A. Paul’s Thanksgiving (1:3-5)

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).

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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).

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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).

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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.

B. Divine Judgment (1:6-10)

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).

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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
To be glorified… admired	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

C. Paul’s Prayer for their Future Acceptance (1:11,12)

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).

Barney the Antichrist?

Beware the bacon tree

Cockpit to crew!

Dead duck, the

Dogs, cats, and pigs

Employee handbook

English is a funny language

English is a strange language

Gonna be a bear!

Have some peanuts!

I am my own Grandpa!

I can’t believe it’s not butter!

Merry Something, and a Happy Whatever!

Musical appreciation

The Pope and the rabbi

That just about covers it!

What is a Cat?

What is a Dog?

Who’s on first? (Abbott and Costello)

Why rednecks make good soldiers

“I like pigs. Dogs look up to us. Cats look down on us. Pigs treat us as equals” (Winston Churchill).

A woman brought a very limp duck into a veterinary surgery. As she laid her pet on the table, the vet pulled out his stethoscope and listened to the bird’s chest. After a moment or two, the vet shook his head sadly and said, “I’m so sorry, Cuddles has passed away.”

The distressed owner wailed, “Are you sure? “Yes, I am sure. The duck is dead”, he replied. “How can you be so sure?” she protested. “I mean, you haven’t done any testing on him or anything. He might just be in a coma or something.”

The vet rolled his eyes, turned around and left the room, and returned a few moments later with a black Labrador Retriever. As the duck’s owner looked on in amazement, the dog stood on his hind legs, put his front paws on the examination table and sniffed the duck from top to bottom. He then looked at the vet with sad eyes and shook his head. The vet patted the dog and took it out, and returned a few moments later with a beautiful cat. The cat jumped up on the table and also sniffed delicately at the bird. The cat sat back on its haunches, shook its head, meowed softly and strolled out of the room.

The vet looked at the woman and said, “I’m sorry, but as I said, this is

most definitely, 100% certifiably, a dead duck.” Then the vet turned to his computer terminal, hit a few keys and produced a bill that he handed to the woman. The duck’s owner, still in shock, took the bill. “$150!” she cried, “$150 just to tell me my duck is dead?!!”

The vet shrugged. “I’m sorry. If you’d taken my word for it, the bill would have been $20, but what with the Lab Report and the Cat Scan…”

Dress code

It is advised that you come to work dressed according to your salary. If we see you wearing $350 Prada sneakers, and carrying a $600 Gucci bag, we assume you are doing well financially and therefore you do not need a raise. If you dress poorly, you need to learn to manage your money better, so that you may buy nicer clothes, and therefore you do not need a raise. If you dress in-between, you are right where you need to be and therefore you do not need a raise.

Sick days

We will no longer accept a doctor’s statement as proof of sickness. If you are able to go to the doctor, you are able to come to work.

Personal days

Each employee will receive 104 personal days a year. They are called Saturday and Sunday.

Bereavement leave

This is no excuse for missing work. There is nothing you can do for dead friends, relatives or co-workers. Every effort should be made to have non-employees attend to the arrangements. In rare cases where employee involvement is necessary, the funeral should be scheduled in the late afternoon. We will be glad to allow you to work through your lunch hour and subsequently leave one hour early.

Restroom use

Entirely too much time is being spent in the restroom. There is now a strict three-minute time limit in the stalls. At the end of three minutes, an alarm will sound, the toilet paper roll will retract, the stall door will open and a picture will be taken. After your second offense, your picture will be posted on the company bulletin board under the “Chronic Offenders” category.

Lunch breaks

Skinny people get 30 minutes for lunch as they need to eat more, so that they can look healthy. Normal size people get 15 minutes for lunch to get a balanced meal to maintain their average figure. Fat people get 5 minutes for lunch, because that’s all the time needed to drink a Slim Fast.

Thank you for your loyalty to our company. We are here to provide a positive employment experience. Therefore, all questions, comments, concerns, complaints, frustrations, irritations, aggravations, insinuations, allegations, accusations, contemplations, consternations, and input should be directed elsewhere.

Have a nice week!

THE MANAGEMENT

After every flight, pilots fill out a form called a gripe sheet, which informs the mechanics of problems encountered with the aircraft during the flight that need repair or correction. The mechanics read the sheet and then go about to correct the problem, and finally respond in writing on the lower half of the form — reporting the remedial action that was taken. The pilot then reviews the gripe sheets before the next flight.

