This verse differs from the original in several particulars of more or less importance. Literally translated, it would run thus: And for this cause we too thank God unceasingly, that, on receiving a word of hearing at our lips of God, ye welcomed, not a word of men, but (as it is in truth) a word of God, which also, etc.
1 Peter 2:13-17 New International Version (NIV). 13 Submit yourselves for the Lord’s sake to every human authority: whether to the emperor, as the supreme authority, 14 or to governors, who are sent by him to punish those who do wrong and to commend those who do right. 15 For it is God’s will that by doing good you should silence the ignorant talk of foolish people. 16 Live as free people. Download iPastels for macOS 10.14 or later and enjoy it on your Mac. A painting app for all artists, whether you’re experienced or just starting out. Perfect for creating beautiful works of art or a quick sketch whenever you have a burst of inspiration. 1 Thessalonians 2:13. NIV 13 And we also thank God continually because, when you received the word of God, which you heard from us, you accepted it not as a human word, but as it actually is, the word of God, which is indeed at work in you who believe. NIV 13 And we also thank God continually because, when you received the word of God, which you heard from us, you.
For this cause—viz., because of the labours we went through to teach you, which we are thankful were not wasted. We too, as well as you. The two words rendered “received” are not the same; the first meaning merely an outward reception, the second the welcome given. The words “it” and “as” (as the italics show) do not stand in the Greek. St. Paul is not expressing so much his gratitude for the manner in which the word was greeted, as for the essential character of what was greeted.
The word of God which ye heard of us.—The same phrase as in Hebrews 4:2, which is there rendered, “the word preached.” “The word might have been, so far as you knew, a mere word spoken by us—ordinary men—but it was in reality a word of God, and so you found when you embraced it.”
You that believe.—It could have no effect without this condition. (See Hebrews 4:2.)
1 Thessalonians 2:13-16. For this cause — Or, on this account also; thank we God without ceasing — See on 1 Thessalonians 1:2; that is, we not only thank him that we have been enabled to conduct ourselves, and to discharge our duty, in the manner above described, but that, when ye received the word of God which ye heard, &c. — Greek, λογον ακοης του Θεου, literally, the word of hearing of God; the word which God hath appointed to be heard through our preaching. Accordingly, the same expression, λογον ακοης, (Hebrews 4:2,) is rendered by our translators, the word preached. But Dr. Chandler thinks the clause should be rendered, the word of report concerning God; supposing it to be an allusion to Isaiah 53:1, Who hath. believed, τη ακοη ημων, our report? Ye received it not as the word of men — As a mere human invention, or a doctrine framed by the wisdom of men; but as it is in truth, the word of God himself — Of which there is this further proof, that it worketh effectually in you that believe — Producing such a change in your hearts and lives as abundantly attests its divine original. Wherever the gospel is thus received — where there is a full conviction that it is nothing less than a message from Jehovah himself, a Being of infallible truth, unspotted holiness, unerring wisdom, and overflowing goodness — it is no wonder that it should produce the effect here ascribed to it. For ye, brethren, became followers of the churches in Judea — Imitators of their courage and constancy in suffering for the truth, as being influenced by the same Spirit which animated and supported them, though you had not been eye-witnesses of their example: for ye suffered like things of your own countrymen — Ye have been calumniated, imprisoned, and spoiled of your goods; even as they suffered
from the Jews — Their countrymen. The same fruit, the same afflictions, and the same experience, at all times, and in all places, are an excellent criterion of evangelical truth. Who both killed the Lord Jesus — Their own Messiah; and — Before him; their own prophets — Who foretold his appearance; and whom God, in many distant ages of their commonwealth, raised up unto them. The expression, their own prophets, is emphatical; and denotes that the Jews acknowledged the prophets whom they killed to be prophets really sent of God. So remarkable were the Jews for persecuting the prophets, that Stephen challenged the council to show so much as one whom their fathers had not persecuted, Acts 7:52. And have persecuted us — Apostles and preachers of the gospel; and they please not God — Though they pretend to be so well acquainted with him and his will, and boast so much of their interest in him; nay, they are not concerned to please him, notwithstanding their fair professions; and are contrary