2 Thessalonians 1
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2 Thessalonians - An Exposition, with Practical Observations, of The Second Epistle of St. Paul to the Thessalonians
This Second Epistle was written soon after the former, and seems to have been designed to prevent a mistake, which might arise from some passages in the former epistle, concerning the second coming of Christ, as if it were near at hand. The apostle in this epistle is careful to prevent any wrong use which some among them might make of those expressions of his that were agreeable to the dialect of the prophets of the Old Testament, and informs them that there were many intermediate counsels yet to be fulfilled before that day of the Lord should come, though, because it is sure, he had spoken of it as near. There are other things that he writes about for their consolation under sufferings, and exhortation and direction in duty. — Henry
2 Thessalonians - INTRODUCTION TO THE SECOND EPISTLE TO THE THESSALONIANS.
The circumstances connected with the planting of the Church at Thessalonica, the character of the surroundings, and the trials of the young Christian brotherhood have all been explained in the introduction to the preceding epistle, to which I refer the reader. Those circumstances called for a second letter, which must have followed the first after an interval of only a few months, the only instance save that of the Corinthian letters in which the apostle directed two successive epistles to the same congregation.
That the Second Epistle is followed soon after the First is indicated (1) by the fact that almost the same state of affairs is described in each: There was persecution and trial, there was an eager expectation of the speedy Advent of the Lord, excepting that in the Second Epistle the excitement had led to greater extremes, and in each certain ones are described who were neglecting their ordinary employments as unnecessary in view of the Lord's coming. Compare 2Th. 3:6-14 with 1Th. 4:10-12, and 1Th. 2:9. In the second place both Silas and Timothy were present with Paul at the writing of each epistle. Compare the opening salutations.
The reasons for writing the letter are apparent. The conditions that called out the preceding letter still existed, and the information brought by the messenger who had carried the letter showed the need of further instruction. The principal object is to correct the erroneous belief that the day of the Lord's coming was very close at hand. This belief had received the more currency because some reported that Paul had so declared, and had even so stated in a letter. Hence he now shows that certain great events must precede that day, and that these events are yet future. He again enforces the teaching of the Lord that the time is unknown, and charges that all follow their usual employments.
This epistle, like the First, was evidently written during Paul's long stay at Corinth, and both may be assigned to the same year. — PNT
2 Thessalonians - The Second Epistle of Paul the Apostle to the Thessalonians
Commentary by A. R. Faussett
Its Genuineness is attested by Polycarp [Epistle to the Philippians, 11], who alludes to 2Th. 3:15. Justin Martyr [Dialogue with Trypho, p. 193.32], alludes to 2Th. 2:3. Irenaeus [Against Heresies, 7.2] quotes 2Th. 2:8. Clement of Alexandria [Miscellanies, 1.5, p. 554; The Instructor, 1.17], quotes 2Th. 3:2, as Paul’s words. Tertullian [On the Resurrection of the Flesh, 24] quotes 2Th. 2:1, 2Th. 2:2, as part of Paul’s Epistle.
Design. — The accounts from Thessalonica, after the sending of the first Epistle, represented the faith and love of the Christians there as on the increase; and their constancy amidst persecutions unshaken. One error of doctrine, however, resulting in practical evil, had sprung up among them. The apostle’s description of Christ’s sudden second coming (1Th. 4:13, etc., and 1Th. 5:2), and the possibility of its being at any time, led them to believe it was actually at hand. Some professed to know by “the Spirit” (2Th. 2:2) that it was so; and others alleged that Paul had said so when with them. A letter, too, purporting to be from the apostle to that effect, seems to have been circulated among them. (That 2Th. 2:2 refers to such a spurious letter, rather than to Paul’s first Epistle, appears likely from the statement, 2Th. 3:17, as to his autograph salutation being the mark whereby his genuine letters might be known). Hence some neglected their daily business and threw themselves on the charity of others, as if their sole duty was to wait for the coming of the Lord. This error, therefore, needed rectifying, and forms a leading topic of the second Epistle. He in it tells them (2Th. 2:1-17), that before the Lord shall come, there must first be a great apostasy, and the Man of Sin must be revealed; and that the Lord’s sudden coming is no ground for neglecting daily business; that to do so would only bring scandal on the Church, and was contrary to his own practice among them (2Th. 3:7-9), and that the faithful must withdraw themselves from such disorderly professors (2Th. 3:6, 2Th. 3:10-15). Thus, there are three divisions of the Epistle: (1) 2Th. 1:1-12. Commendations of the Thessalonians’ faith, love, and patience, amidst persecutions. (2) 2Th. 2:1-17. The error as to the immediate coming of Christ corrected, and the previous rise and downfall of the Man of Sin foretold. (3) 2Th. 3:1-16. Exhortations to orderly conduct in their whole walk, with prayers for them to the God of peace, followed by his autograph salutation and benediction.
