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Title = 'The Second Epistle of Paul the Apostle to the Thessalonians';
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SubTitle1 = 'Commentary by A. R. FAUSSET';
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<p id="Chapter1" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 1
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<p id="a2Th1_1"><a onclick="return mV('2Th',1,'1-12');">2Th 1:1-12</a>. 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.
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<p><b>1. in God our Father</b>—still more endearing than the address, <a onclick="return mV('1Th',1,1);">1Th 1:1</a> "in God THE Father."
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<p id="a2Th1_2"><b>2. from God our Father</b>—So some oldest manuscripts read. Others omit "our."
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<p id="a2Th1_3"><b>3. We are bound</b>—<i>Greek,</i> "We owe it as a debt" (<a onclick="return mV('2Th',2,13);">2Th 2:13</a>). They had prayed for the Thessalonians (<a onclick="return mV('1Th',3,12);">1Th 3:12</a>) 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 (<a onclick="return mV('1Th',5,18);">1Th 5:18</a>). In <a onclick="return mV('1Th',1,3);">1Th 1:3</a>, their thanksgiving was for the Thessalonians' faith, love, and patience"; here, for their <i>exceeding growth</i> in <i>faith,</i> and for their <i>charity abounding.</i> "We are bound" expresses the duty of thanksgiving from its subjective side as an inward conviction. "As it is meet," from the <i>objective:</i> side as something answering to the state of circumstances [ALFORD]. Observe the exact correspondence of the prayer (<a onclick="return mV('1Th',3,12);">1Th 3:12</a>, "The Lord make you to abound in love") and the answer, "The love of every one of you all toward each other aboundeth" (compare <a onclick="return mV('1Th',4,10);">1Th 4:10</a>).
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<br><br><b>meet</b>—right.
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<p id="a2Th1_4"><b>4. glory in you</b>—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 <i>themselves,</i> boasted of it. Compare <a onclick="return mV('1Th',1,8);">1Th 1:8</a>, 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 <i>themselves,</i> 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, <a onclick="return mV('2Cr',10,'15-17');">2Cr 10:15-17</a>; <a onclick="return mV('2Cr',8,1);">8:1</a>, at the same time giving the glory to the Lord), not only looking forward to glorying thereat at Christ's coming (<a onclick="return mV('1Th',2,19);">1Th 2:19</a>), but doing so even now.
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<br><br><b>patience</b>—in <a onclick="return mV('1Th',1,3);">1Th 1:3</a>, "patience <i>of hope.</i>" Here <i>hope</i> is tacitly implied as the ground of their patience; <a onclick="return mV('2Th',1,5,7);">2Th 1:5, 7</a> state the object of their hope, namely, the kingdom for which they suffer.
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<br><br><b>tribulations</b>—literally, "pressures." The Jews were the instigators of the populace and of the magistrates against Christians (<a onclick="return mV('Act',17,6,8);">Act 17:6, 8</a>).
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<br><br><b>which ye endure</b>—<i>Greek,</i> "are (now) enduring."
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<p id="a2Th1_5"><b>5. Which</b>—Your <i>enduring</i> 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 (<a onclick="return mV('Psa',73,'1-14');">Psa 73:1-14</a>) and Jeremiah (<a onclick="return mV('Jer',12,'1-4');">Jer 12:1-4</a>) 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 <i>proof</i> (so the <i>Greek</i>) 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" (<a onclick="return mV('Gen',18,25);">Gen 18:25</a>); 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 (<a onclick="return mV('Luk',16,25);">Luk 16:25</a>; <a onclick="return mV('1Cr',11,32);">1Cr 11:32</a>) [EDMUNDS].
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<br><br><b>that ye may be counted worthy</b>—expressing the purpose of God's "righteous judgment" as regards you.
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<br><br><b>for which</b>—<i>Greek,</i> "<i>in behalf</i> of which ye are also suffering" (compare <a onclick="return mV('Act',5,41);">Act 5:41</a>; <a onclick="return mV('Act',9,16);">9:16</a>; <a onclick="return mV('Phl',1,29);">Phl 1:29</a>). "Worthy" implies that, though men are justified by faith, they shall be judged "according to their works" (<a onclick="return mV('Rev',20,12);">Rev 20:12</a>; compare <a onclick="return mV('1Th',2,12);">1Th 2:12</a>; <a onclick="return mV('1Pe',1,6,7);">1Pe 1:6-7</a>; <a onclick="return mV('Rev',20,4);">Rev 20:4</a>). The "also" implies the connection between <i>the suffering for the kingdom</i> and <i>being counted worthy</i> of it. Compare <a onclick="return mV('Rom',8,17,18);">Rom 8:17-18</a>.
