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Zohrap 1805
ՆԱԽԱԴՐՈՒԹԻՒՆ
Առ Թեսաղոնիկեցիս Երկրորդ Թղթոյն

Զայս առաքեաց ՚ի Հռովմէ, եւ է պատճառ թղթոյս՝ ա՛յս։ Ոմանք ՚ի Թեսաղոնիկեցւոցն անգործք եւ անխրատք վարէին, եւ զեղբարցն յափշտակէին, եւ վասն գալստեան Տեառն անհաստատք էին։ Զայս ամենայն որք լուան՝ պատմեցին առաքելոյս, եւ զոր ՚ի Հոգւոյն լուաւ. եւ յորժամ զայս ամենայն լուաւ առաքեալս, գրեաց զթուղթս։ Եւ նախ ընկալաւ զհաւատս նոցա՝ մեծացուցանելով, եւ նոքօք պարծէր ՚ի վիշտս զոր կրէր վասն Քրիստոսի. եւ մխիթարէ զնոսա՝ ՚ի մէջ առեալ զարդարութիւնն Աստուծոյ ՚ի վերայ նոցին որք զնոսին անիրաւէին։ Յետ այսորիկ վասն գալստեան Փրկչին վարդապետէ, մի՛ ումեք զնոսա հաւատացուցանել, մի՛ իբրեւ բանիւ նոցա եւ մի՛ հոգւով, եւ մի՛ որպէս գրով նորին, մի՛ նենգել կամ օտարացուցանել զնոսա. զի թէ նախ ո՛չ եկեսցէ ապստամբութիւն խռովութեան, եւ յետ այսորիկ հակառակ Քրիստոսն Որդի կորստեան, որ գայ արուեստիւք եւ նշանովք ստովք՝ գործակցութեամբն Սատանայի առնել նշանս։ Յետ այսորիկ պնդէ զնոսա՝ զօրանալ եւ պինդ ունել զաւանդութիւնն՝ զոր վարդապետեցան ՚ի նմանէ։ Պատուիրէ ո՛չ եւ մի հաղորդութիւն ունել ընդ անխրատսն, այլ մերժել զնոսա. որք են ՚ի գործս խաբէութեան։ Պատուիրեաց նոցա եւ ամենեցուն՝ մի՛ լսել բանից նոցա, այլ ՚ի վերայ նոցին ժողովել, եւ աղօթս արարեալ խաղաղութեան՝ կատարեաց զթուղթն, եւ զողջոյնն ձեռօք իւրովք գրեալ, որ էր նշան յամենայն թուղթս պատուիրէ։

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Кем и как было доставлено первое послание Апостола Павла в Ф., об этом можно лишь гадать. Государственная почта, введенная Императором Августом, обслуживала лишь нужды чиновничества и властей; отсюда частная корреспонденция могла доходить до адресатов лишь через руки специальных посыльных или же друзей и случайных путешественников. Нужно думать, что послание Апостола Павла было доставлено в Ф. через посредство какого-нибудь христианина, так как вверять его в чужие руки было бы весьма опасно. Теперь, что касается действия этого послания на Ф-в, то об этом мы можем судить по содержанию второго послания. Первое послание, несомненно, устранило главное затруднение у Ф-в - именно был разрешен Апостолом вопрос о судьбе почивших до парусии. Нет во втором послании и указаний на отсутствие дисциплины в отношении к предстоятелям и пр. Но, с другой стороны, лицо, доставившее 1: Ф. в Фессалонику, могло принести в свою очередь сведения о том, в каком положении оказалась церковь в Ф-ке после получения послания. Апостол мог получить сведения касательно этого предмета и через посторонних лиц (III:11), бывших в Ф-ке, или же лиц пришедших оттуда со специальною целью - осведомить Апостола о положении дел в юной церкви. Сведения, таким путем полученные, были далеко не так благоприятны. Второе послание в Ф. и является попыткою со стороны Апостола Павла внести необходимый корректив в тревожное и опасное положение вещей в Ф. Апостол хвалит веру и любовь Ф. христиан (I:3), и говорит об их терпении в гонениях (I:4-12). Последние, видимо, не только не прекратились, но наоборот усилились. Злоба фессалоникского жидовства заразила все население и христиане оказались в самом ужасном положении. Апостол утешает их, хвалит их твердость, и говорит о спасительном для них значении страданий, указывая на то, что "в явлении Господа Иисуса с неба", они получат за это отраду. Но здесь видимо, приятная сторона картины и кончается. Вопрос о судьбе умерших до парусии отступил на задний план, но за то самая "парусия" обратилась в чрезвычайно жгучий вопрос жизни. Вера в то, что эта парусия уже наступила, что час ее уже пробил, и что если она пока и остается незримой, то все же она может появиться пред взором во всякий момент, захватила собою общество верующих, и произвела полное нарушение нормального хода жизни. Развилось в самой широкой степени "бесчинство", выразившееся в том, что многие, в ожидании мгновенного наступления пришествия Господа, оставили нормальный образ жизни, предались "идейной" праздности в виду скорого прехождения образа мира сего, и стали, хотя б. м. и не всегда сознательно, обузой для трудящихся в христианской общине. Но они не только предались идейному ничегонеделанию, но даже пошли и дальше: они стали "суетиться"; "бросив свое собственное дело, эти "бесчинники" стали ходить по домам, разнося и обсуждая самые последние и сенсационные слухи по вопросу о парусии, и таким образом нарушали покой церкви, и прерывали работу среди трудящихся братьев". Первых зачатков этого внутреннего расстройства Апостол уже коснулся в первом своем послании (IV:11-12). Зло, однако, не только не исчезло, но даже возросло до небывалой степени. Получалось опасное "колебание умом и смущение". Необходимо было принять меры против этой "эсхатологической суматохи", которая, нарушая внутренний мир церкви, нарушала и внешние отношения, выставляя христиан в весьма невыгодном свете пред языческим населением Ф-ки. Этот беспорядок мог быть выгоден лишь жидовству, несомненно взиравшему на эту суматоху не без удовольствия. Таким образом, поводом к написанию второго послания в Ф. послужили беспорядки в церкви Ф., возникшие в связи с вопросом о парусии, и о признаках ее наступления. В этом послании Апостол Павел делает попытку обратит внимание Ф-х христиан на ту сторону своей эсхатологии, о которой он говорил им, будучи еще с ними (II:5), но которая, по-видимому, была совершенно выпущена из виду в Ф.

Предпослав приветствие, Апостол переходит к выражению благодарности Богу за тот непрерывный рост Ф-в в вере и любви, который у них замечается, и который служит для Апостола предметом похвалы в церквах Божиих (I:1-3). Но Апостол особенно хвалит их терпение в скорбях и гонениях. Последние не только не должны служить средством отвращения их от Бога, но наоборот должны поощрить их - стоять твердо, в виду грядущей "отрады" для них в пришествии Господа. Затем Апостол описывает последнее, а равно и судьбу верующих и неверующих после "парусии" (I:4-10). Он заканчивает свои мысли молитвою о том, чтобы Бог устроил судьбу Ф. "в день" Господа Иисуса Христа (I:11-12). После этого начинается самая главная и существенная часть послания (II:1-12). Апостол просит Ф. не колебаться умом и не смущаться касательно наступления дня пришествия Господня. День тот не придет, говорит он, пока не будут иметь места некоторые определенные события - знамения пред наступлением его. Таковыми будут - отступление и явление человека греха с его богоборственными актами. Тайна беззакония уже делается, но пока полное проявление зла задерживается присутствием противной злу силы - to katecon. Раз эта сила будет удалена, начнется царство беззаконника, пришествие которого будет сопровождаться проявлением всякого рода ложных чудес и знамений. Обольщение будет послано на тех, которые не восприняли истину. Но наконец - явление Господа Иисуса упразднит эту вакханалию зла. В конце главы (13-17) Апостол вновь увещевает Ф. стоять твердо, и хранить предания, которым они были научены, и уповать на Бога, от Которого Одного они могут получить и утешение и укрепление к совершению всякого добра. Третья глава послания начинается просьбой, о том, чтобы Ф. в свою очередь молились о благоприятном ходе дела проповеди у благовестников (III:1-5). Затем Апостол обращается с словами увещания к "бесчинным", прося их трудиться, а не суетиться (6-10). Тех из них, которые оказались бы упорными, он повелевает подвергнуть отлучению от общения, но не с целью наказания, а исправления (11-15). Послание заканчивается пожеланиями мира. К концу послания было приложено приветствие и благословение, написанное Апостолом Павлом собственноручно.

Для определения времени и места написания второго послания, необходимо пояснить следующие данные: а) послание опять адресовано от лица трех благовестников, Павла, Силуана и Тимофея; двое последних были вместе с Апостолом Павлом во втором его Апостольском путешествии. б) Общее положение вещей; положение и церкви и Апостола, хотя и разнятся несколько от таковых, описываемых в 1: Ф., в целом во многом остаются тожественными. в) Храм Иерусалимский, если судить по II:4, стоял еще не разрушенным. г) В II:15: и III:14, Апостол, по-видимому, намекает на то, что он уже писал однажды церкви Ф-ой. Все эти соображения, вместе взятые, говорят о том, что второе послание Ф. могло быть написано только во время второго Апостольского путешествия, и конечно в Коринфе, откуда было написано и первое послание. Как скоро второе послание явилось после первого - это с достаточною точностью сказать очень трудно. Обычно усматривают нечто вроде даты написания в III:1-2, где Апостол просит Ф-в молиться за него, чтобы Бог избавил его от беспорядочных и лукавых людей. В этом иногда видят намек на взрыв еврейской ненависти и фанатизма, имевший место как раз к концу пребывания Апостола Павла в Коринфе (Деян XVIII:12-13). Но нужно сознаться, что намек слишком неопределенен, чтобы на нем можно было строить какие-нибудь выводы касательно времени написания нашего послания. Как мы выше видели, 1: Ф. было написано или в конце 50: г., или же в начале 51-го; если теперь допустить, что некоторое время было необходимо как для взаимного обмена известий так и для развития внутреннего построения в Ф-ой церкви, то можно будет отнести написание второго послания или к концу 51-го г., или же к началу 52: (в апреле 52: г. Апостол Павел оставил Коринф; смотри Н. Н. Глубоковский, хронология, стр. 131-132). Относить написание нашего послания ко времени после 70: г. не позволяет соображение в), а также и ст. 7: главы II-ой, где "удерживающий" несомненно римская власть, взгляд на которую, после гонения Нерона, изменился у христиан радикально. Нет никаких решительно оснований и для того мнения (Гроция, Баура, Эвальда), что будто бы второе послание в сущности есть первое по времени происхождения (по Эвальду - оно было послано Апостолом Павлом из Верии; а наше первое - второе по времени появления - написано в Коринфе). Чтобы убедиться в этом, достаточно только сравнить все второе послание с 1: Ф. II:17; III:6. Самое поверхностное сравнение покажет, что II:17; III:6: никоим образом не могло быть написано Апостолом Павлом раз он написал уже Ф. второе послание. Наоборот - раз мы примем традиционный порядок посланий, для нас оба они станут ясны и будут прекрасно дополнять друг друга. "Первое послание описывает, как Ф. приняли Евангелие, в то время как второе указывает на их прогресс в вере и любви; первое намекает на начало, второе на рост христианской жизни. В первом указано начало эсхатологических волнений, второе описывает их во всей силе развития. Наконец, II:15: и III:15: будут трудно объяснимы при том предположении, что второе послание есть первое, а не второе по времени своего появления. Итак - второе послание написано в Коринфе, в конце 51, или в начале 52: г. и написано после первого послания.

Свидетельства о втором послании к Фессалоникийцам имеются от первых веков. С этим посланием был знаком Св. Поликарп Смирнский, который, в своем послании к Филиппийцам, пишет следующее: "sobrii ergo estote et vos in hoc; et non sicut inimicos tales existimetis, sed sicut passibilia membra et errantia eos revocate, ut omnium vestrum corpus saluetis". Здесь слова "non sicut ininucos tales existimetis"... напоминают собою слова второго послания к Фес-м в III:15. В той же главе Св. Поликарп пишет несколько выше: "de vobis etenim gloriatur (Paulus) in omnibus ecclesiis"... что сильно напоминает собою I:4: нашего послания.

Надо думать, что здесь Св. Поликарп заимствует слова у Апостола Павла, сказанные последним о церкви Ф., и прилагает их к церкви Филиппийцев, с которой Апостол был в особенно хороших отношениях. Отголоски нашего послания можно находить у Св. Иустина Мученика (140: по Р. X.) в его Dial. cum Tryph. Главы XXXII, СХ, СХІІ. Второе послание прямо цитируется у Св. Иринея Лионского (напр. в Adv. haeres. V:25, I: "in epistula, quae est ad Thessalonicenses secunda"...), y Климента Александрийского и Тертуллиана. Оно имеется в каноне еретика Маркиона и в Мураториевом каноне. Если бы допустить, что наше послание неподлинно, то тот факт, что оно имеется уже в каноне Маркиона, говорит против всякой решительно гипотезы, относящей написание нашего послания к 100-120: г. по Р. X. Что же касается внутренних данных в пользу подлинности второго послания, то их достаточно для того, чтобы приписать послание именно Апостолу Павлу. Оно носит на себе отпечаток характера Апостола Павла; здесь мы встречаем и его живую симпатию по отношению к своим ученикам (I:4), и его нежные упреки им (III:14-15) и его похвалу (I:5), а также характерный для Апостола способ упоминать себя (III:7-9) и его желание, чтобы Ф-цы молились о нем и его проповедническом деле (III:1).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
THIS Second Epistle was written soon after the former, and seems to have been designed to prevent a mistake, which might arise from some passages in the former epistle, concerning the second coming of Christ, as if it were near at hand. The apostle in this epistle is careful to prevent any wrong use which some among them might make of those expressions of his that were agreeable to the dialect of the prophets of the Old Testament, and informs them that there were many intermediate counsels yet to be fulfilled before that day of the Lord should come, though, because it is sure, he had spoken of it as near. There are other things that he writes about for their consolation under sufferings, and exhortation and direction in duty.

After the introduction (ver. 1, 2) the apostle begins this epistle with an account of his high esteem for these Thessalonians, ver. 3, 4. He then comforts them under their afflictions and persecutions (ver. 5-10) and tells them what his prayers were to God for them, ver. 11, 12.
Adam Clarke: Commentary on the Bible - 1831
Preface to the Second Epistle of Paul the Apostle to the Thessalonians
For an account of Thessalonica, and St. Paul's labors there, the reader is requested to consult the preface to the preceding epistle. That this second epistle was written shortly after the first, and from the same place too, is very probable, from this circumstance, that the same persons, Paul, Silvanus, and Timotheus, who addressed the Church at Thessalonica in the former epistle, address the same Church in this; and as three such apostolic men were rarely long together in the same place, it is very likely that the two epistles were written not only in the same year, but also within a very short time of each other. It appears that the person who carried the first epistle returned speedily to Corinth, and gave the apostle a particular account of the state of the Thessalonian Church; and, among other things, informed him that many were in expectation of the speedy arrival of the day of judgment; and that they inferred from his epistle already sent, Th1 4:15, Th1 4:17; Th1 5:4, Th1 5:6, that it was to take place while the apostle and themselves should be yet alive. And it appears probable, from some parts of this epistle, that he was informed also that some, expecting this sudden appearance of the Lord Jesus, had given up all their secular concerns as inconsistent with a due preparation for such an important and awful event; see Th2 3:6-13. To correct such a misapprehension, and redeem them from an error, which, if appearing to rest on the authority of an apostle, must in its issue be ruinous to the cause of Christianity, St. Paul would feel himself constrained to write immediately; and this is a sufficient reason why these epistles should appear to have been written at so short a distance from each other. What rendered this speedy intervention of the apostle's authority and direction the more necessary, was, that there appear to have been some in that Church who professed to have a revelation concerning this thing, and to have endeavored to confirm it by a pretended report from the apostle himself, and from the words already referred to in the former epistle; see here on Th2 2:1-2 (note): "We beseech you, brethren, 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." As the apostle, in this epistle, Th2 3:2, entreats the Thessalonians to pray the Lord that he and his companions might be delivered from unreasonable and wicked men, Dr. Macknight supposes that the epistle was written soon after the insurrection of the Jews at Corinth, in which they dragged Paul before Gallio, the proconsul of Achaia, and accused him of persuading men to worship God contrary to the law; Act 18:13. This argument places it also in the year 52, or 53, in the twelfth or thirteenth of Claudius the successor of Caius.
As there have been some eminent Christian writers who have entertained the same opinion with those at Thessalonica, that not only St. Paul, but other apostles of Christ, did believe that the day of general judgment should take place in their time, which opinion is shown by the event to be absolutely false; it appears to be a matter of the utmost consequence to the credit of Divine revelation, to rescue the character of the apostles from such an imputation. Dr. Macknight has written well on this subject, as the following extract from his preface to this epistle will prove: -
"Grotius, Locke, and others," says he, "have affirmed that the apostles believed that the end of the world was to happen in their time; and that they have declared this to be their belief in various passages of their epistles. But these learned men, and all who join them in that opinion, have fallen into a most pernicious error; for thereby they destroy the authority of the Gospel revelation, at least as far as it is contained in the discourses and writings of the apostles; because, if they have erred in a matter of such importance, and which they affirm was revealed to them by Christ, they may have been mistaken in other matters also, where their inspiration is not more strongly asserted by them than in this instance. It is therefore necessary to clear them from so injurious an imputation.
"And first, with respect to Paul, who was an apostle of Christ, and Silvanus, who was a prophet, and a chief man among the brethren, and Timothy, who was eminent for his spiritual gifts, I observe that the epistle under our consideration affords the clearest proof that these men knew the truth concerning the coming of Christ to judge the world; for in it they expressly assured the Thessalonians that the persons who made them believe the day of judgment was at hand were deceiving them; that, before the day of judgment, there was to be a great apostasy in religion, occasioned by the man of sin, who at that time was restrained from showing himself, but who was to be revealed in his season; that, when revealed, he will sit, that is, remain a long time in the Church of God, as God, and showing himself that he is God; and that, afterwards, he is to be destroyed. Now, as these events could not be accomplished in the course of a few years, the persons who foretold they were to happen before the coming of Christ certainly did not think the day of judgment would be in their lifetime. Besides, St. Paul, Rom 11:23-26, by a long chain of reasoning, having showed that, after the general conversion of the Gentiles, the Jews, in a body, are to be brought into the Christian Church, can any person be so absurd as to persevere in maintaining that this apostle believed the end of the world would happen in his lifetime?
"Next, with respect to the Apostle Peter, I think it plain, from the manner in which he has spoken of the coming of Christ, that he knew it was at a great distance; Pe2 3:3, Pe2 3:4, Pe2 3:8, Pe2 3:9 : 'Knowing this first, that scoffers will come in the last days, walking after their own lusts, and saying, Where is the promise of his coming? For, from the time the fathers fell asleep, all things continue as at the beginning of the creation. But this one thing, let it not escape you, beloved, that one day is with the Lord as a thousand years, and a thousand years as one day. The Lord, who hath promised, doth not delay, in the manner some account delaying.' Now, seeing Peter has here foretold that, in the last age, the wicked will mock at the promise of Christ's coming, on account of its being long delayed; and, from the stability and regularity of the course of nature during so many ages, will argue that there is no probability that the world will ever come to an end; it is evident that he also knew the coming of Christ to judgement was at a very great distance at the time he wrote that epistle.
"The same may be said of James; for, in the hearing of the apostles, elders, and brethren assembled in the council of Jerusalem, he quoted passages from the Jewish prophets, to show that all the Gentiles were, at some future period, to seek after the Lord; Act 15:17. But, if James looked for the general conversion of the Gentiles, he certainly could not imagine the end of the world would happen in his time.
"Lastly, the Apostle John, in his book of the Revelation, having foretold a great variety of important events respecting the political and religious state of the world, which could not be accomplished in a few years, but required a series of ages to give them birth; there cannot be the least doubt that he likewise knew the truth concerning his Master's second coming; and therefore, to suppose that he imagined the day of judgment was to happen in his own lifetime, is a palpable mistake.
"Upon the whole, seeing the apostles and other inspired teachers of our religion certainly knew that the coming of Christ to judgment was at a great distance, every impartial person must be sensible they have been much injured, not by the enemies of revelation alone, but by some of its friends; who, upon the strength of certain expressions, the meaning, of which they evidently misunderstood, have endeavored to persuade the world that the apostle ignorantly believed the day of judgment was at hand. These expressions may all be applied to other events, as shall be showed in the next section, and therefore they ought to be so applied; because candour requires that sense to be put on an author's words which renders him most consistent with himself." As the term coming of Christ has several acceptations in the sacred writings, and the applying any one of these to the subject to which in a given place it does not belong, may lead to very erroneous if not dangerous conclusions, as it appears to have done at Thessalonica; it is necessary to consider the different senses in which this phrase is used, that we may know its specific meaning in the different places where it occurs. Dr. Macknight, in the fourth section of his preface, intitled, Different Comings of Christ are spoken of in the New Testament, has treated this subject also with considerable judgment, as the reader will at once perceive.
"In this article I propose to show that there are other comings of Christ spoken of in Scripture besides his coming to judgement; and that there are other things besides this mundane system whose end is there foretold; and that it is of these other matters the apostles speak, when they represent the day of their Master and the end of all things as at hand.
"First, then, in the prophetic writings of the Jews (Sa2 22:10, Sa2 22:12; Psa 97:2-5; Isa 19:1) great exertions of the Divine power, whether for the salvation or destruction of nations, are called the coming, the appearance, the presence of God. Hence it was natural for the apostles, who were Jews, to call any signal and evident interposition of Christ, as Governor of the world, for the accomplishment of his purposes, his coming and his day; accordingly, those exertions of his power and providence, whereby he destroyed Jerusalem and the temple, abrogated the Mosaic institutions, and established the Gospel, are called by the apostles his coming, and day; not only in allusion to the ancient prophetic language, but because Christ himself, in his prophecy concerning these events, recorded Mat 24:30 etc., has termed them the coming of the Son of man, in allusion to the following prophecy of Daniel, of which his own prophecy is an explication; Dan 7:13, Dan 7:14 : 'I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days. And they brought him near before him. And there was given him dominion, and glory, and a kingdom; that all people, nations, and languages, should serve him. His dominion is an everlasting dominion, which shall not pass away; and his kingdom that which shall not be destroyed.' This prophecy the Jewish doctors, with one consent, attribute to the Messiah, and of that temporal kingdom which they expected was to be given him. Farther, they supposed he would erect that temporal kingdom by great and visible exertions of his power for the destruction of his enemies; but they little suspected that themselves were of the number of those enemies whom he was to destroy; and that his kingdom was to be established upon the ruin of their state. Yet that was the true meaning of the coming of the Son of man in the clouds of heaven. For, while the Jewish nation continued in Judea, and observed the institutions of Moses, they violently opposed the preaching of the Gospel, by which the Messiah was to reign over all people, nations, and languages. Wherefore, that the everlasting kingdom might be established effectually, it was necessary that Jerusalem and the Jewish state should be destroyed by the Roman armies. Now, since our Lord foretold this sad catastrophe in the words of the prophet Daniel, Mat 24:30, 'And they shall see the Son of man coming in the clouds of heaven with power and great glory;' and after describing every particular of it with the greatest exactness, seeing he told his disciples, Mat 24:34, 'This generation shall not pass till all these things be fulfilled;' can there be any doubt that the apostles, (who, when they wrote their epistles, certainly understood the true import of this prophecy), by their Master's coming and by the end of all things, which they represent as at hand, mean his coming to destroy Jerusalem, and to put an end to the institutions of Moses? It is no objection to this, that, when the apostles heard Christ declare, 'There shall not be left here one stone upon another that shall not be thrown down,' they connected the end of the world or age with that event; Mat 24:3 : 'Tell us, when shall these things be? and what shall be the sign of thy coming, και συντελειας του αιωνος, and of the end of the age?' For as the Jewish doctors divided the duration of the world into three ages; the age before the law, the age under the law, and the age under the Messiah; the apostle knew that the age under the law was to end when the age under the Messiah began; and therefore by the end of the age they meant, even at that time, not the end of the world, but the end of the age under the law, in which the Jews had been greatly oppressed by the heathens. And although they did not then understand the purpose for which their Master was to come, nor the true nature of his kingdom; nor suspect that he was to make any chance in the institutions of Moses; yet when they wrote their epistles, being illuminated by the Holy Ghost, they certainly knew that the institutions of Moses were to be abolished; and that their Master's kingdom was not a temporal but a spiritual dominion, in which all people, nations, and languages were to be governed, not by external force, but by the operation of truth upon their minds through the preaching of the Gospel.
"Farther, that the apostles, by the coming of Christ, which they represented as at hand when they wrote their epistles, meant his coming to establish his spiritual kingdom over all people, nations, and languages, and not his coming to put an end to this mundane system, is evident from what Christ himself told them, Mat 16:28 : 'There be some standing here who shall not taste of death till they see the Son of man coming in his kingdom.' And, agreeably to this account of the coming of Christ and of the end of all things, I observe that every passage of their epistles, in which the apostles have spoken of these things as at hand, may with the greatest propriety be interpreted of Christ's coming to establish his everlasting kingdom over all people, nations, and languages, by destroying Jerusalem, putting an end to the law of Moses, and spreading the Gospel through the world. Thus, Co1 11:11 : 'These things - are written for our admonition, upon whom τα τελη των αιωνων, the ends of the ages are come,' means the end of the age under the law, and the beginning of the age under the Messiah. Phi 4:5 : 'Let your moderation be known to all men: the Lord is nigh;' namely, to destroy the Jews, your greatest adversaries. Heb 9:26 : 'But now once επι συντελειᾳ των αιωνων, at the conclusion of the ages, (the Jewish jubilees), hath he been manifested to abolish sin-offering by the sacrifice of himself.' Heb 10:25 : 'Exhorting one another daily; and so much the more, as ye see the day approaching,' the day of Christ's coming to destroy Jerusalem and the Jewish state. Heb 10:37 : 'For yet a little while, and he who is coming will come, and will not tarry.' Jam 5:7 : 'Wherefore, be patient, brethren, unto the coming of the Lord.' Jam 5:8 : 'Be ye also patient, strengthen your hearts, for the coming of the Lord (to destroy the Jews, your persecutors) draweth nigh.' Jam 5:9 : 'Behold the Judge standeth before the door.' Pe1 4:7 : 'The end of all things (the end of Jerusalem, and of the temple, and of all the Mosaic institutions) hath approached. Be ye therefore sober, and watch unto prayer.' Jo1 2:18 : 'Young children, it is the last hour of the Jewish state; and as ye have heard (from Christ, in his prophecy of the destruction of Jerusalem) that antichrist cometh, so now there are many antichrists, whence we know that it is the last hour of the Jewish state.'
2. "There is another coming of Christ spoken of by the apostles, different likewise from his coming to judge the world, and to put an end to the present state of things; viz. his coming to destroy the man of sin. Th2 2:8 : 'Him the Lord will consume by the breath of his mouth, and will render ineffectual by the bright shining of his coming.' This singular event, which will contribute greatly to the honor of God and the good of his Church, being accomplished by a visible and extraordinary interposition of the power of Christ in the government of the world, is, agreeably to the Scripture style, fitly called the coming of the Lord, and the bright shining of his coming; but this coming is nowhere in the Scriptures said to be at hand.
3. "There is likewise a day or coming of Christ, spoken of by Paul, different from his coming to judgment, and from both the former comings; I mean his releasing his people from their present trial by death. Co1 1:8 : 'He also will confirm you unto the end, without accusation, in the day of our Lord Jesus Christ.' Phi 1:6 : 'He who hath begun in you a good work, will be completing it until the day of our Lord Jesus Christ.' It is true, the release of Christ's servants from their present trial by death is accomplished, for the most part, by no extraordinary display of his power; yet it is fitly enough called his day and coming, because by his appointment all men die, and by his power each is carried to his own place after death. Besides, his servants in particular being put on their duty, like soldiers, must remain at their several posts till released by their commander: and when he releases them, he is fitly said to come for that purpose.
4. "Besides all these, there is a day or coming of the Lord to judge the world, and to put an end to the present state of things. This coming Christ himself has promised. Mat 16:27 : 'The Son of man shall come in the glory of his Father with his holy angels; and then shall he reward every man according to his work.' Now this, being a real, personal appearing of Christ in the body, is, more properly than any other of his comings, called the day and coming of Christ. And the purposes of it being more important than those of his other comings, the exertions of his power for accomplishing them will be most signal and glorious. Hence this coming is, with great propriety, termed the revelation of Jesus Christ, and the day of his revelation, when he shall be glorified in his saints, and admired of all them who believe.
"Thus it appears that, when the apostles wrote, there were four comings of Christ to happen, three of them figurative, but the fourth a real appearance; that these different comings are frequently spoken of in Scripture; and that, although the coming of Christ to destroy Jerusalem, and to establish his everlasting kingdom, be represented by the apostles as then at hand, no passage from their writings can be produced in which his personal appearance to judge the world is said, or even insinuated, to be at hand. The truth is, if the different comings of Christ are distinguished as they ought to be, we shall find that the apostles have spoken of each of them according to truth; and that the opinion which some Christians have unadvisedly espoused, to the great discredit of the inspiration of the apostles, has not the least foundation in Scripture." The epistle naturally divides itself into three parts, and each is contained in a separate chapter.
Part 1. Th2 1:1-12 - Contains the address, and motives of consolation in their afflicted and persecuted state.
Part 2. Chap. 2 - Is partly prophetical, and partly didactic. It contains the doctrine concerning Christ's coming to judgment, and a prophecy concerning some future but great apostasy from the Christian faith.
Part 3. Chap. 3 - Is wholly hortatory; and contains a number of important advices relative to Christian virtues, and a proper behavior in those situations in life in which it had pleased God to call them.
This is the shortest of all St. Paul's epistles to the Churches, but is of very great importance, and in many places very sublime, especially in the second part; and in this there are several very great difficulties, and some things hard to be understood. After all the pains and labor of learned men, it would be hazardous to say, the meaning of every part is now clearly made out. What increases the difficulty is, that the apostle refers to some private communication with themselves, no part of which is on record, and without which it would require St. Paul's inspiration to be able to fix the sense and meaning of all we find here. May the Father of lights give the reader a wise understanding in all things! Amen.