to all men — Are common enemies of all mankind; full of contempt and malignity against all other nations, and behaving toward them in the most perverse and unfriendly manner. The hatred which the Jews bore to all the heathen, without exception, was taken notice of by Tacitus and Juvenal, and even by Josephus. It was directly contrary to the law of Moses, which, in the strongest terms, recommended humanity to strangers; but arose probably from their not understanding rightly the intention of the precepts of their law, which were given to prevent them from having familiar intercourse with idolaters, lest they should be induced to imitate them in their practices. Forbidding us — The apostles and messengers of God; to speak to the Gentiles — That is, to preach the gospel to them, as we are expressly commanded of God to do; that they might be saved — In which respect especially they show themselves to be the enemies of mankind, opposing their present and everlasting salvation; to fill up, &c. — So that, instead of pleasing God, they fill up the measure of their sins always — As they have ever done: but the wrath — The vengeance of God; is come upon them — Is about to overtake them unawares, while they are seeking to destroy others. Or, God has begun to punish them, and will speedily complete their destruction. The word εφθασε, here rendered is come, being in the past time, properly signifies hath come. But, as Macknight observes, the past time is here put for the present, or rather for the future, as is plain from this, that the wrath of God had not yet fallen on the Jewish nation in the full sense here expressed. The apostle only speaks of their punishment as at hand, being taught either by Christ’s prediction, or by a peculiar revelation made to himself. The original expression, εις τελος, rendered here to the uttermost, Not as the word of men - Not of human origin, but as a divine revelation. You were not led to embrace it by human reasoning, or the mere arts of persuasion, or from personal respect for others, but by your conviction that it was a revelation from God. It is only when the gospel is embraced in this way that religion will show itself sufficient to abide the fiery trials to which Christians may be exposed. He who is convinced by mere human reasoning may have his faith shaken by opposite artful reasoning; he who is won by the mere arts of popular eloquence will have no faith which will be proof against similar arts in the cause of error; he who embraces religion from mere respect for a pastor, parent, or friend, or because others do, may abandon it when the popular current shall set in a different direction, or when his friends shall embrace different views; but he who embraces religion as the truth of God, and from the love of the truth, will have a faith, like that of the Thessalonians, which will abide every trial.
Which effectually worketh also in you that believe - The word rendered 'which' here - ὅς hos - may be referred either to 'truth' or to 'God.' The grammatical construction will admit of either, but it is not material which is adopted. Either of them expresses a sense undeniably true, and of great importance. The meaning is, that the truth was made efficacious in the minds of all who became true Christians. It induced them to abandon their sins, to devote themselves to God, to lead pure and holy lives, and enabled them to abide the trials and temptations of life; compare notes on Philippians 2:12-13; Hebrews 13:21. The particular illustration here is, that when they embraced the gospel it had such an efficacy on their hearts as to prepare them to meet all the terrors of bitter persecution without shrinking.
13. For this cause—Seeing ye have had such teachers (1Th 2:10-12) [Bengel], 'we also (as well as 'all that believe' in Macedonia and Achaia) thank God without ceasing ('always' … 'in our prayers,' 1Th 1:2), that when ye received the word of God which ye heard from us (literally, 'God's word of hearing from us,' Ro 10:16, 17), ye accepted it not as the word of men, but, even as it is truly, the word of God.' Alford omits the 'as' of English Version. But the 'as' is required by the clause, 'even as it is truly.' 'Ye accepted it, not (as) the word of men (which it might have been supposed to be), but (as) the word of God, even as it really is.' The Greek for the first 'received,' implies simply the hearing of it; the Greek of the second is 'accepted,' or 'welcomed' it. The proper object of faith, it hence appears, is the word of God, at first oral, then for security against error, written (Joh 20:30, 31; Ro 15:4; Ga 4:30). Also, that faith is the work of divine grace, is implied by Paul's thanksgiving.effectually worketh also in you that believe—'Also,' besides your accepting it with your hearts, it evidences itself in your lives. It shows its energy in its practical effects on you; for instance, working in you patient endurance in trial (1Th 2:14; compare Ga 3:5; 5:6).
