mat 6:28). Faith must be alive” and active before it can grow. There is no such thing, really, as a passive “faith”, or a “nodding assent” to that which is true. Paul had earlier expressed a desire to return and strengthen the Thessalonians in faith (1Th 3:10); now he is thankful that, even in his absence, their faith has grown.
“The charity of every one of you all toward each other aboundeth”: “Charity” is of course “agape”, the full, self-sacrificing Christian love (1Th 3:12). Such “love” was a quality for which the church had already been commended (1Th 1:3, 4:9,10). “Aboundeth” is the same word (“pleonazei”) used in 1Th 3:12, so that Paul is here recording the answer to his prayer expressed there.
v. 4 “We ourselves glory in the churches of God”: The ecclesias over a rather wide area (1Th 1:8,9) had heard of the practical faith of the Thessalonians. Even Paul and Silas, in contrast to their normal practice, are not embarrassed to speak in glowing terms of these new converts (cp 1Th 2:19,20).
“Patience”: “Hupomone” — literally, an abiding under, or endurance. “Perseverance” in NIV, or “steadfastness.”
“Persecutions”: “Diogmos.” This generally refers to sufferings endured on account of one’s faith.
“Tribulations”: “Thlipsesin”: means afflictions of a more general nature (1Th 1:6, note). The Thessalonians had a faith strong enough to remain steadfast under every form of trial (1Th 3:7). In this Paul commends them as an example for other ecclesias to follow.
v. 5 “Which is a manifest token of the righteous judgment of God”: Their heroic endurance in the face of sufferings was so unusual as to indicate (“endeigma” — offer evidence or proof of) its divine source: God was on their side, and they were strengthened by their faith and hope in Him. Furthermore, it is part of God’s “righteous judgment” that trials are the means by which His people may be brought to maturity or perfection (1Th 3:3; Acts 14:22; 1Co 11:31,32; Heb 12:5-8).
“That ye may be counted worthy of the kingdom of God”: They were not worthy as a result of what they did, but rather they were deemed to be worthy as a result of what God did righteously in and through them. They were not justified by their works, but by their faith — once it was put to the test by God.
ADDITIONAL NOTES
Paul’s prayer in these verses parallels closely his opening prayer in the first letter (1Th 1:2,3).
The preservation and growth of the ecclesia at Thessalonica was to be credited, not to those who preached in the first place, nor to those who were converted by their preaching, nor to those who continued to labor in their midst, but first and only to God Himself. So it must always be when men evaluate even the best and most diligent and most sacrificial of their own works — even then (especially then) does all the glory and honor belong to the Father! Paul and his companions had worked strenuously in Thessalonica — as elsewhere — on behalf of the Truth. But they fully recognized that nothing could have been achieved without divine co-operation. “I have planted, Apollos watered; but God gave the increase” (1Co 3:6).
The apostle Paul, driven by an urge which was both right and proper, thanked God for his brothers and sisters. How easy it would be for us to take such blessings for granted. The blessings of the Truth are not just to be found in the future, but are present with us now, if we have eyes to see. The faithful and loving examples we can find all around us, in our divine family, can — if we allow them — produce an atmosphere of spiritual strength. Those who are elderly, those who are battling against illness or marital trials, those who are quietly laboring… for such as these we thank God, and from them we take courage (Acts 28:15).
The Christian community should not be a comfortable club for the conserving of the lives of a few believers. It should be a place of striving, of enduring, of overcoming, where real “fruit” is produced to the glory of God. It should be a place where faith and love are refined in the crucible of trials and hardships. If it is not such a place, then why not?
At first sight the apostle’s argument in v 5 is difficult. Surely the presence of sufferings would deny, rather than prove, that God is working to a righteous purpose. The fault is ours if we fail to understand the divine message, if we see instead as the “world” sees. The Bible does not look on sufferings in quite the same way as most modern people do. To us, accustomed as we are to the conveniences of an affluent society, suffering may seem almost an “evil” — something to be avoided at all costs. It is true that one need not be a masochist — seeking pain out of some sense of perverted “pleasure.” Nevertheless the true Bible message is that suffering, in all its varied forms, is often the means of working out God’s eternal purpose. It develops in the sufferer qualities of character. It teaches valuable lessons. In one form or another, it is inevitable; the believer is ordained to it (1Th 3:3).
The faith of a believer is not some fragile thing, to be wrapped in cotton, insulated from all shocks. It is robust, it is alive, it grows and flourishes, and it needs both sunshine and rain. The very troubles which the world heaps upon the believer become, under God’s hand, the means by which he may grow into a fruitful vine, a productive plant. Suffering therefore is no evidence that God has forsaken us; it is evidence that He is with us.
| v. 6 | “Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; |
| v. 7 | “and to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, |
| v. 8 | “in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: |
| v. 9 | “who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; |
| v. 10 | “when he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.” |
NOTES ON TEXT
v. 6 “Tribulation”: “Tribulation” (“thlipsin”) is the present lot of believers (v 4; 1Th 1:6; 3:4). However, for the rest of the world, tribulation will be future and far greater in intensity (Mat 24:21; Mark 9:47-50; Luke 13:3,5; Rom 1:18-32; Rev 3:10). Paul is preparing to give some of the details (2Th 2) of those terrible tribulations.
v. 7 “And to you who are troubled (God will recompense) rest with us”: The word “rest” (“anesin”) signifies a relaxation of tension and is used by Paul with regard to relief from suffering, as in the slackening of a taut bowstring (2Co 2:13; 7:5; 8:13). Such rest will be experienced along with Paul and Silas and Timothy in the kingdom of God (2Th 1:5), accompanied by other, more positive and far-reaching, blessings. Since Paul had experienced, and was continuing to experience, his own sufferings (2Th 3:2; 1Th 2:15; 3:7; 2Co 11:24-27), he knew what he was talking about! This was no smooth “bedside manner” of one who had never known pain and anguish. Paul had known God’s comfort even in tribulation; now he is in a position to dispense that same comfort to others who suffer (2Co 1:3-7).
“When the Lord Jesus shall be revealed”: “Apokalupsis”: the unveiling of that which is at present hidden (1Co 1:7; Rom 2:5; 8:18; 1Pe 1:7,13; 4:13; 5:1; etc). This word, with its air of mystery and suddenness and surprise, offers a different aspect of the “parousia”, which had been discussed earlier (see “Main Theme: The ‘Parousia'” in the Introduction). The two words refer to the same event — that is, the literal return of Christ — but from different perspectives.
“From heaven”: This is expressive not just of location and direction (1Th 4:16) but also of authority. The “kingdom of heaven” is the kingdom of God on earth, because it derives its power and authority from God in heaven (Mat 5:3,5,10; 6:10).
“With his mighty angels”: The “angels of his power” (Mat 16:27; 24:30,31; 25:31; 26:53). This is equivalent to his “saints” or “holy ones” (NIV) in 1Th 3:13 (see note there). Christ does not come with his saints (ie, his glorified brethren); he comes with his angels and to his brethren. The angels are also involved with the Lord’s coming in such passages as Mat 13:39,41,49 and Mark 8:38.
v. 8: “In flaming fire”: Most translations (NIV, RSV, NASB, NEB) attach this phrase to v 7, as one of the aspects of Christ’s appearance at his revelation. The “blazing fire” of his coming is reminiscent of the glory and brightness of the special divine manifestations in the Old Testament: Exo 3:2 (cp Acts 7:30); 19:18; 24:17; Deu 5:4; Psa 18:12; Isa 30:27-30; Dan 7:9,10. Fire may be associated with jealousy (Song 8:6), and divine punishment (Lev 10:2; Num 16:35; Isa 65:15,16; Mal 4:1; Rev 20:9). God, benevolent though He might wish to be, is also in certain circumstances a “consuming fire” (Heb 12:29).
“Them that know not God”: The Gentiles, those who are “without God (‘atheists’) in the world” (Eph 2:12; cp Gal 4:8; 1Th 4:5), being estranged and alienated from Him (Rom 1:18-32; Eph 4:17,18). There is comparable Old Testament language describing the “heathen”, or nations (Jer 10:25; Psa 79:6). Paul appropriately singles them out for special retribution, in view of their special participation in the persecution of Gentile believers in Thessalonica (Acts 17:5; 1Th 2:14).