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<p id="a2Th1_6"><b>6. seeing it is a righteous thing</b>—This justifies the assertion above of there being a "<i>righteous</i> judgment" (<a onclick="return mV('2Th',1,5);">2Th 1:5</a>), namely, "seeing that it is (literally, '<i>if at least,</i>' '<i>if at all events it is</i>') a <i>righteous</i> 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.
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<br><br><b>recompense</b>—requite <i>in kind,</i> namely, <i>tribulation</i> to them that trouble you (<i>affliction</i> to those that <i>afflict</i> you); and to you who are <i>troubled, rest from trouble.</i>
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<p id="a2Th1_7"><b>7. rest</b>—governed by "to recompense" (<a onclick="return mV('2Th',1,6);">2Th 1:6</a>). The <i>Greek</i> is literally, "relaxation"; loosening of the <i>tension</i> which had preceded; <i>relaxing</i> of the strings of endurance now so tightly drawn. The <i>Greek</i> word for "rest," <a onclick="return mV('Mat',11,28);">Mat 11:28</a>, is distinct, namely, <i>cessation</i> from labor. Also, <a onclick="return mV('Hbr',4,9);">Hbr 4:9</a>, "A keeping of sabbath."
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<br><br><b>with us</b>—namely, Paul, Silas, and Timothy, the writers, who are troubled like yourselves.
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<br><br><b>when</b>—at the time when...; not sooner, not later.
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<br><br><b>with his mighty angels</b>—rather as the <i>Greek,</i> "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 (<a onclick="return mV('Mat',13,41);">Mat 13:41</a>, <a onclick="return mV('Mat',13,52);">52</a>). It is not <i>their</i> might, but His might, which is the prominent thought.
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<p id="a2Th1_8"><b>8. In flaming fire</b>—<i>Greek,</i> "In flame of fire"; or, as other oldest manuscripts read, "<i>in fire of flame.</i>" This <i>flame of fire</i> accompanied His manifestation in the bush (<a onclick="return mV('Exd',3,2);">Exd 3:2</a>); also His giving of the law at Sinai (<a onclick="return mV('Exd',19,18);">Exd 19:18</a>). Also it shall accompany His revelation at His advent (<a onclick="return mV('Dan',7,9, 10);">Dan 7:9-10</a>), symbolizing His own bright glory and His consuming vengeance against His foes (<a onclick="return mV('Hbr',10,27);">Hbr 10:27</a>; <a onclick="return mV('Hbr',12,29);">12:29</a>; <a onclick="return mV('2Pe',3,7,10);">2Pe 3:7, 10</a>).
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<br><br><b>taking</b>—literally, "<i>giving</i>" them, as their portion, "vengeance."
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<br><br><b>know not God</b>—the Gentiles primarily (<a onclick="return mV('Psa',79,6);">Psa 79:6</a>; <a href= "#" onclick="return mV('Gal',4,8);">Gal 4:8</a>; <a onclick="return mV('1Th',4,5);">1Th 4:5</a>); not of course those <i>involuntarily</i> not knowing God, but those <i>wilfully</i> not knowing Him, as Pharaoh, who might have known God if he would, but who boasted "I know not the Lord" (<a onclick="return mV('Exd',5,2);">Exd 5:2</a>); 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" (<a onclick="return mV('Tts',1,16);">Tts 1:16</a>).
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<br><br><b>obey not the gospel</b>—primarily the unbelieving Jews (<a onclick="return mV('Rom',10,3, 16);">Rom 10:3, 16</a>); secondarily, all who obey not the truth (<a onclick="return mV('Rom',2,8);">Rom 2:8</a>).
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<br><br><b>Christ</b>—omitted by some of the oldest manuscripts, and retained by others.
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<p id="a2Th1_9"><b>9. Who</b>—<i>Greek,</i> "persons who," etc.
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<br><br><b>destruction from the presence of the Lord</b>—driven <i>far from</i> His presence [ALFORD]. The sentence <i>emanating from Him</i> in person, sitting as Judge [BENGEL], and <i>driving them far from</i> Him (<a onclick="return mV('Mat',25,41);">Mat 25:41</a>; <a onclick="return mV('Rev',6,16);">Rev 6:16</a>; <a onclick="return mV('Rev',12,14);">12:14</a>; compare <a onclick="return mV('1Pe',3,12);">1Pe 3:12</a>; <a onclick="return mV('Isa',2,10,19);">Isa 2:10, 19</a>). "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 <a onclick="return mV('2Th',1,10);">2Th 1:10</a>), driven "from the manifestation of His power <i>in the glorification of His saints.</i>" <i>Cast out from the presence of the Lord</i> 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 (<a onclick="return mV('Isa',66,24);">Isa 66:24</a>; <a onclick="return mV('Mar',9,44);">Mar 9:44</a>).
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<p id="a2Th1_10"><b>10.</b> "When He shall have come."
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<br><br><b>glorified in his saints</b>—as the element and mirror IN which His glory shall shine brightly (<a onclick="return mV('Jhn',17,10);">Jhn 17:10</a>).
