BiblicalCulture – Making biblical literacy a cultural norm

In this article, I will first interpret 2 Thessalonians 1:3–12, including discerning the main point and providing an outline of the passage. Then I will show how the passage can be applied to modern Christians, while concluding with a prayer that is based on the passage. 2 Thessalonians 1:3–12 “3We ought always to give thanks to God for you, brothers, as is right, because your faith is growing abundantly, and the love of every one of you for one another is increasing. 4Therefore we ourselves boast about you in the churches of God for your steadfastness and faith in all your persecutions and in the afflictions that you are enduring. 5This is evidence of the righteous judgment of God, that you may be considered worthy of the kingdom of God, for which you are also suffering—6since indeed God considers it just to repay with affliction those who afflict you, 7and to grant relief to you who are afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels 8in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus. 9They will suffer the punishment of eternal destruction, away from the presence of the Lord and from the glory of his might, 10when he comes on that day to be glorified in his saints, and to be marveled at among all who have believed, because our testimony to you was believed. 11To this end we always pray for you, that our God may make you worthy of his calling and may fulfill every resolve for good and every work of faith by his power, 12so that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ.” 2 Thessalonians 1:3–12 Interpretation of 2 Thessalonians 1:3–12 Topic and Main Point The topic of 2 Thessalonians 1:3–12 is thanksgiving. One can discern the topic of a passage by determining the theme or subject to which the entire passage is connected. As will be seen below, the entire passage is connected to the declaration of thanksgiving in verse 3. The main point of 2 Thessalonians 1:3–12 is the necessity of Paul, Silvanus, and Timothy’s thanksgiving to God. The main point is found at the beginning of verse 3: “We ought always to give thanks to God.” Everything else in verses 3–12 modifies this clause by giving more information on Paul, Silvanus, and Timothy’s thanksgiving to God. The remainder of verse 3 states how often, about whom, and why the apostles give thanks. Verses 4–10 give the results of the apostles’ thanksgiving. Verses 11–12 state the apostles’ prayer for the Thessalonians which is based on the results of their thanksgiving. 2 Thessalonians 1:3 Paul, Silvanus, and Timothy’s thanksgiving is rightly given to God. However, the thanksgiving is not general; it is specific. The apostles give thanks “for you, brothers” (v 3). At this stage, the reader must determine the antecedent to “you.” That is, to whom does “you” refer? The “you” in verse 3 refers to the recipients of the letter, who are the Thessalonian believers; that is, “the church of the Thessalonians” as mentioned in 1:1. Some readers of 2 Thessalonians may instinctively determine that Paul, Silvanus, and Timothy give thanks for “all Christians” or “us.” Both of these answers are incorrect. Not only is the text clear that the thanksgiving is given for the Thessalonian believers, but the Thessalonian believers specifically did things that gave rise to Paul, Silvanus, and Timothy’s thanksgiving. If we conclude that thanksgiving is given for all believers or for “us,” then we stifle the unique praiseworthy deeds of the Thessalonian believers that become deeds all Christians should emulate (see application section). Paul, Silvanus, and Timothy give thanks to God “always” (v 3). Another way of understanding “always” is “at all times.” The thanksgiving to God for the Thessalonian believers is a thanksgiving that Paul, Silvanus, and Timothy are continuously giving to God. This does not mean every minute of every day, but that the thanksgiving is constant, consistent, and habitual. Paul, Silvanus, and Timothy give thanks to God for three reasons: Because giving thanks to the Thessalonians is the right thing to do: “as is right” (v 3). The adverb “as” is frequently used to show comparison, but not here. In the present context, it indicates cause (“because” or “since”), giving the first reason for the apostles’ thanksgiving. The first reason the apostles give thanks for the Thessalonians is because it is simply the right thing to do. There is an inherent rightness in consistent thanksgiving to God on behalf of Christians. Because the Thessalonians’ faith is increasing abundantly: “because your faith is growing abundantly” (v 3). The second reason for the apostles’ thanksgiving is introduced with “because.” The conjunction “because” always introduces a causal clause, answering the “why” question. The increase in the Thessalonians’ faith refers to their faithfulness. As the Thessalonians’ trust in God grows, so too does their obedience to Jesus’ commands, resulting in greater faithfulness throughout their lives, something that will become evident in 2 Thessalonians 1:3–12. Because the Thessalonians’ love for one another is growing: “the love of every one of you for one another is increasing” (v 3). The conjunction “because” that introduced the second reason for the apostles’ thanksgiving also governs this clause, revealing the third reason for the apostles’ thanksgiving. Not only is the Thessalonians’ faith growing, but so too is there love for one another. The apostles emphasise that it is not just the love of the church as a whole that is growing, but the love of each individual Christian: “the love of every one of you.” The Thessalonians’ love is increasing “for one another.” The “one another” refers to the members of the Thessalonian church, not every person. Paul, Silvanus, and Timothy are thanking God because each Thessalonian Christian is actively loving all the other Thessalonian Christians. 2 Thessalonians 1:4–10 2 Thessalonians 1:4 The result of the Thessalonians’ increased faith and love is the apostles boasting about the Thessalonians: “Therefore we ourselves boast about you” (2 Thess 1:4). The adverb “therefore” frequently indicates result. Other translations, such as the KJV, use “so that,” which conveys the same meaning. The NET and the updated NASB make the connection explicitly clear in their translations: “As a result we ourselves boast about you” (NET) “As a result, we ourselves speak proudly of you” (NASB) Note that Paul, Silvanus, and Timothy are not boasting about themselves, but about the faith and love of the Thessalonians. Paul, Silvanus, and Timothy boast about the Thessalonians in (or “among”) the churches of God: “in the churches of God” (v 4). The Thessalonians have become exemplars among Christians and so the apostles boast about them in the churches while they travel. The content of Paul, Silvanus, and Timothy’s boast is the Thessalonians’ perseverance (or “steadfastness”) and faith while they are persecuted and afflicted: “for your steadfastness and faith in all your persecutions and in the afflictions that you are enduring” (v 4). The introduction of 2 Thessalonians 1:4b with “for” is quite unfortunate because it makes the relationship between 4a and 4b ambiguous (see ESV, KJV, NASB, NET, NRSV), whereas the Greek preposition that is used (ὑπέρ) is less ambiguous. However, the CSB and NIV clearly and rightly indicate that verse 4b is the content of the apostles’ boasting by using the preposition “about”: “we ourselves boast about you among God’s churches—about your perseverance and faith in all the persecutions and afflictions that you are enduring” (CSB) “we boast about your perseverance and faith in all the persecutions and trials you are enduring” (NIV) Despite the Thessalonians being persecuted for their faith, they have remained faithful and obedient to Jesus, not wavering in the faith. 2 Thessalonians 1:5 2 Thessalonians 1:5 begins with “This is evidence of the righteous judgment of God.” Some versions replace “This” with “Which” (KJV) or “It” (CSB). The demonstrative pronoun “This” refers to the Thessalonians’ persecutions and afflictions mentioned in verse 4. In other words, the apostles are saying that the persecutions and afflictions the Thessalonians are enduring is evidence (or “a plain indication”) of God’s righteous judgment, that God judges rightly and justly. Their suffering is right in the sight of God. It is right for God to allow the Thessalonians to be persecuted and afflicted so that they will be considered worthy of the Kingdom of God: “that you may be considered worthy of the kingdom of God, for which you are also suffering” (1 Thess 1:5b). The word “that” introduces a purpose clause and is better translated “so that” like the NASB or with the preposition “to” like the NET, both which make the purpose clause explicit: “This is a plain indication of God’s righteous judgment so that you will be considered worthy of the kingdom of God” (NASB) “This is evidence of God’s righteous judgment, to make you worthy of the kingdom of God” (NET) There is another way to understand 2 Thessalonians 1:5b. Instead of it stating the purpose for the Thessalonians’ persecutions, it can claim the result of the Thessalonians’ persecutions. The NIV takes this interpretive option: “All this is evidence that God’s judgment is right, and as a result you will be counted worthy of the kingdom of God” (also see the NRSV). Although the NIV translation is linguistically possible, it is less likely on a number of grounds. First, the Greek construction (εἰς preposition + articular infinitive) more often introduces a purpose clause rather than a result clause. Second, the claim that the Thessalonians’ persecutions is part of God’s plan (“evidence of God’s righteous judgment”) strongly suggests there is a purpose behind God allowing the Thessalonians to suffer on behalf of the Kingdom of God, rather than there simply being a resultant benefit. Thus, 2 Thessalonians 1:5b introduces a significant benefit of persecution: it makes one worthy of the Kingdom of God of which they are citizens. 