“That obey not the gospel of our Lord Jesus Christ”: Paul here means the Jews, well-grounded in the Scriptures, who should have been expected to obey the gospel preached by Jesus. These Jews were the indisputable enlightened rejectors of the first century (John 3:18,19; 9:31; 12:48-50) — Abraham’s natural descendants (Rom 10:3), who should have obeyed but did not (v 16; cp Isa 53:1; 66:4). Like the Gentiles — and with much less reason — the Jews have been adamant in their opposition to believers in Thessalonica and its vicinity (Acts 17:5,13).
v. 9 “Who shall be punished with everlasting destruction”: The same word for “destruction” occurs also in 1Th 5:3. “Everlasting destruction” is clearly the counterpart and contrast of “everlasting life” (Rom 2:7; 5:21; 6:22,23; Gal 6:8), and therefore involves death — literal and final. It is plain that everlasting punishment means a punishment that is everlasting in its effect, though not in duration of actual suffering. The ultimate wages of sin is literal death (Rom 6:23), in this case the “second death” (Rev 21:8). The punishment of the wicked is annihilation: a complete and final cutting off (Psa 37:9,10,20,34; Job 20:5-8; John 15:6; Mal 4:1,3). Death is a state of unconsciousness (Ecc 9:5,6; Psa 146:3,4), and so it will be even for the wicked. Sodom is spoken of as “suffering the vengeance of eternal fire”, yet Jeremiah speaks of Sodom being “overthrown in a moment” (Lam 4:6).
“From the presence of the Lord”: An aspect of this punishment is a dismissal “away from” the very presence of Jesus Christ (Mat 7:23; 8:12; 22:13; 25:30,41; Luke 13:27; Rev 22:15), echoing the fearful language of Isa 2:10,19,21. Therefore Paul has in mind here those who, being responsible by their knowledge, have appeared before Christ the Judge (Rom 14:10-12; 2Co 5:10,11) only to be rejected by him.
There is a link with 1Th 1:9: Believers had turned “away from” (same word) idols, so that they might not be turned “away from” the presence of Christ at his coming.
The language here is that of the Garden of Eden: As Adam and Eve hid themselves from the presence of God (Gen 3:8), so He at last sent them forth from His presence (v 23). Cain, as punishment for his crimes, was sent even further from the presence of God (4:16). And so man, ever since, has existed apart from, or away from, God. Jesus is the means by which God seeks to bring man back into His presence (Psa 16:10,11), but for some who listened to (and even accepted) His initial invitation, their fate will be the same as Cain’s.
v. 10 “When he shall come to be glorified in his saints”: The glorification of the saints (1Th 4:17; 2Th 1:7a; 2:1; Psa 89:7) will occur at the same time as the everlasting destruction of the wicked. They are the two aspects of the vindication of the righteousness of God. These “saints” are — probably in contrast to 1Th 3:13 — the once-mortal believers called to be “holy ones” (Rom 1:7; 1Co 1:2; 16:1; 2Co 1:1; 9:1; Phi 1:1; Col 1:2,4; etc).
Christ will be glorified — physically — in his saints, who will be made “like him” when he appears (1Jo 3:2).
“And to be admired in all them that believe”:
“…saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever” (Rev 5:12,13).
“Admire” in this verse has the connotations of praising, and glorifying, and especially that of breath-taking wonder (Psa 68:35).
“Because our testimony among you was believed”: They had not only accepted the facts, but they had acted, decisively and with finality, upon what they believed. Even though their faith and actions had brought sufferings upon them, it was that very action of believing and accepting that will one day stand them in such glorious company at Christ’s coming. Thus the present is always linked to the future.
ADDITIONAL NOTES
Paul expressly teaches that believers must not avenge themselves on their enemies, because such vengeance belongs to God, who will surely execute it (Rom 12:17-21). It may be objected, then, that if God forbids His people to take vengeance, He ought also to act in the same way — showing love for His enemies. In fact, He does! While we, for example, were enemies of God He reconciled us to Himself through the death and resurrection of His Son (Rom 5:8,10). Our God does offer reconciliation and love and mercy to His enemies, but if they refuse that offer and continue in opposition to His holiness and goodness, then it seems inevitable that they must face His justice. The God who is three times “holy” (Isa 6:3) could scarcely be expected forever to look the other way and “wink” at rebellion (Acts 17:30).
This chapter seems to draw heavily on Isaiah 66. Some of the parallels are outlined below:
| 2 Thessalonians 1 | Isaiah 66 |
| 5. For which ye also suffer | 7,8. Travail… pain |
| 6. To recompense tribulation | 6. Recompense to His enemies |
| 7. Rest with us | 13. So will I comfort you |
| 8. Flaming fire | 15,16. Flames of fire |
| Taking vengeance | 14. His indignation towards His enemies |
| That obey not the gospel | 4. When I called, none did answer |
| 9. Everlasting destruction | 5. They shall be ashamed |
| From the presence of the Lord | 24. The carcasses of the men that have transgressed against me |
|
5. He shall appear to your joy
18. they shall come and see thy glory |
| 12. That the name… may be glorified | 5. Let the LORD be glorified |
| v. 11 | “Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfill all the good pleasure of his goodness, and the work of faith with power: |
| v. 12 | “that the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ.” |
NOTES ON TEXT
v. 11 “That our God would count you worthy”: We cannot be “worthy” by our own actions solely; every man sins and falls short of the glory of God (Rom 3:19). However we may be deemed or reckoned worthy by the One who created us, and Who has provided a covering and cleansing for our sins (Eph 2:5,8; Rom 4:16).
“And fulfill all the good pleasure of his goodness”: “That (God) may fulfill every good purpose (in you).” Paul’s words in Phi 2:12,13 express a similar thought:
“Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure.”
Compare also Col 1:9,10 and Eph 1:5-11. What they had already attained was important, but there was still room for growth and improvement (1Th 3:10; 4:1).
“Work of faith”: See 1Th 1:3, note. Faith is never a passive thing, but a ceaselessly active phenomenon — appropriating God’s blessings and God’s power to our service of Him.
v. 12 “That the name of our Lord Jesus Christ may be glorified in you”: In v 10 Paul stated that Christ at his coming will be glorified in his people. Now he goes even further, to assert that Christ may be glorified even now in his brethren.
“Name” in Scripture suggests more than a verbal designation: it speaks of character (Exo 34:6,7; Psa 9,10; John 17:6), rank (Heb 1:4); and power and authority (Mark 9:39; John 5:43; 17:11,12; Acts 4:10; 1Co 5:4); in short, the whole personality. This was the “name” of God (whether “Yahweh”, “Jehovah”, “Shaddai”, or “Theos” is a matter of lesser consequence) — His character and His authority — which Jesus manifested to the disciples (John 17:24-26).
| v. 1 | “Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ: |
| v. 2 | “Grace unto you, and peace, from God our Father and the Lord Jesus Christ.” |
NOTES ON TEXT
The three missionaries, who had first brought the gospel to Thessalonica and established the church in that city, now address the ecclesia a second time, in terms almost identical with the greeting of their first letter (1Th 1:1, notes).
Paul is still in Corinth. Apparently, only a few months have elapsed since he had sent his first letter to the brethren at Thessalonica.
| v. 12 | “And we beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you: |
| v. 13 | “and to esteem them very highly in love for their work’s sake. And be at peace among yourselves.” |
NOTES ON TEXT
v. 12 “We beseech you”: The same phrase employed in 1Th 4:1 to introduce an exhortation. An appeal rather than an authoritative command.
“To know them”: To “respect” (NIV) or “appreciate” those who labor among you. It is not occupying a “position”, but laboring, that should win respect from others, as well as from Christ (Mat 24:46). The New Testament letters contain several such exhortations to respect for leaders who work on behalf of the house of God (1Co 16:18; Heb 13:7,17; 1Ti 5:7).
“Which labor among you”: The first of three designations of one class of people — the structure of the Greek bears this out: not three distinct classes of leaders, but one class who serve in three ways.
“Labor” signifies toil or wearisome effort. It is similar to the “labor of love” mentioned in 1Th 1:3. These were brethren who had literally made themselves weary in the service of the ecclesia. It we take Paul as an example of this class, we realize that he wearied himself on behalf of the Thessalonians in both spiritual ministrations (cp 1Co 15:10; Gal 4:11, Phi 2:16; Col 1:29; 1Ti 4:10) and in earning his daily bread so as not to be chargeable to them (1Th 2:9). The second of these would be of primary exhortational value to the misguided “leisure class” in Thessalonica (cp 1Th 4:11; 2Th 3:6-15).
“And are over you in the Lord”: Literally, those who “preside” over you. The word seems to combine the ideas of leading, protecting, and caring for. In Rom 12:8 a similar word (“he that ruleth”) occurs in the context of sharing one’s material resources and showing mercy — what we might refer to as the treasurer. The feminine of the same root occurs in 16:2, where Phoebe is called a “succourer” (a “great help”: NIV). Related words occur quite often in Paul’s “pastoral letters”, in describing those who look after their own households (1Ti 3:4,5,12), promote good works (Tit 3:8,14), and act as “elders” in the church (1Ti 5:17).