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<br><br><b>admired in all them that believe</b>—<i>Greek,</i> "them that <i>believed.</i>" Once they <i>believed,</i> now they <i>see:</i> they had taken His word on trust. Now His word is made good and they need faith no longer. With <i>wonder</i> all celestial intelligences (<a onclick="return mV('Eph',3,10);">Eph 3:10</a>) shall see and <i>admire</i> the Redeemer on account of the excellencies which He has wrought in them.
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<br><br><b>because,</b> etc.—Supply for the sense, among whom (namely, those who shall be found to have believed) <i>you,</i> too, shall be; "because our testimony unto (so the <i>Greek</i> for 'among') you was believed" (and was not rejected as by those "who obey not the Gospel," <a onclick="return mV('2Th',1,8);">2Th 1:8</a>). The early preaching of the Gospel was not abstract discussions, but a <i>testimony</i> to facts and truths experimentally known (<a onclick="return mV('Luk',24,48);">Luk 24:48</a>; <a onclick="return mV('Act',1,8);">Act 1:8</a>). <i>Faith</i> 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 <i>holiness</i> is <i>glory</i> in the bud; <i>glory</i> is <i>holiness</i> manifested.
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<p id="a2Th1_11"><b>11. Wherefore</b>—<i>Greek,</i> "With a view to which," namely, His glorification in you as His saints.
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<br><br><b>also</b>—We not only anticipate the coming glorification of our Lord <i>in His saints, but we also pray concerning</i> (so the <i>Greek</i>) YOU.
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<br><br><b>our God</b>—whom we serve.
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<br><br><b>count you worthy</b>—The prominent position of the "You" in the <i>Greek</i> makes it the emphatic word of the sentence. May <i>you</i> be found among the saints whom God shall count worthy of their calling (<a onclick="return mV('Eph',4,1);">Eph 4:1</a>)! There is no dignity in us independent of God's calling of us (<a onclick="return mV('2Ti',1,9);">2Ti 1:9</a>). <i>The calling</i> 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.
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<br><br><b>the good pleasure of,</b> etc.—on the part of God [BENGEL].
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<br><br><b>faith</b>—on your part. ALFORD refers the former clause, "good pleasure of his goodness," also to <i>man,</i> arguing that the <i>Greek</i> for "goodness" is never applied to God, and translates, "All [that is, every possible] <i>right purpose of goodness.</i>" WAHL, "All <i>sweetness</i> 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 <i>Greek</i> for "good pleasure" mostly is used of <i>God,</i> we ought to translate, "fulfil (His) <i>every gracious purpose</i> of goodness (<i>on your part</i>)," that is, fully perfect in you all goodness according to <i>His gracious purpose.</i> Thus, "the grace of our God," <a onclick="return mV('2Th',1,12);">2Th 1:12</a>, corresponds to <i>God's</i> "good pleasure" here, which confirms the <i>English Version,</i> just as "the grace of the <i>Lord Jesus</i> Christ" is parallel to "work of <i>faith,</i>" as Christ especially is the object of faith. "The work of faith"; <i>Greek,</i> (no article; supply from the previous clause <i>all</i>) <i>work</i> of faith"; faith manifested by <i>work,</i> which is its perfected development (<a onclick="return mV('Jam',1,4);">Jam 1:4</a>; compare <i>Note,</i> see on JFB for <a href="./Comm/jfb/1Th/1Th001.html#a1Th1_3">1Th 1:3</a>). <i>Working reality of faith.</i>
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<br><br><b>with power</b>—<i>Greek,</i> "in power," that is, "<i>powerfully fulfil</i> in you" (<a onclick="return mV('Col',1,11);">Col 1:11</a>).
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<p id="a2Th1_12"><b>12. the name of our Lord Jesus</b>—Our Lord Jesus <i>in His manifested personality</i> as the God-man.
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<br><br><b>in you, and ye in him</b>—reciprocal glorification; compare <a onclick="return mV('Isa',28,5);">Isa 28:5</a>, "<i>The Lord of hosts</i> shall be...a crown of glory and...a diadem of beauty unto...His people," with <a onclick="return mV('Isa',62,3);">Isa 62:3</a>, "<i>Thou</i> (Zion) shalt be a crown of glory in the hand of the Lord, and a royal diadem," etc. (<a onclick="return mV('Jhn',21,10);">Jhn 21:10</a>; <a onclick="return mV('Gal',1,24);">Gal 1:24</a>; <a href= "#" onclick="return mV('1Pe',4,14);">1Pe 4:14</a>). The believer's graces redound to Christ's glory, and His glory, as their Head, reflects glory on them as the members.
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<br><br><b>the grace of our God and the Lord Jesus Christ</b>—There is but one <i>Greek</i> article to both, implying the inseparable unity of God and the Lord Jesus.
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