The apostle having given the reasons on his part and his fellow ministers’, why the gospel had such effect upon them, he next proceeds to show the reason on their part, for which he giveth God thanks. And that is, from their manner of receiving it; though this, as well as the former, are but subordinate reasons.because, when ye received the word of God which ye heard of us; or 'the word of hearing of God', as the Vulgate Latin version from the Greek text literally renders it; that is, the Gospel which was preached by the apostles, and was heard and received by these Thessalonians: and it is called the word of God, because God is the author of it; it comes from him, and is ministered by his authority, and is a part of that written word which is given by his inspiration; and because his grace in choosing, redeeming, justifying, pardoning, adopting, regenerating, and giving eternal life to men, and the declaration of his will concerning saving them by his Son Jesus Christ, are the subject matter of it; and because he owns and blesses it, for the conversion and comfort of his people: and it may be called the word of hearing of God, because coming from him, and containing his will, and preached by his order, and succeeded by his power, hearing comes by it; it is divinely breathed by him; he speaks in it by his ministers, and he is heard of in it by his people; as he was by these believers, who heard his word both externally and internally; and received it into their understandings, so as to know it spiritually and experimentally; into their minds, not merely notionally, and so as to assent to the truth of it, and give credit to it, but so as to believe in Christ revealed in it; and into their affections, in the love of it, and with joy in the Holy Ghost; they received it gladly, and with meekness and readiness, so that it became the ingrafted word, and brought forth fruit in them: the manner in which they received it follows,
ye received it not as the word of men: which is often fallacious and deceitful, at least dubious and uncertain, and not to be depended on; nor did they receive it as the words of wise men are received, and because it was clothed with the wisdom, eloquence, and oratory of men, for it was destitute of these; nor upon the credit and authority of men, no, not of the apostles themselves:
but as it is in truth the word of God: it appearing to be agreeably to the perfections of his nature, and to the Scriptures of truth, and it bearing his impress and divine authority, they received it with much assurance and certainty, as infallible truth; and which was inviolably to be adhered to, without any alteration, without adding to it or taking from it; and to be had and retained in the greatest esteem and reverence, and never to be departed from: and that they received it in this manner, appears from its operation in them,
which effectually worketh also in you that believe: the Vulgate Latin version reads, 'who worketh'; referring it to God, as indeed it may be referred to him, as well as to his word; but the sense is much the same, for God works by and with his word, and his word only effectually works when it comes in power; or is the power of God unto salvation to them that believe; and when it does come with a divine commission and power, it effectually works to the quickening of dead sinners, the enlightening of dark minds, the unstopping of deaf ears, the softening of hard hearts, producing faith which works by love, encouraging hope, delivering from the bondage of sin, Satan, and the law, and comforting and establishing the hearts of the saints under all afflictions, trials, and persecutions.
{11} For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.(11) Having approved his ministry, he commends again (to that end and purpose that I spoke of) the cheerfulness of the Thessalonians which was due to his diligence in preaching, and their brave patience.
In his first letter to the Thessalonian Christians, Paul encouraged them to live as if Christ’s Second Coming might take place at any time (1 Thessalonians 5:1-11).
His second letter acknowledges that Thessalonian Christians have endured persecution (2 Thessalonians 1:4). He assures them that God will set everything right on Judgment Day (1:5-10). He tells them of his constant prayers for them, that they might prove worthy of their calling so “that the name of our Lord Jesus may be glorified in you, and you in him” (1:11-12).
He tells them of events that will precede the Second Coming (2 Thessalonians 2:1-12), and warns against idleness while awaiting it (3:6-15).
1 Now, brothers, concerning the coming of our Lord Jesus Christ, and our gathering together to him, we ask you 2 not to be quickly shaken in your mind, nor yet be troubled, either by spirit, or by word, or by letter as from us, saying that the day of Christ had come. 3 Let no one deceive you in any way. For it will not be, unless the departure comes first, and the man of sin is revealed, the son of destruction, 4 he who opposes and exalts himself against all that is called God or that is worshiped; so that he sits as God in the temple of God, setting himself up as God. 5 Don’t you remember that, when I was still with you, I told you these things?