“And admonish you”: The Greek “noutheto” means literally to put into one’s mind, or to train by word. It is often used with reference to those who are going — or are in danger of going — astray. It is used exclusively by Paul in his letters and spoken word (Acts 20:31; Rom 15:14; 1Co 4:14; Col 1:28; 3:16). In the Thessalonian letters, it also occurs in 1:5:14 and 11:3:15.
v. 13 “And to esteem them very highly in love for their work’s sake”: “Very highly” is “super-abundantly” (another expression recalling the bubbling hot springs near the city, a word of enthusiasm and exuberance — cp notes, 1Th 3:10,12; 4:1,10). The leaders in the Thessalonian ecclesia were to receive respect and love not because of their status, nor because of any personal attachments, nor even because of any of their intellectual or even moral attainments. There was to be no cult of “hero-worship” in Thessalonica. Instead, they were to be highly esteemed (and even loved) for their work’s sake. This would imply two different considerations: the work they did should earn respect; and furthermore respect should be given them so as to help them in their work.
“And be at peace among yourselves”: A quotation of, or at any rate a reference to, the words of Jesus (Mark 9:50). The proper respect for elders would help to check any tendency toward confusion, unrest, or even anarchy. The call for peace is common in the letters to the New Testament ecclesias (Rom 12:18; 14:19; 1Co 14:33; 2Co 13:11; Eph 4:3; Col 3:15; 2Ti 2:22; Heb 12:14; James 3:18) — and also the related exhortation to be of one mind (Rom 12:16; 15:5; 2Co 13:11; Phi 2:2; 4:2). Possibly arguments about alternative prophetic interpretations (1:4:13-18; 5:1-3; 11:2:1-5), as well as about internal ecclesial discipline and authority (1:4:11; 11:3:6-15), were straining the bonds of fellowship and love in Thessalonica.
ADDITIONAL NOTES
In this and the succeeding sections of the letter there may be noted numerous similarities to the general exhortations of Romans 12:
| 1 Thessalonians 5 | Romans 12 |
| 12,13a. Respect leaders | 3-8. Do not think too highly of yourselves |
| 13b. Peace among yourselves | 18. Peace with all men |
| 14. Care for weak and unruly | (14:1) Receive the weak |
| 15. Not evil for evil, but good to all men | 17a. Not evil for evil, but good to all men |
| 16. Rejoice always | 12a. Rejoice in hope |
| 17. Pray unceasingly | 12c. Continue in prayer |
| 19. Do not quench the spirit | 11b. Fervent in spirit |
| 20. Do not despise prophecy | 6. Prophecy |
| 21. Test all things, hold fast to good | 9b. Cleave to good |
| 22. Avoid evil | 9b. Hate evil |
It may be that Paul is working from a common document — something like a list of needs and duties of a Christian community — and modifying his advice somewhat according to his perception of local circumstances.
Even though this is by general consent the earliest of Paul’s letters, there is nevertheless an organization and discipline in the ecclesia. There are already “officers”, although the familiar designations of “bishop” (overseer) and “deacon” (servant) do not occur.
| v. 14 | “Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men. |
| v. 15 | “See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men. |
| v. 16 | “Rejoice evermore. |
| v. 17 | “Pray without ceasing. |
| v. 18 | “In every thing give thanks: for this is the will of God in Christ Jesus concerning you. |
| v. 19 | “Quench not the Spirit. |
| v. 20 | “Despise not prophesyings. |
| v. 21 | “Prove all things; hold fast that which is good. |
| v. 22 | “Abstain from all appearance of evil.” |
NOTES ON TEXT
v. 14 “Warn them that are unruly”: “Warn” is the same word as “admonish” in v 12. “Unruly” is the Greek “ataktous”: without order or discipline. This and related words are always used in the New Testament with reference to the Thessalonians (cp 2Th 3:6,7,11), who, for all their commendable traits, were evidently a very disorderly group. The word is a military term, describing those who are out of line, or not at their post, or who will not or cannot keep in their ranks. The specific type of disorderly conduct Paul has in mind is almost certainly a refusal to work, and a tendency to gossip and trouble-making, while imposing on the generosity of others.
“Comfort the feeble-minded”: “Comfort” is “paramuthion” (cp note, 1Th 2:11). “Feeble-minded” occurs only once in the New Testament. It suggests those with “little life (psuche)” in them: “timid” (NIV), “faint-hearted” (RSV, NEB), “despondent”, or “frightened”. This may describe those who were troubled over their brethren who had died in Jesus (4:13), and confused about the “coming of Christ” (1Th 5:1-11), or those who felt themselves unable to stand up to persecutions (1Th 1:6; 2:11-16).
The sort of comfort Paul had in mind for such faint-hearted ones was not the false heartiness satirized by James:
“Depart in peace, be ye warmed and filled” (James 2:16).
It was instead a practical help, and especially a practical encouragement based on a knowledge of God and His promises. Those who are timid and fearful must be given real reasons to be strong in faith; such reasons come from the word of God, and the living examples of others.
“Support the weak”: In 1Co 8:9-11; 9:22; and Rom 14:1 this word “weak” refers to those who were weak in faith, given over to a morbid conscientiousness in regard to meats and holidays and the like. “Support” is used elsewhere of holding fast to something (such as sound teaching, in Tit 1:9), or of being closely attached to someone (Mat 6:24; Luke 16:13), so as to support and strengthen.
Paul leaves us in no doubt that there is a place in the church for the “weak”, and that the “strong” have a particular responsibility toward them.
“Be patient toward all men”: Dealing with the idle, the cowardly, and the weak (or fastidious) in the Christian fellowship — on a long-term basis — can be a great trial to one’s patience. Hence Paul counsels us to be patient toward all. Patience or longsuffering (“makrothumeo”) is one aspect of the fruit of the Spirit (Gal 5:22). It is also a quality of God Himself, who is patient and full of mercy (Exo 34:6; Psa 103:8). As Paul says elsewhere, patience is of the highest order of virtue, because “Love is patient” (1Co 13:4). See also 2Co 6:6; Eph 4.2; Col 1:11; 3:12; 2Ti 3:10.
v. 15 “See that none render evil for evil unto any man”: The commandment of Jesus was to resist not evil (Mat 5-38:48; Luke 6:27-36; cp Pro 25:21). As Paul states here, this command has the widest possible scope: “unto all men”, not just to the brotherhood. Peter recalls the words of Jesus also (1Pe 3:9), with the suggestion that in obeying these words we are following the one who has called us (1Pe 2:19-23). Likewise Paul sets forth this principle as his example for life (1Co 4:12,13). Cp also Rom 12:17; Gal 6:10; and 2Pe 1:5-11.
“But ever follow that which is good, both among yourselves, and to all men”: The teaching of Christ does not simply prohibit retaliation — it is not fundamentally negative. The teaching of Christ promotes and encourages doing good (“agathan” = that which is “kind” — NIV) in return for receiving evil. Returning good for evil must be diligently pursued (the meaning of the word); it must be tirelessly sought after as the goal of a Christian life. “Overcome evil with good” (Rom 12:21). This thought occurs in the context along with: “live peaceably with all men” (v 18) and “Avenge not yourselves” (v 19).
v. 16 “Rejoice evermore”: “Joy” (“chara”) is the root word for grace (“charis”) and also for thanksgiving (“eucharistia”). Rejoicing (v 16) and giving thanks (v 18) are both forms of prayer (v 17), and these three verses are obviously very much related.
This characteristic theme of the New Testament may be traced back to the teaching of Jesus on the Mount (Mat 5:10-12). Rejoicing, even in trials, was the typical condition of the early believers (Acts 5:4; 16:25), who, with many reasons to be sorrowful, were yet “always rejoicing” (2Co 12:10). “Rejoice evermore” is the basic underlying theme of Paul’s whole letter to the Philippians (Phi 1:18; 2:2,19,28; 3:1; 4:1-4), who were in similar circumstances — due to trials — as were the Thessalonians. These, in turn, to whom Paul is now writing had already suffered in joy (1Th 1:6), in following the example of Paul himself (3:9).
Joy is a fruit of the Spirit (Gal 5:22); it does not develop naturally — it must be cultivated. As we live in the world, we may find innumerable occasions to be sorrowful — and all with reason. We cannot rejoice in the Lord by turning a blind eye to our troubles, and those of our neighbors, and acting as though nothing evil, or sad, or troublesome, exists. The only way to achieve true joy is to see clearly the reasons for sorrow, but at the same time to recognize the reality of our blessings, and the glories of our hope:
“For our light affliction, which is but for a moment, worketh for us afar more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal” (2Co 4:17,18).