Date of Writing. — As the Epistle is written in the joint names of Timothy and Silas, as well as his own, and as these were with him while at Corinth, and not with him for a long time subsequently to his having left that city (compare Acts 18:18, with Acts 19:22; indeed, as to Silas, it is doubtful whether he was ever subsequently with Paul), it follows, the place of writing must have been Corinth, and the date, during the one “year and six months” of his stay there, Acts 18:11 (namely, beginning with the autumn of a.d. 52, and ending with the spring of a.d. 54), say about six months after his first Epistle, early in a.d. 53.
Style. — The style is not different from that of most of Paul’s other writings, except in the prophetic portion of it (2Th. 2:1-12), which is distinguished from them in subject matter. As is usual in his more solemn passages (for instance, in the denunciatory and prophetic portions of his Epistles, for example, compare Col. 2:8, Col. 2:16, with 2Th. 2:3; 1Co. 15:24-28, with 2Th. 2:8, 2Th. 2:9; Rom. 1:18, with 2Th. 2:8, 2Th. 2:10), his diction here is more lofty, abrupt, and elliptical. As the former Epistle dwells mostly on the second Advent in its aspect of glory to the sleeping and the living saints (1 Thessalonians 4:1-5:28), so this Epistle dwells mostly on it in its aspect of everlasting destruction to the wicked and him who shall be the final consummation of wickedness, the Man of Sin. So far was Paul from laboring under an erroneous impression as to Christ’s speedy coming, when he wrote his first Epistle (which rationalists impute to him), that he had distinctly told them, when he was with them, the same truths as to the apostasy being about first to arise, which he now insists upon in this second Epistle (2Th. 2:5). Several points of coincidence occur between the two Epistles, confirming the genuineness of the latter. Thus, compare 2Th. 3:2, with 1Th. 2:15, 1Th. 2:16; again, 2Th. 2:9, the Man of Sin “coming after the working of Satan,” with 1Th. 2:18; 1Th. 3:5, where Satan’s incipient work as the hinderer of the Gospel, and the tempter, appears; again, mild warning is enjoined, 1Th. 5:14; but, in this second Epistle, when the evil had grown worse, stricter discipline (2Th. 3:6, 2Th. 3:14): “withdraw from” the “company” of such.
Paul probably visited Thessalonica on his way to Asia subsequently (Acts 20:4), and took with him thence Aristarchus and Secundus: the former became his “companion in travel” and shared with him his perils at Ephesus, also those of his shipwreck, and was his “fellow prisoner” at Rome (Acts 27:2; Col. 4:10; Phm. 1:24). According to tradition he became bishop of Apamea. — JFB TOC
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. 1Cor 1:3; 1Thess 1:1; 1Pet 1:2; 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; Eph 1:15; Phil 1:3; Col 1:3; 1Thess 1:2; 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: 1Thess 2:19;
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: Jude 1:6; 1Thess 2:14; 6 Seeing [it is] a righteous thing with God to recompense tribulation to them that trouble you; Zech 2:8; 7 And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, 1Thess 4:16; 8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: 2Pet 3:7; Rom 2:8; 9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; Isa 2:19; 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. Acts 1:11; 1Thess 1:10; Rev 1:7;
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. TOC
2 Thessalonians 1 - The salutation of St. Paul and his companions, 2Th. 1:1, 2Th. 1:2. The apostle gives thanks to God for their faith, love, and union; and for their patience under persecutions, 2Th. 1:3, 2Th. 1:4. Speaks of the coming of our Lord Jesus Christ, the punishment of the ungodly, and the glorification of the righteous, 2Th. 1:5-10. Prays that God may count them worthy of their calling, that the name of Jesus may be glorified in them, 2Th. 1:11, 2Th. 1:12. — Clarke
2 Thessalonians 1 -
After the introduction (2Th. 1:1, 2Th. 1:2) the apostle begins this epistle with an account of his high esteem for these Thessalonians (2Th. 1:3, 2Th. 1:4). He then comforts them under their afflictions and persecutions (2Th. 1:5-10) and tells them what his prayers were to God for them (2Th. 1:11, 2Th. 1:12). — Henry
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.