“Now, brothers (adelphoi), concerning the coming (parousia) of our Lord Jesus Christ” (v. 1a). The word adelphos can mean a sibling by the same physical parents, but in the New Testament adelphos is often used metaphorically to mean a spiritual sibling—a brother or sister by virtue of being children of the same Heavenly Father. Christians in the first century referred to each other as brothers or sisters (Acts 6:3; 9:30; 10:23; Romans 8:29; 1 Corinthians 5:11; Ephesians 6:23; 1 Timothy 6:2; Revelation 1:9; 12:10). Some Christians today still use that sort of language. The rest of us would do well to recover it.
The Greek word parousia means “coming” or “arrival” or “presence.” In the New Testament it is used frequently to speak of the Second Coming of Christ (Matthew 24:3, 27, 37, 39; 1 Corinthians 15:23; 1 Thessalonians 2:19; 3:13; 4:15; 5:23; James 5:7; 2 Peter 1:16; 3:4; 1 John 2:28). Christians have adopted the word Parousia—a word moved directly from Greek to English—to mean Christ’s Second Coming.
The idea behind Christ’s Second Coming has its roots in the Old Testament understanding of “the Day of the Lord” (Isaiah 13:6, 9; 58:13; Jeremiah 46:10; Ezekiel 13:5; 30:3; Joel 1:15; 2:1, 11, 31; 3:14; Amos 5:18, 20; Obadiah 1:15; Zephaniah 1:7-8, 14, 18; 2:2-3; Malachi 4:5). It was to be a day when God would save the faithful and judge the wicked. In the New Testament, it came to mean the day when God would bring an end to the current age and institute the age to come (Ladd, 138-139).
In these verses, Paul tries to correct misunderstandings of the Parousia. In verse 5, he reminds these Thessalonian Christians of the things that he taught while he was with them—but he doesn’t reiterate what those things were. This puts us at a disadvantage, because we don’t know what he previously taught them. However, we know that in his first letter to this church, he told them “that the day of the Lord comes like a thief in the night” (1 Thessalonians 5:2). He assured them that they belong, not to the darkness, but to the light (5:5). He encouraged them not to sleep, but to watch and be sober (5:6).
Monark bicycle serial numbers. In verse 2, Paul reassures them that the day of Christ has not yet come, so one of their problems must be anxiety that they have somehow “missed the boat.” He also spoke of Christ’s coming in the future tense in 1:10 (“when he comes to be glorified in his saints”). Presumably, these Thessalonian Christians have misunderstood the Second Coming because of false teachers planting seeds of doubt in their minds.
“and our gathering together (episunagoge) to him” (v. 1b). The word episunagoge is a combination of epi (to) and sunagoge (a gathering place for Jewish worship—a synagogue). In this verse, Paul is talking about Christ gathering together his faithful to himself at his Second Coming.
“we ask (erotao) you not to be quickly shaken (saleuo) in your mind, nor yet be troubled” (v. 1c-2a). In situations like this, Paul often urges (parakalo) particular behavior—parakalo (urge, call, exhort) being a stronger word than erotao (ask, request). In this verse, Paul is making a gentle sort of request.
Paul asks the Thessalonian Christians not to let things bother them—not to be shaken (saleuo) or troubled by the things they hear. The word saleuo (shaken) can be used for a ship being tossed about by the waves. Paul wants the Thessalonians not to be tossed about by every wave of opinion that tries to wash over them.
In verse 15, Paul will give this entreaty a more positive expression, saying, “So then, brothers, stand firm, and hold the traditions which you were taught by us, whether by word, or by letter.”
“either by spirit, or by word, or by letter as from us” (v. 2b). Spirit, word, and letter are three potential sources of misinformation.
• One person might claim to have been inspired by the Spirit with a particular revelation.
• Other person might claim to have received a word from God.
• Still another might claim to have received a letter from Paul and his companions.