The believer is a new creation, born again through his faith in the sacrifice of Christ. He can forgive because he has been forgiven. He can return good for evil because his Heavenly Father does the same toward him. He can do what otherwise would be unpleasant — or even impossible — and do it out of a sense of joy and wonder and thanksgiving, because that which is humanly “impossible” has been achieved for him, in the precious blood of Christ. If a believer does not experience such joy, he would do well to examine his faith.
v. 17 “Pray without ceasing”: The believer can rejoice always — precisely because he is always praying and always giving thanks. This is a common injunction in Paul’s writings (v 25; 2Th 3:1; Rom 12:12; Eph 6:18; Col 4:2). A life lived in faith is a continual prayer. Conversation with God does not require fixed locations, set times, or particular postures. Though it is quite impossible for us always to be uttering the words of prayer, it is possible and necessary that we should be always living in the spirit of prayer.
v. 18 “In everything give thanks”: This does not just mean we should thank God for all enjoyable gifts. We should also thank God for the trials, and even the persecutions, of life, because “all things work together for good” (Rom 8:28). We should give thanks for all things!
Ingratitude is one of the features of those who have rejected the knowledge of God (Rom 1:21). By contrast, the children of God are expected to “abound in thanksgiving” (Col 2:7; 3:15,17; 4:2; Eph 5:4,20; 1Ti 2:1) — following Paul’s example (1Th 1:2; 2:13; Rom 1:8; 1Co 1:4; etc).
“For this is the will of God in Christ Jesus concerning you”: This phrase refers to all of vv 16-18: constant joy, constant prayer, constant thanksgiving. That we should lead lives of ceaseless joy, prayer, and gratitude is not just the desire of God — it is His purpose, His will. God is concerned not just with our outward, and visible, actions — but also with our inner, spiritual attitudes: with our personalities and our motives.
v. 19 “Quench not the Spirit”: “Quench”: Greek “sbennumi.” All other references in the New Testament are to fire (Mat 12:20; 25:8; Heb 11:34; Mark 9:48). (By comparison, Rom 12:12 and 2Ti 1:6 speak positively of being aglow with the Spirit or of fanning the fire of the Spirit into a flame. And compare, in the Old Testament, Jer 20:9.)
Because of the unruliness, on the part of some, in the use of the Holy Spirit gifts (cp 1Co 14:1-33), the elders at Thessalonica may have banned — or considered banning — their exercise. It is clear that the Spirit gifts could be either used or suppressed, at the will of the possessors (1Co 12:32). Must they now be suppressed because of excessive exuberance on the part of some, and in the interests of order (1Co 14:40)? Paul’s answer is an emphatic “No!” “Quench not the Spirit” in your midst, and “despise not (the gift of) prophecy” (v 20), you must allow only those manifestations which are genuine and useful (v 21), avoiding all abuses and excesses (v 22). Thus these four verses (19-22) may be seen as a whole.
v. 20 “Despise not prophesyings”: A very strong word: “Do not treat with contempt” (NIV). “Prophecy” in the apostolic churches had little if anything to do with “foretelling” the future, but primarily consisted of “forth-telling” divinely-inspired instruction (1Co 14:1-5, 22-25). As such it was not nearly as showy as, but in the long run much more valuable than, the gift of tongues. (In 1Co 14:1 it is ranked in the forefront of all the Holy Spirit, or charismatic, gifts.) Therefore it was especially subject to being pushed into the background and disparaged.
v. 21 “Prove all things”: “Dokimazo”: to put to the test, used of the process of testing the genuineness of a coin (cp Rom 12:2), or of other metals (1Pe 1:7). All claimants to the possession of Holy Spirit gifts must be tested and authenticated (1Jo 4:1-3; Rev 2:2; cp 1Ti 4:1). This “discerning” of the Spirit was to be done by other possessors of the Holy Spirit, whose gifts were beyond dispute and whose confirmation of the Spirit’s presence could not reasonably be questioned (1Co 12:10; 14:29; cp 2Th 2:2).
“Hold fast that which is good”: Although the primary application may have to do with the use (or otherwise) of the Holy Spirit gifts, this is also a general principle by which truth of every kind may be determined. Even today, the rightness of our beliefs and our conduct must still be tested by the “Spirit-medium” of God’s written word. We must not too readily accept some new thing, without first testing it thoroughly by the Scriptures. On the other hand, we must not immediately reject some new suggestion just because it is new — for in so doing we may well be “quenching (the truth of) the Spirit” (v 19)!
v. 22 “Abstain from all appearance of evil”: Much better, “avoid every kind of evil” (NIV), or “abstain from every form of evil” (RSV). “Eidous” does not signify “appearance” as in that which may be merely an illusion; rather, it signifies form or fashion or shape. “Avoid every evil you can see!”
| v. 23 | “And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. |
| v. 24 | “Faithful is he that calleth you, who also will do it.” |
NOTES ON TEXT
v. 23 “And the very God of peace sanctify you wholly”: One of the loveliest, and most revealing, designations of the Father in all of Scripture is this: “the God of peace.” It is one of the most attractive features in Paul’s letters (Rom 15:30; 16:20; 2Co 13:11; Phi 4:9; 2Th 3:16; Heb 13:20). These titles and other similar ones (Rom 15:5,13; 2Co 1:3) proclaim the divine attributes in the eloquent fashion of Exodus 34:
“The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty” (vv 6,7).
Peace is a term with more than one implication. It can, for example, describe the new relationship to God into which a man is brought as the result of the sacrifice of Christ (Eph 2:13-17); it can also represent the tranquillity of mind which is the product of true fellowship with God, and which is the companion of joy (1Th 5:16). In the introduction to this letter Paul prays for this “peace” on behalf of his brethren (1:1), and now in his conclusion he returns to the same prayer. (Note 1Co 14:33, in the context of the proper use of Spirit gifts: “God is not the author of confusion, but of peace.”)
The linkage in this verse of the words “wholly” (“holoteleis”) and “whole” (“holokleros”) — literally, “whole to the end” and “the whole lot” — is helpful. It indicates that “spirit/soul/body” is intended not so much as three distinct entities (in a scientific sense) but rather as a unit, equivalent to “you” in the first phrase of v 23.
“And I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ”: Paul prays that every part of each believer be sanctified (set apart, made holy) absolutely — not necessarily “unto” the coming, but more probably “at” or “in” (Greek “en”) the coming of Christ. (The same phrase occurs in 1Th 3:13, and a similar one in 1Th 2:19.)
Any sharp and absolute distinctions among the three “parts” of a person may be forced. Just as there are no perfectly clear-cut lines of distinction (but rather a fair degree of overlap) among “heart, soul, mind, and strength” in Mark 12:30, or among “heart, soul, and might” in Deu 6:5, so it may be with 1Th 5:23. Paul writes of the whole person, not several artificially separated elements. Nevertheless, some differentiation may be noted:
v. 24 “Faithful is he that calleth you, who also will do it”: Paul adds this brief postscript to assure his readers that the God who called them (1Th 2:12; 4:7) will in fact answer his prayer. It is God’s will that His children be sanctified and preserved (cp v 18), and it is in His character to be faithful to that expressed will (1Co 1:9; 2Co 1:18; 2Th 3:3; 2Ti 2:13; 1Jo 1:9; Rev 1:5; 3:14). “He who hath begun a good work in you will also bring in to completion” (Phi 1:6).
| v. 25 | “Brethren, pray for us. |
| v. 26 | “Greet all the brethren with an holy kiss. |
| v. 27 | “I charge you by the Lord that this epistle be read unto all the holy brethren. |
| v. 28 | “The grace of our Lord Jesus Christ be with you. Amen.” |
NOTES ON TEXT
v. 25 “Brethren, pray for us”: This is to Paul no mere formality. He has prayed for them (1Th 1:2-4, notes). Now he desperately desires their prayers on his behalf; probably he has in mind a special prayer at the memorial meeting (cp v 27). Such requests for prayer appear in a number of his letters (Rom 15:30-32; 2Co 1:11; Eph 6:19,20; Phi 1:19; Col 4:3,18; 2Th 3:1,2; Phm 1:22). Paul was far from infallible, though a Spirit-guided apostle; he knew that he needed the prayers of the believers as much as they needed his.
v. 26 “Greet all the brethren with an holy kiss”: Those who believe in Christ become a family (Mat 12:46-50); the kiss is not a formal greeting, but a common affection among members of the same family. It was to be “holy”, or chaste, so as to give no appearance of impropriety. The same practice is referred to also in Rom 16:16; 1Co 16:20; 2Co 13:12; 1Pe 5:14.
v. 27 “I charge you by the Lord that this epistle be read unto all the holy brethren”: This implies that the letter was to be read at the general assembly of the church, probably just before the Breaking of Bread. Paul seems especially anxious that all in the church have the letter read to them (his language — “I adjure you” — is very strong): the most likely reason is that he wanted to be sure that the unruly would hear its contents (v 14).
