Expositor's Bible Commentary Commentary 2 Thessalonians 1

After a period of several months, reports from Thessalonica about new conditions, especially some worsening problems, reached Paul while he and his missionary party were still in Corinth, leading him to write this second letter and to provide solutions.

The salutation is identical with that of the first letter (cf. comments on 1 Thessalonians 1:1) except for two additions. The first is “our” in the expression “God our Father” (v.1). God is the Father of Christians. His being the Father of Jesus Christ is expressed elsewhere (e.g., 2 Corinthians 1:3; Ephesians 1:3; 1 Peter 1:3).

The second addition is the phrase “from God the Father and the Lord Jesus Christ” in v.2. Identifying the sources of “grace and peace” occurs in all other Pauline superscriptions except 1 Thessalonians 1:1. The words make explicit what is already implicit: God is ultimately the only source of grace and peace. Two persons of the Godhead are specified: the Father and the Son. To Paul, Jesus was Deity in the fullest sense. This is the only justification for placing his name beside the Father’s as co-author of the unmerited favor and harmonious relationship pronounced in this greeting.

After a period of several months, reports from Thessalonica about new conditions, especially some worsening problems, reached Paul while he and his missionary party were still in Corinth, leading him to write this second letter and to provide solutions.

The salutation is identical with that of the first letter (cf. comments on 1 Thessalonians 1:1) except for two additions. The first is “our” in the expression “God our Father” (v.1). God is the Father of Christians. His being the Father of Jesus Christ is expressed elsewhere (e.g., 2 Corinthians 1:3; Ephesians 1:3; 1 Peter 1:3).

The second addition is the phrase “from God the Father and the Lord Jesus Christ” in v.2. Identifying the sources of “grace and peace” occurs in all other Pauline superscriptions except 1 Thessalonians 1:1. The words make explicit what is already implicit: God is ultimately the only source of grace and peace. Two persons of the Godhead are specified: the Father and the Son. To Paul, Jesus was Deity in the fullest sense. This is the only justification for placing his name beside the Father’s as co-author of the unmerited favor and harmonious relationship pronounced in this greeting.

As is his practice in every letter but Galatians, Paul begins his remarks by thanking God for the spiritual progress of his addressees. Here his appreciation is marked by a feature found nowhere else except later in this same letter (2:13) —that he was obligated (cf. “we ought”; GK 4053) to express gratitude for what God had done in their lives. His thanksgiving Paul conceived of as his duty to God. Paul felt an intense compulsion to give gratitude to God for what Christ had done and was doing in believers. His own postconversion service was invested as a partial repayment for the personal debt he himself incurred when God gave him salvation (1 Corinthians 9:16–17).

“And rightly so” anticipates Paul’s description of the readers’ sterling performance amid persecutions and supplies a second reason for thanksgiving. Paul habitually gave credit where credit was due. The conduct of his readers “under fire” was so commendable that he could not refraingiving credit again.

So great was Paul’s excitement over their progress that he gives some details: “because your faith is growing more and more, and the love every one of you has for each other is increasing.” Faith and love comprehend the total Christian walk (cf. 1 Corinthians 16:13–14; 2 Corinthians 8:7; Galatians 5:6; Ephesians 1:15; Ephesians 3:17; Ephesians 6:23; 1 Thessalonians 3:6). The absence of “hope” from this combination is not overly significant. “Faith,” an area commended in the first letter (see comment on 1 Thessalonians 1:3), was something that needed improvement (cf. 1 Thessalonians 3:10); apparently it had grown during his absence. “Love” too was a quality he had not only already commended them for (1 Thessalonians 1:3; 1 Thessalonians 4:9–10) but also prayed to increase (1 Thessalonians 3:12). It is no wonder, then, to find him rejoicing over their growth in faith and love.

In further reference to this radical improvement Paul says, “among God’s churches we boast [GK 1595] about your perseverance and faith.” Why this stress on the missionaries’ boasting? Was Paul suggesting that those who establish a church normally do not brag about that church? Paul’s intent here is probably to contrast the missionaries’ boasting with the Thessalonians’ selfevaluation. At least some of these Christians felt inferior because of failures (1 Thessalonians 5:14) and so were not inclined to boast. Paul speaks to this discouragement when he says, “As far as we are concerned your progress has been tremendous, so much so that we boast about it to other churches.” The churches to which Paul had boasted were probably more widespread than in the vicinity of Corinth. Churches everywhere had heard this report, either through letter or through personal contact with those visiting Paul in Corinth.

The boasting pertains to “your perseverance and faith in all the persecutions and trials you are enduring.” “Perseverance” (GK 5705) is the attitude that accepts trying circumstances without retarding progress (cf. also comment on “endurance” in 1 Thessalonians 1:3). Accompanying the perseverance of the Thessalonians was their “faith” (GK 4411) or, perhaps better, their “faithfulness” (cf. Romans 3:3; Galatians 5:22). Their tenacious loyalty to Christ in spite of fierce adversity is what Paul finds so remarkable. “Persecutions” (GK 1501) are sufferings incurred because of faith in Christ, while “trials” (GK 2568) are troubles of any kind. The believers were “enduring” (GK 462) these—but only for the time being; in God’s plan such conditions were not to be permanent.

(5a) Instead of beginning a new paragraph, “all this is evidence that God’s judgment is right” should probably be read with the end of v.4. The subject of Paul’s boasting—i.e., their perseverance and faithfulness—is proof positive of God’s righteous judgment. That he gives strength enough to face all the persecutions and trials victoriously shows that his “judgment is right.” Withstanding present pressures demonstrates the rightness of God’s future judgment. The phrase about righteous judgment here sets the tone for 1:5b–10, which describes what is to come.

(5b) Future reckoning assures a future recognition of the worthiness of those suffering for the sake of the kingdom of God. This recognition will not be selfearned but is graciously imparted by God as a result of their decision to believe in the Lord Jesus (1:3, 10; 2:13; 1 Thessalonians 1:8), who himself earned the believer’s forgiveness of sins and eternal life by dying a sacrificial death (1 Thessalonians 5:10). The worthiness of the Thessalonian believers had already been established before persecutions came. Their firm stand in the face of persecutions (v.4) confirmed their relationship to God and was a pledge that their worthiness will be openly declared by God.

The Greek of v.5b has the word “also”: “for which you also [untranslated in NIV] are suffering.” That is, believers in Thessalonica were not the only ones suffering this kind of treatment; there were others, such as Paul, Silas, and Timothy (cf. Acts 17:5; 1 Thessalonians 2:2; 2 Thessalonians 3:2). With opposition behind them, all who are Christ’s at his parousia (see comment on 1 Thessalonians 2:19) will be welcomed into the messianic kingdom on the ground of their God-given worthiness.