Paul is telling these Thessalonians not to allow themselves to be shaken or troubled by falsehoods received through any of these three sources.
“saying that the day of Christ had come” (v. 2c). The misinformation in question is a claim that Christ has already come—that it is no longer a future event—implying that the Thessalonian Christians have missed the boat.
“Let no one deceive you in any way” (v. 3a). Being led astray by deception is always a potential problem for believers. Elsewhere, Paul talks about sin, finding occasion through the law, having deceived him (Romans 7:11). He warns Timothy about “evil men and imposters…deceiving” (2 Timothy 3:13). He warns Titus about unruly men, vain talkers, and deceivers” (Titus 1:10) (see also Jeremiah 29:8; Lamentations 2:14; Revelation 12:9).
Christians need always to be on guard against such deception (1 Corinthians 15:33; Ephesians 5:6).
“For it will not be, unless the departure (apostasia) comes first, and the man of sin (anomia—lawlessness) is revealed, the son of destruction” (v. 3b). Now Paul says that Christ’s coming “will not be” until certain events have occurred.
The apostasia will come before Christ will come again. This word apostasia can be translated departure, rebellion, or apostasy. In this verse, Paul uses this word to speak of people who appear on the surface to be Christians, but who have departed from the true faith to follow “the man of sin”—”the man of lawlessness”—”the son of destruction”.
People have tried to guess who Paul means by this “man of sin”—this “man of lawlessness”. It could have been Antiochus Epiphanes, who profaned the temple and inspired the Maccabean revolt. It could have been Pompey, who profaned the Holy of Holies. It could have been Caligula, a particularly despotic emperor who claimed divinity for himself.
“he who opposes and exalts himself against all that is called God or that is worshiped; so that he sits as God in the temple of God, setting himself up as God” Hands off 2 3 6 download free. (v. 4). While working on this exegesis, I was also reading a biography of Adolph Hitler. When I came to this verse, I realized how well this description fit Hitler, who opposed God (Hitler was an enemy of Christian churches as well as Jews), who exalted himself as the great messianic Fuhrer (leader), and who set himself up as God.
But Hitler was just one of many people who have done these things. Stalin (USSR), Tojo (Japan), Mao (China), Kim Il Sung (North Korea), Pol Pot (Cambodia), Idi Amin (Uganda), Ceausescu (Romania), Milosevic (Serbia), Saddam Hussein (Iraq), and Kim Jon Il (North Korea) are only a few examples of tyrants who have set themselves up as gods. There are many more—in Africa, the Mideast, Latin American, and Asia.
But on a smaller scale, we see this same phenomenon in churches—people who believe that they have all the answers—people with little respect for others—people willing to stab opponents in the back, figuratively if not literally—people who bend scripture to fit their purposes—people who set themselves up as congregational demigods.
Lloyd Rediger wrote a book entitled Clergy Killers: Guidance for Pastors and Congregations under Attack that outlines how this works when laypeople attack clergy. But we must acknowledge that clergy as well as laypeople sometimes exalt themselves, stand against what God wants, and set themselves up as little gods.
“Don’t you remember that, when I was still with you, I told you these things?” (v. 5). As noted above, Paul reminds these Christians of the things that he taught them while he was with them—but he doesn’t reiterate what those things were. This puts us at a disadvantage, because we don’t know what he had previously taught them. However, we know that in his first letter to this church, he told them “that the day of the Lord comes like a thief in the night” (1 Thessalonians 5:2). He assured them that they belong, not to the darkness, but to the light (5:5). He encouraged them not to sleep, but to watch and be sober (5:6).
6 Now you know what is restraining him, to the end that he may be revealed in his own season. 7 For the mystery of lawlessness already works. Only there is one who restrains now, until he is taken out of the way. 8 Then the lawless one will be revealed, whom the Lord will kill with the breath of his mouth, and destroy by the manifestation of his coming; 9 even he whose coming is according to the working of Satan with all power and signs and lying wonders, 10 and with all deception of wickedness for those who are being lost, because they didn’t receive the love of the truth, that they might be saved. 11Because of this, God sends them a working of error, that they should believe a lie; 12 that they all might be judged who didn’t believe the truth, but had pleasure in unrighteousness.