Paul considers this letter (and presumably he considered his later letters) to be authoritative. In insisting upon their being read to all the brethren he is inaugurating a new feature of worship, and establishing a new form of revelation to add to the variety already evident in the Old Testament (Heb 1:1,2).
v. 28 “The grace of our Lord Jesus Christ be with you. Amen”: Paul concludes as he has begun, with a prayer for grace from the Lord Jesus Christ (1Th 1:1). This is the grace that God offered to the apostle, and to his converts, and lastly to us. This grace leads a man to serve God in simplicity and truth. This grace is also the means by which weak, sinful man may carry forward the work of God in every generation, despite the trials and doubts and fears that he encounters along the way.
“For by grace are ye saved through faith; and that not of yourselves: it is the gift of God.”
| v. 1 | “For yourselves, brethren, know our entrance in unto you, that it was not in vain: |
| v. 2 | “but even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention. |
| v. 3 | “for our exhortation was not of deceit, nor of uncleanness, nor in guile: |
| v. 4 | “but as we were allowed. of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts.” |
NOTES ON TEXT
v. 1 “For”: This, along with the repetition of “entering in” or “entrance” (“eisodon”), links what follows with 1Th 1:9. In the earlier verse Paul referred to the news he had heard from believers in other places; here he reminds the Thessalonians that they have need of no other witnesses than themselves.
“Not in vain”: “Not a failure” (NIV). The word “kere” literally means “empty.” It is often used of work or effort that is futile, useless, or ineffectual (1Co 15:10,58; Mark 12:3; Luke 20:10). Paul uses a similar word in 1Th 3:5 and Phi 2:16; in contexts which speak of work. Far from being ineffective or useless, Paul’s preaching of the gospel had been “in power” (1Th 1:5), converting many in Thessalonica (Acts 17:4).
There seems to be an allusion here to the words of Isaiah:
“For thus saith the LORD that created the heavens God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited” (Isa 45:18).
This in a context that starkly contrasts the one true God with the vanities of idols:
“I am the Lord, and there is none else”, (cp 1Th 1:9,10).
And, again, from Isaiah:
“For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: so shall My word be that goeth forth out of My mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it” (Isa 55:10,11).
v. 2 “Shamefully entreated… at Philippi”: The experiences of Paul and Silas at Philippi, where they were stripped and beaten and imprisoned, would have been well known to the Thessalonian brethren. Paul and Silas had come directly to Thessalonica from Philippi, with their backs still bearing the marks of beating (Acts 16:23). The public degradation the apostles received would have been considered particularly insulting to a Roman citizen such as Paul, who should have been immune from such treatment.
“We were bold in our God”: “We had courage in God.” The word is especially used of speaking out in boldness and openness. It describes the confidence with which a believer may come into the presence of God (Heb 4:16; 10:19; 1Jo 3:21), and the confidence with which he may openly preach the gospel (Acts 9:27; 18:26; Phi 1:20; Eph 6:19).
“The gospel of God”: This does not just mean the gospel or good news about God; it points to God as the Author of the gospel (cp vv 8,9; Rom 1:1; 15:16; 2Co 11:7).
“With much contention”: The confidence Paul derived from his faith in God was very necessary, since contention and conflict dogged his steps. The word “agon” (from which we get the English “agony”) is an athletic and a military word. It is not a token opposition, not a “going through the motions”, but a very real struggle, a life-or-death battle. It is used, for example, in 1Ti 6:12 and 2Ti 4:7 of fighting the good fight of faith, and that is no half-hearted fight. Paul is reminding the Thessalonians that the opposition he had faced had been intense, and his preaching had not been easy. How, in the face of this evidence, could anyone believe that he had only preached for what he could get out of it personally (vv 3.4)?
v. 3 “Deceit”: The Greek “plane” means simply “error” (NIV); there is no idea of deceit attached, unless it be the self-deceit of believing error. The same word is translated “delusion” in 2Th 2:11 and “error” in 1Jo 4:6. Paul’s enemies (in this case they must have been Jews) were saying that Paul simply did not know what he was talking about; his interpretations of the Old Testament scriptures were the words of men, not the words of God (1Th 2:13).
“Uncleanness”: “Akatharsis” literally means “unclean” or “impure.” This word is often associated with sexual sins (Rom 1:24; 2Co 12:21; Gal 5:19; Eph 4:19; 5:3; Col 3:5). But it is difficult to imagine this is one of the charges laid against Paul, since nowhere else is such a thing even hinted at. Two other possibilities:
“Guile”: “Dolos”, elsewhere translated “subtlety” (Mat 26:4; Acts 13:10; 2Co 4:2). We know that this was a favorite charge against Paul:
“I was crafty, you say, and got the better of you by guile (‘dolos’)” (2Co 12:16, RSV).
His enemies were fond of telling his followers that Paul was only after their money (1Th 2:5-9).
v. 4 “As we were allowed of God”: The word basically means “to test”, and is used again at the end of the verse: “God, who tests our hearts.” The sense is that Paul has been tested and approved by God for the work he must do.
“Not as pleasing men”: Paul consistently shows a total disregard for men’s opinions (1Co 4:3; Gal 1:10).
“God which trieth our hearts”: A common Old Testament idea (Psa 7:8,9; 139:23; Jer 11:20; 12:3; 17:10).
ADDITIONAL NOTES
Paul does not say, “having been ill-treated at Philippi, we were more careful in Thessalonica.” Even the most wretched abuse cannot deter Paul and Silas from preaching the word. He reminded them of what they already knew of his troubles at Philippi and Thessalonica. This was to encourage them in the trials they were facing, and to impress them of the necessity for the gospel message to go forward, no matter what the opposition. Paul was not asking the Thessalonians to undergo anything that he was not prepared to endure himself. He had brought the gospel to them in spite of the beatings and imprisonment he suffered in Philippi.
Paul’s letters contain numerous hints of a Jewish plot to undermine Christianity from within, especially by attacking Paul and his message of justification by faith. Their subtle attacks upon him explain his efforts to establish the basis of his authority and the purity of his motives. In these verses in 1Th 2 we may see some of the charges insinuated against him (vv 3,5,6). And we may notice also the evidence for the circulation of a forged letter purporting to be from Paul (2Th 2:1,2), with evident intention of creating confusion among the believers as to Paul’s teachings and even his honesty. Truly for Paul there were both “perils by mine own countrymen”, and “perils among false brethren” (2Co 11:26).
| v. 5 | “For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness: |
| v. 6 | “nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ. |
| v. 7 | “but we were gentle among you, even as a nurse cherisheth her children: |
| v. 8 | “So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us.” |
NOTES ON TEXT
v. 5 “Flattering words”: The Greek is, if anything, stronger than the English. We may think of some forms of flattery as being essentially innocent, designed only to encourage the hearer, to make him feel good about himself. But the Greek term (“Kolakeias”) has rather the idea of using fair words to deceive the hearer and gain one’s own ends; it implies using lies and deceit as instruments of policy to bend others to one’s own will. Paul was never guilty of such a vice, but spoke plainly and bluntly (2Co 10:10,11; 12:6).
“Cloke of covetousness”: The Hebrew “beged” (literally, garment) also means, figuratively, treachery or greed. Here is an example of Paul thinking in Hebrew and writing in Greek. As a loose-fitting cloak may conceal a sword, so a plausible pretext — though perhaps even true in itself — may conceal the real, and less worthy, motive for some action.
Covetousness (“pleonexia”) — “greed” in NIV — means “the desire to have more.” In the New Testament it is always used in a bad sense, and is connected with materialism (Luke 12:15; 2Pe 2:3), including the desire for money (2Co 9:5), and with sensuality (Eph 4:19; 5:3). It is on Christ’s lengthy list of the evils that arise in men’s hearts (Mark 7:22). Elsewhere Paul equates this “covetousness” or “greed” with idolatry (Col 3:5), because it exacts self-gratification to the highest position of worship. In 2Co 9:5; 12:17,18 Paul denies the charge of covetousness against himself and the other apostles in reference to the collection of the fund for the poor in Jerusalem.
“God is witness”: Since only God Himself can search the hearts of men, and since covetousness is essentially a sin of the heart, Paul calls on God as witness that he has no such desires (cp Rom 1:9; 2Co 1:23; Phi 1:8).
The phrase is reminiscent of “Galeed”, or “Jegar-sahadutha” (“the heap of witness”), in Gen 31:46-50 — the solemn place which marked the border between the spiritual Jacob and the worldly Laban. So Paul’s renunciation of covetousness is the point of demarcation between those who worship the one true God and those who make idols of their own unworthy desires.
v. 6 “Nor of men sought we glory”: In the sense of “praise” (NIV). To gain a reputation as successful preachers was not the aim of Paul and his associates. They did not look for praise from men (Rom 2:7; 1Co 4:5). They might well receive it, since they deserved it; but Paul’s point is that they did not seek it: their motives were pure.