Never let it be said that ground crews and engineers lack a sense of humor. Here are some actual logged maintenance complaints and problems as submitted by Qantas pilots, along with the solution recorded by the maintenance engineers. By the way, Qantas is the only major airline that has never had an accident.

(P = The problem logged by the pilot.)

(S = The solution and action taken by the mechanics.)

P: Left inside main tire almost needs to be replaced.

S: Almost replaced left inside main tire.

P: Test flight OK, except auto-land very rough.

S: Auto-land not installed on this aircraft.

P: Something loose in cockpit.

S: Something tightened in cockpit.

P: Dead bugs on windshield.

S: Live bugs on back-order.

P: Autopilot in altitude-hold mode produces a 200 feet per minute descent.

S: Sorry; cannot reproduce problem on ground.

P: Evidence of leak on right main landing gear.

S: Evidence removed.

P: DME volume unbelievably loud.

S: DME volume set to more believable level.

P: Friction locks cause throttle levers to stick.

S: That’s what they’re there for.

P: IFF inoperative.

S: IFF always inoperative in OFF mode.

P: Suspected crack in windshield.

S: Suspect you’re right.

P: Number 3 engine missing.

S: Engine found on right wing after brief search.

P: Aircraft handles funny.

S: Aircraft warned to straighten up, fly right, and be serious.

P: Target radar hums.

S: Reprogrammed target radar with lyrics.

P: Mouse in cockpit.

S: Cat installed.

Have you heard that Barney, that cute purple dinosaur of (some) kiddies’ affections, is… THE BEAST OF REVELATION (sometimes referred to as the “Antichrist”!)?

Well, it can be proven! Here’s how:

First of all, start with that description of Barney:

CUTE PURPLE DINOSAUR

Then, of course, change every U to a V (which is proper Latin anyway — that’s what the Romans did).

So now you have:

CVTE PVRPLE DINOSAVR

Now, a crucial step, extract all the Roman numerals, which gives you:

C V

V L

D I V

Then convert these to regular, or Arabic, values:

C = 100. V = 5. Total = 105.

V = 5. L = 50. Total = 55.

D = 500. I = 1. V =5. Total = 506.

Finally, add them up.

Total = 666! (See Rev 13:18.)

Oh, yeah. Don’t forget that “Barney” has… SIX LETTERS!

There you have it! Proof that Barney is the Antichrist. Please pass this on to every prophecy student you know. It is imperative that the truth gets out before it is too late!

A. Paul’s Thanksgiving (2:13,14)

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

B. Paul’s Encouragement (2:15)

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.

C. Paul’s Prayer for their Strengthening (2:16,17)

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).

Back in the cowboy days, a westbound wagon train was lost and low on food. No other humans had been seen for days… and then they saw an old Jewish rabbi, sitting beneath a tree. The leader rushed to him and said, “We’re lost and running out of food. Is there someplace ahead where we can get food?”

“Vell, I tink so, “the old man said, “but I vouldn’t go up dat hill, und down de udder side. Somevun tole me you’d run into a big bacon tree.”

“A bacon tree?” asked the wagon train leader.

“Yah, ah bacon tree. Vould I lie?… Trust me, I vouldn’t go dere.”

The leader goes back and tells his people what the rabbi said. “So why did he say not to go there?” some pioneers asked.

“Oh, you know those Jewish people — they don’t eat bacon. Nothing for us to worry about.” So the wagon train goes up the hill and down the other side.

Suddenly, Indians are attacking from everywhere and they massacre all except the leader. who manages to escape back to the old Jewish man. The one lone survivor starts shouting, “You fool! You sent us to our deaths! We followed your instructions, but there was no bacon tree. Just hundreds of Indians, who killed everyone but me.”

The old Jewish man holds up his hand and says, “Oy… vait a minute.” He then gets out an English-Yiddish dictionary, and begins thumbing through. “Oy Gevalt, I made myself such ah big mishtake! It vuzn’t a bacon tree after all.

“It vuz a ham bush!”

A. Paul’s Request for Prayer (3:1,2)

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.

B. Paul’s Confidence in Christ (3:3-5)

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:

1. That they might learn to love God.
2. That they might know fully that God loved them.

3. That they might truly love one another, and all men after the pattern of God’s love for them (John 3:16; 1Jo 3:16-18; etc).

“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.