2 Thessalonians 1:6–8 2 Thessalonians 1:6 is a causal clause that introduces the reason the Thessalonians’ persecutions and afflictions are evidence of God’s righteous judgment. Most English translations begin 1:6 with the conjunction “since” or “for” (CSB, ESV, NASB, NET, NKJV, NRSV). These two conjunctions frequently give the reason for something and could easily be swapped with “because” (a term that would make the causal relationship much clearer). Paul, Silvanus, and Timothy have stated that the Thessalonians’ persecutions and afflictions are evidence of God’s righteous judgment (a) in that it makes them worthy of the Kingdom of God (2 Thess 1:5) and “because” it is right for God . . . .” (1:6). In 2 Thessalonians 1:6–7, Paul, Silvanus, and Timothy give two reasons the Thessalonians’ persecutions and afflictions are evidence of God’s righteous judgment. The two reasons that the Thessalonians’ persecutions and afflictions are evidence of God’s righteous judgment are (a) God afflicts those who are persecuting the Thessalonian Christians and (b) God grants rest/relief to the Thessalonian Christians who are being persecuted: “since indeed God considers it just to repay with affliction those who afflict you, and to grant relief to you who are afflicted” (2 Thess 1:6–7). God’s justice is on full display in these two verses (1:6–7). On the one hand, God will punish those who attack and hard his people. On the other hand, God will grant his people relief and rest from harm. Paul, Silvanus, and Timothy rightly state that these two related acts of God are just/righteous. God will repay those who persecute and afflict the Thessalonians and God will grant rest/relief to those Thessalonian Christians who are persecuted and afflicted when Jesus returns: “when the Lord Jesus is revealed from heaven” (2 Thess 1:7b). The reference to the revelation of Jesus refers to Jesus’ second coming. The Greek text of 2 Thessalonians 1:7b is ἐν τῇ ἀποκαλύψει τοῦ κυρίου Ἰησοῦ, which can be translated “at the revelation of the Lord Jesus.” The name “the Lord Jesus” is a subjective genitive, indicating that it is Jesus who is revealing himself (not the Father or someone else). Thus, a more accurate translation would be “when the Lord Jesus reveals himself.” Paul, Silvanus, and Timothy elaborate on the return of Jesus using four descriptors to identify and explain the return of Jesus: “from heaven” (v 7). Jesus will reveal himself from heaven. In other words, the location from which Jesus will come is heaven. “with his mighty angels” (v 7). When Jesus reveals himself, he will be accompanied by powerful angels. “in/with flaming fire” (v 8 [verse 7 in some versions such as the NASB and NIV]). Flaming fire will accompany Jesus’ return. In the Bible, fire frequently accompanies judgment and punishment or refers to judgment and punishment, which is why some translations (such as the CSB and NET) have this prepositional phrase modifying the fourth descriptor “inflicting vengeance”: “when he takes vengeance with flaming fire (CSB), “With flaming fire he will mete out punishment” (NET). “inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus” (v 8). The word “inflicting” (or “taking,” “dealing out,” or “executing” depending on one’s translation) is a participle describing the revelation of Jesus. As such, the reader must determine what kind of participle it is. The three options are (a) temporal, (b) purpose, or (c) result. A participle of purpose is the best option based on the context. The apostles have just stated that God will punish those who persecute the Thessalonian Christians and at the same time will the Thessalonian Christians rest from their persecutions when Jesus returns. Thus, it makes sense that the purpose of Jesus revealing himself (i.e., returning) is to inflict vengeance/punishment on those who are persecuting the Thessalonians (that is, on those who do not know God or obey the gospel). Jesus will punish “those who do not know God and on those who do not obey the gospel of our Lord Jesus” (v 8). In other words, Jesus will punish non-believers. The apostles do not say that Jesus will punish those who afflict and persecute the Thessalonians, but all those who do not know God and who do not obey the gospel, which obviously includes those who persecute and afflict the Thessalonian Christians. Thus, in order to avoid Jesus’ punishment, a person needs to know God by obeying the gospel (that is, by repenting of sin and believing in Jesus, his death and resurrection). 