Religion, if worth anything, is worth every thing; and those have no religion, or none worth having, or know not how to value it, cannot find their hearts to suffer for it. We cannot by all our sufferings, any more than by our services, merit heaven; but by our patience under sufferings, we are prepared for the promised joy. Nothing more strongly marks a man for eternal ruin, than a spirit of persecution and enmity to the name and people of God. God will trouble those that trouble his people. And there is a rest for the people of God; a rest from sin and sorrow. The certainty of future recompence is proved by the righteousness of God. The thoughts of this should be terrible to wicked men, and support the righteous. Faith, looking to the great day, is enabled partly to understand the book of providence, which appears confused to unbelievers. The Lord Jesus will in that day appear from heaven. He will come in the glory and power of the upper world. His light will be piercing, and his power consuming, to all who in that day shall be found as chaff. This appearance will be terrible to those that know not God, especially to those who rebel against revelation, and obey not the gospel of our Lord Jesus Christ. This is the great crime of multitudes, the gospel is revealed, and they will not believe it; or if they pretend to believe, they will not obey it. Believing the truths of the gospel, is in order to our obeying the precepts of the gospel. Though sinners may be long spared, they will be punished at last. They did sin's work, and must receive sin's wages. Here God punishes sinners by creatures as instruments; but then, it will be destruction from the Almighty; and who knows the power of his anger? It will be a joyful day to some, to the saints, to those who believe and obey the gospel. In that bright and blessed day, Christ Jesus will be glorified and admired by his saints. And Christ will be glorified and admired in them. His grace and power will be shown, when it shall appear what he has purchased for, and wrought in, and bestowed upon those who believe in him. Lord, if the glory put upon thy saints shall be thus admired, how much more shalt thou be admired, as the Bestower of that glory! The glory of thy justice in the damnation of the wicked will be admired, but not as the glory of thy mercy in the salvation of believers. How will this strike the adoring angels with holy admiration, and transport thy admiring saints with eternal rapture! The meanest believer shall enjoy more than the most enlarged heart can imagine while we are here; Christ will be admired in all those that believe, the meanest believer not excepted.
Believing thoughts and expectations of the second coming of Christ should lead us to pray to God more, for ourselves and others. If there is any good in us, it is owing to the good pleasure of his goodness, and therefore it is called grace. There are many purposes of grace and good-will in God toward his people, and the apostle prays that God would complete in them the work of faith with power. This is to their doing every other good work. The power of God not only begins, but carries on the work of faith. And this is the great end and design of the grace of our God and Lord Jesus Christ, which is made known to us, and wrought in us. — MHCC
Here we have,
I. The introduction (2Th. 1:1, 2Th. 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 (Phi. 3:1) 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, 2Th. 1:3. 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, 2Th. 1:4. 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 (1Th. 1:3) 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, 2Th. 1:3. 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 (2Th. 1:3), 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.
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, 2Th. 1:5. 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, 2Th. 1:6. 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, 2Th. 1:7. 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, 2Ti. 2:12.
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 (2Th. 1:6) 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, 2Th. 1:7. That will be the day of the revelation of the righteous judgment of God; for then will God judge the world in righteousness by that man whom he hath appointed, even Jesus Christ the righteous Judge. The righteousness of God does not so visibly appear to all men in the procedure of his providence as it will in the process of the great judgment-day. The scripture has made known to us the judgment to come, and we are bound to receive the revelation here given concerning Christ. As,
[1.] That the Lord Jesus will in that day appear from heaven. Now the heavens retain him, they conceal him; but then he will be revealed and made manifest. He will come in all the pomp and power of the upper world, whence we look for the Saviour.
[2.] He will be revealed with his mighty angels (2Th. 1:7), or the angels of his power: these will attend upon him, to grace the solemnity of that great day of his appearance; they will be the ministers of his justice and mercy in that day; they will summon the criminals to his tribunal, and gather in the elect, and be employed in executing his sentence.
[3.] He will come in flaming fire, 2Th. 1:8. A fire goeth before him, which shall consume his enemies. The earth, and all the works that are therein, shall be burnt up, and the elements shall melt with fervent heat. This will be a trying fire, to try every man's work, - a refining fire, to purify the saints, who shall share in the purity, and partake of the felicity, of the new heaven and the new earth, - a consuming fire to the wicked. His light will be piercing, and his power consuming, to all those who in that day shall be found as chaff.
[4.] The effects of this appearance will be terrible to some and joyful to others.
First, They will be terrible to some; for he will then take vengeance on the wicked. 1. On those that sinned against the principles of natural religion, and rebelled against the light of nature, that knew not God (2Th. 1:8), 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, 2Th. 1:9. 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 (2Th. 1:10); 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.
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, etc. 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 (Luk. 21:36), 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, 2Th. 1:11. 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. 1:12. 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 (2Th. 1:12): 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. — Henry
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