The salutation of St. Paul and his companions, Th2 1:1, Th2 1:2. The apostle gives thanks to God for their faith, love, and union; and for their patience under persecutions, Th2 1:3, Th2 1:4. Speaks of the coming of our Lord Jesus Christ, the punishment of the ungodly, and the glorification of the righteous, Th2 1:5-10. Prays that God may count them worthy of their calling, that the name of Jesus may be glorified in them, Th2 1:11, Th2 1:12.

Albert Barnes: Notes on the Bible - 1834
Introduction to 2 Thessalonians
For a general view of Thessalonica: of the establishment of the church there; of the character of the church, and of the design for which the apostle addressed these letters to it, see the introduction to the First Epistle.
This Epistle appears to have been written soon after the First Epistle, and from the same place - Corinth. See the introduction to the First Epistle, 3. The proof of this indeed is not certain, because there are no marks of time or place in the Epistle by which these points can be determined. The probability rests upon these grounds:
(1) That the same persons - Paul, Silas, and Timothy - are associated in both Epistles, and are mentioned as being together at the time when they were written Th1 1:1; Th2 1:1. However, since there is reason to believe that they did not continue long together, it is to be presumed that one Epistle was written soon after the other.
(2) Paul refers to an error which had grown up, apparently in consequence of a misunderstanding of his First Epistle Th2 2:1-2, an error which he regarded as of great magnitude, and which was producing very unhappy results Th2 3:11-12, and it was natural that he should hasten to correct that error as soon as possible.
(3) there is some probability, as Benson has remarked, that the Epistle was written before the troubles came upon him at Corinth under the administration of Gallio Act 18:12-16, and yet that he saw that the storm was approaching, and hints at it in Th2 3:2, "And that we may be delivered from unreasonable and wicked men." If so, this Epistle was written only a few months at the most after the First Epistle. We may regard the evidence, therefore, as sufficiently clear, that this Epistle was written at Corinth sense time during the latter part of a. d. 53, or the beginning of a. d. 54.
There is little doubt as to the design for which it was written. Either by a false interpretation of his former Epistle, or by an epistle forged in his name and sent to them, the opinion had become pRev_alent in the church at Thessalonica that the Saviour was about to appear, and that the end of the world was at hand; see Th2 2:2, compare Hug's Introduction, section 94, and Stuart's Notes on the same passage, pp. 741ff. Correct this impression was the leading purpose of this Epistle. Some people had become alarmed, and were suffering from unnecessary apprehension Th2 2:2; and some, under the natural belief that labor then was useless, and that property was of no value, had given up all attention to their worldly concerns Th2 3:10-11; and it was of the utmost importance that the error should be corrected. This was done in this Second Epistle, and in doing it. As usual, Paul intermingled several other topics of importance, adapted to the condition of those to whom he wrote.
This Epistle, though short, has great permanent value, and is indispensable to a proper understanding of the great doctrine of the Second Advent of the Redeemer. It was written, indeed, to correct an error in a single church, and at a particular time, but history has shown there is a tendency toward that same error in all ages, and that there was need of some permanent inspired statement to check it. It was inferred from the First Epistle of Paul to the Thessalonians, that he meant to teach that the day of judgment was not far off. If this Second Epistle had not been written to correct that false interpretation, and to show what Paul's true belief was, it would have been charged to Paul that he was mistaken, and then the inference would have been naturally made that all the prophecies respecting that event were false! The distance between this and absolute infidelity, it is easy to see, is very small. Paul, by his prompt explanation, arrested that danger, and showed that he intended to teach no such doctrine as had been drawn from his first letter to them. There this Epistle is of importance to show:
(1) that the apostle did not believe, or mean to teach, that the end of the world was very near. There are many expressions, indeed, which, like those in First Thessalonians, would seeM to imply that the apostle held that belief, but the explanation of an inspired apostle of his own sentiments at the time, settled that matter. No one now has a right to charge that belief on him, or on others who then used the same language. No one can pretend that they held the opinion that the end of the world was very near. There is no stronger language on that subject in any of their writings than occurs in the First Epistle to the Thessalonians, and Paul in the Second Epistle expressly says that he held no such opinion, and meant to teach no such thing.
(2) this Epistle is a standing rebuke of the kind of interpretation which attempts to determine the time when the Saviour will come, and of all those theories which represent "the day of Christ as at hand." The declarations in the Scriptures are positive and abundant that the time of his appearing is not made known to mortals (Notes on Act 1:7), and it is not possible now to make out a stronger argument to prove that that time is near, than could have been made out from the First Epistle to the Thessalonians; and yet Paul deemed it necessary to write them a second letter, expressly to show them that the interpretation which they put upon his language was unauthorized. The truth is, that it was not the design of God to make known to human beings the exact time when the Lord Jesus will return for judgment; and all attempts since the time of Paul to settle that have failed, and all will doubtless continue to fall, as they always have done.

Analysis Of The Chapter

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
The First Epistle to the Thessalonians, it is generally agreed, was the earliest written of all St. Paul's epistles, whence we see the reason and propriety of his anxiety that it should be read in all the Christian churches of Macedonia. - "I charge you by the Lord, that this Epistle be read unto all the holy brethren" (Th1 5:27). "The existence of this clause," observes Dr. Paley, "is an evidence of its authenticity; because, to produce a letter, purporting to have been publicly read in the church at Thessalonica, when no such letter had been read or heard of in that church, would be to produce an imposture destructive of itself. Either the Epistle was publicly read in the church of Thessalonica, during St. Paul's lifetime, or it was not. If it was, no publication could be more authentic, no species of notoriety more unquestionable, no method of preserving the integrity of the copy more secure. If it was not, the clause would remain a standing condemnation of the forgery, and one would suppose, an invincible impediment to its success." Its genuineness, however, has never been disputed; and it has been universally received in the Christian church, as the inspired production of St. Paul, from the earliest period to the present day. The circumstance of this injunction being given, in the first epistle which the Apostle wrote, also implies a strong and avowed claim to the character of an inspired writer; as in fact it placed his writings on the same ground with those of Moses and the ancient prophets. The second Epistle, besides those marks of genuineness and authority which it possesses in common with the others, bears the highest evidence of its divine inspiration, in the representation which it contains of the papal power, under the characters of "the Man of sin," and the "Mystery of iniquity." The true Christian worship is the worship of the one only God, through the one only Mediator, the man Christ Jesus; and from this worship the church of Rome has most notoriously departed, by substituting other mediators, invocating and adoring saints and angels, worshipping images, adoring the host, etc. It follows, therefore, that "the Man of sin" is the Pope; not only on account of the disgraceful lives of many of them, but by means of their scandalous doctrines and principles; dispensing with the most necessary duties, selling pardons and indulgences for the most abominable crimes, and perverting the worship of God to the grossest superstition and idolatry. It was evidently the chief design of the Apostle, in writing to the Thessalonians, to confirm them in the faith, to animate them to a courageous profession of the Gospel, and to the practice of all the duties of Christianity; but to suppose, with Dr. Macknight, that he intended to prove the divine authority of Christianity by a chain of regular arguments, in which he answered the several objections which the heathen philosophers are supposed to have advanced, seems quite foreign to the nature of the epistles, and to be grounded on a mistaken notion, that the philosophers designed at so early a period to enter on a regular disputation with the Christians, when in fact they derided them as enthusiasts, and branded their doctrines as "foolishness." In pursuance of his grand object, "it is remarkable," says Dr. Doddridge, "with how much address he improves all the influence which his zeal and fidelity in their service must naturally give him, to inculcate upon them the precepts of the gospel, and persuade them to act agreeably to their sacred character. This was the grand point he always kept in view, and to which every thing else was made subservient. Nothing appears, in any part of his writings, like a design to establish his own reputation, or to make use of his ascendancy over his Christian friends to answer any secular purposes of his own. On the contrary, in this and in his other epistles, he discovers a most generous, disinterested regard for their welfare, expressly disclaiming any authority over their consciences, and appealing to them, that he had chose to maintain himself by the labour of this own hands, rather than prove burdensome to the churches, or give the least colour of suspicion, that, under zeal for the gospel, and concern for their improvement, he was carrying on any private sinister view. The discovery of so excellent a temper must be allowed to carry with it a strong presumptive argument in favour of the doctrines he taught.... And, indeed, whoever reads St. Paul's epistles with attention, and enters into the spirit with which they were written, will discern such intrinsic characters of their genuineness, and the divine authority of the doctrines they contain, as will, perhaps, produce in him a stronger conviction than all the external evidence with which they are attended." These remarks are exceedingly well grounded and highly important; and to no other Epistles can they apply with greater force than the present most excellent productions of the inspired Apostle. The last two chapters of the first epistle, in particular, as Dr. A. Clarke justly observes, "are certainly among the most important, and the most sublime in the New Testament. The general judgment, the resurrection of the body, and the states of the quick and the dead, the unrighteous and the just, are described, concisely indeed, but they are exhibited in the most striking and affecting points of view.
John Gill
INTRODUCTION TO 2 THESSALONIANS 1
This chapter, besides the inscription and salutation, contains a thanksgiving for the flourishing condition in which the graces of the Spirit were in these saints, and consolation for them under their suffering circumstances. The inscription and salutation are in Th2 1:1 and are as usual: the thanksgiving is in Th2 1:3 for the growth of their faith, the abounding of their love, and their constant patience under persecutions and afflictions, insomuch that the apostle also gloried of them for these things among other churches, Th2 1:4 and as an encouragement to them to continue patient under sufferings, he observes that this was a token of the righteous judgment of God, and that they were reckoned worthy of his kingdom for which they suffered, Th2 1:5 and of which righteous judgment they might be assured, from the nature of God himself, whose justice required a retribution of vengeance to their persecutors, and rest to them with the apostles, Th2 1:6 the time of which rest and ease is pointed at, as that it will be at the coming of Christ; which is described by the place from whence he comes, heaven; by his retinue, his mighty angels; by the manner in which he shall come, in flaming fire; and by the vengeance he will execute: the objects of which are also described, by their ignorance of God, and by their disobedience to the Gospel of Christ; and by the nature of the punishment inflicted on them, which will lie in an expulsion from the presence, power, and glory of God, and in an everlasting destruction of soul and body, Th2 1:7 but as for them, the persecuted saints, and which is mentioned for their comfort, Christ shall at this day be glorified and admired in them, and by them, Th2 1:10 wherefore the apostle prays for this perseverance of them, that the good work of faith might be performed in them, and they enjoy the glory they were called unto; and that Christ might be glorified in them, and they in him; not according to their works, but according to the grace of God through him, Th2 1:11.
Robert Jamieson, A. R. Fausset and David Brown
ADDRESS AND SALUTATION: INTRODUCTION: THANKSGIVING FOR THEIR GROWTH IN FAITH AND LOVE, AND FOR THEIR PATIENCE IN PERSECUTIONS, WHICH ARE A TOKEN FOR GOOD EVERLASTING TO THEM, AND FOR PERDITION TO THEIR ADVERSARIES AT CHRIST'S COMING: PRAYER FOR THEIR PERFECTION. (Th2 1:1-12)
in God our Father--still more endearing than the address, Th1 1:1 "in God THE Father."
1:11:1: [4615] Պաւղոս եւ Սիղուանո՛ս եւ Տիմոթէոս՝ եկեղեցւոյդ Թեսաղոնիկեցւոց՝ յԱստուած Հա՛յր մեր, եւ ՚ի Տէր Յիսուս Քրիստոս[4616]։ [4615] ՚Ի վերնագրիս՝ ոմանք. Առ Թեսաղոնիկեցիս թուղթ երկրորդ։[4616] Ոմանք. Սիւղուիանոս։
1 Պօղոսը, Սիղուանոսը եւ Տիմոթէոսը՝ թեսաղոնիկեցիներիդ եկեղեցուն՝ մեր Հայր Աստուծով եւ Տէր Յիսուս Քրիստոսով:
1 Պօղոս ու Սիղուանոս ու Տիմոթէոս, Թեսաղոնիկեցիներու եկեղեցիին՝ մեր Հայր Աստուծմով ու Տէր Յիսուս Քրիստոսով։
Պաւղոս եւ Սիղուանոս եւ Տիմոթէոս, եկեղեցւոյդ Թեսաղոնիկեցւոց յԱստուած Հայր մեր եւ ի Տէր Յիսուս Քրիստոս:

1:1: [4615] Պաւղոս եւ Սիղուանո՛ս եւ Տիմոթէոս՝ եկեղեցւոյդ Թեսաղոնիկեցւոց՝ յԱստուած Հա՛յր մեր, եւ ՚ի Տէր Յիսուս Քրիստոս[4616]։
[4615] ՚Ի վերնագրիս՝ ոմանք. Առ Թեսաղոնիկեցիս թուղթ երկրորդ։
[4616] Ոմանք. Սիւղուիանոս։
1 Պօղոսը, Սիղուանոսը եւ Տիմոթէոսը՝ թեսաղոնիկեցիներիդ եկեղեցուն՝ մեր Հայր Աստուծով եւ Տէր Յիսուս Քրիստոսով:
1 Պօղոս ու Սիղուանոս ու Տիմոթէոս, Թեսաղոնիկեցիներու եկեղեցիին՝ մեր Հայր Աստուծմով ու Տէր Յիսուս Քրիստոսով։
zohrab-1805▾ eastern-1994▾ western am▾
1:11: Павел и Силуан и Тимофей--Фессалоникской церкви в Боге Отце нашем и Господе Иисусе Христе:
1:1  παῦλος καὶ σιλουανὸς καὶ τιμόθεος τῇ ἐκκλησίᾳ θεσσαλονικέων ἐν θεῶ πατρὶ ἡμῶν καὶ κυρίῳ ἰησοῦ χριστῶ·
1:1. ΠΑΥΛΟΣ (A-Paulos) ΚΑΙ (and) ΣΙΛΟΥΑΝΟΣ (a-Silouanos) ΚΑΙ (and) ΤΙΜΟΘΕΟΣ (a-Timotheos) τῇ (unto-the-one) ἐκκλησίᾳ (unto-a-calling-out-unto) Θεσσαλονικέων (of-Thessalonikers-of) ἐν (in) θεῷ (unto-a-Deity) πατρὶ (unto-a-Father) ἡμῶν (of-us) καὶ (and) κυρίῳ (unto-Authority-belonged) Ἰησοῦ (unto-an-Iesous) Χριστῷ: (unto-Anointed)
1:1. Paulus et Silvanus et Timotheus ecclesiae Thessalonicensium in Deo Patre nostro et Domino Iesu ChristoPaul and Sylvanus and Timothy, to the church of the Thessalonians. In God our Father and the Lord Jesus Christ,
1. Paul, and Silvanus, and Timothy, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ;
1:1. Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ:
1:1. Paul and Sylvanus and Timothy, to the church of the Thessalonians, in God our Father and the Lord Jesus Christ.
Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ:

1: Павел и Силуан и Тимофей--Фессалоникской церкви в Боге Отце нашем и Господе Иисусе Христе:
1:1  παῦλος καὶ σιλουανὸς καὶ τιμόθεος τῇ ἐκκλησίᾳ θεσσαλονικέων ἐν θεῶ πατρὶ ἡμῶν καὶ κυρίῳ ἰησοῦ χριστῶ·
1:1. Paulus et Silvanus et Timotheus ecclesiae Thessalonicensium in Deo Patre nostro et Domino Iesu Christo
Paul and Sylvanus and Timothy, to the church of the Thessalonians. In God our Father and the Lord Jesus Christ,
1:1. Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ:
1:1. Paul and Sylvanus and Timothy, to the church of the Thessalonians, in God our Father and the Lord Jesus Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: В этих стихах содержится приветствие церкви Ф. от лица опять всех трех благовестников, хотя само послание содержит скорее мысли Ап. Павла, чем его сотрудников (смотри II:5). Комбинация одних и тех же имен важна для датировки послания; Силуан и Тимофей не были больше вместе с Ап. Павлом после его второго Апостольского путешествия. Это ясно указывает на время, к которому мы должны отнести написание нашего послания. Приветствие 1: ст. отличается от 1: ст. I г. 1: Ф. лишь добавлением слова "нашем" (hmwn) чем сильнее подчеркивается та мысль, что здесь имеется больше в виду отношение Бога как отца к людям, а не ко Христу 2: ст. Textus Receptus читает hmwn после apo Qeou patroV, следуя Синайскому и Александрийскому кодексам. "Оба существительных "от Бога Отца" и "И. Христа" находятся в зависимости от одного и того же предлога apo, и поэтому всякое различие между ними, как "источным" и "посредствующим" началом благодати и мира, здесь совершенно неуместно"... (Milligan, op. cit. стр. 85).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Introduction.A. D. 52.
1 Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ: 2 Grace unto you, and peace, from God our Father and the Lord Jesus Christ. 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; 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:

Here we have,

I. The introduction (v. 1, 2), in the same words as in the former epistle, from which we may observe that as this apostle did not count it grievous to him to write the same things (Phil. iii. 1) in his epistles that he had delivered in preaching, so he willingly wrote the same things to one church that he did to another. The occurrence of the same words in this epistle as in the former shows us that ministers ought not so much to regard the variety of expression and elegance of style as the truth and usefulness of the doctrines they preach. And great care should be taken lest, from an affectation of novelty in method and phrases, we advance new notions or doctrines, contrary to the principles of natural or revealed religion, upon which this church of the Thessalonians was built, as all true churches are; namely, in God our Father and the Lord Jesus Christ.

II. The apostle's expression of the high esteem he had for them. He not only had a great affection for them (as he had expressed in his former epistle, and now again in his pious wish of grace and peace for them), but he also expresses his great esteem for them, concerning which observe,

1. How his esteem of them is expressed. (1.) He glorified God on their behalf: We are bound to thank God always for you, brethren, as it is meet, v. 3. He chose rather to speak of what was praiseworthy in them in a way of thanksgiving to God than by commendation of them; and, as what he mentions was matter of his rejoicing, he accounted it matter of thanksgiving, and it was meet or fit it should be so, for we are bound, and it is our duty, to be thankful to God for all the good that is found in us or others: and it not only is an act of kindness to our fellow-christians, but our duty, to thank God on their behalf. (2.) He also glories in them before the churches of God, v. 4. The apostle never flattered his friends, but he took pleasure in commending them, and speaking well of them, to the glory of God and for the excitement and encouragement of others. Paul did not glory in his own gifts, nor in his labour among them, but he gloried in the grace of God which was bestowed upon them, and so his glorying was good, because all the commendation he gave to them, and the pleasure he took himself, centered in the praise and glory of God.