2 Thessalonians 1:9–10 The punishment of those who do not know God and who do not obey the gospel is eternal destruction: “They will suffer the punishment of eternal destruction, away from the presence of the Lord and from the glory of his might, when he comes on that day” (2 Thess 1:9–10). There are five things to note about the punishment of the non-believers. The “destruction” is eternal, meaning the “destruction” is without end; it will go on forever and ever. The term “destruction” (ὄλεθρος) could have one of two meanings. First “destruction” could refer to a state of destruction, meaning that the non-believers will be forever destroyed. This position suggests that there will not be eternal torment for the non-believers, but that there will be no resurrection from the dead for them. Second, the tern “destruction” (ὄλεθρος) could refer to “ruin,” meaning that the non-believers will forever be in a harmful state. This is the use of “destruction” (ὄλεθρος) in 1 Timothy 6:9: “But those who desire to be rich fall into . . . many senseless and harmful desires that plunge people into ruin (ὄλεθρος) and destruction.” This position suggests that there will be eternal torment for all non-believers. Personally, I adhere to the second view based on other passages in the New Testament, such as Revelation 14:11. The eternal destruction is away from the presence of the Lord. Some have suggested that being away from God’s presence is the eternal torment. That is not suggested in this verse; 2 Thessalonians 1:9 is not equating the punishment with location. Rather, the punishment, which is eternal destruction or eternal ruin/torment, will happen away from God, out of his presence. The eternal destruction is away from the glory of God’s strength/power/might. There are two legitimate ways to understand the phrase “glory of his might/power.” First, the emphasis could be on God’s glory with “might/power” describing God’s glory: “God’s mighty glory.” Second, the emphasis could be on God’s might/power/strength with “glory” describing that might/power/strength: “God’s glorious power” (CSB, NLT). Most English versions follow the KJV and do not make an exegetical decision. Personally, I believe the emphasis is on God’s glory with “might/power/strength” describing that glory. This is the more natural and common way to understand the Greek construction. Thus, all non-believers will suffer eternal destruction away from God’s glory, which includes his presence and all his saving abilities. Lastly, the apostles re-emphasize that the eternal destruction of all non-believers will happen when Jesus returns: “when he [Jesus] comes on that day” (v 10). In verses 6–9, the apostles have been focusing on the punishment that Jesus will inflict upon non-believers when he returns. Now, in verse 10, the apostles focus on the blessings that will accompany Jesus’ return. There are two blessings that will accompany Jesus' return: Jesus’ glorification: “when he comes on that day to be glorified in his saints” (v 10). When Jesus returns, he will be glorified. The relationship of the saints to Jesus’ glorification is slightly ambiguous because of the Greek preposition ἐν, which is variously translated “in,” “among,” or “by” depending on one’s translation. Jesus could be glorified “in” his saints (ESV, KJV, LSB, NASB, NIV), “among” his saints (NASB updated, NET), or “by” his saints (CSB, NRSV). If Jesus is glorified in or among his saints, the apostles are stating that the location of Jesus’ glorification will be with his people. Whereas the non-believers suffer away from the glory of Jesus, the believers (saints) will be in the presence of Jesus when he is glorified. If Jesus is glorified by his saints, then it is the believers (saints) who will be the ones to glorify Jesus in contrast to the non-believers who will not even be in the presence of Jesus’ glory. Both options are possible, but the latter option (“by”) seems more likely because the second blessing states that it is the saints who will marvel at Jesus. Jesus’ admiration: “when he comes on that day . . . to be marveled at among all who have believed, because our testimony to you was believed” (2 Thess 1:10). When Jesus returns he will be marveled at or admired. This clause also uses the preposition ἐν in relation to those who believe. The question, again, is whether Jesus is marveled “in/among” those who believe or “by” those who believe. The difference in meaning is great in this clause. If Jesus is marvelled at among those who believe (referring to location), it is assumed that those doing the marvelling are the saints. If Jesus is marvelled by those who believe (referring to who is doing the marvelling), then it is assumed that those doing the marvelling are able to see Jesus (i.e., Jesus is among the believers). Because it is clearly the saints doing the marvelling in this clause, it is most likely that it is the saints who are doing the glorifying in the previous clause. 