Note: This verse might be repunctuated, as in the NIV:
“We were not looking for praise from men, not from you or anyone else.”
The final phrase of verse 6, then, would be attached to verse 7, thus:
“As apostles of Christ we could have been a burden to you, but we were gentle among you…”
When we might have been burdensome”: They could have expected, by virtue of their positions, to receive financial support (1Co 9:14; Gal 6:6). But Paul was determined to make no use of his right in this matter (more on this in v 9).
“Apostles of Christ”: “Apostles” (“apostoloi” = messenger — in a very high sense, as ambassadors or envoys of the King) was the designation of the original twelve disciples of Christ (Luke 6.13). But others besides these came to be properly called apostles (Rom 16:7; cp 1Co 15:5-7, where “the twelve” are distinct from “all the apostles”). Among such were James the Lord’s brother (Gal 1:19), Barnabas and Paul (Acts 14:14), and Silas (cp 1Th 1:1 with 1Th 2:6). Perhaps even the youthful Timothy can be counted among the number (same references), although almost certainly he had never seen the resurrected Lord, which Paul elsewhere seems to consider essential to apostleship (cp 1Co 15:8,9; Gal 1:15-17).
v. 7 “But we were gentle among you, even as a nurse cherisheth her children”: For “gentle” some manuscripts have “babes”, but this seems inappropriate, since Paul goes on immediately to speak of himself as “a mother” also! Furthermore, “gentle” is the perfect contrast with “burdensome” (v 6). The two words (“gentle” and “babes”) are very similar in Greek (“epios” and “nepios”). Since the preceding word in the Greek text ends with this letter “n” it would have been very easy for a scribe to have carried over and repeated that letter at the beginning of the next word.
The word “nurse” describes any woman feeding a baby at her breast; in this case it is the mother herself, since Paul’s phrase is “her own children.” And the word “cherisheth” (“thalpo”) means to keep warm, as a mother bird covering her young with her feathers (Deu 22:6, LXX); it is also used of the love of Christ the husband for the ecclesia his bride (Eph 5:29).
Thus there is presented the lovely picture of a mother suckling her baby at the warmth of her breast. How fascinating to think that Paul the learned Rabbi, the author of Romans and Ephesians, the wise and eloquent teacher of Mars Hill, yet had it in him to think of himself and his converts in this way!
We may compare this maternal metaphor with another such in Gal 4:19, where Paul addresses his little children for whom he suffers birthpangs all over again, “until Christ be formed in you.” And, a bit further afield, there is Moses speaking of himself as receiving direction from God to care for Israel:
“Have I conceived all this people? have I begotten them, that thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child, unto the land which thou swarest unto their fathers?” (Num 11:12).
“Among you”: Is this a conscious recalling of Christ’s words:
“I am among you as he that serveth” (Luke 22:37)?
v. 8 “Being affectionately desirous of you”: “We loved you so much” (NIV). This is a very rare word, found only here in the New Testament; it is used in Job 3:21 (LXX) to mean “longing for.” The conjecture of one exposition is that it is a term of endearment from the nursery, thus carrying forward the imagery of v 7: the cooing and whispering intimacies, the “baby-talk” of a mother with her own infant.
“We were willing to have imparted unto you, not the gospel of God only, but also our own souls”: Still we may follow the imagery of v 7: the mother fondling the baby at her breast, and feeling her own life going out to it in her milk, to nourish it.
This, says Paul, is the only way to convey the gospel message to others: it must be given along with our own hearts and souls. It must be given with passion, with love, with life itself. How else could we attempt to preach the gospel of the God who “spared not his own Son, but delivered him up for us all” (Rom 8:32)? How else preach the gospel of Christ, “who gave himself for our sins” (Gal 1:4), who “poured out his soul unto death” (Isa 53:12)? In like manner Paul writes of himself:
“if I be offered (‘poured forth’ — mg. as a drink offering) upon the sacrifice and service of your faith, I joy, and rejoice with you all” (Phi 2:17).
And also:
“I will very gladly spend and be spent for you” (2Co 12:15).
ADDITIONAL NOTES
“We were gentle among you,” Paul writes to the Thessalonians. There is infinite tenderness in these words, an overflowing love and encouragement. The apostle, who could stress the necessity at times for the hardness of a soldier, could also counsel his own “son” Timothy that “the servant of the Lord must not strive; but be gentle unto all men” (2Ti 2:24). In statements like these Paul stands revealed as a man of intense feeling toward those who looked to him for leadership. The Thessalonians were his special charge, and he had an eternal interest in their welfare, an interest that only intensified when he was forced to be absent from them. They had captured his heart by the devotion they showed in turning from their idols to serve the living and true God. They were his “children” as surely as he was a child of God; he was by turns “mother” (vv 7,8) and “father” (v 11) to them. Their lives were bound up in one another, and no sacrifice was too great for Paul to make on their behalf.
How difficult it is for some of us to commit ourselves to some types of service to others. Brothers especially can scarcely find in themselves these “maternal” instincts of caring and nurturing, of watchfulness, try as they might. It is important for them especially to ponder at length the example of Paul. Do we seek to be spiritual “nurses” in the church, by tenderly binding up those who are “broken”, by gently encouraging those who are weak? The apostle who could picture himself as a mother suckling a baby would never hesitate to perform any worthwhile task, no matter how menial or how “out-of-character.” And so should we be.
Do we suppose some chores are beneath us, when the real problem is our pride? In the light of the example of Jesus, how could we have any pride? The one girded himself and knelt before his disciples to wash their feet can surely teach us something about humility and service and love:
“So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you? Ye call me Master and Lord: and ye say well; for so I am. If I then, your Lord and Master, have washed your feet; ye also ought to wash one another’s feet. For I have given you an example, that ye should do as I have done to you” (John 13:12-15).
| v. 9 | “For ye remember, brethren, our labor and travail: for laboring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God. |
| v. 10 | “Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe: |
| v. 11 | “as ye know how we exhorted and comforted and charged every one of you, as a father doth his children, |
| v. 12 | “that ye would walk worthy of God, who hath called you unto his kingdom and glory.” |
NOTES ON TEXT
v. 9 “Labor and travail”: The two words also occur together in 2Co 11:27 and 2Th 3:8. The first (“kopos”) (also in 1Th 1:3) is derived from the verb meaning “to strike”, putting emphasis on the ideas of trouble and weariness. The second (“mochthos”) conveys the idea of difficulty (“hardship”: NIV) and even pain. The combination of the two words stresses that Paul’s work was not a mere token performance, done for its impression upon others, but that it involved real effort.
It was the custom and teaching among the Jews that every boy must learn a trade, even those who were destined for scholarly pursuits or those from wealthy families. The rabbis taught that the father who did not teach his son a trade taught him to be a thief. We know from Acts 18:3 that Paul’s occupation was that of “tent-maker” (the word may signify, more generally, a leather-worker).
v. 10 “Ye are witnesses”: Compare vv 1,5,9,11. Paul was forced to bother about the criticisms of others — not for himself personally, but so that his work might not be sabotaged.
“Holily”: The Greek “hosios” expressed an attitude of reverence towards God which affects a person’s conduct.
“Justly”: The Greek “dikaios” (“righteous”: NIV) means to give men what is due to them; to perform one’s duties in a faultless manner. In different contexts this and related words give a far broader meaning — that is, to be justified or made righteous, through the sin-covering atonement of Jesus Christ. Here, though, Paul seems to be speaking of the more simple, straightforward virtue.
“Unblameably”: The Greek is “amemptos”, and refers to conduct which is free from any reasonable accusation. It occurs also in 1Th 3:13; 5:23.
v. 11 “Exhorted”: “Parakaleo” means literally to call by one’s side, and therefore is sometimes translated by “comfort” and “encourage.” In John’s Gospel the noun form “Paraklete” (“the comforter”) is used of the Holy Spirit (John 14:16,26; 15:26; 16:7), sent by Jesus to comfort and strengthen the apostles in his absence. This is the most general word for instruction given to believers (1Th 3:2,7: 4:1,10,18; 5:11,14).
“Comforted”: This uncommon word (“paramuthion”) is similar to the preceding “parakaleo”, and can convey the ideas of admonition and encouragement (1Th 5:14) and most especially consolation (John 11:19,31).
“Charged”: “Marturomenoi”: “testify” (RV), from the root for “to witness”; “urging” (NIV). This word has the sense of making a solemn and emphatic affirmation, or even a demand or command.