2. For what he esteemed them and thanked God; namely, the increase of their faith, and love, and patience. In his former epistle (ch. i. 3) he gave thanks for their faith, love, and patience; here he gives thanks for the increase of all those graces, that they were not only true Christians, but growing Christians. Note, Where there is the truth of grace there will be increase of it. The path of the just is as the shining light, which shines more and more unto the perfect day. And where there is the increase of grace God must have all the glory of it. We are as much indebted to him for the improvement of grace, and the progress of that good work, as we are for the first work of grace and the very beginning of it. We may be tempted to think that though when we were bad we could not make ourselves good, yet when we are good we can easily make ourselves better; but we have as much dependence on the grace of God for increasing the grace we have as for planting grace when we had it not. The matter of the apostle's thanksgiving and glorying on behalf of the Thessalonians was, (1.) That their faith grew exceedingly, v. 3. They were more confirmed in the truth of gospel-revelations, confided in gospel-promises, and had lively expectations of another world. The growth of their faith appeared by the works of faith; and, where faith grows, all other graces grow proportionably. (2.) Their charity abounded (v. 3), their love to God and man. Note, Where faith grows love will abound, for faith works by love; and not only the charity of some few of them, but of every one to each other, did abound. There were no such divisions among them as in some other churches. (3.) Their patience as well as faith increased in all their persecutions and tribulations. And patience has then its perfect work when it extends itself to all trials. There were many persecutions which the Thessalonians endured for the sake of righteousness, as well as other troubles which they met with in this calamitous life; yet they endured all these, by faith seeing him that is invisible, and looking to the recompence of reward; and endured them with patience, not with an insensibility under them, but with patience arising from Christian principles, which kept them quiet and submissive, and afforded them inward strength and support.
Adam Clarke: Commentary on the Bible - 1831
1:1: Paul, and Silvanus, etc. - See the notes on Th1 1:1. This epistle was written a short time after the former: and as Silas and Timothy were still at Corinth, the apostle joins their names with his own, as in the former case.
Albert Barnes: Notes on the Bible - 1834
1:1: Paul, and Silvanus, and Timotheus; - See the notes on Th1 1:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1, Paul certifies them of the good opinion which he had of their faith, love, and patience; Th2 1:11, and therewithal uses divers reasons for the comforting of them in persecution, whereof the chief is taken from the righteous judgment of God.

1:1: Co2 1:19; Th1 1:1-10
2 Thessalonians 1:2

John Gill
Paul, and Silvanus, and Timotheus,.... See Gill on Th1 1:1.
1:21:2: Շնո՛րհք ընդ ձեզ եւ խաղաղութի՛ւն յԱստուծոյ Հօրէ մերմէ, եւ ՚ի Տեառնէ Յիսուսէ Քրիստոսէ։
2 Շնո՜րհ ձեզ եւ խաղաղութի՜ւն մեր Հայր Աստծուց եւ Տէր Յիսուս Քրիստոսից:
2 Շնորհք եւ խաղաղութիւն ձեզի Աստուծմէ՝ մեր Հօրմէն ու Տէր Յիսուս Քրիստոսէն։
շնորհք ընդ ձեզ եւ խաղաղութիւն յԱստուծոյ Հօրէ մերմէ եւ ի Տեառնէ Յիսուսէ Քրիստոսէ:

1:2: Շնո՛րհք ընդ ձեզ եւ խաղաղութի՛ւն յԱստուծոյ Հօրէ մերմէ, եւ ՚ի Տեառնէ Յիսուսէ Քրիստոսէ։
2 Շնո՜րհ ձեզ եւ խաղաղութի՜ւն մեր Հայր Աստծուց եւ Տէր Յիսուս Քրիստոսից:
2 Շնորհք եւ խաղաղութիւն ձեզի Աստուծմէ՝ մեր Հօրմէն ու Տէր Յիսուս Քրիստոսէն։
zohrab-1805▾ eastern-1994▾ western am▾
1:22: благодать вам и мир от Бога Отца нашего и Господа Иисуса Христа.
1:2  χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς [ἡμῶν] καὶ κυρίου ἰησοῦ χριστοῦ.
1:2. χάρις (a-granting) ὑμῖν (unto-ye) καὶ (and) εἰρήνη (a-peace) ἀπὸ (off) θεοῦ (of-a-Deity) πατρὸς (of-a-Father) καὶ (and) κυρίου (of-Authority-belonged) Ἰησοῦ (of-an-Iesous) Χριστοῦ. (of-Anointed)
1:2. gratia vobis et pax a Deo Patre nostro et Domino Iesu ChristoGrace unto you: and peace from God our Father and from the Lord Jesus Christ.
2. Grace to you and peace from God the Father and the Lord Jesus Christ.
1:2. Grace unto you, and peace, from God our Father and the Lord Jesus Christ.
1:2. Grace and peace to you, from God our Father and from the Lord Jesus Christ.
Grace unto you, and peace, from God our Father and the Lord Jesus Christ:

2: благодать вам и мир от Бога Отца нашего и Господа Иисуса Христа.
1:2  χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς [ἡμῶν] καὶ κυρίου ἰησοῦ χριστοῦ.
1:2. gratia vobis et pax a Deo Patre nostro et Domino Iesu Christo
Grace unto you: and peace from God our Father and from the Lord Jesus Christ.
1:2. Grace unto you, and peace, from God our Father and the Lord Jesus Christ.
1:2. Grace and peace to you, from God our Father and from the Lord Jesus Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: Rom 1:7; Co1 1:3, Co1 1:8
2 Thessalonians 1:3
John Gill
Grace be unto you, and peace,.... See Gill on Rom 1:7.
Robert Jamieson, A. R. Fausset and David Brown
from God our Father--So some oldest manuscripts read. Others omit "our."
1:31:3: Գոհանա՛լ պարտիմք զԱստուծոյ յամենայն ժամ վասն ձեր ե՛ղբարք՝ որպէս եւ արժան իսկ է. զի եւ՛ս քան զեւս աճեն հաւատքդ ձեր, եւ յաճախէ՛ սէր իւրաքանչի՛ւր ձեր ամենեցուն առ միմեանս[4617]։ [4617] Ոմանք. Հաւատք ձեր... ամենեցուն ձեր։
3 Եղբայրնե՛ր, պարտաւոր ենք միշտ գոհութիւն մատուցել Աստծուն ձեզ համար, ինչպէս որ արժանի իսկ է, քանի որ աւելի ու աւելի է աճում ձեր հաւատը, եւ շատանում է ձեզնից իւրաքանչիւրի սէրը միմեանց հանդէպ,
3 Պարտինք ամէն ատեն Աստուծմէ գոհանալ ձեզի համար, եղբայրներ, ինչպէս կը վայլէ. քանզի ձեր հաւատքը շատ աճելու վրայ է եւ ձեր ամէն մէկուն սէրը իրարու վրայ կը շատնայ.
Գոհանալ պարտիմք զԱստուծոյ յամենայն ժամ վասն ձեր, եղբարք, որպէս եւ արժան իսկ է. զի եւս քան զեւս աճեն հաւատք ձեր, եւ յաճախէ սէր իւրաքանչիւր ամենեցուն ձեր առ միմեանս:

1:3: Գոհանա՛լ պարտիմք զԱստուծոյ յամենայն ժամ վասն ձեր ե՛ղբարք՝ որպէս եւ արժան իսկ է. զի եւ՛ս քան զեւս աճեն հաւատքդ ձեր, եւ յաճախէ՛ սէր իւրաքանչի՛ւր ձեր ամենեցուն առ միմեանս[4617]։
[4617] Ոմանք. Հաւատք ձեր... ամենեցուն ձեր։
3 Եղբայրնե՛ր, պարտաւոր ենք միշտ գոհութիւն մատուցել Աստծուն ձեզ համար, ինչպէս որ արժանի իսկ է, քանի որ աւելի ու աւելի է աճում ձեր հաւատը, եւ շատանում է ձեզնից իւրաքանչիւրի սէրը միմեանց հանդէպ,
3 Պարտինք ամէն ատեն Աստուծմէ գոհանալ ձեզի համար, եղբայրներ, ինչպէս կը վայլէ. քանզի ձեր հաւատքը շատ աճելու վրայ է եւ ձեր ամէն մէկուն սէրը իրարու վրայ կը շատնայ.
zohrab-1805▾ eastern-1994▾ western am▾
1:33: Всегда по справедливости мы должны благодарить Бога за вас, братия, потому что возрастает вера ваша, и умножается любовь каждого друг ко другу между всеми вами,
1:3  εὐχαριστεῖν ὀφείλομεν τῶ θεῶ πάντοτε περὶ ὑμῶν, ἀδελφοί, καθὼς ἄξιόν ἐστιν, ὅτι ὑπεραυξάνει ἡ πίστις ὑμῶν καὶ πλεονάζει ἡ ἀγάπη ἑνὸς ἑκάστου πάντων ὑμῶν εἰς ἀλλήλους,
1:3. Εὐχαριστεῖν (To-goodly-grant-unto) ὀφείλομεν (we-debt) τῷ (unto-the-one) θεῷ (unto-a-Deity) πάντοτε (all-to-the-one-which-also) περὶ (about) ὑμῶν, (of-ye," ἀδελφοί , ( Brethrened ,"καθὼς (down-as) ἄξιόν (deem-belonged) ἐστιν, (it-be) ὅτι (to-which-a-one) ὑπεραυξάνει (it-procureth-over,"ἡ (the-one) πίστις (a-trust) ὑμῶν (of-ye,"καὶ (and) πλεονάζει (it-beyondeth-to,"ἡ (the-one) ἀγάπη (an-excessing-off) ἑνὸς (of-one) ἑκάστου (of-each) πάντων ( of-all ) ὑμῶν (of-ye,"εἰς (into) ἀλλήλους , ( to-one-to-other ,"
1:3. gratias agere debemus Deo semper pro vobis fratres ita ut dignum est quoniam supercrescit fides vestra et abundat caritas uniuscuiusque omnium vestrum in invicemWe are bound to give thanks always to God for you, brethren, as it is fitting, because your faith groweth exceedingly and the charity of every one of you towards each other aboundeth.
3. We are bound to give thanks to God alway for you, brethren, even as it is meet, for that your faith groweth exceedingly, and the love of each one of you all toward one another aboundeth;
1:3. 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;
1:3. We ought to give thanks always to God for you, brothers, in a fitting manner, because your faith is increasing greatly, and because the charity of each of you toward one another is abundant,
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:

3: Всегда по справедливости мы должны благодарить Бога за вас, братия, потому что возрастает вера ваша, и умножается любовь каждого друг ко другу между всеми вами,
1:3  εὐχαριστεῖν ὀφείλομεν τῶ θεῶ πάντοτε περὶ ὑμῶν, ἀδελφοί, καθὼς ἄξιόν ἐστιν, ὅτι ὑπεραυξάνει ἡ πίστις ὑμῶν καὶ πλεονάζει ἡ ἀγάπη ἑνὸς ἑκάστου πάντων ὑμῶν εἰς ἀλλήλους,
1:3. gratias agere debemus Deo semper pro vobis fratres ita ut dignum est quoniam supercrescit fides vestra et abundat caritas uniuscuiusque omnium vestrum in invicem
We are bound to give thanks always to God for you, brethren, as it is fitting, because your faith groweth exceedingly and the charity of every one of you towards each other aboundeth.
1:3. 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;
1:3. We ought to give thanks always to God for you, brothers, in a fitting manner, because your faith is increasing greatly, and because the charity of each of you toward one another is abundant,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-12: Здесь содержатся благодарение и молитва Ап. за Ф. церковь. Ап. благодарит Бога за прогресс в вере и любви, сделанный Ф., и говорит, что он хвалится ими в церквах Божиих. Упоминание о гонениях на Ф. дает случай Ап. сказать несколько слов о спасительном значении страданий и о наказании "оскорбляющих". Весь отдел заканчивается молитвою Ап. за Ф. христиан.

3: Eucariateϊn ofeiLomen - "благодарити должны есмы" (II:13). OfeiLw указывает на "специальное, личное обязательство" (Westcott, The Epistles of. st. John, стр. 50. 1902), на долг со стороны. Ап. благодарит Бога за духовный рост своих последователей. KaqwV axion estin - яко же достойно есть. Здесь нет никакой тавтологии. "Мы можем сказать, пишет Лайтфут, что ofeiLomen указывает на божественную, а kaqwV axion estin не человеческую сторону обязательства. Мы можем это место перефразировать так: это не только долг по отношению к Богу, который нам предписывает наша совесть, но оно (благодарение) заслужено также и вашим поведением" (Lightfoot, Notes, стр. 97). Далее, здесь упомянуты лишь две христ. добродетели - вера и любовь. В первом послании (III:10) Ап. выражал опасение касательно того, "что недоставало вере" Ф; здесь же он благодарит Бога за то, что вера их "возрастает". Слова "любовь каждого друг к другу между всеми вами" показывают, как хорошо Ап. знал лично всех членов Ф. общины (1: Ф. II:11), и как подробно сообщено было Ап. относительно состояния церкви в Ф-ке.
Adam Clarke: Commentary on the Bible - 1831
1:3: Your faith groweth exceedingly - The word ὑπεραυξανει signifies to grow luxuriantly, as a good and healthy tree planted in a good soil; and if a fruit tree, bearing an abundance of fruit to compensate the labor of the husbandman. Faith is one of the seeds of the kingdom; this the apostle had sowed and watered, and God gave an abundant increase. Their faith was multiplied, and their love abounded; and this was not the case with some distinguished characters only, it was the case with every one of them.
Albert Barnes: Notes on the Bible - 1834
1:3: We are bound to thank God always for you; - See the notes on Th1 1:2. "As it is meet." Since it is fit or proper. "Because that your faith groweth exceedingly." It would seem probable from this that Paul had heard from them since his First Epistle was written. He had doubtless received intelligence of the error which pRev_ailed among them respecting his views of the coming of the Lord Jesus, and of the progress which the truth was making, at the same time. "And the charity of every one of you all toward each other." Your mutual love.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: are: Th2 2:13; Rom 1:8; Co1 1:4; Th1 1:2, Th1 1:3, Th1 3:6, Th1 3:9, as is, Luk 15:32; Phi 1:7; Pe2 1:13
your: Job 17:9; Psa 84:7, Psa 92:13; Pro 4:18; Isa 40:29-31; Luk 17:5; Joh 15:2; Phi 1:9; Th1 4:1, Th1 4:9, Th1 4:10; Pe1 1:22; Pe2 1:5-10, Pe2 3:18
groweth: The word, υπεραυξανω [Strong's G5232], from υπερ [Strong's G5228], intensive, and αυξανω [Strong's G837], to grow, increase, signifies, as Dr. Clarke remarks, to grow luxuriantly, as a good and healthy tree in a good soil; and, if a fruit tree, bearing an abundance of fruit to compensate the labour of the husbandman. Faith is one of the seeds of the kingdom. this the Apostle had sowed and watered, and God gave an abundant increase. Their faith was multiplied, and their love abounded, and this was not the case with some distinguished characters only; it was the case with every one of them. For this the apostle felt himself bound to give continual thanks to God on their behalf, as it was "meet" and right.
2 Thessalonians 1:4
Geneva 1599
(1) We are bound to thank God always for you, brethren, as it is meet, because that your faith (a) groweth exceedingly, and the charity of every one of you all toward each other aboundeth;
(1) The first part of the epistle, in which he rejoices that through the grace of God, they have bravely sustained all the assaults of their enemies. And in this he strengthens and encourages them, moreover showing with what gifts they must mainly fight, that is, with faith and charity, which must daily increase.
(a) That whereas it grew up before, it does also receive some increase every day more and more.
John Gill
We are bound to thank God,.... Since all blessings, temporal and spiritual, come from him: and that always: seeing he is ever giving out fresh favours, or continuing former ones; and because those, especially which are of a spiritual nature, always abide, such as faith and love; which the apostle particularly takes notice of, the members of this Church had, and were increasing in them: for it was not for himself, but for them he gives thanks,
for you, brethren: who were so, not in a natural or civil relation, but in a spiritual one, being the children of God, and brethren of Christ; and to do this for them, he looked upon himself with others under an obligation:
as it is meet; just, proper, and fitting; it not only becomes the persons who have received mercies from God to be thankful for them; but it is very right for others to join with them in it, and especially the ministers of the Gospel, who are bound, and whom it becomes: it is agreeable to their office and profession to give God the praise and glory of all the grace, and the increase of it, which those, who attend their labours, are favoured with, since this is not of them, but of God; and it was for an increase of grace the apostle here gives thanks, as he judged he was obliged to do, and it was fit he should.
Because that your faith groweth exceedingly. Their faith was not a faith of miracles, nor a mere historical faith, or a counterfeit and temporary one, but the faith of God's elect; which is the evidence of things not seen, of an unseen Christ, and the glories of another world; that grace by which a man goes out of himself to Christ for righteousness, life, and salvation; by which he is justified, and by which he lives on Christ, and walks on in him as he has received him. This was theirs; it was not of themselves, the produce of nature, or the fruit of their natural power and free will; but it was the gift of God, and of his operation; a fruit of the Spirit of God, and of which Christ was the author and finisher; and was only theirs, as being given unto them, implanted in them, and exercised by them under the influence of the Spirit of God, and for their use, comfort, and advantage. This was, at first, but like a grain of mustard seed, very small, but gradually increased, and grew exceedingly; and from seeing of Christ, and looking at him, and which at first might be very dim and obscure, it proceeded to going or coming to him; and which might be in a very feeble manner, and was not without being drawn and led, and great encouragements, many invitations, and large assurances; and from thence to a laying hold upon him, though it may be but in a trembling way, and not without being called to stretch forth the hand of faith, and be no more faithless, but believing; and from thence to a leaning and relying on him, trusting in him with all, and for all; and from thence to claiming an interest in him, saying, my Lord, and my God, which is the full assurance of faith; and when it is come to this, it is grown exceedingly, which might be the case of these Thessalonians; which the apostle knew by the aboundings of their love, for faith works by love; and by their patience, firmness, and resolution in suffering for Christ; all which are in proportion to faith, and the growth of it; and for this he gives thanks to God, for faith is a precious thing; and as that itself, so the increase of it is from God, and therefore to him the praise belongs:
and the charity of everyone of you towards each other aboundeth; as their faith in Christ, so their love to one another was increasing, and showed itself in serving one another both in temporals and spirituals; and this was not the case of a few only, or of the greater part, but of everyone of them; which made their communion with one another very comfortable and delightful. For what is more pleasant than for brethren to dwell together in unity?
John Wesley
It is highly observable, that the apostle wraps up his praise of men in praise to God; giving him the glory. Your faith groweth - Probably he had heard from them since his sending the former letter. Aboundeth - Like water that overflows its banks, and yet increaseth still.
Robert Jamieson, A. R. Fausset and David Brown
We are bound--Greek, "We owe it as a debt" (Th2 2:13). They had prayed for the Thessalonians (Th1 3:12) that they might "increase and abound in love"; their prayer having been heard, it is a small but a bounden return for them to make, to thank God for it. Thus, Paul and his fellow missionaries practice what they preach (Th1 5:18). In Th1 1:3, their thanksgiving was for the Thessalonians' faith, love, and patience"; here, for their exceeding growth in faith, and for their charity abounding. "We are bound" expresses the duty of thanksgiving from its subjective side as an inward conviction. "As it is meet," from the objective: side as something answering to the state of circumstances [ALFORD]. Observe the exact correspondence of the prayer (Th1 3:12, "The Lord make you to abound in love") and the answer, "The love of every one of you all toward each other aboundeth" (compare Th1 4:10).
meet--right.
1:41:4: Որպէս եւ մեզ ձեւք պարծել յեկեղեցի՛սն Աստուծոյ՝ վասն համբերութեան ձերոյ եւ հաւատոց՝ յամենայն հալածանս ձեր եւ ՚ի նեղութիւնս, որում դո՛ւքն համբերէք[4618]. [4618] Ոմանք. Որպէս եւ մեք ձեւք... յեկեղեցիս Աստուծոյ։ Ոսկան. Որոց դուքն համ՛՛։
4 այնպէս որ մենք ձեզնով պարծենում ենք Աստծու եկեղեցիներում ձեր համբերութեան եւ հաւատի համար՝ ձեր այն բոլոր հալածանքների եւ նեղութիւնների մէջ, որոնց դուք համբերում էք:
4 Այնպէս որ մենք ալ ձեզմով կը պարծենանք Աստուծոյ եկեղեցիներուն մէջ՝ ձեր համբերութեանը ու հաւատքին համար ձեր բոլոր հալածանքներուն ու նեղութիւններուն մէջ՝ որոնց կը համբերէք.
որպէս եւ մեզ ձեւք պարծել յեկեղեցիսն Աստուծոյ վասն համբերութեան ձերոյ եւ հաւատոց յամենայն հալածանս ձեր եւ ի նեղութիւնս, որում դուքն համբերէք:

1:4: Որպէս եւ մեզ ձեւք պարծել յեկեղեցի՛սն Աստուծոյ՝ վասն համբերութեան ձերոյ եւ հաւատոց՝ յամենայն հալածանս ձեր եւ ՚ի նեղութիւնս, որում դո՛ւքն համբերէք[4618].
[4618] Ոմանք. Որպէս եւ մեք ձեւք... յեկեղեցիս Աստուծոյ։ Ոսկան. Որոց դուքն համ՛՛։
4 այնպէս որ մենք ձեզնով պարծենում ենք Աստծու եկեղեցիներում ձեր համբերութեան եւ հաւատի համար՝ ձեր այն բոլոր հալածանքների եւ նեղութիւնների մէջ, որոնց դուք համբերում էք:
4 Այնպէս որ մենք ալ ձեզմով կը պարծենանք Աստուծոյ եկեղեցիներուն մէջ՝ ձեր համբերութեանը ու հաւատքին համար ձեր բոլոր հալածանքներուն ու նեղութիւններուն մէջ՝ որոնց կը համբերէք.
zohrab-1805▾ eastern-1994▾ western am▾
1:44: так что мы сами хвалимся вами в церквах Божиих, терпением вашим и верою во всех гонениях и скорбях, переносимых вами
1:4  ὥστε αὐτοὺς ἡμᾶς ἐν ὑμῖν ἐγκαυχᾶσθαι ἐν ταῖς ἐκκλησίαις τοῦ θεοῦ ὑπὲρ τῆς ὑπομονῆς ὑμῶν καὶ πίστεως ἐν πᾶσιν τοῖς διωγμοῖς ὑμῶν καὶ ταῖς θλίψεσιν αἷς ἀνέχεσθε,
1:4. ὥστε (as-also) αὐτοὺς (to-them) ἡμᾶς (to-us) ἐν (in) ὑμῖν (unto-ye) ἐνκαυχᾶσθαι ( to-boast-in-unto ) ἐν (in) ταῖς (unto-the-ones) ἐκκλησίαις (unto-callings-out-unto) τοῦ (of-the-one) θεοῦ (of-a-Deity) ὑπὲρ (over) τῆς (of-the-one) ὑπομονῆς (of-a-staying-under) ὑμῶν (of-ye) καὶ (and) πίστεως (of-a-trust) ἐν (in) πᾶσιν ( unto-all ) τοῖς (unto-the-ones) διωγμοῖς (unto-pursuings-of) ὑμῶν (of-ye) καὶ (and) ταῖς (unto-the-ones) θλίψεσιν (unto-pressings) αἷς ( unto-which ) ἀνέχεσθε , ( ye-hold-up ,"
1:4. ita ut et nos ipsi in vobis gloriemur in ecclesiis Dei pro patientia vestra et fide in omnibus persecutionibus vestris et tribulationibus quas sustinetisSo that we ourselves also glory in you in the churches of God, for your patience and faith, and in all your persecutions and tribulations: which you endure
4. so that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and in the afflictions which ye endure;
1:4. 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:
1:4. so much so that we ourselves even glory in you among the churches of God, because of your patience and faith in all of your persecutions and tribulations that you endure,
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:

4: так что мы сами хвалимся вами в церквах Божиих, терпением вашим и верою во всех гонениях и скорбях, переносимых вами
1:4  ὥστε αὐτοὺς ἡμᾶς ἐν ὑμῖν ἐγκαυχᾶσθαι ἐν ταῖς ἐκκλησίαις τοῦ θεοῦ ὑπὲρ τῆς ὑπομονῆς ὑμῶν καὶ πίστεως ἐν πᾶσιν τοῖς διωγμοῖς ὑμῶν καὶ ταῖς θλίψεσιν αἷς ἀνέχεσθε,
1:4. ita ut et nos ipsi in vobis gloriemur in ecclesiis Dei pro patientia vestra et fide in omnibus persecutionibus vestris et tribulationibus quas sustinetis
So that we ourselves also glory in you in the churches of God, for your patience and faith, and in all your persecutions and tribulations: which you endure
1:4. 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:
1:4. so much so that we ourselves even glory in you among the churches of God, because of your patience and faith in all of your persecutions and tribulations that you endure,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Ап. так доволен прогрессом веры и любви у Ф., что хвалится ими "в церквах Божиих" - церквах, нужно думать, всей Ахаии. Ап. писал послание из Коринфа, но нужно полагать, что Слово Господне распространилось в это время и по другим местам около Коринфа. Смотри 2Кор. I:1. Неожиданно здесь комбинация слов "верою во всех гонениях и скорбях", где вера имеет пассивное значение, весьма редкое в Н. З. вообще. "Гонения и скорби" - под первым разумеются внешние утеснения со стороны врагов Евангелия, а под вторыми - вообще страдания всякого рода. Яже приемлете (наст. вр.) указывает, б. может, на новый взрыв гонений, которые могли прекратиться лишь на время, когда писалось 1: Ф. (I:6: и I:14).
Adam Clarke: Commentary on the Bible - 1831
1:4: We ourselves glory in you in the Churches of God - We hold you up as an example of what the grace of God, can produce when communicated to honest and faithful hearts.
For your patience and faith - From Act 17:5, Act 17:13, and from Th1 2:14, we learn, that the people of Thessalonica had suffered much persecution, both from the Jews and their own countrymen; but being thoroughly convinced of the truth of the Gospel, and feeling it to be the power of God unto salvation, no persecution could turn them aside from it. And having suffered for the truth, it was precious to them. Persecution never essentially injured the genuine Church of God.
Albert Barnes: Notes on the Bible - 1834
1:4: So that we ourselves glory in you in the churches of God - That is, we mention your example to other churches, and glory in it, as an evidence of what the gospel is suited to do; see the notes on Th1 2:19-20; compare the notes on Co2 9:2.
For your patience - Your patient endurance of trials.
And faith - Fidelity, or constancy. You have shown unwavering confidence in God in your afflictions.
In all your persecutions and tribulations that ye endure - See the notes on Th1 2:14; Th1 4:13. It would seem from this that the persecutions and trials to which the apostle referred in his First Epistle were still continued.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: glory: Co2 7:14, Co2 9:2, Co2 9:4; Th1 2:19
your patience: Th2 3:5; Rom 2:7, Rom 5:3-5, Rom 8:25, Rom 12:12; Th1 1:3, Th1 3:2-8; Heb 6:15, Heb 10:36; Heb 12:1-3; Jam 1:3, Jam 1:4, Jam 5:7, Jam 5:8; Pe2 1:6; Rev 14:12
your persecutions: Th1 2:14, Th1 3:3, Th1 3:4; Jam 5:11
2 Thessalonians 1:5
John Gill
So that we ourselves glory in you,.... Or "of you"; for though they were the subject concerning which, yet not the object in which they gloried; the apostle elsewhere advises not to glory in men, but only in the Lord; nor was this his practice contrary to his advice, for he did not boast of these persons with respect to their carnal things; he did not glory in their flesh, nor in their riches, nor wisdom, nor strength, nor any external gift; he gloried indeed of their graces, and of the exercise and increase of them; but of these not as of themselves, or as owing to him, and his fellow ministers, but as instances of the grace of God, and for which he gives thanks to him: and besides, he did not glory of these in the presence of God, in whose presence none should glory, but
in the churches of God; the other churches in Macedonia and Achaia, as Philippi, Berea, Corinth, &c. he gave thanks to God for them, and gloried of them before men, or among the saints, to the glory of the grace of God in them, and in order to stir up other churches to an emulation and imitation of them. And the particulars he gloried of them for were as follow,
for your patience and faith in all your persecutions and tribulations that ye endure: many and sore were the reproaches, the afflictions, and persecutions that befell them for the sake of Christ, and their profession of him, and his Gospel; and which is more or less the case of everyone that will live godly in Christ Jesus: and these they endured, they bore and stood up under, they were not shocked, and staggered, and moved from the hope of the Gospel by them; which shows that the truth of grace was in them; for where there is not the root of the matter, when tribulation and affliction arise because of the profession of the word, such are offended, stumbled, and quickly gone; but these saints endured their afflictions, and with great patience, without murmuring and repining, and with great constancy, firmness, and resolution of mind. They stood fast in the grace and doctrine of faith, and in the profession of both, which they held without wavering, and none of the things they met with could move them from it. The apostle had mentioned their faith before, and he takes notice of it again, because their patience, constancy, and perseverance in sufferings, arose from it; for the trying of faith works patience, Jas 1:3. The Ethiopic version leaves out the word "faith", but very wrongly.
John Wesley
Which ye endure - "That ye may be accounted worthy of the kingdom."
Robert Jamieson, A. R. Fausset and David Brown
glory in you--make our boast of you, literally, "in your case." "Ourselves" implies that not merely did they hear others speaking of the Thessalonians' faith, but they, the missionaries themselves, boasted of it. Compare Th1 1:8, wherein the apostle said, their faith was so well known in various places, that he and his fellow missionaries had no need to speak of it; but here he says, so abounding is their love, combined with faith and patience, that he and his fellow missionaries themselves, make it a matter of glorying in the various churches elsewhere (he was now at Corinth in Achaia, and boasted there of the faith of the Macedonian churches, 2Cor 10:15-17; 2Cor 8:1, at the same time giving the glory to the Lord), not only looking forward to glorying thereat at Christ's coming (Th1 2:19), but doing so even now.
patience--in Th1 1:3, "patience of hope." Here hope is tacitly implied as the ground of their patience; Th2 1:5, Th2 1:7 state the object of their hope, namely, the kingdom for which they suffer.
tribulations--literally, "pressures." The Jews were the instigators of the populace and of the magistrates against Christians (Acts 17:6, Acts 17:8).
which ye endure--Greek, "are (now) enduring."
1:51:5: յօրինա՛կ արդա՛ր դատաստանին Աստուծոյ. արժանի՛ լինել ձեզ արքայութեանն Աստուծոյ, վասն որոյ եւ զճգնութիւնդ կրէք[4619]. [4619] Ոմանք. Արքայութեան Աստուծոյ... եւ զճգնութիւնսդ կրէք։
5 Դրանք ապացոյց են Աստծու արդար դատաստանի, որպէսզի դուք արժանի լինէք Աստծու արքայութեանը, որի համար էլ նեղութիւն էք կրում:
5 Որ Աստուծոյ արդար դատաստանին ապացոյցն է՝ որպէս զի դուք արժանանաք Աստուծոյ թագաւորութեանը, որուն համար նեղութիւն ալ կը կրէք։
յօրինակ արդար դատաստանին Աստուծոյ, արժանի լինել ձեզ արքայութեանն Աստուծոյ, վասն որոյ եւ զճգնութիւնդ կրէք:

1:5: յօրինա՛կ արդա՛ր դատաստանին Աստուծոյ. արժանի՛ լինել ձեզ արքայութեանն Աստուծոյ, վասն որոյ եւ զճգնութիւնդ կրէք[4619].
[4619] Ոմանք. Արքայութեան Աստուծոյ... եւ զճգնութիւնսդ կրէք։
5 Դրանք ապացոյց են Աստծու արդար դատաստանի, որպէսզի դուք արժանի լինէք Աստծու արքայութեանը, որի համար էլ նեղութիւն էք կրում:
5 Որ Աստուծոյ արդար դատաստանին ապացոյցն է՝ որպէս զի դուք արժանանաք Աստուծոյ թագաւորութեանը, որուն համար նեղութիւն ալ կը կրէք։
zohrab-1805▾ eastern-1994▾ western am▾
1:55: в доказательство того, что будет праведный суд Божий, чтобы вам удостоиться Царствия Божия, для которого и страдаете.
1:5  ἔνδειγμα τῆς δικαίας κρίσεως τοῦ θεοῦ, εἰς τὸ καταξιωθῆναι ὑμᾶς τῆς βασιλείας τοῦ θεοῦ, ὑπὲρ ἧς καὶ πάσχετε,
1:5. ἔνδειγμα (a-showing-in) τῆς (of-the-one) δικαίας (of-course-belonged) κρίσεως (of-a-separating) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"εἰς (into) τὸ (to-the-one) καταξιωθῆναι (to-have-been-en-deem-belonged-down) ὑμᾶς (to-ye) τῆς (of-the-one) βασιλείας (of-a-ruling-of) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"ὑπὲρ (over) ἧς (of-which) καὶ (and) πάσχετε, (ye-experieince,"
1:5. in exemplum iusti iudicii Dei ut digni habeamini regno Dei pro quo et patiminiFor an example of the just judgment of God, that you may be counted worthy of the kingdom of God, for which also you suffer.
5. a manifest token of the righteous judgment of God; to the end that ye may be counted worthy of the kingdom of God, for which ye also suffer:
1:5. [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:
1:5. which are a sign of the just judgment of God, so that you may be held worthy of the kingdom of God, for which you also suffer.
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:

5: в доказательство того, что будет праведный суд Божий, чтобы вам удостоиться Царствия Божия, для которого и страдаете.
1:5  ἔνδειγμα τῆς δικαίας κρίσεως τοῦ θεοῦ, εἰς τὸ καταξιωθῆναι ὑμᾶς τῆς βασιλείας τοῦ θεοῦ, ὑπὲρ ἧς καὶ πάσχετε,
1:5. in exemplum iusti iudicii Dei ut digni habeamini regno Dei pro quo et patimini
For an example of the just judgment of God, that you may be counted worthy of the kingdom of God, for which also you suffer.
1:5. [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:
1:5. which are a sign of the just judgment of God, so that you may be held worthy of the kingdom of God, for which you also suffer.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Здесь мысль Ап. та, что перенесение Ф. всех их гонений и скорбей с терпением и верою, служит endeigma thV dikaiaV krisewV tou qeou - доказательством того, что придет время, когда все злострадания Ф. получат воздаяние, а их гонители будут наказаны. Бог дал им силы понести гонения и скорби, Он же даст им и награду за все претерпенное. Слово endeigma встречается в Н. З. только здесь; по аналогии с именами оканчивающимися на "ma", и образованными от прош. стр. залога, оно должно иметь пассивный смысл - "нечто доказанное". Выражение dikaiaV krisewV - тоже встречается у Ап. П. только лишь здесь (ср. Рим II:6). Оно включает в себя, и именно главным образом, закон воздаяния, по которому страждущие в этом мире должны получить отраду после, а гонители здесь должны пострадать там (Lightfoot, op. cit. стр. 100). "Во еже сподобитися" - указывает на общее направление и основную тенденцию праведного суда, именно ту, чтобы "терпеливые и святые страдальцы были сочтены достойными Царства Божия" (Ellicott, op. cit. стр. 97). Царство Божие - это новый порядок жизни, установленный Христом, который должен, однако, получить довершение в будущем. Ап., по-видимому, особенно много говорил Ф. о наступлении Царства Божия; эта идея, должно быть, занимала самое главное место в его проповеди среди Ф. (Деян XVII:7).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Prospect of Persecuted Saints.A. D. 52.
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: 6 Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; 7 And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, 8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: 9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; 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.

Having mentioned their persecutions and tribulations, which they endured principally for the cause of Christ, the apostle proceeds to offer several things for their comfort under them; as,

I. He tells them of the present happiness and advantage of their sufferings, v. 5. Their faith being thus tried, and patience exercised, they were improved by their sufferings, insomuch that they were counted worthy of the kingdom of God. Their sufferings were a manifest token of this, that they were worthy or meet to be accounted Christians indeed, seeing they could suffer for Christianity. And the truth is, Religion, if it is worth any thing, is worth every thing; and those either have no religion at all, or none that is worth having, or know not how to value it, that cannot find in their hearts to suffer for it. Besides, from their patient suffering, it appeared that, according to the righteous judgment of God, they should be counted worthy of the heavenly glory: not by worthiness of condignity, but of congruity only; not that they could merit heaven, but they were made meet for heaven. We cannot by all our sufferings, any more than by our services, merit heaven as a debt; but by our patience under our sufferings we are qualified for the joy that is promised to patient sufferers in the cause of God.

II. He tells them next of the future recompence that shall be given to persecutor and persecuted.

1. In this future recompence there will be, (1.) A punishment inflicted on persecutors: God will recompense tribulation to those that trouble you, v. 6. And there is nothing that more infallibly marks a man for eternal ruin than a spirit of persecution, and enmity to the name and people of God: as the faith, patience, and constancy of the saints are to them an earnest of everlasting rest and joy, so the pride, malice, and wickedness of their persecutors are to them an earnest of everlasting misery; for every man carries about with him, and carries out of the world with him, either his heaven or his hell. God will render a recompence, and will trouble those that trouble his people. This he has done sometimes in this world, witness the dreadful end of many persecutors; but especially this he will do in the other world, where the portion of the wicked must be weeping, and wailing, and gnashing of teeth. (2.) A reward for those that are persecuted: God will recompense their trouble with rest, v. 7. There is a rest that remains for the people of God, a rest from sin and sorrow. Though many may be the troubles of the righteous now, yet God will deliver them out of them all. The future rest will abundantly recompense all their present troubles. The sufferings of this present time are not worthy to be compared with the glory that shall be revealed. There is enough in heaven to countervail all that we may lose or suffer for the name of Christ in this world. The apostle says, To you who are troubled rest with us. In heaven, ministers and people shall rest together, and rejoice together, who suffer together here; and the meanest Christian shall rest with the greatest apostle: nay, what is far more, if we suffer for Christ, we shall also reign with him, 2 Tim. ii. 12.

2. Concerning this future recompence we are further to observe,

(1.) The certainty of it, proved by the righteousness and justice of God: It is a righteous thing with God (v. 6) to render to every man according to his works. The thoughts of this should be terrible to wicked men and persecutors, and the great support of the righteous and such as are persecuted; for, seeing there is a righteous God, there will be a righteous recompence. God's suffering people will lose nothing by their sufferings, and their enemies will gain nothing by their advantages against them.

(2.) The time when this righteous recompence shall be made: When the Lord Jesus shall be revealed from heaven, v. 7. That will be the day of the revelation of the righteous judgment of God; for then will God judge the world in righteousness by that man whom he hath appointed, even Jesus Christ the righteous Judge. The righteousness of God does not so visibly appear to all men in the procedure of his providence as it will in the process of the great judgment-day. The scripture has made known to us the judgment to come, and we are bound to receive the revelation here given concerning Christ. As,

[1.] That the Lord Jesus will in that day appear from heaven. Now the heavens retain him, they conceal him; but then he will be revealed and made manifest. He will come in all the pomp and power of the upper world, whence we look for the Saviour.

[2.] He will be revealed with his mighty angels (v. 7), or the angels of his power: these will attend upon him, to grace the solemnity of that great day of his appearance; they will be the ministers of his justice and mercy in that day; they will summon the criminals to his tribunal, and gather in the elect, and be employed in executing his sentence.

[3.] He will come in flaming fire, v. 8. A fire goeth before him, which shall consume his enemies. The earth, and all the works that are therein, shall be burnt up, and the elements shall melt with fervent heat. This will be a trying fire, to try every man's work,--a refining fire, to purify the saints, who shall share in the purity, and partake of the felicity, of the new heaven and the new earth,--a consuming fire to the wicked. His light will be piercing, and his power consuming, to all those who in that day shall be found as chaff.

[4.] The effects of this appearance will be terrible to some and joyful to others.

First, They will be terrible to some; for he will then take vengeance on the wicked. 1. On those that sinned against the principles of natural religion, and rebelled against the light of nature, that knew not God (v. 8), though the invisible things of him are manifested in the things that are seen. 2. On those that rebel against the light of revelation, that obey not the gospel of our Lord Jesus Christ. And this is the condemnation, that light is come into the world, and men love darkness rather than light. This is the great crime of multitudes--the gospel is revealed to them, and they will not believe it; or, if they pretend to believe it, they will not obey it. Note, Believing the truths of the gospel is in order to our obeying the precepts of the gospel: there must be the obedience of faith. To such persons as are here mentioned the revelation of our Lord Jesus Christ will be terrible, because of their doom, which is mentioned, v. 9. Here observe, (1.) They will then be punished. Though sinners may be long reprieved, yet they will be punished at last. Their misery will be a proper punishment for their crimes, and only what they have deserved. They did sin's work, and must receive sin's wages. (2.) Their punishment will be no less than destruction, not of their being, but of their bliss; not that of the body alone, but both as to body and soul. (3.) This destruction will be everlasting. They shall be always dying, and yet never die. Their misery will run parallel with the line of eternity. The chains of darkness are everlasting chains, and the fire is everlasting fire. It must needs be so, since the punishment is inflicted by an eternal God, fastening upon an immortal soul, set out of the reach of divine mercy and grace. (4.) This destruction shall come from the presence of the Lord, that is, immediately from God himself. Here God punishes sinners by creatures, by instruments; but then he will take the work into his own hands. It will be destruction from the Almighty, more terrible than the consuming fire which consumed Nadab and Abihu, which came from before the Lord. (5.) It shall come from the glory of his power, or from his glorious power. Not only the justice of God, but this almighty power, will be glorified in the destruction of sinners; and who knows the power of his anger? He is able to cast into hell.

Secondly, It will be a joyful day to some, even to the saints, unto those that believe and obey the gospel. And then the apostle's testimony concerning this day will be confirmed and believed (v. 10); in that bright and blessed day, 1. Christ Jesus will be glorified and admired by his saints. They will behold his glory, and admire it with pleasure; they will glorify his grace, and admire the wonders of his power and goodness towards them, and sing hallelujahs to him in that day of his triumph, for their complete victory and happiness. 2. Christ will be glorified and admired in them. His grace and power will then be manifested and magnified, when it shall appear what he has purchased for, and wrought in, and bestowed upon, all those who believe in him. As his wrath and power will be made known in and by the destruction of his enemies, so his grace and power will be magnified in the salvation of his saints. Note, Christ's dealings with those who believe will be what the world one day shall wonder at. Now, they are a wonder to many; but how will they be wondered at in this great and glorious day; or, rather, how will Christ, whose name is Wonderful, be admired, when the mystery of God shall be finished! Christ will not be so much admired in the glorious esteem of angels that he will bring from heaven with him as in the many saints, the many sons, that he will bring to glory.
Adam Clarke: Commentary on the Bible - 1831
1:5: A manifest token of the righteousness judgement of God - The persecutions and tribulations which you endure, are a manifest proof that God has judged righteously in calling you Gentiles into his Church; and these sufferings are also a proof that ye are called in; for they who enter into the kingdom of God go through great tribulation; your going through that tribulation is a proof that ye are entering in, and God sees it right and just that ye should be permitted to suffer before ye enjoy that endless felicity.
The words, however, may be understood in another sense, and will form this maxim: "The sufferings of the just, and the triumphs of the wicked, in this life, are a sure proof that there will be a future judgment, in which the wicked shall be punished and the righteous rewarded. "This maxim is not only true in itself, but it is most likely that this is the apostle's meaning.
That ye may be counted worthy - Your patient endurance of these sufferings is a proof that ye are rendered meet for that glory on account of which ye suffer and, in a true Gospel sense of the word, worthy of that glory; for he who is a child of God, and a partaker of the Divine nature, is worthy of God's kingdom, not because he has done any thing to merit it, but because he bears the image of God; and the image is that which gives the title.
Albert Barnes: Notes on the Bible - 1834
1:5: Which is a manifest token of the righteous judgment of God - The word "which" is supplied by our translators, and there may be some doubt to what the apostle has reference as being "a manifest token of the righteous judgment of God." The general sense seems to be, that the fact that they were thus persecuted was an evidence that there would be a future judgment, when the righteous who were persecuted would be rewarded, and the wicked who persecuted them would be punished. The manner in which they bore their trials was an indication also of what the result would be in regard to them. Their patience and faith under persecutions were constantly showing that they would "be counted worthy of the kingdom of God, for which they were called to suffer." It is evident that a relative must be supplied here, as our translators have done, but there has been a difference of view as to what it refers. Some suppose that it is to "patience," others to "persecutions and tribulations," and others to the "whole sentence" preceding. The latter is probably the true construction, and the sense is, that the endurance of affliction in a proper manner by the righteous is a proof that there will be a righteous judgment of God in the last day:
(1) It is evidence that there will be a future judgment - since the righteous here suffer so much, and the wicked triumph.
(2) these things are now permitted in order that the character may be developed, and that the reason of the sentence in the last day may be seen.
(3) the manner in which these afflictions are borne is an evidence - an indication (ἔνδειγμα endeigma) of what the results of the judgment will be. The word rendered "manifest token" (ἔνδειγμα endeigma), occurs nowhere else in the New Testament. It means an indication, token, proof - anything that shows or points out how a thing is, or is to be (from ἐνδείκνυμι endeiknumi, to show, to point out). The meaning here is, therefore, that the course of events referred to - the persecutions which they endured, and the manner in which they were borne - furnished a proof that there would be a righteous judgment, and also afforded an indication of what the result of that judgment would be. We may, in general, learn what will be the issues of the judgment in the case of an individual from the manner in which he bears trials.
Of the righteous judgment of God - That there will be a just judgment hereafter. The crimes of the wicked who go unpunished on the earth, and the sufferings of the good who are unavenged, are a demonstration that there will be a judgment, when all these inequalities will be adjusted.
That ye may be counted worthy - As the result of your affliction, that you may be fitted for the kingdom of God. This does not mean that Christians will merit heaven by their sufferings, but that they may show that they have such a character that there is a fitness or propriety that they should be admitted there. They may evince by their patience and resignation, by their deadness to the world and their holy lives, that they are not disqualified to enter into that kingdom where the redeemed are to dwell. No true Christian will ever feel that he is worthy on his own account, or that he has any claim to eternal life, yet he may have evidence that he has the characteristics to which God has promised salvation, and is fitted to dwell in heaven.
Of the kingdom of God. - In heaven, see the notes on Mat 3:2.
For which ye also suffer. - The sufferings which you now endure are because you are professed heirs of the kingdom; that is, you are persecuted because you are Christians; see Th1 2:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: manifest: Th2 1:6; Phi 1:28; Pe1 4:14-18
righteous: Job 8:3; Psa 9:7, Psa 9:8, Psa 33:5, Psa 50:6, Psa 72:2, Psa 99:4, Psa 111:7; Jer 9:24; Dan 4:37; Rom 2:5; Rev 15:4, Rev 16:7, Rev 19:2
may: Th2 1:11; Luk 20:35, Luk 21:36; Act 13:46; Eph 4:1; Col 1:12; Rev 3:4
for: Th2 1:7; Act 14:22; Rom 8:17; Th1 2:14; Ti2 2:12; Heb 10:32, Heb 10:33
2 Thessalonians 1:6
Geneva 1599
(2) [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:
(2) He shows the source of all true comfort, that is, that in afflictions which we suffer from the wicked for righteousness' sake, we may behold as it were in a mirror the testimony of that judgment to come, the end of which is most acceptable to us, and most severe to his enemies.
John Gill
Which is a manifest token of the righteous judgment of God,.... That is, according as some think, that God should glorify those that are persecuted, and punish their persecutors: this sense indeed may seem to agree with what follows; but the apostle is speaking not of something future, but of something present; not of what God will do hereafter, but of the present sufferings of the saints. According to others the sense is, that God's suffering affliction and persecution to befall his own people, as a chastisement of them, that they may not be condemned with the world, is an evidence of his strict justice, that he will not suffer sin in any to go unobserved by him; and is a manifest token how severely and righteously he will punish the wicked hereafter, see 1Pet 4:17. But rather the meaning of the words is this, that whereas good men are afflicted and persecuted in this life, they have now their evil things, and bad men prosper and flourish, and have their good things, so that justice does not seem to take place; which seeming inequality in Providence has been sometimes the hardening of wicked men, and the staggering of the righteous, which should not be; this is now a manifest token, and a clear case, that there will be a righteous judgment, in which things will be set aright, and justice will take place; for God is neither unrighteous nor careless, or negligent; and this is observed to support the saints under their sufferings, and to animate them to bear them patiently:
that ye may be counted worthy of the kingdom of God, for which ye also suffer; either of the Gospel, which is sometimes so called, and for which they suffered, and so judged themselves worthy of it; as those that put it away from them, and care not to suffer the least reproach for it, show themselves to be unworthy of it, and of eternal life also: or of a Gospel church state, and a name, and a place in it, for which the people of God likewise suffer; and those who shun reproach and sufferings for it are not worthy to have a place, or their names there: or rather of the heavenly glory; for the hope of which saints suffer much here, whereby their graces are tried, and so they are counted worthy, not by way of merit of it, but meetness for it; many tribulations are the way, or at least lie in the way to this kingdom. In the school of afflictions the saints are trained up for it; and though these are not worthy to be compared with their future happiness, yet they work for them an eternal weight of glory; by the means of these the graces of the Spirit of God are exercised and increased, their hearts are weaned from the world; and coming up out of great tribulations, they wash their garments, and make them white in the blood of the Lamb, and are made meet to be partakers of the inheritance with the saints in light.
John Wesley
A manifest token - This is treated of in Th2 1:6 and following verses.
Robert Jamieson, A. R. Fausset and David Brown
Which--Your enduring these tribulations is a "token of the righteous judgment of God," manifested in your being enabled to endure them, and in your adversaries thereby filling up the measure of their guilt. The judgment is even now begun, but its consummation will be at the Lord's coming. David (Ps 73:1-14) and Jeremiah (Jer 12:1-4) were perplexed at the wicked prospering and the godly suffering. But Paul, by the light of the New Testament, makes this fact a matter of consolation. It is a proof (so the Greek) of the future judgment, which will set to rights the anomalies of the present state, by rewarding the now suffering saint, and by punishing the persecutor. And even now "the Judge of all the earth does right" (Gen 18:25); for the godly are in themselves sinful and need chastisement to amend them. What they suffer unjustly at the hands of cruel men they suffer justly at the hands of God; and they have their evil things here that they may escape condemnation with the world and have their good things hereafter (Lk 16:25; 1Cor 11:32) [EDMUNDS].
that ye may be counted worthy--expressing the purpose of God's "righteous judgment" as regards you.
for which--Greek, "in behalf of which ye are also suffering" (compare Acts 5:41; Acts 9:16; Phil 1:29). "Worthy" implies that, though men are justified by faith, they shall be judged "according to their works" (Rev_ 20:12; compare Th1 2:12; 1Pet 1:6-7; Rev_ 20:4). The "also" implies the connection between the suffering for the kingdom and being counted worthy of it. Compare Rom 8:17-18.
1:61:6: եթէ պա՛րտ է առաջի Աստուծոյ՝ հատուցանել նեղչա՛ցն ձերոց նեղութիւն[4620]. [4620] Ոմանք. Թէ պարտ է։
6 Եւ արդար է Աստծու առաջ, որ ձեզ նեղողներին նեղութիւն հատուցուի,
6 Քանզի Աստուծոյ առջեւ իրաւունք է ձեզի նեղութիւն տուողներուն նեղութիւն հատուցանելը
եթէ պարտ է առաջի Աստուծոյ հատուցանել նեղչացն ձերոց նեղութիւն:

1:6: եթէ պա՛րտ է առաջի Աստուծոյ՝ հատուցանել նեղչա՛ցն ձերոց նեղութիւն[4620].
[4620] Ոմանք. Թէ պարտ է։
6 Եւ արդար է Աստծու առաջ, որ ձեզ նեղողներին նեղութիւն հատուցուի,
6 Քանզի Աստուծոյ առջեւ իրաւունք է ձեզի նեղութիւն տուողներուն նեղութիւն հատուցանելը
zohrab-1805▾ eastern-1994▾ western am▾
1:66: Ибо праведно пред Богом--оскорбляющим вас воздать скорбью,
1:6  εἴπερ δίκαιον παρὰ θεῶ ἀνταποδοῦναι τοῖς θλίβουσιν ὑμᾶς θλῖψιν
1:6. εἴπερ (if-very) δίκαιον (course-belonged) παρὰ (beside) θεῷ (unto-a-Deity) ἀνταποδοῦναι (to-have-had-ever-a-one-given-off) τοῖς (unto-the-ones) θλίβουσιν ( unto-pressing ) ὑμᾶς (to-ye) θλίψιν (to-a-pressing,"
1:6. si tamen iustum est apud Deum retribuere tribulationem his qui vos tribulantSeeing it is a just thing with God to repay tribulation to them that trouble you:
6. if so be that it is a righteous thing with God to recompense affliction to them that afflict you,
1:6. Seeing [it is] a righteous thing with God to recompense tribulation to them that trouble you;
1:6. For certainly, it is just for God to repay trouble to those who trouble you,
Seeing [it is] a righteous thing with God to recompense tribulation to them that trouble you:

6: Ибо праведно пред Богом--оскорбляющим вас воздать скорбью,
1:6  εἴπερ δίκαιον παρὰ θεῶ ἀνταποδοῦναι τοῖς θλίβουσιν ὑμᾶς θλῖψιν
1:6. si tamen iustum est apud Deum retribuere tribulationem his qui vos tribulant
Seeing it is a just thing with God to repay tribulation to them that trouble you:
1:6. Seeing [it is] a righteous thing with God to recompense tribulation to them that trouble you;
1:6. For certainly, it is just for God to repay trouble to those who trouble you,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Идея воздаяния в грядущем веке вновь возвращает Ап. к мысли о парусии и ее последствиях, которые он и описывает со всем богатством апокалиптических данных, взятых из В. З. "Аще убо" - eiper - "предполагая что"... - интенсивная форма выражения, встречающаяся в Н. З. только в посланиях Ап. П., которая, не заключая в себе сомнения касательно истины предполагаемого условия, все же делает на нем как на условии, некоторое ударение. Этим условием здесь является проявление неумытного правосудия Божия, рассматриваемого как "pis talionis" (Milligan, op. cit. стр. 89).
Adam Clarke: Commentary on the Bible - 1831
1:6: Seeing it is a righteous thing - Though God neither rewards nor punishes in this life in a general way, yet he often gives proofs of his displeasure, especially against those who persecute his followers. They, therefore, who have given you tribulation, shall have tribulation in recompense.
Albert Barnes: Notes on the Bible - 1834
1:6: Seeing it is a righteous thing with God to recompense tribulation to them that trouble you - The sense is: "There will be a future judgment, because it is proper that God should punish those who now persecute you. It is not right that they should go unpunished, and triumph foRev_er. It is not an arbitrary thing, a thing which is indifferent, a thing which may or may not be done; it is a just and proper thing that the wicked should be punished." The doctrine is, that the future punishment of the wicked is just and proper; and that, being just and proper, it will be inflicted. Many suppose that there would be no justice in the eternal punishment of the wicked; that the threatening of that punishment is wholly arbitrary; that it might easily be dispensed with, and that because it is unjust it will not be inflicted, and need not be dreaded. But that it is just and proper, a very slight degree of reflection must show. Because:
(1) it is inconceivable that God should threaten such punishment unless it were just. How can it be reconciled with his perfections that he can hold up before mankind the assurance that any of them will be punished foRev_er, unless it be right that it should be so? Can we believe that he deliberately threatens what is wrong, or that, in the face of the universe, he publicly declares his intention to do what is wrong?
(2) people themselves believe that it is just that the wicked should be punished. They are constantly making laws, and affixing penalties to them, and executing them, under the belief that it is right. Can they regard it as wrong in God to do the same thing? Can that be wrong in him which is right in themselves?
(3) if it is right to punish wickedness here, it is not wrong to punish it in the future world. There is nothing in the two places which can change the nature of what is done. If it is right for God to visit the sinner here with the tokens of his displeasure, there is nothing which can make it wrong to visit him in like manner in the future world. Why should that be wrong in another world which is right and proper in this?
(4) it will be a righteous thing for God to punish the wicked in a future state, for they are not always punished here as they deserve. No one can seriously maintain that there is an equal distribution of rewards and punishments on the earth. Many a man goes to the grave having received no adequate punishment for his crimes. Many a murderer, pirate, robber, traitor, and plunderer of nations under the name of a conqueror, thus dies. No one can doubt that it would be a just thing to punish them here if they could be arrested. Why should it be any the less "just" to punish them when they enter another world? In like manner, many a man lives a life of profligacy; or is an open scoffer; or aims to cast off the government of God; or is a seducer of innocence; and yet lives in the midst of wealth, and goes down in calmness and peace to the grave; Psa 73:3-5; Job 21:23-33. Why is it not just that such an one should be punished in the future world? compare Psa 73:16-20. But, if it is right that God should punish the wicked in the future world, it will be done. Because:
(1) There is nothing to hinder him from doing it. He has all power, and has all necessary means of inflicting punishment, entirely at his disposal.
(2) it would not be right not to do it. It is not right for a magistrate to treat the righteous and the wicked alike, or to show that he has as much regard to the one as to the other.
(3) it cannot be believed that God has uttered a threatening which he never meant to execute, or to appear before the universe as having held up before men the terror of the most awful punishment which could be inflicted, but which he never intended to carry into effect. Who could have confidence in such a Being? Who could know what to believe when he makes the most solemn declaration?
(4) the Judge of all the earth "will do right;" and if it is right to declare that "the wicked shall be turned into hell," it will not be wrong to inflict the sentence. And if, on the whole, it is right that the sinner should be punished, it will be done.
Them that trouble you. - Those who persecute you; see Th1 2:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: Deu 32:41-43; Psa 74:22, Psa 74:23, Psa 79:10-12, Psa 94:20-23; Isa 49:26; Zac 2:8; Rev 6:10, Rev 11:18, Rev 15:4, Rev 16:5, Rev 16:6, Rev 18:20, Rev 18:24, Rev 19:2
2 Thessalonians 1:7
Geneva 1599
(3) Seeing [it is] a righteous thing with God to recompense tribulation to them that trouble you;
(3) A proof: God is just, and therefore he will worthily punish the unjust, and will do away the miseries of his people.
John Gill
Seeing it is a righteous thing with God,.... That which is righteous in itself, is righteous in the sight of God, but it is not always so with men; men may think it a righteous thing that they should be rewarded for persecuting the followers of Christ, supposing they hereby do God good service; but on the contrary, with God, and in his sight and account, it is a righteous thing, or a point of justice,
to recompence tribulation to them that trouble you: persecution is an affliction, or a trouble to the saints; persecutors trouble them in their minds and bodies, in their persons and property; they trouble their minds by casting reflections and reproaches upon them, by severe revilings, and cruel mockings, which all are not alike able to bear; and they trouble and afflict their bodies by imprisonment and bonds, by scourging and beating, and various cruel and torturing deaths; and they disturb them in the possession of their estates, by spoiling their goods, and confiscating them to their own use; and it is but according to "lex talionis", the law of retaliation, to render tribulation to such troublers of God's Israel; and to them it is recompensed, either in this world, or in the world to come: sometimes in this world persecutors are manifest instances of God's judgments and wrath upon them, as Herod, who stretched out his hands to vex certain of the church, killed James the brother of John, and imprisoned Peter, and was smitten by the angel of the Lord, and was eaten of worms; and the Jews, who were now the only and the implacable persecutors of the saints, in a short time had the wrath of God come upon them to the uttermost, even upon their nation, city, and temple, upon their persons and property. And if not in this life, it is a certain thing that hereafter such shall have indignation and wrath, tribulation and anguish; they shall be cast into outward darkness, into the lake of fire; and the hottest place in hell will be their portion, even devouring flames, and everlasting burnings; and are what is designed by tribulations here.
John Wesley
It is a righteous thing with God - (However men may judge) to transfer the pressure from you to them. And it is remarkable that about this time, at the passover, the Jews raising a tumult, a great number (some say thirty thousand) of them were slain. St. Paul seems to allude to this beginning of sorrows, Th1 2:16, which did not end but with their destruction.
Robert Jamieson, A. R. Fausset and David Brown
seeing it is a righteous thing--This justifies the assertion above of there being a "righteous judgment" (Th2 1:5), namely, "seeing that it is (literally, 'if at least,' 'if at all events it is') a righteous thing with (that is, in the estimation of) God" (which, as we all feel, it certainly is). Our own innate feeling of what is just, in this confirms what is revealed.
recompense--requite in kind, namely, tribulation to them that trouble you (affliction to those that afflict you); and to you who are troubled, rest from trouble.
1:71:7: եւ ձեզ նեղելոցդ հանգի՛ստ ընդ մեզ՝ ՚ի յայտնութեանն Տեառն մերոյ Յիսուսի, յերկնից հրեշտակօք զօրութեան իւրոյ[4621]. [4621] Ոմանք. ՚Ի յայտնութիւն Տեառն Յիսուսի։
7 իսկ ձեզ՝ նեղութիւն կրածներիդ՝ հանգիստ մեզ հետ, երբ Տէր Յիսուս յայտնուի երկնքից՝ իր հրեշտակների զօրքով՝
7 Եւ ձեզի նեղութիւն կրողներուդ՝ մեզի հետ հանգիստ, երբ Տէր Յիսուս երկնքէն յայտնուի իր զօրաւոր հրեշտակներովը,
եւ ձեզ նեղելոցդ հանգիստ ընդ մեզ ի յայտնութեանն Տեառն մերոյ Յիսուսի յերկնից հրեշտակօք զօրութեան իւրոյ:

1:7: եւ ձեզ նեղելոցդ հանգի՛ստ ընդ մեզ՝ ՚ի յայտնութեանն Տեառն մերոյ Յիսուսի, յերկնից հրեշտակօք զօրութեան իւրոյ[4621].
[4621] Ոմանք. ՚Ի յայտնութիւն Տեառն Յիսուսի։
7 իսկ ձեզ՝ նեղութիւն կրածներիդ՝ հանգիստ մեզ հետ, երբ Տէր Յիսուս յայտնուի երկնքից՝ իր հրեշտակների զօրքով՝
7 Եւ ձեզի նեղութիւն կրողներուդ՝ մեզի հետ հանգիստ, երբ Տէր Յիսուս երկնքէն յայտնուի իր զօրաւոր հրեշտակներովը,
zohrab-1805▾ eastern-1994▾ western am▾
1:77: а вам, оскорбляемым, отрадою вместе с нами, в явление Господа Иисуса с неба, с Ангелами силы Его,
1:7  καὶ ὑμῖν τοῖς θλιβομένοις ἄνεσιν μεθ᾽ ἡμῶν ἐν τῇ ἀποκαλύψει τοῦ κυρίου ἰησοῦ ἀπ᾽ οὐρανοῦ μετ᾽ ἀγγέλων δυνάμεως αὐτοῦ
1:7. καὶ (and) ὑμῖν (unto-ye) τοῖς (unto-the-ones) θλιβομένοις ( unto-being-pressed ) ἄνεσιν (to-a-sending-up) μεθ' (with) ἡμῶν (of-us) ἐν (in) τῇ (unto-the-one) ἀποκαλύψει (unto-a-shrouding-off) τοῦ (of-the-one) κυρίου (of-Authority-belonged) Ἰησοῦ (of-an-Iesous) ἀπ' (off) οὐρανοῦ (of-a-sky) μετ' (with) ἀγγέλων (of-messengers) δυνάμεως (of-an-ability) αὐτοῦ (of-it,"
1:7. et vobis qui tribulamini requiem nobiscum in revelatione Domini Iesu de caelo cum angelis virtutis eiusAnd to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with the angels of his power:
7. and to you that are afflicted rest with us, at the revelation of the Lord Jesus from heaven with the angels of his power
1:7. And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels,
1:7. and to repay you, who are being troubled, with a repose with us, when the Lord Jesus is revealed from heaven with the Angels of his virtue,
And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels:

7: а вам, оскорбляемым, отрадою вместе с нами, в явление Господа Иисуса с неба, с Ангелами силы Его,
1:7  καὶ ὑμῖν τοῖς θλιβομένοις ἄνεσιν μεθ᾽ ἡμῶν ἐν τῇ ἀποκαλύψει τοῦ κυρίου ἰησοῦ ἀπ᾽ οὐρανοῦ μετ᾽ ἀγγέλων δυνάμεως αὐτοῦ
1:7. et vobis qui tribulamini requiem nobiscum in revelatione Domini Iesu de caelo cum angelis virtutis eius
And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with the angels of his power:
1:7. And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels,
1:7. and to repay you, who are being troubled, with a repose with us, when the Lord Jesus is revealed from heaven with the Angels of his virtue,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Отрада - anesiV - буквально ослабление, и всегда употребляется у Ап. Павла по контрасту с qluyiV. - "С нами", т. е. с Ап. П. и его спутниками. Выражение "во откровении" - en th apokaluyei - здесь взято вместо выражения "парусия" (ср. 1Кор.I:7; 1: Петра I:7, 13; IV:13. В пастырских посланиях Ап. П. употребляется выражение epifaneia). Что касается смысла этих двух терминов, то кратко он может быть выражен так: парусия делает ударение на "присутствии" Господа с его последователями, которое должно окончательно стать совершенным при Его пришествии; "апокалипсис" же указывает на то, что "явление" Христа будет вместе с тем и "откровением" Божественного плана и целей мироздания, к воплощению которых медленно движется вся мировая система. "С ангелами силы Его" - с ангелами, служителями силы Его. Здесь мы должны обратить внимание на то бесстрастие, с которым Ап. Павел прилагает к явлению нашего Господа все те феномены, которые в В. Завете представляются символами присутствия Божия, как то: ангелы-служители (Пс LXVII, ст. 17) и пламя огня (Исх III:2; XIX:18: и др.). В некоторых случаях Ап., говоря о Христе, прилагает к Нему как раз те самые выражения, которые употребляются Еврейскими пророками в приложении к Богу (Lightfoot, op. cit. 102.). Это обстоятельство имеет громадное апологическое значение и показывает, как рано явилась идея божества Христа, и Его равенство с Богом.
Adam Clarke: Commentary on the Bible - 1831
1:7: And to you who are troubled, rest with us - And while they have tribulation, you shall have that eternal rest which remains for the people of God.
When the Lord Jesus shall be revealed - But this fullness of tribulation to them, and rest to you, shall not take place till the Lord Jesus come to judge the world.
With his mighty angels - The coming of God to judge the world is scarcely ever spoken of in the sacred writings without mentioning the holy angels, who are to accompany him, and to form his court or retinue. See Deu 33:2; Mat 25:31; Mat 16:27; Mat 26:64; Mar 8:38.
Albert Barnes: Notes on the Bible - 1834
1:7: And to you who are troubled - That is, "it will be a righteous thing for God to give to you who are persecuted rest in the last day." As it will be right and proper to punish the wicked, so it will he right to reward the good. It will not, however, be in precisely the same sense. The wicked will deserve all that they will suffer, but it cannot be said that the righteous will deserve the reward which they will receive. It will be right and proper, because:
(1) there is a fitness that they who are the friends of God should be treated as such, or it is proper that he should show himself to be their friend; and,
(2) because in this life this is not always clearly done. They are often less prospered, and less happy in their outward circumstances, than the wicked. There is, therefore, a propriety that in the future state God should manifest himself as their friend, and show to assembled worlds that he is not indifferent to character, or that wickedness does not deserve his smiles, and piety incur his frown. At the same time, however, it will be owing wholly to his grace that any are ever admitted to heaven.
Rest - The future happiness of believers is often represented under the image of rest. It is rest like that of the weary laborer after his day of toil; rest, like that of the soldier after the hardships of a long and perilous march; rest, like the calm repose of one who has been racked with pain; see the notes on Heb 4:9. The word "rest" here (ἄνεσις anesis) means a letting loose, a remission, a relaxation; and hence composure, quiet; Co2 2:12; Co2 7:5.
With us - That is, with Paul, Silas, and Timothy; Th2 1:1. It would increase the comfort of the Thessalonians derived from the anticipation of the future world, to reflect that they would meet their religious teachers and friends there. It always augments the anticipated joy of heaven to reflect that we are to share its blessedness with them. There is no envy among those who anticipate heaven; there will be none there. They who desire heaven at all, desire that it may be shared in the highest degree by all who are dear to them.
When the Lord Jesus shall be Rev_ealed from heaven - Shall appear; shall come from heaven; see the notes, Th1 4:6.
With his mighty angels - Margin, "angels of his power." So the Greek. The sense is, that angels of exalted rank and glory will accompany him; see the Th1 4:16 note; Mat 24:31; Mat 25:31 notes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: who: Isa 57:2; Mat 5:10-12; Luk 16:25; Rom 8:17; Co2 4:17; Ti2 2:12; Heb 4:1, Heb 4:9, Heb 4:11; Pe1 4:1; Rev 7:14-17, Rev 14:13, Rev 21:4
when: Mat 13:39-43, Mat 16:27, Mat 25:31, Mat 26:64; Mar 8:38, Mar 14:62; Joh 1:51; Act 1:11; Th1 4:16, Th1 4:17; Tit 2:13; Heb 9:28; Jde 1:14, Jde 1:15; Rev 1:7, Rev 20:11
his mighty angels: Gr. the angels of his power, Joh 1:3; Eph 1:2; Col 1:16; Pe1 3:22; Rev 22:6, Rev 22:9, Rev 22:16
2 Thessalonians 1:8
Geneva 1599
And to you who are troubled rest (4) with us, (5) when the Lord Jesus shall be revealed from heaven with his mighty angels,
(4) He strengthens and encourages them also along the way by this means, that the condition both of this present state and the state to come, is common to him with them. (5) A most glorious description of the second coming of Christ, to be set against all the miseries of the godly, and the triumphs of the wicked.
John Gill
And to you who are troubled, rest with us,.... This is another branch of the justice of God, in rendering to them who are afflicted and persecuted for righteousness sake, "rest"; a relaxation or rest from persecutions, for a while at least; as the churches of Judea, Galilee, and Samaria had, from that persecution raised at the death of Stephen, Acts 9:31 and as the Christians had at the destruction of Jerusalem; which though it was a day of vengeance to the unbelieving Jews, were times of refreshing to the saints, who were now delivered from their persecutors: or rather this designs a rest which remains for the saints after death in the grave, and at the coming of the Lord, and to all eternity; when they shall rest from all their toil and labour, and be freed from sin, and all disquietude by it, and from the temptations of Satan, and likewise from the persecutions of men; see Job 3:17. And this will be enjoyed in company with the apostles, and other believers; and as it is some alleviation to the sufferings and afflictions of saints now, that the same are accomplished in others, so it will enhance the heavenly glory, rest, and felicity, that they will be partners and sharers in it with the apostles of Christ Jesus, and have the same crown of glory they have; and indeed their company and conversation will be a part of their happiness.
When the Lord Jesus shall be revealed from heaven; then will the justice of God take place in both the above branches and instances of it, rendering tribulation to persecutors, and rest to the persecuted. Christ, ever since a cloud received him out of the sight of the apostles up to heaven, has been, as it were, hid, and has not been seen with corporeal eyes by men on earth ever since, but by a very few, as Stephen, and the Apostle Paul; he has only been seen by an eye of faith; at his second coming there will be a revelation of him, and every eye shall see him: and this revelation of him will be "from heaven": thither he was received at his ascension, and there he now is; and here he is received, and will be retained until the end of all things; and from hence the saints expect him, and from hence will he descend in person, and then he will be revealed, and appear to the view of everyone: and that
with his mighty angels; which will add to the glory, majesty, and solemnity of that appearance: these are called his angels, because he is the Creator of them, and the object of their worship and adoration, and he is the Lord and head of them, and they are ministering spirits to him and his; and "mighty" angels, because they excel all other creatures in strength; a remarkable instance of the might and strength of angels is in 4Kings 19:35. The words from the original text may be rendered, "with the angels of his power"; as they are by the Vulgate Latin, Arabic, and Ethiopic versions, for they will be the ministers of the power of Christ in gathering the elect from the four winds, and all nations, before Christ; and in taking out of his kingdom all that offend, and do iniquity; and in severing the righteous from the wicked; and in casting the latter into the furnace of fire. The Syriac version reads the words, "with the power of his angels".
Robert Jamieson, A. R. Fausset and David Brown
rest--governed by "to recompense" (Th2 1:6). The Greek is literally, "relaxation"; loosening of the tension which had preceded; relaxing of the strings of endurance now so tightly drawn. The Greek word for "rest," Mt 11:28, is distinct, namely, cessation from labor. Also, Heb 4:9, "A keeping of sabbath."
with us--namely, Paul, Silas, and Timothy, the writers, who are troubled like yourselves.
when--at the time when . . . ; not sooner, not later.
with his mighty angels--rather as the Greek, "with the angels of His might," or "power," that is, the angels who are the ministers by whom He makes His might to be recognized (Mt 13:41, Mt 13:52). It is not their might, but His might, which is the prominent thought.
1:81:8: ՚ի բո՛ց հրոյ առնուլ զվրէժս յայնցանէ ոյք ո՛չ ճանաչեն զԱստուած, եւ որ ո՛չ հնազանդին աւետարանին Տեառն մերոյ Յիսուսի[4622]։ [4622] Ոմանք. Վրէժս ՚ի նոցանէ որք... եւ ոչ հնա՛՛. Տեառն մերոյ Յիսուսի Քրիստոսի։
8 կրակի բոցով վրէժ լուծելու համար նրանցից, որոնք չեն ճանաչում Աստծուն եւ չեն հնազանդւում մեր Տէր Յիսուս Քրիստոսի Աւետարանին.
8 Բորբոքած կրակով վրէժ առնելու անոնցմէ՝ որ Աստուած չեն ճանչնար եւ մեր Տէր Յիսուս Քրիստոսին աւետարանին չեն հնազանդիր.
ի բոց հրոյ առնուլ զվրէժս յայնցանէ ոյք ոչ ճանաչեն զԱստուած, եւ որ ոչ հնազանդին աւետարանին Տեառն մերոյ Յիսուսի Քրիստոսի:

1:8: ՚ի բո՛ց հրոյ առնուլ զվրէժս յայնցանէ ոյք ո՛չ ճանաչեն զԱստուած, եւ որ ո՛չ հնազանդին աւետարանին Տեառն մերոյ Յիսուսի[4622]։
[4622] Ոմանք. Վրէժս ՚ի նոցանէ որք... եւ ոչ հնա՛՛. Տեառն մերոյ Յիսուսի Քրիստոսի։
8 կրակի բոցով վրէժ լուծելու համար նրանցից, որոնք չեն ճանաչում Աստծուն եւ չեն հնազանդւում մեր Տէր Յիսուս Քրիստոսի Աւետարանին.
8 Բորբոքած կրակով վրէժ առնելու անոնցմէ՝ որ Աստուած չեն ճանչնար եւ մեր Տէր Յիսուս Քրիստոսին աւետարանին չեն հնազանդիր.
zohrab-1805▾ eastern-1994▾ western am▾
1:88: в пламенеющем огне совершающего отмщение не познавшим Бога и не покоряющимся благовествованию Господа нашего Иисуса Христа,
1:8  ἐν πυρὶ φλογός, διδόντος ἐκδίκησιν τοῖς μὴ εἰδόσιν θεὸν καὶ τοῖς μὴ ὑπακούουσιν τῶ εὐαγγελίῳ τοῦ κυρίου ἡμῶν ἰησοῦ,
1:8. ἐν ( in ) πυρὶ ( unto-a-fire ) φλογός , ( of-a-blaze ," διδόντος ( of-giving ) ἐκδίκησιν ( to-a-coursing-out ) τοῖς ( unto-the-ones ) μὴ ( lest ) εἰδόσι ( unto-having-had-come-to-see ) θεὸν ( to-a-Deity ) καὶ (and) τοῖς ( unto-the-ones ) μὴ ( lest ) ὑπακούουσιν ( unto-hearing-under ) τῷ (unto-the-one) εὐαγγελίῳ (unto-a-goodly-messagelet) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ, (of-an-Iesous,"
1:8. in flamma ignis dantis vindictam his qui non noverunt Deum et qui non oboediunt evangelio Domini nostri IesuIn a flame of fire, giving vengeance to them who know not God and who obey not the gospel of our Lord Jesus Christ.
8. in flaming fire, rendering vengeance to them that know not God, and to them that obey not the gospel of our Lord Jesus:
1:8. In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:
1:8. granting vindication, by a flame of fire, against those who do not know God and who are not obedient to the Gospel of our Lord Jesus Christ.
In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:

8: в пламенеющем огне совершающего отмщение не познавшим Бога и не покоряющимся благовествованию Господа нашего Иисуса Христа,
1:8  ἐν πυρὶ φλογός, διδόντος ἐκδίκησιν τοῖς μὴ εἰδόσιν θεὸν καὶ τοῖς μὴ ὑπακούουσιν τῶ εὐαγγελίῳ τοῦ κυρίου ἡμῶν ἰησοῦ,
1:8. in flamma ignis dantis vindictam his qui non noverunt Deum et qui non oboediunt evangelio Domini nostri Iesu
In a flame of fire, giving vengeance to them who know not God and who obey not the gospel of our Lord Jesus Christ.
1:8. In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:
1:8. granting vindication, by a flame of fire, against those who do not know God and who are not obedient to the Gospel of our Lord Jesus Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Отмщение - ekdikhsiV - полное и совершенное воздаяние. Здесь опять приписывается Христу роль, которая в В. З. отдается Самому Богу, совершающему суд. Слова: "не познавшим Бога и не покоряющимся" - указывают на два класса людей, именно на тех, которые, не будучи в состоянии слышать слово Евангелия, все же отвергают свет естественной религии, который в некотором смысле открывает им Бога; указывает и на тех, которые, будут ли они язычники, или же Евреи, услышав слова Евангелия, все же отказываются принять Его" (Lightfoot, op. cit. стр. 103.).
Adam Clarke: Commentary on the Bible - 1831
1:8: In flaming fire - Εν φλογι πυρος· In thunder and lightning, taking vengeance - inflicting just punishment on them that know not God - the heathen who do not worship the true God, and will not acknowledge him, but worship idols; and on them that obey not the Gospel - the Jews, particularly who have rejected the Gospel, and persecuted Christ and his messengers; and all nominal Christians who, though they believe the Gospel as a revelation from God, yet do not obey it as a rule of life.
Albert Barnes: Notes on the Bible - 1834
1:8: In flaming fire - This is a circumstance which is not noticed in the account of his appearing in the parallel place in Th1 4:16. The object of the apostle here seems to be to represent him as coming amidst vivid flashes of lightning. He is commonly described as coming in clouds, and to that common description there is here added the image of incessant lightnings, as if the whole heavens were illuminated with a continued blaze.
Taking vengeance - Margin, "yielding." Greek, "giving. The word "vengeance" is used in the sense of punishment, for there cannot be in God what literally corresponds with the passion of Rev_enge; compare the notes on Rom 12:19.
On them that know not God. - On all who are strangers to him; that is, who are living in pagan darkness, or who, having heard of him, have no practical acquaintance with him.
And that obey not the gospel of our Lord Jesus Christ. - Who do not embrace it, and practice its precepts in their lives; compare the notes on Rom 2:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: flaming: Gen 3:24; Deu 4:11, Deu 5:5; Psa 21:8, Psa 21:9, Psa 50:2-6; Dan 7:10; Mat 25:41, Mat 25:46; Heb 10:27, Heb 12:29; Pe2 3:7, Pe2 3:10-12; Rev 20:10, Rev 20:14, Rev 20:15, Rev 21:8
taking: or, yielding vengeance, Deu 32:35, Deu 32:41, Deu 32:42; Psa 2:9-12, Psa 94:1; Isa 61:2, Isa 63:4-6; Heb 10:30; Rev 6:10, Rev 6:16, Rev 6:17
that know: Exo 5:2; Sa1 2:12; Psa 9:10, Psa 79:6; Isa 27:11; Jer 9:6; Zep 1:6; Joh 3:19, Joh 8:19; Rom 1:28; Co1 15:34; Th1 4:5
and that: Deu 4:30; Psa 18:44; Isa 1:19; Act 6:7; Rom 1:5, Rom 2:7, Rom 2:8, Rom 6:16, Rom 10:16, Rom 15:18; Rom 16:26; Co2 10:5; Gal 3:1; Heb 2:3, Heb 5:9, Heb 11:8; Pe1 1:2, Pe1 3:6, Pe1 4:17
2 Thessalonians 1:9
Geneva 1599
In flaming fire taking vengeance on them (6) that know not God, and that obey not the gospel of our Lord Jesus Christ:
(6) There is no knowledge of God to salvation, without the Gospel of Christ.
John Gill
In flaming fire,.... Which may either refer to Christ, who will be revealed from heaven in such a manner; and whose coming will be as the lightning, not only sudden, but glorious, illustrious, and visible; he will be seen and easily discerned; there will be such a light and flaming fire about him, which, as it will serve to make him visible, will greatly add to the majesty of his appearance, and strike terror to his enemies, and burn them up round about; see Dan 7:7 or else it may refer to the angels, who shall descend in fiery forms, which is agreeably to their nature, Ps 104:4 and so they appeared in the forms of horses of fire, and chariots of fire, when Elijah was carried up to heaven. And it is a tradition of the Jews (z), that the angel Gabriel descended , "in a flame of fire", to burn Moses, as he was in the inn, when upon his journey from Midian to Egypt: or this clause may be read in construction with the following, as it is in the Vulgate Latin and Syriac versions, "in flaming fire taking vengeance"; and so expresses the manner in which vengeance will be taken on the wicked by Christ, the Judge of all, to whom it belongs: and the punishment of ungodly men is often signified by fire, and flames of fire, by the fire of hell, and a lake which burns with fire and brimstone, by a furnace of fire, everlasting fire, and fire that cannot be quenched, to set forth the endless torture and inconceivable misery of the damned; and it may be, some regard is had to the general conflagration, which will be at the coming of Christ, when the heavens, being on fire, shall be dissolved, the elements shall melt with fervent heat, and the earth, and all that is in it, shall be burnt up, when the bodies of the wicked, then living, will be consumed in flames of fire, and their souls feel the wrath of the Almighty. The persons who will then be punished, and on whom vengeance will be taken, are described as follows,
on them that know not God; which is a periphrasis, or common character of the Gentiles, Th1 4:5 who know not the one, true, and living God; or know him not so as to glorify him as God, and be thankful to him for the mercies they receive from him, and still less know him in Christ Jesus; which ignorance of theirs is not without sin, nor will it excuse from punishment; for though vengeance will not be taken on them, because they have not a spiritual saving knowledge of God, in the Mediator Jesus Christ, who never was revealed to them; yet forasmuch as they had the light and law of nature, by which the being of God, and the invisible perfections of his nature might be seen and understood, and much of his will, with respect to moral good and evil, be known, against both which they have rebelled, and having sinned, will perish without law: though it may also include all such persons, who having been favoured with an external revelation, have professed to know God, and yet in works have denied him:
and that obey not the Gospel of the Lord Jesus Christ; of which Christ is the author, was the preacher, and is the sum and substance; which is good news and glad tidings of the grace of, God, of peace, pardon, righteousness, life, and salvation by Christ; which may be said to be obeyed, when it is received and embraced by faith, with and from the heart, and confession is made of it with the mouth, and the ordinances of it are submitted to; and which is called the obedience of faith, because faith without obedience is not right, and obedience without faith is of no avail: but all that hear the Gospel do not obey it; there are some that disbelieve and reject the doctrines and ordinances of it, and others that, do profess it, and do not yield a cordial and cheerful obedience to it; both may be reckoned among the disobeyers of it: and though the unbelieving Jews may be chiefly designed here, yet deists of every age and place, where the Gospel revelation has come, and carnal professors, and profane despisers everywhere, may be included; whose condemnation will be aggravated by the external light which has shone around them, and they have hated; the severest punishment will be inflicted on them; it will be more tolerable for Tyre and Sidon, Sodom and Gomorrah, than for such persons; see 1Pet 4:17.
(z) Zohar in Gen. fol. 63. 2.
John Wesley
Taking vengeance - Does God barely permit this, or (as "the Lord" once "rained brimstone and fire from the Lord out of heaven," Gen 19:24) does a fiery stream go forth from him for ever? Who know not God - (The root of all wickedness and misery) who remain in heathen ignorance. And who obey not - This refers chiefly to the Jews, who had heard the gospel.
Robert Jamieson, A. R. Fausset and David Brown
In flaming fire--Greek, "In flame of fire"; or, as other oldest manuscripts read, "in fire of flame." This flame of fire accompanied His manifestation in the bush (Ex 3:2); also His giving of the law at Sinai (Ex 19:18). Also it shall accompany His revelation at His advent (Dan 7:9-10), symbolizing His own bright glory and His consuming vengeance against His foes (Heb 10:27; Heb 12:29; 2Pet 3:7, 2Pet 3:10).
taking--literally, "giving" them, as their portion, "vengeance."
know not God--the Gentiles primarily (Ps 79:6; Gal 4:8; Th1 4:5); not of course those involuntarily not knowing God, but those wilfully not knowing Him, as Pharaoh, who might have known God if he would, but who boasted "I know not the Lord" (Ex 5:2); and as the heathen persecutors who might have known God by the preaching of those whom they persecuted. Secondarily, all who "profess to know God but in works deny Him" (Tit 1:16).
obey not the gospel--primarily the unbelieving Jews (Rom 10:3, Rom 10:16); secondarily, all who obey not the truth (Rom 2:8).
Christ--omitted by some of the oldest manuscripts, and retained by others.
1:91:9: Որք տայցեն վրէ՛ժս ՚ի սատակումն յաւիտենից՝ յերեսաց Տեառն՝ եւ ՚ի փառաց զօրութեան նորա[4623]. [4623] Ոմանք. Որք տացեն վր՛՛... յերեսաց ահի Տեառն՝ եւ ՚ի։
9 նրանց պատիժը պիտի լինի յաւիտենական կործանումը՝ հեռու Տիրոջ ներկայութիւնից եւ նրա փառաւոր զօրութիւնից,
9 Որոնք պիտի պատժուին յաւիտենական աւերումով եւ պիտի վտարուին Տէրոջը երեսէն ու անոր զօրութեանը փառքէն,
որք տայցեն վրէժս ի սատակումն յաւիտենից յերեսաց Տեառն եւ ի փառաց զօրութեան նորա:

1:9: Որք տայցեն վրէ՛ժս ՚ի սատակումն յաւիտենից՝ յերեսաց Տեառն՝ եւ ՚ի փառաց զօրութեան նորա[4623].
[4623] Ոմանք. Որք տացեն վր՛՛... յերեսաց ահի Տեառն՝ եւ ՚ի։
9 նրանց պատիժը պիտի լինի յաւիտենական կործանումը՝ հեռու Տիրոջ ներկայութիւնից եւ նրա փառաւոր զօրութիւնից,
9 Որոնք պիտի պատժուին յաւիտենական աւերումով եւ պիտի վտարուին Տէրոջը երեսէն ու անոր զօրութեանը փառքէն,
zohrab-1805▾ eastern-1994▾ western am▾
1:99: которые подвергнутся наказанию, вечной погибели, от лица Господа и от славы могущества Его,
1:9  οἵτινες δίκην τίσουσιν ὄλεθρον αἰώνιον ἀπὸ προσώπου τοῦ κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ,
1:9. οἵτινες (which-ones) δίκην (to-a-coursing) τίσουσιν (they-shall-recompense) ὄλεθρον (to-a-destruction) αἰώνιον (to-aged-belonged) ἀπὸ ( off ) προσώπου ( of-looked-toward ) τοῦ ( of-the-one ) κυρίου ( of-Authority-belonged ) καὶ ( and ) ἀπὸ ( off ) τῆς ( of-the-one ) δόξης ( of-a-recognition ) τῆς ( of-the-one ) ἰσχύος ( of-a-force-holding ) αὐτοῦ , ( of-it ,"
1:9. qui poenas dabunt in interitu aeternas a facie Domini et a gloria virtutis eiusWho shall suffer eternal punishment in destruction, from the face of the Lord and from the glory of his power:
9. who shall suffer punishment, eternal destruction from the face of the Lord and from the glory of his might,
1:9. Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;
1:9. These shall be given the eternal punishment of destruction, apart from the face of the Lord and apart from the glory of his virtue,
Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power:

9: которые подвергнутся наказанию, вечной погибели, от лица Господа и от славы могущества Его,
1:9  οἵτινες δίκην τίσουσιν ὄλεθρον αἰώνιον ἀπὸ προσώπου τοῦ κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ,
1:9. qui poenas dabunt in interitu aeternas a facie Domini et a gloria virtutis eius
Who shall suffer eternal punishment in destruction, from the face of the Lord and from the glory of his power:
1:9. Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;
1:9. These shall be given the eternal punishment of destruction, apart from the face of the Lord and apart from the glory of his virtue,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: "Вечная погибель"... Раз мы будем иметь в виду учение Ап. P. о грядущем веке, который должен всецело занять место "сего века", то погибель, конечно, будет вечная. Слово "от лица" здесь носит локальный смысл, и указывает на вечное удаление от лица Божия.
Adam Clarke: Commentary on the Bible - 1831
1:9: Who shall be punished - What this everlasting destruction consists in we cannot tell. It is not annihilation, for their being continues; and as the destruction is everlasting, it is an eternal continuance and presence of substantial evil, and absence of all good; for a part of this punishment consists in being banished from the presence of the Lord - excluded from his approbation, for ever; so that the light of his countenance can be no more enjoyed, as there will be an eternal impossibility of ever being reconciled to him.
The glory of his power - Never to see the face of God throughout eternity is a heart-rending, soul-appalling thought; and to be banished from the glory of his power, that power the glory of which is peculiarly manifested in saving the lost and glorifying the faithful, is what cannot be reflected on without confusion and dismay. But this must be the lot of all who acknowledge not God, and obey not the Gospel of our Lord Jesus Christ.
Albert Barnes: Notes on the Bible - 1834
1:9: Who shall be punished with everlasting destruction; - see the notes on Mat 25:41, Mat 25:46. The word which is here rendered "destruction" (ὄλεθρον olethron), is different from that which occurs in Mat 25:46, and which is there rendered "punishment" - κόλασις kolasis. The word ὄλεθρον olethron - "olethron" - occurs only here and in Co1 5:5; Th1 5:3; Ti1 6:9; in each of which places it is rendered destruction. It does not denote annihilation, but is used in the same sense in which we use the word when we say that a thing is destroyed. Thus, health is destroyed when it fails; property is destroyed when it is burned or sunk in the ocean; a limb is destroyed that is lost in battle; life is destroyed when one dies. In the case before us, the destruction, whatever it be, is:
(1) to be continued foRev_er; and,
(2) is to be of the nature of punishment.
The meaning then must be, that the soul is destroyed as to the great purposes of its being - its enjoyment, dignity, honor, holiness, happiness. It will not be annihilated, but will live and linger on in destruction. It seems difficult to conceive how anyone can profess to hold that this passage is a part of the Word of God, and yet deny the doctrine of future eternal punishment. It would not be possible to state that doctrine in clearer language than this. It is never is in clearer language in any creed or confession of faith, and if it is not true that the wicked will be punished foRev_er, then it must be admitted that it would not have been possible to Rev_eal the doctrine in human language!
From the presence of the Lord - That is, a part of their punishment will consist in being banished from the immediate presence of the Lord. There is a sense in which God is everywhere present, and in that sense he will be in the world where the wicked will dwell, to punish them. But the phrase is also used to denote his more immediate presence; the place where are the symbols of his majesty and glory; the home of the holy and the blessed. It is in that sense that the word is used here, and the idea is, that it will be one of the circumstances contributing to the deeper woe of the place of punishment, that those who dwell there will be banished from that holy abode, and will never be permitted to enter there.
And from the glory of his power - The meaning seems to be, that they will not be able to endure the manifestation of his power and majesty when he shall appear, but will be driven away by it into outer darkness; see Th2 2:8. The Saviour, in describing his second coming, uses this language: "They shall see the Son of man coming in the clouds of heaven, with power and great glory;" Mat 24:30. There will be a great exhibition of both. The power will be seen in the convulsions of nature which will precede or attend him; in the resurrection of the dead; and in the bringing of all to judgment: and the glory will be seen in his own person; the dignity and number of his attendants; and the honor that shall then be conferred on him as the final Judge of all mankind. By the manifestation of that power and glory the wicked will be driven away into eternal ruin. They will not be able to stand before it, and though, in common with the righteous, they may see the majesty of the Redeemer in the last day, yet they will be driven away to witness it no more.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: be: Isa 33:14, Isa 66:24; Dan 12:2; Mat 25:41, Mat 25:46, Mat 26:24; Mar 9:43-49; Luk 16:25, Luk 16:26; Joh 5:14; Phi 3:19; Heb 10:29; Pe2 2:17, Pe2 3:7; Jde 1:13; Rev 14:10, Rev 14:11, Rev 20:14, Rev 21:8, Rev 22:15
from the presence: Gen 3:8, Gen 4:16; Job 21:14, Job 22:17; Psa 16:11, Psa 51:11; Mat 7:23, Mat 22:13, Mat 25:41; Luk 13:27
the glory: Th2 2:8; Deu 33:2; Isa 2:10, Isa 2:19, Isa 2:21; Mat 16:27, Mat 24:30; Tit 2:13 *Gr: Rev 20:11
2 Thessalonians 1:10
John Gill
Who shall be punished with everlasting destruction,.... With destruction both of soul and body, though not with the annihilation of either; their gnawing worm of conscience will never die, and the fire of divine wrath will never be quenched; the smoke of their torment will ascend for ever. Sin being committed against an infinite and eternal Being, will be infinite in its duration; nor will it cease to be in the persons punished, who will not be in the least reformed or purged from sin by punishment; which will make the continuance of it just and necessary. And these will be driven
from the presence of the Lord; as the former clause may express the punishment of sense the wicked will feel in their own breasts, this may intend the punishment of loss; or what they will be deprived of, the presence of the Lord, in which the happiness of angels, and of glorified saints lies; and may also signify how sudden and terrible their destruction will be. As soon as the Lord appears, they will perish at his presence like wax before the fire; and so awful will be his appearance, they will flee from it with the utmost terror, and call to the rocks and mountains to hide them from the face of the Lord, and to screen them from his wrath:
and from the glory of his power; or his glorious power, in which he shall come, and which will be exerted, and shown in raising the dead, and gathering all nations before him, in passing sentence on them, and in executing it. For he has power, as to save, so to destroy, as to glorify the bodies and souls of his saints, so to destroy the wicked, both body and soul, in hell; and the glory of his power will be seen in the one, as well as in the other. And now it will be, that tribulation will be rendered to the troublers of the Lord's people.
John Wesley
From the glory of his power - Tremble, ye stout - hearted. Everlasting destruction - As there can be no end of their sins, (the same enmity against God continuing,) so neither of their punishment; sin and its punishment running parallel throughout eternity itself. They must of necessity, therefore, be cut off from all good, and all possibility of it. From the presence of the Lord - Wherein chiefly consists the salvation of the righteous. What unspeakable punishment is implied even in falling short of this, supposing that nothing more were implied in his taking vengeance!
Robert Jamieson, A. R. Fausset and David Brown
Who--Greek, "persons who," &c.
destruction from the presence of the Lord--driven far from His presence [ALFORD]. The sentence emanating from Him in person, sitting as Judge [BENGEL], and driving them far from Him (Mt 25:41; Rev_ 6:16; Rev_ 12:14; compare 1Pet 3:12; Is 2:10, Is 2:19). "The presence of the Lord" is the source whence the sentence goes forth; "the glory of His power" is the instrument whereby the sentence is carried into execution [EDMUNDS]. But ALFORD better interprets the latter clause (see Th2 1:10), driven "from the manifestation of His power in the glorification of His saints." Cast out from the presence of the Lord is the idea at the root of eternal death, the law of evil left to its unrestricted working, without one counteracting influence of the presence of God, who is the source of all light and holiness (Is 66:24; Mk 9:44).
1:101:10: յորժամ գայցէ փառաւո՛ր լինել ՚ի մէջ սրբոց իւրոց, եւ սքանչելի ՚ի մէջ ամենայն հաւատացելոց. զի հաւատարի՛մ եղեւ վկայութիւնն մեր ՚ի վերայ ձեր յաւուր յայնմիկ[4624]։ [4624] Ոմանք. Վկայութիւն մեր... յաւուրն յայնմիկ։
10 երբ նա գայ այն օրը՝ փառաւորուելու իր սրբերի մէջ, հիացմունքի արժանի դառնալու բոլոր հաւատացեալների մէջ (քանի որ մեր վկայութեանը հաւատացիք):
10 Երբ ինք գայ փառաւորուելու իր սուրբերուն մէջ եւ այն օրը հիանալի ըլլալու բոլոր հաւատացեալներուն մէջ, վասն զի մեր վկայութեան հաւատացիք։
յորժամ գայցէ փառաւոր լինել ի մէջ սրբոց իւրոց, եւ սքանչելի ի մէջ ամենայն հաւատացելոց, (զի հաւատարիմ եղեւ վկայութիւնն մեր ի վերայ ձեր,) յաւուր յայնմիկ:

1:10: յորժամ գայցէ փառաւո՛ր լինել ՚ի մէջ սրբոց իւրոց, եւ սքանչելի ՚ի մէջ ամենայն հաւատացելոց. զի հաւատարի՛մ եղեւ վկայութիւնն մեր ՚ի վերայ ձեր յաւուր յայնմիկ[4624]։
[4624] Ոմանք. Վկայութիւն մեր... յաւուրն յայնմիկ։
10 երբ նա գայ այն օրը՝ փառաւորուելու իր սրբերի մէջ, հիացմունքի արժանի դառնալու բոլոր հաւատացեալների մէջ (քանի որ մեր վկայութեանը հաւատացիք):
10 Երբ ինք գայ փառաւորուելու իր սուրբերուն մէջ եւ այն օրը հիանալի ըլլալու բոլոր հաւատացեալներուն մէջ, վասն զի մեր վկայութեան հաւատացիք։
zohrab-1805▾ eastern-1994▾ western am▾
1:1010: когда Он приидет прославиться во святых Своих и явиться дивным в день оный во всех веровавших, так как вы поверили нашему свидетельству.
1:10  ὅταν ἔλθῃ ἐνδοξασθῆναι ἐν τοῖς ἁγίοις αὐτοῦ καὶ θαυμασθῆναι ἐν πᾶσιν τοῖς πιστεύσασιν, ὅτι ἐπιστεύθη τὸ μαρτύριον ἡμῶν ἐφ᾽ ὑμᾶς, ἐν τῇ ἡμέρᾳ ἐκείνῃ.
1:10. ὅταν ( which-also-ever ) ἔλθῃ ( it-might-have-had-came ) ἐνδοξασθῆναι ( to-have-been-in-recknoned-to ) ἐν ( in ) τοῖς ( unto-the-ones ) ἁγίοις ( unto-hallow-belonged ) αὐτοῦ ( of-it ) καὶ (and) θαυμασθῆναι ( to-have-been-marvelled-to ) ἐν (in) πᾶσιν ( unto-all ) τοῖς (unto-the-ones) πιστεύσασιν , ( unto-having-trusted-of ,"ὅτι (to-which-a-one) ἐπιστεύθη (it-was-trusted-of) τὸ (the-one) μαρτύριον (a-witnesslet) ἡμῶν (of-us) ἐφ' (upon) ὑμᾶς, (to-ye," ἐν ( in ) τῇ ( unto-the-one ) ἡμέρᾳ ( unto-a-day ) ἐκείνῃ . ( unto-the-one-thither )
1:10. cum venerit glorificari in sanctis suis et admirabilis fieri in omnibus qui crediderunt quia creditum est testimonium nostrum super vos in die illoWhen he shall come to be glorified in his saints and to be made wonderful in all them who have believed; because our testimony was believed upon you in that day.
10. when he shall come to be glorified in his saints, and to be marveled at in all them that believed ( because our testimony unto you was believed) in that day.
1:10. 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.
1:10. when he arrives to be glorified in his saints, and to become a wonder in all those who have believed, in that day, because our testimony has been believed by you.
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:

10: когда Он приидет прославиться во святых Своих и явиться дивным в день оный во всех веровавших, так как вы поверили нашему свидетельству.
1:10  ὅταν ἔλθῃ ἐνδοξασθῆναι ἐν τοῖς ἁγίοις αὐτοῦ καὶ θαυμασθῆναι ἐν πᾶσιν τοῖς πιστεύσασιν, ὅτι ἐπιστεύθη τὸ μαρτύριον ἡμῶν ἐφ᾽ ὑμᾶς, ἐν τῇ ἡμέρᾳ ἐκείνῃ.
1:10. cum venerit glorificari in sanctis suis et admirabilis fieri in omnibus qui crediderunt quia creditum est testimonium nostrum super vos in die illo
When he shall come to be glorified in his saints and to be made wonderful in all them who have believed; because our testimony was believed upon you in that day.
1:10. 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.
1:10. when he arrives to be glorified in his saints, and to become a wonder in all those who have believed, in that day, because our testimony has been believed by you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: "Прославиться во святых", не чрез них, и не среди них, а именно в (en) них, ибо они служат как бы зеркалом, в котором отражаются Его бесконечные совершенства. То же можно сказать и о словах "во (en) всех веровавших" (Textus Receptus читает pisteuousin вместо W-H. pisteosasin). Конец стиха может быть передан так: Он явится дивным во всех веровавших, а следовательно и в вас, так как вы поверили нашему свидетельству.
Adam Clarke: Commentary on the Bible - 1831
1:10: When he shall come to be glorified in his saints - As the grace of God is peculiarly glorified in saving sinners and making them into saints, this gracious power will be particularly manifested in the great day, when countless millions will appear before that throne who have come out of great tribulation, and have washed their robes and made them white in the blood of the Lamb.
And to be admired - Οαυμασθηναι· To be wondered at among and on the account of all them that believe. Much as true believers admire the perfections of the Redeemer of mankind, and much as they wonder at his amazing condescension in becoming man, and dying for the sins of the world; all their present amazement and wonder will be as nothing when compared with what they shall feel when they come to see him in all his glory, the glory that he had with the father before the world was. In reference to this we may apply those words of St. John: "Beloved, now are we the sons of God; and it doth not yet appear what we shall be: but we know that when he shall appear we shall be like him; for we shall see him as he is." Jo1 3:2.
Instead of τοις πιστευουσιν, them that believe, τοις πιστευσασιν, them that have believed, is the reading of ABCDEF, many others, the later Syriac, Slavonic, Vulgate, and Itala, with most of the Greek fathers. This reading is undoubtedly genuine.
Because our testimony - was believed in that day - The members of this sentence seem to have been strangely transposed. I believe it should be read thus: "In that day, when he shall come to be glorified in his saints, and admired among all them that have believed; for our testimony was believed among you." The Thessalonians had credited what the apostles had said and written, not only concerning Jesus Christ in general, but concerning the day of judgment in particular.
Albert Barnes: Notes on the Bible - 1834
1:10: When he shall come to be glorified in his saints - That is, the redeemed in that day will be the means of promoting his glory, or the universe will see his glory manifested in their redemption. His chief glory as seen in that day will be connected with the fact that he has redeemed his people; and he will come in order that all the appropriate honor of such a work may then be manifested. He will be "glorified" then by the numbers that shall have been redeemed; by their patience in the trials through which they have passed; by the triumphs which religion shall have made on the earth; by their praises and songs, and by their ascent with him to the realms of blessedness.
And to be admired in all them that believe - This may either mean that he will be admired among or by them that believe; or that the ground of the admiration which he will receive in that day will be what will be seen in them; that is, their graces, their numbers, their joys, their triumphs will be the occasion of producing admiration of him - for he will be regarded as the source of it all. Tyndale renders it: "and to be made marvelous in all them that believe." The latter interpretation seems to me to be the correct one. The general idea is, that Christ in that day will be manifested in a glorious manner, and that the source of his highest triumphs will be what is seen in the saints. His main honor when he returns to the world will not be the outward splendors which will attend his coming, nor the angels that will accompany him, nor the manifestation of his power over the elements, but the church which he has redeemed. It will then be seen that he is worthy of universal admiration, for having redeemed that church. He shall then be admired or glorified in his people:
(1) for having conceived the plan of redeeming them;
(2) for being willing to become incarnate and to die to save them;
(3) for the defense of his church in all its persecutions and trials;
(4) for raising his people from the dead;
(5) for the virtues and graces which they will exhibit in that day.
This appropriate honor of Christ in the church has never yet been fully seen. His people on earth have, in general, most imperfectly reflected his image. They have in general been comparatively few in number, and scattered upon the earth. They have been poor and despised. Often they have been persecuted and regarded as the "filth of the world and the offscouring of all things." The honors of this world have been withheld from them. The great have regarded it as no honor to be identified with the church, and the proud have been ashamed to be enrolled among the followers of the Lamb. In the last day all this will be changed, and the assembled church will show to admiring worlds how great and glorious is it, Redeemer, and how glorious was the work of redemption.
Because our testimony among you was believed. - The meaning of this seems to be, that they would be among the number of those who would in that day honor the Saviour, because they had embraced what the apostle had preached to them respecting these future scenes. Thus interpreted, this clause should be regarded as connected with Th2 2:7. "And to you it is a righteous thing that he should give rest with us, because our testimony among you was believed," That is, you have shown that you are true Christians, and it is proper that you should partake of the triumphs and hopes of that day.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: to be glorified: Th2 1:12; Num 23:23; Psa 89:7; Isa 43:21, Isa 44:23, Isa 49:3, Isa 60:21; Jer 33:9; Mat 25:31; Joh 11:4, Joh 17:10; Gal 1:24; Eph 1:6, Eph 1:12, Eph 1:14, Eph 1:18, Eph 2:7, Eph 3:10, Eph 3:16; Pe1 2:9; Rev 7:11, Rev 7:12
to be admired: Psa 68:35
our: Th2 2:13; Th1 1:5, Th1 2:13
in that: Mal 3:17; Mat 7:22, Mat 24:36; Luk 10:12; Ti2 1:12, Ti2 1:18, Ti2 4:8
2 Thessalonians 1:11
Geneva 1599
When he shall come to be glorified in his saints, and to be admired in all them that believe ((7) because our testimony among you was believed) in that day.
(7) They are considered as children of God by the faith which they have in the Gospel, which is preached to them by the apostles.
John Gill
When he shall come to be glorified in his saints,.... Or by them who are set apart for holiness and happiness by God the Father; whose sins are expiated by the blood and sacrifice of Christ; to whom he is made sanctification; and who are sanctified by the Spirit and grace of God; and in whom Christ has a peculiar interest, through his Father's gift, his own purchase, and the power of his grace: and when he comes a second time he will be glorified in these persons; he will appear glorious to them; he will come in his own glory both as God and man; and in his Father's glory, authority, and majesty, conferred on him as the Judge of the whole earth; and with the glory of his angels, who will accompany him. And he will also bestow a glory on them; their souls will be endowed with perfect knowledge and holiness; and their bodies will be made like to his glorious body; and both will shine like the sun in the kingdom of their Father; and this glory on the members of Christ will redound to the glory of him their head. And as he will then, in the most full and clear manner, display the glory of his person and perfections, of his wisdom, power, faithfulness, and goodness, set off the glory of his offices, and, the administration of them, and open the riches both of his grace and glory to them; so they will, in return, ascribe honour, praise, and glory, to him, and give him the glory of their salvation to all eternity:
and to be admired in all them that believe; who are the same with the saints; these are convertible terms; for no man can be a saint, unless he is a believer in Christ, let him make what pretensions to holiness he will: and no man can be a true believer in Christ, unless he is a saint; for true faith works by love, and in a way of holiness; and in those, or by those that are sanctified by faith in him, will he be admired when he appears a second time. He is admired by them now; he is with them the chiefest among ten thousands, and altogether lovely: they wonder at the glory and beauty of his person, and the fulness of his grace; and are amazed that such as they are should be admitted to communion with him; and how much more will they wonder, when they shall see him as he is? and he will be admired by others on the account of them, when they shall see those that they have despised, and persecuted, and accounted as the filth of the world, and the offscouring of all things, received into the arms of Jesus with all the expressions of tenderness and love; placed at his right hand, and set down with him on his throne, clothed with white robes, and crowns on their head, and palms in their hands: and he himself will be admired with them, when they shall see him whom they took to be a mere man, and who was a man of sorrows, and acquainted with griefs, and was loaded with reproach and ignominy, and at last suffered a shameful death, coming in the clouds of heaven in power and great glory as the Judge of quick and dead; thus will he be admired by them, in them, and with them.
(Because our testimony among you was believed) in that day; the phrase, "in that day", belongs to all that goes before, as that Christ shall take vengeance on wicked men, and they shall be punished by him, and he shall be glorified and admired in and by his people in that day, when he shall be revealed from heaven, and come to judge both quick and dead. Though some versions read it in construction with the clause immediately preceding, "because our testimony among you was believed in that day"; or concerning that day; that is, you gave credit to the testimony we bore, when among you, concerning this illustrious day of the Lord; or our testimony, the ministry of the word by us, in which we bore a testimony to the person and grace of Christ, to his first, and to his second coming, was received and embraced by you with a view to this day, and to the enjoyment of the glory of it. The Arabic version renders it, "for our testimony will be true in that day"; that is, it will appear to be so, everything we have said will be accomplished then. The Syriac version is very remote, "that our testimony concerning you may be believed in that day": but it is best to read this clause in a parenthesis, as in our version; which is an application of what is said to the Thessalonians, who might conclude, that since they had embraced the testimony of the Lord Jesus, borne unto him by his apostles, they would be found among the number of the saints and believers, in whom Christ would be glorified and admired; the consideration of which might animate and encourage them to endure afflictions and persecutions with patience, and to hold out to the end, and at last enjoy the heavenly glory, for which the apostle next prays.
John Wesley
To be glorified in his saints - For the wonderful glory of Christ shall shine in them.
Robert Jamieson, A. R. Fausset and David Brown
"When He shall have come."
glorified in his saints--as the element and mirror IN which His glory shall shine brightly (Jn 17:10).
admired in all them that believe--Greek, "them that believed." Once they believed, now they see: they had taken His word on trust. Now His word is made good and they need faith no longer. With wonder all celestial intelligences (Eph 3:10) shall see and admire the Redeemer on account of the excellencies which He has wrought in them.
because, &c.--Supply for the sense, among whom (namely, those who shall be found to have believed) you, too, shall be; "because our testimony unto (so the Greek for 'among') you was believed" (and was not rejected as by those "who obey not the Gospel," Th2 1:8). The early preaching of the Gospel was not abstract discussions, but a testimony to facts and truths experimentally known (Lk 24:48; Acts 1:8). Faith is defined by BISHOP PEARSON as "an assent unto truths, credible upon the testimony of God, delivered unto us by the apostles and prophets" (originally delivering their testimony orally, but now in their writings). "Glorified in His saints" reminds us that holiness is glory in the bud; glory is holiness manifested.
1:111:11: Յոր եւ աղօթս առնեմք վասն ձեր յամենայն ժամ. զի զձեզ արժանիս արասցէ կոչմանն ձերում Աստուած, մինչեւ լցցէ՛ զամենայն հաճութիւն բարութեան, եւ զգո՛րծս հաւատոցն զօրութեամբ[4625]. [4625] Ոսկան յաւելու. Աստուած մեր մինչեւ լցցէ զամենայն զհաճութիւն։
11 Ահա թէ ինչու միշտ աղօթում ենք ձեզ համար, որպէսզի Աստուած ձեզ արժանի դարձնի ձեր կոչմանը, մինչեւ լրացնի ձեր բոլոր փափագները եւ հաւատի գործերը՝ զօրութեամբ,
11 Այս պատճառով ալ ամէն ատեն ձեզի համար աղօթք կ’ընենք, որ մեր Աստուածը ձեզ արժանի ընէ ձեր կոչումին եւ մինչեւ լրացնէ ձեր բոլոր փափաքները եւ հաւատքին գործը՝ զօրութիւնով,
Յոր եւ աղօթս առնեմք վասն ձեր յամենայն ժամ, զի զձեզ արժանիս արասցէ կոչմանն [1]ձերում [2]Աստուած, մինչեւ`` լցցէ զամենայն հաճութիւն բարութեան, եւ զգործս հաւատոցն զօրութեամբ:

1:11: Յոր եւ աղօթս առնեմք վասն ձեր յամենայն ժամ. զի զձեզ արժանիս արասցէ կոչմանն ձերում Աստուած, մինչեւ լցցէ՛ զամենայն հաճութիւն բարութեան, եւ զգո՛րծս հաւատոցն զօրութեամբ[4625].
[4625] Ոսկան յաւելու. Աստուած մեր մինչեւ լցցէ զամենայն զհաճութիւն։
11 Ահա թէ ինչու միշտ աղօթում ենք ձեզ համար, որպէսզի Աստուած ձեզ արժանի դարձնի ձեր կոչմանը, մինչեւ լրացնի ձեր բոլոր փափագները եւ հաւատի գործերը՝ զօրութեամբ,
11 Այս պատճառով ալ ամէն ատեն ձեզի համար աղօթք կ’ընենք, որ մեր Աստուածը ձեզ արժանի ընէ ձեր կոչումին եւ մինչեւ լրացնէ ձեր բոլոր փափաքները եւ հաւատքին գործը՝ զօրութիւնով,
zohrab-1805▾ eastern-1994▾ western am▾
1:1111: Для сего и молимся всегда за вас, чтобы Бог наш соделал вас достойными звания и совершил всякое благоволение благости и дело веры в силе,
1:11  εἰς ὃ καὶ προσευχόμεθα πάντοτε περὶ ὑμῶν, ἵνα ὑμᾶς ἀξιώσῃ τῆς κλήσεως ὁ θεὸς ἡμῶν καὶ πληρώσῃ πᾶσαν εὐδοκίαν ἀγαθωσύνης καὶ ἔργον πίστεως ἐν δυνάμει,
1:11. Εἰς (Into) ὃ (to-which) καὶ (and) προσευχόμεθα ( we-goodly-hold-toward ) πάντοτε (all-to-the-one-which-also) περὶ (about) ὑμῶν, (of-ye,"ἵνα (so) ὑμᾶς (to-ye) ἀξιώσῃ (it-might-have-en-deem-belonged) τῆς (of-the-one) κλήσεως (of-a-calling,"ὁ (the-one) θεὸς (a-Deity) ἡμῶν (of-us,"καὶ (and) πληρώσῃ (it-might-have-en-filled) πᾶσαν (to-all) εὐδοκίαν (to-a-goodly-thinking-unto) ἀγαθωσύνης (of-a-goodness) καὶ (and) ἔργον (to-a-work) πίστεως (of-a-trust) ἐν (in) δυνάμει, (unto-an-ability,"
1:11. in quo etiam oramus semper pro vobis ut dignetur vos vocatione sua Deus et impleat omnem voluntatem bonitatis et opus fidei in virtuteWherefore also we pray always for you: That our God would make you worthy of his vocation and fulfil all the good pleasure of his goodness and the work of faith in power:
11. To which end we also pray always for you, that our God may count you worthy of your calling, and fulfill every desire of goodness and work of faith, with power;
1:11. Wherefore also we pray always for you, that our God would count you worthy of [this] calling, and fulfil all the good pleasure of [his] goodness, and the work of faith with power:
1:11. Because of this, too, we pray always for you, so that our God may make you worthy of his calling and may complete every act of his goodness, as well as his work of faith in virtue,
Wherefore also we pray always for you, that our God would count you worthy of [this] calling, and fulfil all the good pleasure of [his] goodness, and the work of faith with power:

11: Для сего и молимся всегда за вас, чтобы Бог наш соделал вас достойными звания и совершил всякое благоволение благости и дело веры в силе,
1:11  εἰς ὃ καὶ προσευχόμεθα πάντοτε περὶ ὑμῶν, ἵνα ὑμᾶς ἀξιώσῃ τῆς κλήσεως ὁ θεὸς ἡμῶν καὶ πληρώσῃ πᾶσαν εὐδοκίαν ἀγαθωσύνης καὶ ἔργον πίστεως ἐν δυνάμει,
1:11. in quo etiam oramus semper pro vobis ut dignetur vos vocatione sua Deus et impleat omnem voluntatem bonitatis et opus fidei in virtute
Wherefore also we pray always for you: That our God would make you worthy of his vocation and fulfil all the good pleasure of his goodness and the work of faith in power:
1:11. Wherefore also we pray always for you, that our God would count you worthy of [this] calling, and fulfil all the good pleasure of [his] goodness, and the work of faith with power:
1:11. Because of this, too, we pray always for you, so that our God may make you worthy of his calling and may complete every act of his goodness, as well as his work of faith in virtue,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: Глава заканчивается ссылкою Ап. П. на то, что он всегда молится о Ф. чтобы Бог счел их достойными призвания в царство Его Славы. "Звание" - здесь мысль направляется глав. образом к будущему, хотя слово klhsiV указывает прежде всего и главным образом на начальный акт спасения. Благоволение благости - наслаждение в делании добра; хорошо уже то, если человек делает добро; но он становится на высшую степень совершенства, если он находит наслаждение в делании добра. "Дело веры" - наша вера не должна быть мертвым началом; она должна плодотворить (Иак II:26).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle Prayer.A. D. 52.
11 Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power: 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.

In these verses the apostle again tells the Thessalonians of his earnest and constant prayer for them. He could not be present with them, yet he had a constant remembrance of them; they were much upon his thoughts; he wished them well, and could not express his good-will and good wishes to them better than in earnest constant prayer to God for them: Wherefore also we pray, &c. Note, The believing thoughts and expectation of the second coming of Christ should put us upon prayer to God for ourselves and others. We should watch and pray, so our Saviour directs his disciples (Luke xxi. 36), Watch therefore, and pray always, that you may be counted worthy to stand before the Son of man. Observe,

I. What the apostle prayed for, v. 11. It is a great concern to be well instructed what to pray for; and without divine instruction we know not what to pray for, as without divine assistance we shall not pray in such a manner as we ought. Our prayers should be suitable to our expectations. Thus the apostle prays for them, 1. That God would begin his good work of grace in them; so we may understand this expression: That our God would count you (or, as it might be read, make you) worthy of this calling. We are called with a high and holy calling; we are called to God's kingdom and glory; and no less than the inheritance of the saints is the hope of our calling, nothing less than the enjoyment of that glory and felicity which shall be revealed when Christ Jesus shall be revealed from heaven. Now, if this be our calling, our great concern should be to be worthy of it, or meet and prepared for this glory: and because we have no worthiness of our own, but what is owing purely to the grace of God, we should pray that he would make us worthy, and then count us worthy, of this calling, or that he would make us meet to partake of the inheritance of the saints in light, Col. i. 12. 2. That God would carry on the good work that is begun, and fulfil all the good pleasure of his goodness. The good pleasure of God denotes his gracious purposes towards his people, which flow from his goodness, and are full of goodness towards them; and it is thence that all good comes to us. If there be any good in us, it is the fruit of God's good-will to us, it is owing to the good pleasure of his goodness, and therefore is called grace. Now, there are various and manifold purposes of grace and good-will in God towards his people; and the apostle prays that all of them may be fulfilled or accomplished towards these Thessalonians. There are several good works of grace begun in the hearts of God's people, which proceed from this good pleasure of God's goodness, and we should desire that they may be completed and perfected. In particular, the apostle prays that God would fulfil in them the work of faith with power. Note, (1.) The fulfilling of the work of faith is in order to the fulfilling of every other good work. And, (2.) It is the power of God that not only begins, but that carries on and perfects the work of faith.