2 Thessalonians 1:11–12 Verse 11 begins with “To this end” (ESV) or “With this in mind” (NIV). “To this end” (ESV) or “With this in mind” (NIV) refers to the saints’ glorification and admiration of Jesus when he returns (verse 10). Three things confirm that verse 10 is the referent: (1) it comes right before verse 11, (2) the content of the prayer in verses 11–12 is related to Jesus’ glorification by the Thessalonians, and (3) it is the only logical referent. Paul, Silvanus, and Timothy are praying for the Thessalonians in light of their future glorification of Jesus and admiration of Jesus when he returns. The content of the apostles’ prayer begins with “that our God” in verse 11 and concludes at the end of verse 12. We know that this is the content of the apostles’ prayer because the term “that” introduces indirect speech, which tells us this is the beginning of the prayer. The prayer concludes at the end of verse 12 because everything after “that our God” is part of the same sentence, evidenced by there being no full stop (or “period”) until the end of verse 12. Paul, Silvanus, and Timothy pray three things for the Thessalonians. That God would consider the Thessalonians worthy of the calling: “that our God may make you worthy of his calling” (v 11a). Translations differ as to whether the calling is “his,” “yours,” or “this” calling because the Greek text does not use a pronoun here, but an article. Greek articles can be used for pronouns, which is how all major English translations understand it. However, they must determine to which pronoun the article is referring. The main issue that concerns us, however, is what is the calling? The verb “worthy” should automatically remind you of verse 5, which says the Thessalonian’s persecutions are evidence of God’s righteous judgment so that “you may be considered worthy of the kingdom of God.” The verb “consider worthy” in verse 5 (καταξιόω) comes from the same root as the verb “consider worthy” in verse 11 (ἀξιόω). Notice the –ἀξιο in both words. This is a strong linguistic connection to the apostles’ thanksgiving earlier in the same passage. The connection suggests that the calling in verse 11 is the Thessalonians’ calling into the Kingdom of God. Paul, Silvanus, and Timothy are prayer that God would consider the Thessalonian Christians worthy of their calling as citizens of the Kingdom of God, which is what God is doing through their persecutions and afflictions. That God would fulfill the Thessalonians’ every desire for goodness: “and may fulfill every resolve for good” (v 11b). There are a number of ways to translate “resolve for good,” but the basic idea is that Paul, Silvanus, and Timothy want every good and right desire of the Thessalonians to be fulfilled by God. The qualification “for good” means that only those desires that are good and right in the sight of God should be fulfilled by God. That God would fulfill the Thessalonians’ every work of faith: “and may fulfill . . . every work of faith” (v 11b). The phrase “work of faith” is also found in 1 Thessalonians 1:3. There, the modifying noun “faith” is what produces the head noun “work.” It most likely means the same thing here in 2 Thess 1:11. Thus, the apostles’ are praying that any work of the Thessalonians’ that is produced by (or arises from) their faith in Jesus might be fulfilled by God. Again, the qualification “produced by faith” means that only the work that arises from faith should be fulfilled by God. Paul, Silvanus, and Timothy pray their prayer in verse 11 for a twofold purpose: That Jesus’ name would be glorified in the Thessalonians: “so that the name of our Lord Jesus may be glorified in you” (v 12). Once again, the preposition “in” could be understood as referring to location (the location of Jesus being glorified is the Thessalonian Christians) with the translation “in” or it could be instrumental stating the Thessalonians are the ones who are glorifying Jesus with the translation “by.” That the Thessalonians would be glorified in Jesus: “and you in him” (v 12). The phrase “you in him” clearly refers to the Thessalonians being glorified “in” or “by” Jesus. Whatever decision one comes to regarding the preposition “in” (ἐν in Greek) in the previous clause, one should employ here. The way we know that verse 12 is a purpose clause is that it begins with “so that” (CSB, ESV, LSB, NASB, NIV, NRSV). Whenever “so that” is used, what follows is a purpose clause. The purpose of Paul, Silvanus, and Timothy’s prayer is in stark contrast to the end of those who do not know God or obey the gospel (2 Thess 1:8–9). Those who do not know God and who do not obey the gospel by repenting of their sin and believing in Jesus will suffer eternal destruction away from God’s glory (v 9). Contrary to the non-believers, the purpose of the