These verses are not in the lectionary reading, but the preacher should be aware of them. Verses 6 and 7 are very difficult to understand. Who is the “man of lawlessness” (v. 3)? What is restraining him? We can only guess at the answers.
But it is clear that “the lawless one will be revealed, whom the Lord will kill with the breath of his mouth, and destroy by the manifestation of his coming” (v. 8). Therefore, although Christ’s coming will be delayed, he will come in power to destroy evil. The coming of the lawless one “is according to the working of Satan” (v. 9)—in contrast to Christ, whose coming is in accord with God’s will.
Paul goes on to describe the folly of those who “didn’t receive the love of the truth, that they might be saved” (v. 10). God will judge them, because they “didn’t believe the truth, but had pleasure in unrighteousness” (v. 12).
With this passage, Paul is trying to reassure these persecuted Christians that God will make things right in God’s good time. God will vindicate their faith and their faithfulness.
13 But we are bound to always give thanks to God for you, brothers loved by the Lord, because God chose you from the beginning for salvation through sanctification of the Spirit and belief in the truth; 14to which he called you through our Good News, for the obtaining of the glory of our Lord Jesus Christ. 15 So then, brothers, stand firm, and hold the traditions which you were taught by us, whether by word, or by letter.
“But we are bound (opheilo) to always give thanks to God for you, brothers loved by the Lord” (v. 13a). The wording in this verse is similar to that in 1:3. This is an unusual expression of thanksgiving in that the Greek word opheilo suggests obligation—we ought to give thanks—we are bound to give thanks. Some scholars have suggested that this reflects reluctance on Paul’s part to give thanks for these Thessalonian Christians. Others believe that this language, being uncharacteristic of Paul, suggests that someone other than Paul wrote this letter. But it seems better to take Paul’s words at face value—that he is truly thankful for their growing faith and their love for one another.
“because God choseyou from the beginning (either ap arches or aparchen) for salvation” (v. 13b). This verse introduces the idea of election—God’s having chosen some people and not having chosen others. In the Old Testament, God chose Abraham and his descendants, the Israelites. The idea of election carries over into the New Testament (John 15:16; 17:6; Ephesians 1:4; 2:10). However, in the Parable of the Wedding Banquet (Matthew 22:1-14), Jesus concludes by saying “For many are called, but few chosen” (Matthew 22:14), which suggests that many are called, but only the elect have chosen to respond.
There are two possible readings for the part of this verse translated “from the beginning.” Some manuscripts read ap arches (from the beginning) and others read aparchen (firstfruits). Both readings make sense. If the correct reading is ap arches,Paul could mean that God chose these Christians from the beginning of time (see Romans 8:28-30).
But God could also have chosen these Christians as firstfruits. In the Old Testament, the first fruits were those which were dedicated to the Lord. If the correct reading is aparchen, Paul may have wanted to encourage these Christians by suggesting that they were the first of what will become many people devoted to God.
God chose these Thessalonian Christians “for salvation.” While salvation in the Bible is sometimes being saved from one’s enemies, in the New Testament it usually has an eschatological character—i.e., end of time events—God’s judgment—heaven and hell.
The idea of salvation is especially important in Paul’s letters. The “Good News of Christ…is the power of God for salvation for everyone who believes” (Romans 1:16). Paul says that “the wrath of God is revealed from heaven against all ungodliness and unrighteousness” (Romans 1:18), “But the righteous shall live by faith” (Romans 1:17). “All have sinned, and fall short of the glory of God” (Romans 3:23) which means that we are subject to an eternal penalty for our sins. However, we have been “justified freely by (God’s) grace through the redemption that is in Christ Jesus; whom God set forth to be an atoning sacrifice, through faith in his blood” (Romans 3:24-25a).