“As a father doth his children”: The same apostle who pictured himself as the loving and gentle “mother” (vv 7,8) now sees himself also as the “father” to the Thessalonian believers. Here is outlined, then, the best method for a father to bring up his children: a judicious combination of instruction, comfort, encouragement, consolation, and (not to be neglected!) serious teaching and even stern orders.
v. 12 “His Kingdom and glory”: Perhaps, better, “his glorious kingdom.” The return of Christ and the establishment of God’s kingdom are oft-repeated themes in Paul’s first letter to the Thessalonians. Christ’s coming is the rationale for every call to duty and every insistence upon holy living. The Kingdom will be the time and place for the manifestation of the visible radiance of God’s majesty, through those who have been called out of the nations to be bearers of the Divine Glory (Rom 5:2; 8:18; 2Co 4:17; Col 1:12,13).
ADDITIONAL NOTES
The right of the apostles to receive material support from Christian communities is laid down in 1Co 9, but Paul maintained his own high ideal of not seeking such assistance:
“Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? Even so hath the Lord ordained that they which preach the gospel should live of the gospel. But I have used none of these things: neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void” (1Co 9:13-15).
Voluntary gifts were another matter, and these Paul accepted thankfully:
“Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated (ie shared) with me as concerning giving and receiving, but ye only. For even in Thessalonica ye sent once and again unto my necessity” (Phi 4:15,16; cp 2Co 11:9).
Such gifts as Paul received were almost certainly not very large (cp 2Co 8:2 “their deep poverty”). Thus Paul was seldom exempt from having to toil “night and day” (1Th 2:9) to support himself (2Th 3:8; 1Co 4:12; 2Co 12:13) and even those who were with him (Acts 20:34). Can there be any more stirring example for us today, to carry on as best we can the work of preaching while still providing for ourselves and our families?
| v. 13 | “For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe. |
| v. 14 | “For ye, brethren, became followers of the churches of God which in Judea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: |
| v. 15 | “who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: |
| v. 16 | “forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.” |
NOTES ON TEXT
v. 13 “For this cause also”: What is “this cause?” In other words, is Paul looking backward or forward? It is possible he is thanking God for the successful preaching of the gospel despite all difficulties, as described in vv 1-12. But it seems more likely that he is looking forward, and thanking God — more to the point — for the Thessalonians’ reception of that preaching as the word of God (vv 13,14). The “also” presents a bit of a problem too. If this is to be understood as a second reason for Paul’s giving thanks to God, it is scarcely distinguishable from the first reason (1Th 1:2-4). Perhaps Paul means “we also give thanks as we know you give thanks…”
“Without ceasing”: “Adialeiptos” (“continually”: NIV) is unique to Paul in the New Testament, and is always used in connection with prayer and thanksgiving. Paul uses this word to describe the incessant sorrow, or pain of heart, he feels for his unbelieving countrymen (Rom 9:2). (This characteristic attitude of Paul towards his Jewish enemies must be remembered especially when reading such a passage as 1Th 2:13-16, where the apostle seems almost vindictive toward these same Jews. The same man can righteously pray continually for the salvation of his fellow countrymen and rejoice in God’s coming judgments against them if they remain unrepentant.) Paul also uses “adialeiptos” in Rom 1:9; 2Ti 1:3; and 1Th 5:17, directly of prayer; and in 1Th 1:3 of his remembrance (in thanksgiving) of the faith and love of these same Thessalonians.
“Ye received it not as the word of men, but as it is in truth the word of God”: “You didn’t just take our word for it; you took it as God’s word!” Paul was accustomed (as many preachers of the Word have been since) to having his message dismissed as man-made, merely something devised by himself:
“But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ” (Gal 1:11,12).
But to the Thessalonians Paul’s words came with power and conviction (1Th 1:5,6), and they knew and believed that God was the source.
“Which effectively worketh also in you that believe”: In this case it is precisely the “word” that works, not God. Or, more accurately, God works through His word. This idea of a word or a message having an active power (an “energizing” influence) of its own, is common in both the Old Testament and the New Testament:
“And he hath made my mouth like a sharp sword…” (Isa 49:2).
“For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: so shall My word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it” (Isa 55:10,11).
“Is not my word like as a fire? saith the Lord; and like a hammer that breaketh the rock in pieces?” (Jeremiah 23:29).
“The sword of the Spirit, which is the word of God” (Eph 6:17).
“For the word of God is quick, and powerful, and sharper than any two edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart” (Heb 4:12).
This personification of the word of God progressed to the final stage in the advent of Jesus, the word of God made flesh (John 1:14). In the New Testament the two ideas, of God’s energizing word in us and of “Christ in us” (Rom 8:10; Eph 3.17; Col 1:27), become practically interchangeable. It is brought about by the spoken and written word of God, believed and acted upon.
The verb “energeo” is used mostly in the New Testament of the direct or indirect influence of God or His Spirit (1Co 12:6,11; Gal 2:8; 3:5; Eph 1:11,20; 3:20; Phi 2;13; Col 1:29), and also of the word of God (here) and the faith it produces (Gal 5:6). The word describes not so much the labor itself as the energizing power by which the labor is done. The believer does not go on “automatic pilot” when God comes into his life; he must still labor himself. But now he finds a new energy, a new strength, from God and His word to enable him to do things he would previously have considered impossible. Thus Paul can write without contradiction:
“… work out your own salvation… for it is God which worketh in you” (Phi 2:12,13).
The labor (“katergazomoi”), the intensive effort is ours (v 12). But the energizing influence (“energeo”), the motivation and the power, comes from God (v 13). God and man have become “laborers together” (1Co 3:9; cp Eph 2:10).
v. 14 “Followers”: “Imitators” (NIV), as in 1Th 1:6. In their endurance of persecution the Thessalonians had become imitators of the Judean ecclesias now being scattered abroad by their enemies (Acts 9:31). This implies more than a passive acceptance of suffering; the believers went forward to meet their sufferings with steadfast faith and courage, and rejoiced in this unique fellowship with their brethren in Israel.
It may be noted, incidentally, how favorably Paul speaks of the ecclesias in and around Jerusalem. This Paul is not the anti-Jewish schismatic that some modern scholars and critics would imply.
“For ye also have suffered like things of your own countrymen, even as they have of the Jews”: “Countrymen” (Greek “symphyletes”) means those of the same ethnic group, not the same geographical location. This would imply (as discussed elsewhere) that the Thessalonian church was predominantly Gentile (cp 1Th 1:9,10), and furthermore (despite the evidence of Acts 17:5-9) that their persecutors were likewise predominantly Gentile. It would have been thoroughly in character for Jewish enemies of the Truth to take the initiative in opposition, but then to shrewdly stand aside while certain base Gentile elements carried on what they had begun.
v. 15 “Who both killed the Lord Jesus”: Thus Paul reserves his most severe denunciations for the Jews, who were the instigators of the death of Jesus also (John 19:16) although Gentile hands were not altogether clean in the matter (Acts 4:25-28). By “Jews” (v 14) Paul would seem to have in mind (as did John generally in his gospel) the chief priests and rulers and other leaders of Israel. But the other men of Israel, wherever they lived, could scarcely escape all responsibility, as Peter makes plain on the day of Pentecost:
“Ye men of Israel, (‘out of every nation under heaven’ — v 5!)… ye have taken (Jesus), and by wicked hands have crucified and slain (him)” (Acts 2:22,23; cp v 36 also).
Noting the unmistakable bitterness of this passage, we must remind ourselves again that Paul was renowned for his sacrificial desire to see the salvation of his countrymen (Rom 9:1-3; 10:1), regardless of how much he had suffered personally at their hands (2Co 11:24,26).
Perhaps we may appreciate why, at this point especially in his work, Paul could speak so grimly of the Jews. He had been chased out of Damascus (Acts 9:23-25) and Jerusalem (Acts 9:29,30), by his own people not very long after his conversion. His message had been rejected and he had been driven out of Antioch in Pisidia (Acts 13:45,46,50). At Iconium the Jews had poisoned people’s minds against Paul and Barnabas and ultimately forced them out (Acts 14:2,5,6). They had journeyed to Lystra especially to instigate a riot that produced Paul’s stoning and left him as good as dead (Acts 14:19). Jewish opposition had continued to hound him even into Europe, forcing him to leave these very believers in Thessalonica against his will (Acts 17:5,10). Even as Paul writes these words from Corinth, a united attack has been mounted against him by the Jews of the city (Acts 18:6,12,13). Considering the present plight of the Thessalonian believers (1Th 3:3), ultimately traceable to Jewish enemies, it is no wonder that Paul is at this time moved to an uncharacteristic mention of Jewish stubbornness and rebellion, and of their coming punishment.