apostles’ prayer is that the Thessalonian Christians would be forever in God’s glory, both glorifying Jesus and being glorified in/by Jesus (v 12). Summary of 2 Thessalonians 1:3–12 Paul, Silvanus, and Timothy ought to always give thanks to God for the Thessalonians. They give thanks because it is the right thing to do, the Thessalonians’ faith is increasing, and the Thessalonians’ love for one another is increasing. The Thessalonians’ increased faith and love is the catalyst for the apostles boasting about them in the churches. They boast about the perseverance and faith that the Thessalonians’ exhibit during their persecutions and afflictions. According to Paul, Silvanus, and Timothy, the fact that the Thessalonians experience persecutions and afflictions demonstrates that God judges rightly because the persecutions are for the purpose of making the Thessalonians worthy of the Kingdom of God and because God will repay those who persecute the Thessalonians with eternal destruction, while giving the Thessalonians relief from their persecutions. This relief for the Thessalonians and the eternal destruction of the wicked will happen when Jesus returns. In the same day, Jesus will be glorified by his saints and they will be glorified by Jesus. In light of all this, Paul, Silvanus, and Timothy constantly pray that God would consider the Thessalonians worthy of the Kingdom of God and that God would fulfill their every resolve for good and every work from faith. Another helpful way of summarizing a passage is by producing an outline. An outline can help you remember the main points and the argument of a passage at a glance and is a useful tool for teaching a passage. I. Paul, Silvanus, and Timothy ought to give thanks (v 3) A. To God (v 3) B. Always (v 3) C. For the Thessalonian Believers (v 3) D. Because it is the right thing to do (v 3) E. Because the Thessalonians’ faith is increasing abundantly (v 3). F. Because the Thessalonians’ love for one another is growing (v 3) II. The Thessalonians’ faith and love resulted in Paul, Silvanus, and Timothy boasting (v 4) A. In the churches of God (v 4) B. About the Thessalonians’ perseverance and faith during their persecutions and afflictions (v 4). III. The Thessalonians’ persecutions and afflictions are evidence of God’s righteous judgment (v 5) A. For the purpose of considering the Thessalonians worthy of the kingdom of God (v 5) B. Because it is right in God’s eyes to repay those who afflict the Thessalonians with affliction when Jesus reveals himself (v 6) C. Because it is right in God’s eyes to repay the afflicted Thessalonians and apostles with relief when Jesus reveals himself (v 7) 1. From heaven (v 7) 2. with his might angels (v 7) 3. In flaming fire (v 8) 4. For the purpose of dispensing punishment (v 8) a. Upon those who do not know God (v 8) b. Upon those who do not obey the gospel (v 8) c. Of eternal destruction (v 9) i. Away from the presence of the Lord (v 9) ii. Away from the Lord’s mighty glory (v 9( iii. Whenever Jesus comes (v 10) α. To be glorified by his saints (v 10) β. To be marvelled at by all who believe because the apostles’ testimony was believed by the Thessalonians (v 10) IV. Paul, Silvanus, and Timothy pray (v 11) A. In light of the saints’ glorification and admiration of Jesus when he returns (v 11) B. Always (v 11) C. For the Thessalonians (v 11) D. That God would consider the Thessalonians worthy of being called into the Kingdom of God (v 11) E. That God would fulfill every resolve for good by his power (v 11) F. That God would fulfill every work of faith by his power (v 11) 1. So that the name of the Lord Jesus would be glorified in/by the Thessalonians in accordance with the grace of God and Jesus (v 12) 2. So that the Thessalonians would be glorified in/by Jesus in accordance with the grace of God and Jesus (v 12) Application of 2 Thessalonians 1:3–12 to Modern Christians Applying 2 Thessalonians 1:3–12 can be difficult because there is no command. However, because of Paul’s apostolicity, accurate application for contemporary Christians is possible. There are two ways to apply 2 Thessalonians 1:3–12. First, modern Christians should imitate Paul, Silvanus, and Timothy in their thanksgiving, boasting, and prayer. Let’s take a look at each of these actions. Thanksgiving (v 3). Paul, Silvanus, and Timothy habitually gave thanks to God for the Thessalonians because it was the right thing to do, the Thessalonians’ faith was increasing, and their love for one another was increasing. We Christians should do the same today. We should habitually give thanks to God for Christians that we know because it is the right thing to do. More specifically, we should give thanks to God for those Christians who are growing and increasing in their faith and who are growing and increasing in their love for one another and for us. These Christians could