“through sanctification (hagiasmos) of the Spirit” (v. 13c). The word hagiasmos has to do with sanctification—the act of making a person holy. It is closely related to the word hagios, which is most frequently translated “saint” in the New Testament. Just as salvation is a gift of God, so also is sanctification. We are not capable of making ourselves holy. Sanctification requires action by the Holy Spirit.
“and belief in the truth” (v. 13d). The deceiver (Satan) has convinced many people that it doesn’t matter what we believe as long as we are sincere. That runs counter both to scripture and to our everyday experience.
• Scripture (both Old and New Testaments) tells us that our beliefs are absolutely central to our well-being, both here and in the hereafter.
• That is confirmed by our experience. People tend to act on their beliefs. If they believe things that aren’t true, they will act on those false beliefs and will suffer the consequences. If they have been well taught, so that they believe that which is true, they will benefit immeasurably by their teaching—and by their true beliefs.
God effected the salvation of these Thessalonian Christians “through sanctification of the Spirit and belief in the truth.” This belief in the truth has come about in spite of the efforts of the best efforts of the deceivers (vv. 2-4).
“to which he called you through our Good News” (euangelion) (v. 14a). The call of God came to these Thessalonian Christians “through our euangelion“—our Good News—our Gospel—the Gospel that Paul and his companions had preached to them (see 1 Thessalonians 1:5). Titration gizmo answer key teacher guide.
Macpay business 4 7 13 download free. “for the obtaining of the glory (doxa) of our Lord Jesus Christ” (v. 14b). The word “glory” is used in the Bible to speak of various wonderful things—but it is used especially to speak of God’s glory—an aura associated with God’s appearance that reveals God’s majesty to humans.
Christ shares God’s glory. The glory of the Lord was revealed at his birth (Luke 2:9; John 1:14). His disciples, Peter, James and John, were privileged to see Christ’s glory on the Mount of Transfiguration (9:28-36). Christ’s cross was necessary so that he might “enter into his glory” (Luke 24:26; see also Philippians 2:5-11). The Gospel of John in particular speaks of the cross as Christ’s glorification (John 12:23; 13:31-32). Jesus spoke of returning “with power and great glory” (Luke 21:27).
The apostle Paul notes that “all have sinned, and fall short of the glory of God” (Romans 3:23), but then says, “We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life” (Romans 6:4).
In this verse, then, Paul is saying that God has called these Thessalonian Christians to the truth (v. 13) so that they might obtain their share of this glory which Christ shares with God the Father.
“So then, brothers, stand firm, and hold the traditions (paradosis) which you were taught by us, whether by word, or by letter” (v. 15). In his first letter to the Thessalonians, Paul spoke of Timothy bringing him “good news of your faith and love” (1 Thessalonians 3:7)—and being encouraged by their standing firm in the Lord (1 Thessalonians 3:8). Now he encourages them to continue standing firm in the face of tempters and deceivers (2:1-4).
He encourages them to “hold the traditions (paradosis) which you were taught by us, whether by word or letter.”
The word paradosis (tradition) has a checkered place in the New Testament, because much of the opposition to Jesus came from men who were wedded to the traditions of men rather than the word of God (Matthew 15:2-6; 7-13; see also Colossians 2:8).
However, the traditions that Paul encourages these Christians to follow are those “which you were taught by us, whether by word, or by letter.” Those traditions will serve as a north star for fledgling Christians—always helping them to orient themselves in the midst of confusing circumstances—always pointing them in the right direction.
16 Now our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort and good hope through grace, 17 comfort your hearts and establish you in every good work and word.
“Now our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort” (paraklesis) (v. 16a). Now Paul offers a benediction—a prayer that Jesus and God who loved and comforted Paul and his companions (v. 16) might also comfort the Thessalonian Christians (v. 17).
The word paraklesis, translated “comfort” here, means, exhort, encourage, and/or comfort. It is a spine-stiffening sort of comfort, then, rather than cuddly comfort. Paraklesis is the sort of comfort that comes from helping someone to see the possibility of overcoming an obstacle or winning a battle. It is the sort of comfort that comes from giving a beleaguered person a vision of glories to come.