II. Why the apostle prayed for these things (v. 12): That the name of the Lord Jesus may be glorified; this is the end we should aim at in every thing we do and desire, that God and Christ in all things may be glorified. Our own happiness and that of others should be subordinate to this ultimate end. Our good works should so shine before men that others may glorify God, that Christ may be glorified in and by us, and then we shall be glorified in and with him. And this is the great end and design of the grace of our God and the Lord Jesus Christ, which is manifested to us and wrought in us. Or thus: it is according to the grace of God and Christ, that is, it is an agreeable thing, considering the grace that is manifested to us and bestowed on us, by God and Christ, that we direct all we do to the glory of our Creator and Redeemer.
Adam Clarke: Commentary on the Bible - 1831
1:11: We pray - that our God would count you worthy - It is our earnest prayer that God would make you worthy, αξιωσῃ, afford those continual supplies of grace by his Holy Spirit, without which you cannot adorn your holy vocation; you are called into the Christian Church, and, to be proper members of this Church, you must be members of the mystical body of Christ; and this implies that you should be holy, as he who has called you is holy.
Fulfil all the good pleasure of his goodness -
1. The goodness of God - his own innate eternal kindness, has led him to call you into this state of salvation.
2. It is the pleasure of that goodness to save you unto eternal life.
3. It is the good pleasure; nothing can please God more than your receiving and retaining his utmost salvation.
4. It is all the good pleasure of his goodness thus to save you; this he has amply proved by sending his Son to die for you, beyond which gift he has none greater. In this, all the good pleasure of his goodness is astonishingly manifested.
5. And if you be faithful to his grace, he will fulfill - completely accomplish, all the good pleasure of his goodness in you; which goodness is to be apprehended and is to work by faith, the power of which must come from him, though the act or exercise of that power must be of yourselves; but the very power to believe affords excitement to the exercise of faith.
Albert Barnes: Notes on the Bible - 1834
1:11: Wherefore also we pray always for you - See the notes, Th1 1:2.
That our God would count you worthy of this calling. - Margin, "or, vouchsafe." The meaning is, "that he would regard you as worthy of this calling;" see the notes on ver. 5. Of this calling; see the notes, Eph 4:1. The "calling" here, is that which had brought them into the kingdom, and led them to become Christians.
And fulfil all the good pleasure of his goodness. - That is, make the work of salvation complete and effectual. Oldshausen has well expressed the sense: "May God fill you with all that good which is pleasing to him." The thoughts in the passage are:
(1) that the purpose toward them on the part of God was one of "goodness" or benevolence;
(2) that there was a state of mind which would be regarded by him as pleasing, or as his "good pleasure;" and,
(3) that Paul wished that this might be accomplished in them. He desired that there might be in them everything which would be pleasing to God, and which his benevolence was fitted to secure.
And the work of faith - The work which faith is adapted to produce on the soul; see Jo1 5:4-5.
With power - Effectually, completely. The apostle prays that so much power may be exerted as will be sufficient to secure the object. The work of religion on the soul is always represented in the Bible as one of power.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: we pray: Rom 1:9; Eph 1:16, Eph 3:14-21; Phi 1:9-11; Col 1:9-13; Th1 3:9-13
our God: Psa 48:14, Psa 68:20; Isa 25:9, Isa 55:7; Dan 3:17; Rev 5:10
would: Th2 1:5; Col 1:12; Rev 3:4
count: or, vouchsafe
calling: Th2 2:14; Rom 8:30, Rom 9:23, Rom 9:24; Phi 3:14; Th1 2:12; Heb 3:1; Pe1 5:10
fulfil: Psa 138:8; Pro 4:18; Isa 66:9; Hos 6:3; Zac 4:7; Mar 4:28; Co1 1:8; Phi 1:6
the good: Psa 51:18; Luk 12:32; Eph 1:5, Eph 1:9; Phi 2:13; Tit 3:4-7
the work: Joh 6:27-29; Eph 1:19, Eph 1:20; Th1 1:3, Th1 2:13; Heb 12:2
2 Thessalonians 1:12
Geneva 1599
(8) Wherefore also we pray always for you, that our God would count you worthy of (b) [this] calling, and fulfil (c) all the good pleasure of [his] goodness, and the (d) work of faith with power:
(8) Seeing that we have the mark set before us, it remains that we go to it. And we go to it, by certain degrees of causes: first by the free love and good pleasure of God, by virtue of which all other inferior causes work: from there proceeds the free calling to Christ, and from calling, faith, upon which follows both the glorifying of Christ in us and us in Christ.
(b) By "calling" he does not mean the very act of calling, but that self same thing to which we are called, which is the glory of that heavenly kingdom.
(c) Which he determined long ago, only upon his gracious and merciful goodness towards you.
(d) So then, faith is an excellent work of God in us: and we plainly see here that the apostle leaves nothing to free will, to make it something which God works through, as the papists dream.
John Gill
Wherefore also we pray always for you,.... Not only observe the above things to your comfort, to support you under sufferings, but we add our prayers, and not only now, but always, that you may be among them in whom Christ will be glorified and admired; in order to which we most sincerely pray,
that our God would count you worthy of this calling. The Syriac version reads, "your calling", as in 1Cor 1:26. The Vulgate Latin reads, "his own calling", meaning their effectual calling. This is indeed of God, and not of man; and is owing, not to any previous worthiness in man, as appears from the instances of Matthew the publican, Zacchaeus, the Apostle Paul, the Corinthians, and others, but entirely to the free grace of God, who counts them worthy, not for any worthiness there is in them; but "vouchsafes", as the word may be rendered, this blessing of grace, their effectual calling, of his own good will and pleasure: but this cannot be meant here, because these persons were partakers of that grace, God had called them to his kingdom and glory; unless the sense of the petition is, that God would cause them to walk worthy of the calling with which they were called, which becoming walk is owing to the grace of God: or else the meaning may be, that God would grant unto them perseverance in the grace, by and to which they were called, that so they might enjoy eternal glory; which though certain, should be prayed for by saints, both for themselves and others: the words may be rendered, "that our God would count you worthy of the call"; of the call of Christ when he shall be revealed from heaven, and come a second time; for then will he first call the saints out of their graves, as he did Lazarus, and they shall hear his all powerful voice, and come forth to the resurrection of life, the first and better resurrection, which those that have part in will be secure from the second death; this the apostle was desirous of attaining to himself, and prays that God would vouchsafe it to others; of this Job speaks in Job 14:15. And next Christ will call the righteous, when raised and set at his right hand, to inherit the kingdom and glory prepared by his Father for them; and happy are those who by the grace of God will be counted worthy of this call or rather by calling here is meant, the ultimate glory itself, which the saints are called unto; this God gives a right unto in the justifying righteousness of his Son, and makes meet for by his own grace; and the thing itself is a free grace gift of his through Jesus Christ. In this sense calling seems to be used in Eph 4:4 and to this agrees the Ethiopic version here, "that God may impart unto you that to which he hath called you"; and that is eternal glory, which though certainly and inseparably connected with the effectual calling, may, and should be prayed for:
and fulfil all the good pleasure of his goodness; not providential, but special goodness; not the good pleasure of his strict justice in the condemning of the wicked, denying his grace to them, and hiding from them the mysteries of the kingdom of heaven, which is a part of his good pleasure, even of the good pleasure of his righteousness; but this is the good pleasure of his grace and kindness in Christ Jesus, and intends the whole of his gracious designs towards his people: and to express the free, rich, sovereign grace of God in them, the apostle uses a variety of words, calling them "his pleasure", "his good pleasure"; and, as if this was not enough, "the good pleasure of his goodness"; and desires that all of it might be fulfilled; it consisting of many things, some of which were fulfilled, and others remained to be fulfilled. It consists of the choice of persons in Christ, and the predestination of them to the adoption of children, which is according to the good pleasure of the will of God; the redemption of them by Christ, in which are displayed the exceeding riches of his grace; the free justification of them by the righteousness of Christ; the full pardon of all their sins, and their adoption into the household of God, and their regeneration, of rich grace, and abundant mercy; all these instances of the good pleasure of divine goodness were fulfilled in these persons; what remained were the carrying on and finishing the work of grace upon their souls, and their enjoyment of the heavenly glory: and for the former, in order to the latter, the apostle prays in the next clause,
and the work of faith with power; faith is not only an operative grace; see Gill on Th1 1:3 and is attended with good works; but it is a work itself, not of man's, for he cannot produce it in himself, nor exercise it of himself; but it is the work of God, of his operation which he works in his people; it has not only God for its object, and therefore the Arabic version reads, "the work of faith on him"; but it has God for its author: and this now, though it had grown exceedingly in these believers, was not as yet fulfilled or perfect; something was still lacking in it; wherefore the apostle prays that he who was the author would be the finisher of it: and this will be done "with power"; not of man's, for this work is neither begun, nor carried on, nor will it be finished by the might and power of men; but the same hands which laid the foundation of it, raise it up, carry it on, and give the finishing stroke to it; it is done by the power of God, and so the Arabic and Ethiopic versions read, "by his own power": which is greatly displayed in the production of faith at first; for a poor sensible sinner, in a view of all his sins, and the just deserts of them, to venture his soul on Christ alone for salvation; for a man to go out of himself and renounce his own righteousness, and trust to the righteousness of Christ for his justification before God, and acceptance with him, is owing to the exceeding greatness of God's power to them that believe; and the same power is seen in enabling faith to do the things it does; see Heb 11:1 and in encouraging, supporting, and maintaining it under the most difficult circumstances, as in the case of Abraham; and to make it stand fast under the severest persecutions, and at the hour of death, and in the view of an awful eternity, when it receives its full completion.
John Wesley
All the good pleasure of his goodness - Which is no less than perfect holiness.
Robert Jamieson, A. R. Fausset and David Brown
Wherefore--Greek, "With a view to which," namely, His glorification in you as His saints.
also--We not only anticipate the coming glorification of our Lord in His saints, but we also pray concerning (so the Greek) YOU.
our God--whom we serve.
count you worthy--The prominent position of the "You" in the Greek makes it the emphatic word of the sentence. May you be found among the saints whom God shall count worthy of their calling (Eph 4:1)! There is no dignity in us independent of God's calling of us (Ti2 1:9). The calling here is not merely the first actual call, but the whole of God's electing act, originating in His "purpose of grace given us in Christ before the world began," and having its consummation in glory.
the good pleasure of, &c.--on the part of God [BENGEL].
faith--on your part. ALFORD refers the former clause, "good pleasure of his goodness," also to man, arguing that the Greek for "goodness" is never applied to God, and translates, "All [that is, every possible] right purpose of goodness." WAHL, "All sweetness of goodness," that is, impart in full to you all the refreshing delights of goodness. I think that, as in the previous and parallel clause, "calling" refers to GOD'S purpose; and as the Greek for "good pleasure" mostly is used of God, we ought to translate, "fulfil (His) every gracious purpose of goodness (on your part)," that is, fully perfect in you all goodness according to His gracious purpose. Thus, "the grace of our God," Th2 1:12, corresponds to God's "good pleasure" here, which confirms the English Version, just as "the grace of the Lord Jesus Christ" is parallel to "work of faith," as Christ especially is the object of faith. "The work of faith"; Greek, (no article; supply from the previous clause all) work of faith"; faith manifested by work, which is its perfected development (Jas 1:4; compare Note, see on Th1 1:3). Working reality of faith.
with power--Greek, "in power," that is, "powerfully fulfil in you" (Col 1:11).
1:121:12: զի փառաւո՛ր լիցի անուն Տեառն մերոյ Յիսուսի Քրիստոսի ՚ի ձեզ, եւ դուք ՚ի նմա, ըստ շնորհացն Աստուծոյ մերոյ եւ Տեառն Յիսուսի Քրիստոսի[4626]։[4626] Ոմանք. Փառաւոր լինիցի անուն։
12 որպէսզի փառաւորուի մեր Տէր Յիսուս Քրիստոսի անունը ձեր մէջ, եւ դուք փառաւորուէք նրա մէջ՝ մեր Աստծու եւ Տէր Յիսուս Քրիստոսի շնորհի համաձայն:
12 Որպէս զի մեր Տէր Յիսուս Քրիստոսին անունը փառաւորուի ձեր մէջ եւ դուք ալ անոր մէջ՝ մեր Աստուծոյն ու Տէր Յիսուս Քրիստոսին շնորհքին համեմատ։
զի փառաւոր լիցի անուն Տեառն մերոյ Յիսուսի Քրիստոսի ի ձեզ, եւ դուք` ի նմա, ըստ շնորհացն Աստուծոյ մերոյ եւ Տեառն Յիսուսի Քրիստոսի:

1:12: զի փառաւո՛ր լիցի անուն Տեառն մերոյ Յիսուսի Քրիստոսի ՚ի ձեզ, եւ դուք ՚ի նմա, ըստ շնորհացն Աստուծոյ մերոյ եւ Տեառն Յիսուսի Քրիստոսի[4626]։
[4626] Ոմանք. Փառաւոր լինիցի անուն։
12 որպէսզի փառաւորուի մեր Տէր Յիսուս Քրիստոսի անունը ձեր մէջ, եւ դուք փառաւորուէք նրա մէջ՝ մեր Աստծու եւ Տէր Յիսուս Քրիստոսի շնորհի համաձայն:
12 Որպէս զի մեր Տէր Յիսուս Քրիստոսին անունը փառաւորուի ձեր մէջ եւ դուք ալ անոր մէջ՝ մեր Աստուծոյն ու Տէր Յիսուս Քրիստոսին շնորհքին համեմատ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1212: да прославится имя Господа нашего Иисуса Христа в вас, и вы в Нем, по благодати Бога нашего и Господа Иисуса Христа.
1:12  ὅπως ἐνδοξασθῇ τὸ ὄνομα τοῦ κυρίου ἡμῶν ἰησοῦ ἐν ὑμῖν, καὶ ὑμεῖς ἐν αὐτῶ, κατὰ τὴν χάριν τοῦ θεοῦ ἡμῶν καὶ κυρίου ἰησοῦ χριστοῦ.
1:12. ὅπως ( unto-which-whither ) ἐνδοξασθῇ ( it-might-have-been-in-reckoned-to ) τὸ ( the-one ) ὄνομα ( a-name ) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) ἐν ( in ) ὑμῖν , ( unto-ye ,"καὶ (and) ὑμεῖς (ye) ἐν (in) αὐτῷ, (unto-it,"κατὰ (down) τὴν (to-the-one) χάριν (to-a-granting) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἡμῶν (of-us) καὶ (and) κυρίου (of-Authority-belonged) Ἰησοῦ (of-an-Iesous) Χριστοῦ. (of-Anointed)
1:12. ut clarificetur nomen Domini nostri Iesu Christi in vobis et vos in illo secundum gratiam Dei nostri et Domini Iesu ChristiThat the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and of the Lord Jesus Christ.
12. that the name of our Lord Jesus may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ.
1:12. 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.
1:12. in order that the name of our Lord Jesus may be glorified in you, and you in him, in accord with the grace of our God and of the Lord Jesus Christ.
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:

12: да прославится имя Господа нашего Иисуса Христа в вас, и вы в Нем, по благодати Бога нашего и Господа Иисуса Христа.
1:12  ὅπως ἐνδοξασθῇ τὸ ὄνομα τοῦ κυρίου ἡμῶν ἰησοῦ ἐν ὑμῖν, καὶ ὑμεῖς ἐν αὐτῶ, κατὰ τὴν χάριν τοῦ θεοῦ ἡμῶν καὶ κυρίου ἰησοῦ χριστοῦ.
1:12. ut clarificetur nomen Domini nostri Iesu Christi in vobis et vos in illo secundum gratiam Dei nostri et Domini Iesu Christi
That the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and of the Lord Jesus Christ.
1:12. 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.
1:12. in order that the name of our Lord Jesus may be glorified in you, and you in him, in accord with the grace of our God and of the Lord Jesus Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Выражение "имя Господа" употребляется в В. Завете в отношении к Богу, и обозначает собою величие, мощь, достоинство (ср. Лев XXIV:11; Втор XXVIII:58). Ап. Павел переносит это выражение, обозначающее славу Иеговы, на Личность И. Христа. По благодати - Ап. P. стремится этими словами подчеркнуть источник, откуда истекает всякое славословие, а равно устранить всякую мысль о человеческой заслуге. Везде и всюду действует благодать Божия.
Adam Clarke: Commentary on the Bible - 1831
1:12: That the name of our Lord - This is the great end of your Christian calling, that Jesus who hath died for you may have his passion and death magnified in your life and happiness; that ye may show forth the virtues of him who called you from darkness into his marvellous light.
And ye in him - That his glorious excellence may be seen upon you; that ye may be adorned with the graces of his Spirit, as he is glorified by your salvation from all sin.
According to the grace - That your salvation may be such as God requires, and such as is worthy of his grace to communicate. God saves as becomes God to save; and thus the dignity of his nature is seen in the excellence and glory of his work.
1. It is an awful consideration to the people of the world, that persecutions and afflictions should be the lot of the true Church, and should be the proof of its being such; because this shows more than any thing else the desperate state of mankind, their total enmity to God; they persecute, not because the followers of God have done or can do them hurt, but they persecute because they have not the Spirit of Christ in them! Men may amuse themselves by arguing against the doctrine of original sin, or the total depravity of the soul of man; but while there is religious persecution in the world, there is the most absolute disproof of all their arguments. Nothing but a heart wholly alienated from God could ever devise the persecution or maltreatment of a man, for no other cause but that he has given himself up to glorify God with his body and spirit, which are his.
2. The everlasting destruction of the ungodly is a subject that should be continually placed before the eyes of men by the preachers of the Gospel. How shall a man be induced to take measures to escape a danger of the existence of which he is not convinced? Show him the hell which the justice of God has lighted up for the devil and his angels, and in which all Satan's children and followers must have their eternal portion. All the perfections of God require that he should render to every man his due. And what is the due of a sinner or a persecutor, of one who is a determinate enemy to God, goodness, and good men? Why, everlasting destruction from the presence of the Lord and the glory of his power. And if God did not award this to such persons, he could not be the God of justice.
3. The grand object of God in giving his Gospel to mankind is to save them from their sins, make them like himself, and take them to his eternal glory. He saves according to the measure of his eternal goodness; the scanty salvation contended for and expected by the generality of Christians, it would be dishonorable to God to administer. He saves according to his grace. His own eternal goodness and holiness is the measure of his salvation to man; not the creeds and expectations of any class of Christians. To be saved at all, we must not only be saved in God's way, and upon his own terms, but also according to his own measure. He who is not filled with the fullness of God cannot expect the glory of God.
4. Another proof of the fall and degeneracy of men is, their general enmity to the doctrine of holiness; they cannot bear the thought of being sanctified through body, soul, and spirit, so as to perfect holiness in the fear of God. A spurious kind of Christianity is gaining ground in the world. Weakness, doubtfulness, littleness of faith, consciousness of inward corruptions, and sinful infirmities of different kinds, are by some considered the highest proofs of a gracious state; whereas in the primitive Church they would have been considered as evidences that the persons in question had received just light enough to show them their wretchedness and danger, but not the healing virtue of the blood of Christ.
Albert Barnes: Notes on the Bible - 1834
1:12: That the name of our Lord Jesus Christ - That is, that the Lord Jesus himself may be honored among you; the name often denoting the person. The idea is that the apostle wished that the Lord Jesus might be honored among them by the fair application and development of the principles of his religion.
And ye in him - That you may be regarded and treated as his friends when he shall come to judge the world.
According to the grace of our God and the Lord Jesus Christ - That is, that you may experience all the honor which his grace is fitted to impart.
In view of the exposition given of this chapter, we may remark:
(1) That the wicked will certainly be punished when the Lord Jesus shall come to judgment. Words cannot Rev_eal this truth more plainly than is done in this chapter, and if it is not to be so, then language has no meaning.
(2) the punishment of the wicked will be eternal. It is impossible for language to teach that doctrine more clearly than is done in this chapter. If it were admitted to have been the intention of God to teach the doctrine of eternal punishment, it is impossible to conceive that he could have chosen more plain and positive language to express the doctrine than has been done here. Can it be, then, that he means to trifle with people on so solemn a subject, by using words which have no meaning?
(3) it will greatly aggravate the punishment of the wicked that it will be "a righteous thing" for God thus to punish them. If they were to suffer as martyrs; if in their sufferings they could feel that they were oppressed and crushed beneath mere power; if they could feel that they were right and that God was wrong; if they could get up a party in the universe against God, sympathizing with them as if they were wronged, the case would be changed. A man can endure suffering much more easily when he has a good conscience, and feels that he is right, than he can when he feels that what he endures is deserved. But the sinner in hell can never have this consolation. He will foRev_er feel that God is right and that he is wrong, and that every pang which he endures is deserved.
(4) if it be a "righteous thing" that the wicked shall be punished, then they never can be saved by mere justice. No one will go to heaven because he deserves or merits it. All dependence on human merit, therefore, is taken away in the matter of salvation, and if the sinner is ever saved, it will be by grace, and not by justice.
(5) if it is a "righteous thing" that the sinner should perish, he will perish. God will do right to all.
(6) it is amazing that the mass of men have so little concern about their future condition. God has plainly Rev_ealed that he will destroy the wicked foRev_er, and that it will be a righteous thing for him to do it; and yet the mass of mankind are wholly unconcerned, and disregard all the solemn declarations of the Bible on this subject as if they were idle tales. One would suppose that the very possibility of eternal suffering would rouse all the sensibilities of the soul, and lead to the earnest inquiry whether it is not possible to avoid it. Yet the mass of people feel no concern in this inquiry. It is impossible to ever get them to think of it. We cannot get them even to ask the question, seriously, whether they themselves are to be happy or miserable for all eternity. This stupidity and indifference is the most unaccountable fact on earth, and probably distinguishes this world from all others.
(7) it is rational to think of religion; to reflect on eternity; to be serious; to be anxious about the future state. If there is even a possibility that we may be miserable foRev_er, it is proper to be serious about it. And if there is a solemn declaration of God that it will be a "righteous thing" for him to punish the wicked, and that he will "punish them with everlasting destruction," assuredly the mind should be concerned. Is there anything more worthy the calm and sober attention of the human soul than such solemn declarations of the infinite God?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: the name: Th2 1:10; Joh 17:10; Pe1 4:14
and ye: Gen 18:18; Psa 72:17; Isa 45:17, Isa 45:25; Joh 17:21-26; Phi 3:9; Col 2:9, Col 2:10; Pe1 1:7, Pe1 1:8
the grace: Rom 1:7; Co1 1:4; Co2 8:9, Co2 13:4; Tit 2:11; Rev 1:4
John Gill
That the name of the Lord Jesus Christ may be glorified in you,.... This is the end of the apostle's prayer, and which is answered by the fulfilment of the things prayed for; as the name of Christ and his Gospel are dishonoured, by the unbelief, cowardice and the unworthy walk of professors; so they are glorified in and by the saints, by their faith, patience, and good works in this world; which not only themselves adorn the doctrine of God our Saviour, but cause others to glorify him likewise; and Christ will be glorified in them hereafter, by the glory which will be conferred upon them, and which will reflect glory upon him; when all the gracious designs of God are accomplished on them and the work of faith is finished in them; for should not these be completed, Christ would lose the glory of redemption and salvation, which by means of these will be given by the saints to him to all eternity:
and ye in him; that is, that ye may be glorified; the saints are now glorified in him as their head and representative, being raised together and made to sit together in heavenly places in him; and when the work of grace is finished upon their souls, they will be glorified together with him and by him; and in the resurrection morn shall appear in glory with him both in soul and body, and shall be made like him, and everlastingly enjoy him and see him as he is; the Alexandrian copy reads and us "in him"; and all this will be as it is wished for, "according to the grace of our God, and the Lord Jesus Christ"; according to the grace and free favour of God in election, and of Jesus Christ in, redemption, and of the blessed Spirit in sanctification; for election, redemption, calling, justification, pardon, adoption, and the whole of salvation from first to last are of grace and not of works; and according to this, all these things must be prayed for the application of, and must be expected only on such a foot; and to this must all be ascribed, the glory of which is the ultimate end of God, in all he has done, does, or will do for his people.
John Wesley
That the name - The love and power of our Lord may be glorified - Gloriously displayed in you.
Robert Jamieson, A. R. Fausset and David Brown
the name of our Lord Jesus--Our Lord Jesus in His manifested personality as the God-man.
in you, and ye in him--reciprocal glorification; compare Is 28:5, "The Lord of hosts shall be . . . a crown of glory and . . . a diadem of beauty unto . . . His people," with Is 62:3, "Thou (Zion) shalt be a crown of glory in the hand of the Lord, and a royal diadem," &c. (Jn 21:10; Gal 1:24; 1Pet 4:14). The believer's graces redound to Christ's glory, and His glory, as their Head, reflects glory on them as the members.
the grace of our God and the Lord Jesus Christ--There is but one Greek article to both, implying the inseparable unity of God and the Lord Jesus.