be our family, friends, pastors/leaders, even Christians and churches in other countries that are growing in faith and love. Boasting (v 4–10). Many Christians are taught that boasting is wrong and sinful. Oftentimes, this is true because we boast in ourselves and our own achievements. Paul, Silvanus, and Timothy, however, do not boast about themselves or their own works, but about God’s people. They boast about the Thessalonians’ perseverance and faith during their persecutions and afflictions and they boast about God and how he is just to put them through such hardships because it makes them worthy of the Kingdom of God and how he will punish the persecutors. We Christians should do the same today. Christians are persecuted throughout the world at all times. There has never been a day where all Christians throughout the world have had rest. As such, we should boast about Christians who are persevering and remaining faithful to Jesus through persecutions and great hardships that are brought upon them because of their dedication and faithfulness to Jesus. We should boast about them in our own church and we should boast about them in churches that we visit. We should also boast about God and his justice to both use these persecutions to make the Christians worthy of his Kingdom and to punish the persecutors. Prayer (v 11–12). Finally, Paul, Silvanus, and Timothy habitually pray to God that he would consider the Thessalonians worthy of being called into the Kingdom of God, that he would fulfill every resolve for good by his power, and that he would fulfill every work of faith by his power, so that both Jesus and the Thessalonians would be glorified. We Christians should do the same. We should pray these same three things for other Christians. We should pray that God would consider us and the Christians we know worthy of being called into the Kingdom of God. We should pray that God would fulfill every resolve for good that we and our fellow Christians have by his power. We should pray that God would fulfill every work of faith that we and our fellow Christians do by his power. We should pray that God answer these three prayers so that Jesus would be glorified and so that we would be glorified. Second, modern Christians should imitate the Thessalonians. We know that the Thessalonians’ conduct and Christian maturity is something Christians today can imitate because Paul, Silvanus, and Timothy thank God for it, boast about it, and pray for it, showing that it is correct behaviour that pleases God. In short, what pleases the apostles (Paul, Silvanus, and Timothy), pleases God and can be imitated. Thus, we Christians today should seek to be known for the same things for which the Thessalonians were known and that gave rise to Paul, Silvanus, and Timothy’s thanksgiving and boasting. We should seek to steadily increase our faith in God and our faithfulness to God (v 3). One way of doing that is to imitate the Thessalonians’ praiseworthy behaviour and to obey the commands in 2 Thessalonians. We should seek to love other Christians more and more in deed (v 3). We should actively seek out the needs of other Christians in order to meet those needs. We should remain faithful to Jesus in times of persecution and affliction by trusting in him and by continuing to obey his commands (v 4). The trust should be centred around our knowledge that all persecution makes us worthy of the Kingdom of God, that our enemies will be afflicted when Jesus returns, and that we will receive relief from our afflictions when Jesus returns. We should resolve to do good (v 11). We should ensure that any work we do arises from our faith in Jesus (v 11). Prayer Based on 2 Thessalonians 1:3–12 In order to pray this passage, think of a Christian or a group of Christians that you know whose faith and love are increasing. Pray a prayer similar to the following: Dear God, thank you for [insert name here]. Thank you that the faith of [insert name here] is increasing abundantly. Thank you that [insert name here] continues to trust in you by living how you have commanded during times of hardship, persecution, and affliction. Thank you that the love of [insert name here] for one another continues to grow as is evidenced in the way [insert name here] helps and blesses other Christians. Please strengthen the resolve of [insert name here] to do good and not give in to evil. Fulfill every resolve for good that [insert name here] undertakes. Please ensure that any work [insert name here] undertakes is borne from faith in you and a desire to be faithful to you, not from selfishness or pride. Fulfill every work produced from faith that [insert name here] undertakes. In Jesus’ name I pray, Amen.

Welcome to BiblicalCulture!

Want to know how to accurately apply the Bible to your life?

Want to know how to accurately apply the Bible to your life?

Recent Posts