2 Thessalonians 1:1

WEB

Paul, Silvanus, and Timothy, to the church of the Thessalonians in God our Father, and the Lord Jesus Christ:

KJV

Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ:

Commentary

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 . 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: 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. 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, 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. 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. INTRODUCTION TO 2 THESSALONIANS This second epistle was written, not from Athens, as the subscription testifies, nor from Rome, as Athanasius {a} supposes; but from Corinth, from whence was sent the former, and where the apostle and Timothy, and Silvanus met; and which was sent about half a year after the other. The design of which is to comfort and support the Thessalonians under the afflictions and persecutions they endured for the sake of the Gospel; and to rectify a mistake they had gone into, and which might be occasioned by what the apostle had said in his former epistle, concerning the second coming of Christ, as though it was just at hand; which might lead them to neglect their worldly business, and duties of civil life, and give the enemies of the Gospel an advantage against the whole of it as false, should not this prove true; as also to exhort this church to take notice of disorderly persons such as were idle, and busy bodies, and withdraw from them, and remove them from their communion, as being not only burdensome to them, but a reproach to their profession. {a} Synopsis Sacr. Script. Tom. ii. p. 129. 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 2Th 1:1 and are as usual: the thanksgiving is in 2Th 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, 2Th 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, 2Th 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, 2Th 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, 2Th 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, 2Th 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, 2Th 1:11. Ver. 1. Paul, and Silvanus, and Timotheus,.... See Gill on "1Th 1:1". 2 Thessalonians 1:2 Ver. 2. Grace be unto you, and peace,.... See Gill on "Ro 1:7". 2 Thessalonians 1:3 Ver. 3. 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? 2 Thessalonians 1:4 Ver. 4. 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. 2 Thessalonians 1:5 Ver. 5. 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 1Pe 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. 2 Thessalonians 1:6 Ver. 6. 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. 2 Thessalonians 1:7 Ver. 7. 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, Ac 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 2Ki 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". 2 Thessalonians 1:8 Ver. 8. 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 Da 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 avad abwhlvb, "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, 1Th 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 1Pe 4:17. {z} Zohar in Gen. fol. 63. 2. 2 Thessalonians 1:9 Ver. 9. 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. 2 Thessalonians 1:10 Ver. 10. 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. 2 Thessalonians 1:11 Ver. 11. 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 1Co 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 "1Th 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. 2 Thessalonians 1:12 Ver. 12. 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 Gill's Exposition of the Entire Bible. Where there is the truth of grace, there will be an 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. Where faith grows, love will abound, for faith works by love. It shows faith and patience, such as may be proposed as a pattern for others, when trials from God, and persecutions from men, quicken the exercise of those graces; for the patience and faith of which the apostle gloried, bore them up, and enabled them to endure all _ their tribulations. Where there is the truth of grace, there will be an increase of it. The path of the just is as the shining light, which shines more and more unto the perfect day. Where faith grows, love will abound, for faith works by love. It shows faith and patience, such as may be proposed as a pattern for others, when trials from God, and persecutions from men, quicken the exercise of those graces; for the patience and faith of which the apostle gloried, bore them up, and enabled them to endure all _ their tribulations.

Sources: Matthew Henry; Gill's Exposition; Matthew Henry Concise