“comfort and good hope through grace” (charis) (v. 16b). Hope is life-giving. Life without hope is drab and meaninglessness. As one example, prisoners serving indeterminate sentences (sentences with no clear end-date) cope less well than prisoners who can calculate the number of days until they will be released. They cope less well, because their fate is unclear—because they have nothing definite for which to hope—no end-date by which to measure their progress.
People place their hopes in all sorts of things: Personal strength or appearance, academic degrees, 401k’s or pension plans, political figures, etc., etc., etc.
But comfort and hope are something that these Christians can receive only through the grace (charis) of God. Grace is the gift of salvation by God to all who accept the Lordship of Jesus Christ. That is the foundation on which their comfort and hope rest.
“comfort (parakaleo) your hearts” (v. 17a). See the comments above (verse 16) on the word paraklesis, which is related to the word parakaleo in this verse. Parakaleo (v. 17) is a combination of two words, para (near) and kaleo (to call), and means to call near—to invite—to beseech—to exhort. Paul is praying that the Lord Jesus and God the Father might comfort these Christians by calling them near—by inviting them—by helping them to feel God’s presence. I might be exaggerating the difference, but I see parakaleo as a somewhat softer word than paraklesis (v. 16), which I see as a spine-stiffening word.
“and establish you in every good work and word” (v. 17b). Knowing Paul, we can be sure that he chose the words “work” and “word” carefully.
“good work.” Looking ahead to the next chapter, we find that work is a problem in Thessalonica. Paul has learned that some of the Thessalonian Christians are “living in idleness,” so he counsels the rest of the community “to keep away from believers who are living in idleness” (3:11, 6). He notes that, when he was in Thessalonica, he toiled day and night to provide his own support (3:7-9). He counsels, “Anyone unwilling to work should not eat” (3:10).
But for Christians, work is something more than laboring to make money to buy bread. Wd my passport not readable mac. It involves service to Christ and others. At its best, work is a tangible expression of love for God and neighbor (see Matthew 22:37-39).
“word.” Psalm 19:14 comes to mind here. “Let the words of my mouth and the meditation of my heart be acceptable in your sight, (O Lord), my rock, and my redeemer.”
Our words have power to injure or to heal—to lift up or to tear down—to enlighten or to spread darkness. Just as Paul prays that God will establish good work among these Christians, he also prays that God will help them to speak good words—words of faith—healing words—words that lift up—words that enlighten.
SCRIPTURE QUOTATIONS are from the World English Bible (WEB), a public domain (no copyright) modern English translation of the Holy Bible. The World English Bible is based on the American Standard Version (ASV) of the Bible, the Biblia Hebraica Stutgartensa Old Testament, and the Greek Majority Text New Testament. The ASV, which is also in the public domain due to expired copyrights, was a very good translation, but included many archaic words (hast, shineth, etc.), which the WEB has updated.
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Bridges, Linda, McKinnish, Smyth & Helwys Bible Commentary: 1 & 2 Thessalonians (Macon, Georgia: Smyth & Helwys Publishing, Inc., 2008)
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Ladd, George Eldon, “Eschatology,” in Bromiley, Geoffrey (General Editor), The International Standard Bible Encyclopedia, Volume Two: E-J – Revised [Grand Rapids: William B. Eerdmans Publishing Company, 1982]
MacArthur, John, Jr., The MacArthur New Testament Commentary: 1 & 2 Thessalonians (Chicago: The Moody Bible Institute of Chicago, 2001)
Martin, D. Michael, NewAmerican Commentary: 1-2 Thessalonians, Vol. 33 (Nashville: Broadman Press, 1995)
Morris, Leon, Tyndale New Testament Commentaries: 1-2 Thessalonians, Vol. 13 (Downers Grove, Illinois: InterVarsity Press, 1984)
Smith, Abraham, The New Interpreter’s Bible: 2 Corinthians to Philemon, Vol. XI (Nashville: Abingdon Press, 2002)
Williams, David J., New International Biblical Commentary: 1 and 2 Thessalonians (Peabody, Massachusetts: Hendrickson Publishers, Inc., 1992)
Copyright 2013, Richard Niell Donovan
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