---
title: "Commentary Critical and Explanatory on the Whole Bible -  2 Thessalonians 1"
description: "CHAPTER 1   :-. ADDRESS AND
SALUTATION: INTRODUCTION:
THANKSGIVING FOR THEIR
GROWTH IN FAITH
AND LOVE, AND FOR
THEIR PATIENCE
IN PERSECUTIONS,
WHICH ARE
A"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/2-thessalonians/1"
---

CHAPTER 1

. 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.

**1. in God our Father**—still
more endearing than the address, "in God THE
Father."

**2. from God our Father**—So some
oldest manuscripts read. Others omit "our."

**3. We are bound**—*Greek,*
"We owe it as a debt" (). They had prayed for the Thessalonians () 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 (). In [1 Thessalonians 1:3](../../../kjv/1-thessalonians/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 ([1 Thessalonians 1:3](../../../kjv/1-thessalonians/1/3), "The Lord make you to abound in love") and the
answer, "The love of every one of you all toward each other
aboundeth" (compare [1 Thessalonians 4:10](../../../kjv/1-thessalonians/4/10)).
**meet**—right.

**4. 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 [1 Thessalonians 1:8](../../../kjv/1-thessalonians/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, [2 Corinthians 10:15-17](../../../kjv/2-corinthians/10/15-17);
[2 Corinthians 8:1](../../../kjv/2-corinthians/8/1), at the same time giving
the glory to the Lord), not only looking forward to glorying thereat
at Christ's coming ([1 Thessalonians 2:19](../../../kjv/1-thessalonians/2/19)),
but doing so even now.
**patience**—in [1 Thessalonians 2:19](../../../kjv/1-thessalonians/2/19), "patience *of hope.*" Here *hope* is
tacitly implied as the ground of their patience; [2 Thessalonians 1:5](../../../kjv/2-thessalonians/1/5);
[2 Thessalonians 1:7](../../../kjv/2-thessalonians/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](../../../kjv/acts/17/6);
[Acts 17:8](../../../kjv/acts/17/8)).
**which ye endure**—*Greek,*
"are (now) enduring."

**5. 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 () and Jeremiah () 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" ([Genesis 18:25](../../../kjv/genesis/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 ([Luke 16:25](../../../kjv/luke/16/25);
[1 Corinthians 11:32](../../../kjv/1-corinthians/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](../../../kjv/acts/5/41); [Acts 9:16](../../../kjv/acts/9/16);
[Philippians 1:29](../../../kjv/philippians/1/29)). "Worthy"
implies that, though men are justified by faith, they shall be judged
"according to their works" ([Philippians 1:29](../../../kjv/philippians/1/29); compare [1 Thessalonians 2:12](../../../kjv/1-thessalonians/2/12);
[1 Peter 1:6](../../../kjv/1-peter/1/6); [1 Peter 1:7](../../../kjv/1-peter/1/7);
[Revelation 20:4](../../../kjv/revelation/20/4)). The "also"
implies the connection between *the suffering for the kingdom*
and *being counted worthy* of it. Compare [Romans 8:17](../../../kjv/romans/8/17);
[Romans 8:18](../../../kjv/romans/8/18).

**6. seeing it is a righteous
thing**—This justifies the assertion above of there being a
"*righteous* judgment" (), 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.*

**7. rest**—governed by "to
recompense" ([2 Thessalonians 1:6](../../../kjv/2-thessalonians/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,"
[Matthew 11:28](../../../kjv/matthew/11/28), is distinct, namely,
*cessation* from labor. Also, [Matthew 11:28](../../../kjv/matthew/11/28), "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 ([Matthew 13:41](../../../kjv/matthew/13/41);
[Matthew 13:52](../../../kjv/matthew/13/52)). It is not *their*
might, but His might, which is the prominent thought.

**8. 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 (); also His giving of the law at Sinai (). Also it shall accompany His revelation at His advent
([Daniel 7:9](../../../kjv/daniel/7/9); [Daniel 7:10](../../../kjv/daniel/7/10)),
symbolizing His own bright glory and His consuming vengeance against
His foes ([Hebrews 10:27](../../../kjv/hebrews/10/27); [Hebrews 12:29](../../../kjv/hebrews/12/29);
[2 Peter 3:7](../../../kjv/2-peter/3/7); [2 Peter 3:10](../../../kjv/2-peter/3/10)).
**taking**—literally,
"*giving*" them, as their portion, "vengeance."
**know not God**—the
Gentiles primarily ([Psalms 79:6](../../../kjv/psalms/79/6);
[Galatians 4:8](../../../kjv/galatians/4/8); [1 Thessalonians 4:5](../../../kjv/1-thessalonians/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" ([1 Thessalonians 4:5](../../../kjv/1-thessalonians/4/5)); 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" ([1 Thessalonians 4:5](../../../kjv/1-thessalonians/4/5)).
**obey not the gospel**—primarily
the unbelieving Jews ([Romans 10:3](../../../kjv/romans/10/3);
[Romans 10:16](../../../kjv/romans/10/16)); secondarily, all who
obey not the truth ([Romans 2:8](../../../kjv/romans/2/8)).
**Christ**—omitted by some
of the oldest manuscripts, and retained by others.

**9. 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 ([Matthew 25:41](../../../kjv/matthew/25/41)
[Revelation 6:16](../../../kjv/revelation/6/16); [Revelation 12:14](../../../kjv/revelation/12/14);
compare [1 Peter 3:12](../../../kjv/1-peter/3/12); [Isaiah 2:10](../../../kjv/isaiah/2/10);
[Isaiah 2:19](../../../kjv/isaiah/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 [Isaiah 2:19](../../../kjv/isaiah/2/19)), 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 ([Isaiah 66:24](../../../kjv/isaiah/66/24); [Mark 9:44](../../../kjv/mark/9/44)).

**10.** "When He shall have
come."
**glorified in his saints**—as
the element and mirror IN
which His glory shall shine brightly ().
**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 () 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," ). The early preaching of the Gospel was not abstract
discussions, but a *testimony* to facts and truths
experimentally known ([Luke 24:48](../../../kjv/luke/24/48);
[Acts 1:8](../../../kjv/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.

**11. 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 ()! There is no dignity in us independent of God's calling of
us ([2 Timothy 1:9](../../../kjv/2-timothy/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," [2 Timothy 1:9](../../../kjv/2-timothy/1/9), 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 ([2 Timothy 1:9](../../../kjv/2-timothy/1/9); compare *Note,* see on [2 Timothy 1:9](../../../kjv/2-timothy/1/9)). *Working reality of faith.*
**with power**—*Greek,*
"in power," that is, "*powerfully fulfil* in you"
([Colossians 1:11](../../../kjv/colossians/1/11)).

**12. 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 , "*The Lord of hosts* shall be . . . a crown of
glory and . . . a diadem of beauty unto . . . His people," with
[Isaiah 62:3](../../../kjv/isaiah/62/3), "*Thou*
(Zion) shalt be a crown of glory in the hand of the Lord, and a royal
diadem," c. ([John 21:10](../../../kjv/john/21/10)
[Galatians 1:24](../../../kjv/galatians/1/24); [1 Peter 4:14](../../../kjv/1-peter/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.

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