“And their own prophets”: The killing of Jesus was but the logical conclusion to the killing of those earlier prophets, who by their words and lives had foretold his coming. (So Stephen argued just before his own death — Acts 7:52.) Such a thought was certainly behind the words of Jesus, who mourned over the city:
“O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee” (Mat 23:37).
“… for it cannot be that a prophet perish out of Jerusalem” (Luke 13:33).
And he addressed the Jews again:
“Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them. Truly ye bear witness that ye allow the deeds of your fathers…” (Luke 11:47,48).
So intent were the religious Jews upon preserving the traditions of their fathers that they fought tooth and nail against anything and anyone in any way different and challenging. This was also what their fathers had done when challenged by the prophets. Such inflexibility of mind renders men incapable of hearing the message of God, of examining themselves, and of repenting. Thus they cling to traditions that have the outward appearance of religion, but never come to grips with the “weightier matters.” The same frame of mind that would slavishly revere dead prophets would just as easily kill contemporary prophets.
“And have persecuted us”: Literally, “and also drove us out” (NIV), perhaps with special reference to the recent expulsion of Paul and his friends from Thessalonica (Acts 17:5-10) and then from Berea (vv 13,14).
“They please not God, and are contrary to all men”: An exclamation: “How much they displease God! How contrary they are to all men!” The word “contrary” (“enantios”) is commonly applied to the winds (Acts 27:4; Mark 6:48; Matt 14:24). It is used of the Jews as though their hatred of Jesus and his followers was an unreasoning force of nature.
v. 16 “Forbidding us to speak to the Gentiles that they might be saved… In their effort to keep us from speaking…” (NIV).
Some translations add this to v 15, thus explaining how the Jews showed themselves contrary or hostile to all men. This opposition was very much in the spirit of the Pharisees, of whom Jesus said “ye shut up the Kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in” (Mat 23:13).
“To fill up their sins alway”: Their cup of guilt was already well on the way to being filled, and their present conduct was continually raising the level toward the brim. This vivid figure of speech is found throughout Scripture. In the days of Abraham the promised inheritance of the land was held back for 400 years because “the iniquity of the Amorites is not yet full” (Gen 15:16; cp Dan 8:23). But now, worse by far than those brutal, sensual Canaanites, these Jewish adversaries of their own God and their Lord Jesus are determined to fill up the measures of their iniquity in a tenth of the time:
“Fill ye up then the measure of your fathers… that upon you may come all the righteous blood shed upon the earth… Verily I say unto you. All these things shall come upon this generation” (Mat 23:32,35,36).
In Biblical symbolism, the cup of sin when at last full (with the blood of God’s people? — Rev 6:11; 17:6) becomes a cup of punishment, from which the sinner must drink (Isa 51:17; Jer 25:15-28: 51:7; Eze 23: 31-34; Rev 14:10; 16:19; 17:4; 18:6).
“For the wrath is come upon them to the uttermost”: The “wrath” is another allusion to Matthew’s Gospel (of which 1Th has many), ie, the words of John the Baptist to the Pharisees and Sadducees:
“O generation of vipers, who hath warned you to flee from the wrath to come?” (Mat 3:7).
If the wrath is yet future when Paul writes (cp 1Th 1:10), why does he speak of it as happening in the past: “the wrath has come upon” (NIV)? There are two other Biblical instances of this same form of this verb (“phano epi” — has come upon); in both of these (Mat 12.28; Luke 11:20) Jesus speaks of the coming of the Kingdom of God. In one sense, as Jesus expressed it, the “Kingdom” had come: he had brought it near in his person. In another sense, the Kingdom has not come even yet. And so it is equally true of the wrath of God: it is near and certain for those who do not repent, but it has not yet come upon them in actual fact.
Is this whole phrase a quotation of 2Ch 36:16?:
“… but they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the LORD arose against his people, till there was no remedy.”
“To the uttermost”: “Eis telos”: either “at last” (NIV) or “fully” (NIV margin).
ADDITIONAL NOTES
Verses 14 and 15 are perhaps one of the most severe condemnations uttered by Paul in all his letters, and it has been suggested by some that it might be an interpolation. Although these verses may seem harsh, it cannot be doubted that Paul had ample justification for speaking as he did. No one suffered more at the hands of the Jews in the preaching of the gospel but no one showed greater determination to take the gospel far and wide whatever the opposition might be.
He warns the Thessalonians of the great lengths to which the Jews will go to stop the spread of the new faith (v 16). But nothing could prevent the message going forth to the Gentiles, as Paul and Barnabas had told the Jews at Antioch:
“For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, That thou shouldest be for salvation unto the ends of the earth” (Acts 13:47).
That the apostles were true to this commandment from Christ is borne out in the simple statement of Luke:
“And the word of the Lord was published throughout all the region” (v 49).
Nevertheless their persecutors continued on their wicked way:
“But the Jews stirred up the devout and honorable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts” (v 50).
Verse 13 is a marvelous verse. All that a man needs to do is to accept the Bible, truly, as the word of God, and it will assuredly get to work in him and on him, effectively!
The attitude which a man chooses to adopt toward the word of God therefore determines his eternal destiny. Man is a free agent either to obey or to ignore the word of God. But God is not mocked, and the treatment that a man accords to His word is the basis of His treatment of him:
“But unto the wicked God saith, What hast thou to do to declare my statutes, Or that thou shouldest take my covenant in thy mouth? Seeing thou hatest instruction, and easiest my words behind thee” (Psa 50:16,17).
“He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day” (John 12:48).
God works effectively through His word; that word, believed and acted upon, can change lives and save men, all to His glory. The word of God is the word of “faith” (Rom 10:8), “grace” (Acts 20:32), “truth” (2Ti 2:15; James 1:18), “life” (Phi 2:16), “righteousness” (Heb 5:13), “reconciliation” (2Co 5:19), “promise” (Rom 9:9), “power” (Heb 1:3), and “salvation” (Acts 13:26).
The word of God can provide all that is essential to salvation. It enlightens (Psa 119:130), converts (Psa 19:7), convinces (2Ti 3:16), and teaches (Psa 119:99; 2Ti 3:16). It makes alive (Psa 119:99; John 15:3), washes (Eph 5:26), sanctifies (John 17:17), and dwells (Col 3:16). It prospers (Isa 55:11), bears fruit (Mat 13:23), exhorts (Heb 13:22), and builds up (Acts 20:32). It guides (Psa 119:105), strengthens against sin (Psa 119:11), and endures (1Pe 1:23). It corrects (2Ti 3:16) and judges (John 12:48). Truly then it “works effectually “in those who believe (1Th 2:13). All things considered, is there then any necessity for believers to experience wonder-working Holy Spirit power in order to be saved?
We have noticed already some contacts between this section of 1 Thessalonians and the words of Jesus against the Scribes and Pharisees in Matthew 23. We now bring all these together:
| 1Th 2:14-16 | Mat 23 |
| Ye also have suffered like things of your own countrymen, even as they have of the Jews: who both killed the Lord Jesus, and their own prophets… | Wherefore ye be witnesses unto yourselves, that ye are the children of them which kill the prophets (v 31) |
| and have persecuted us; and they please not God, and are contrary to all men… | …some of them ye shall kill and crucify; and some of them shall ye scourge in the synagogues, and persecute them from city to city (v 34) |
| forbidding us to speak to the Gentiles that they might be saved… | …Ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in (v 13) |
| to fill up their sins always… | Fill ye up then the measure of your fathers (v 32) |
| for the wrath is come upon them to the uttermost. | …upon you may come all the righteous blood shed upon the earth.. All these things shall come upon this generation (v 35,36) |
It seems plain that Paul had this very discourse of Jesus in mind as he wrote. It is at least possible that Saul the young “Pharisee of the Pharisees” had been present in Jerusalem more than once to hear the words and see the deeds of Jesus of Nazareth, and to hear such words of condemnation directed against himself as well as others. So here, perhaps, we have Paul’s vivid memory of that unforgettable experience which set him on the road toward repentance and true faith in Christ, which he reached at last several years later on the road to Damascus.
The Thessalonians’ sufferings under persecution lasted a long time, and so did their steadfastness. Some six years later Paul could still speak of the Macedonian believers (which would certainly have included Thessalonica) as enduring “a great trial of affliction” and yet continuing to prove the reality of their faith by “the riches of their liberality” (2Co 8:1,2). The “deep poverty” of which he spoke could well have been the result of mob violence and looting, or systematic boycott by the believers’ enemies. Elsewhere in the New Testament another group of believers is reminded how, in earlier days, they “took joyfully the spoiling of (their) goods” as well as numerous other “reproaches and afflictions” (Heb 10:32-34). Nevertheless the words of Paul would be wonderfully appropriate to their circumstances:
“For our light affliction, which is but for a moment, worketh for us afar more exceeding and eternal weight of glory” (2Co 4:17).