2 Thessalonians 1:10

2Th_1:10

When He shall come to be glorified in His saints, and admired in all them that believe

Christ glorified in glorified men

There be the two halves--the aspect of that day to those to whom it is the revelation of a stranger, and the aspect of that day to those to whom it is the glorifying of Him who is their life.

I. The remarkable words which I have taken for my text suggest to us, first of all, some thoughts about that striking expression that Christ is glorified in the men who are glorified in Christ. If you look on a couple of verses you will find that the apostle returns to this thought and expresses in the clearest fashion the reciprocal character of that glorifying of which he has been speaking. The name of our Lord Jesus Christ, says he, may be glorified in you, and ye in Him. So, then, glorifying has a double process involved. It means either to make glorious, or to manifest as being glorious. And men are glorified in the former sense in Christ, that Christ in them may, in the latter sense, be glorified. He makes them glorious by imparting to them of the lustrous light and flashing beauty of His own perfect character, in order that that light, received into their natures, and streaming out at last conspicuously manifest from their redeemed perfectness, may redound to the praise and the honour, before a whole universe, of Him who has thus endued their weakness with His own strength, and transmitted their corruptibility into His own immortality.

1. The artist is known by his work. You stand in front of some great picture, or you listen to some great symphony, or you read some great book, and you say, This is the glory of Raffaelle, Beethoven, Shakespeare. Christ points to His saints, and He says, Behold My handiwork! Ye are My witnesses. This is what I can do.

2. But the relation between Christ and His saints is far deeper and more intimate than simply the relation between the artist and his work, for all the flashing light of moral beauty, of intellectual perfectness which Christian men can hope to receive in the future is but the light of the Christ that dwells in them, and of whose fulness all they have received. Like some poor vapour, in itself white and colourless, which lies in the eastern sky there, and as the sun rises is flushed up into a miracle of rosy beauty, because it has caught the light amongst its flaming threads and vaporous substance, so we, in ourselves pale, ghostly, colourless as the mountains when the Alpine snow passes off them, being recipient of an indwelling Christ shall blush and flame in beauty. Then shall the righteous blaze forth like the sun in My Fathers Kingdom. Or, rather they are not suns shining by their own light, but moons reflecting the light of Christ, who is their light.

II. And now notice, again, out of these full and pregnant words the other thought, that this transformation of men is the great miracle and marvel of Christs power. He shall come to be admired--which word is employed in its old English signification, to be wondered at--in all them that believe. So fair and lovely is He that He needs but to be recognized for what He is in order to be glorified. So great and stupendous are His operations in redeeming love that they need but to be beheld to be the object of wonder. His name shall be called Wonderful. And wonderfully the energy of His redeeming and sanctifying grace shall then have wrought itself out to its legitimate end. Such results from such material! Chemists tell us that the black bit of coal in your grate and the diamond on your finger are varying forms of the one substance. What about a power that shall take all the black coals in the world and transmute them into flashing diamonds, prismatic with the reflected light that comes from His face and made gems on His strong right hand? The universe shall wonder at such results from such material. And it shall wonder, too, at the process by which they were accomplished, wondering at the depth of His pity revealed all the more pathetically now from the Great White Throne, which casts such a light on the Cross of Calvary; wondering at the long, weary path which He who is now declared to be the Judge humbled Himself to travel in the quest of these poor sinful souls whom He has thus redeemed and glorified.

III. And now a word about what is not expressed, but is necessarily implied in this verse, viz., the spectators of this glory. We need not speculate, it is better not to enter into details, but this, at least, is clear, that that solemn winding up of the long, mysterious, sad, blood and tear-stained history of man upon the earth is to be an object of interest and a higher revelation of God to other creatures than those that dwell upon the earth; and we may well believe that for that moment, at all events, the centre of the universe, which draws the thoughts of all thinking, and the eyes of all seeing creatures to it, shall be that valley of judgment wherein sits the Man Christ and judges men, and round Him the flashing reflectors of His glory in the person of His saints.

IV. And lastly, look at the path to this glorifying. He shall come to be glorified in His saints, and to be wondered at in all them that believed; as that word ought to be rendered. That is to say, they who on earth were His, consecrated and devoted to Him, and in some humble measure partaking even here of His reflected beauty and imparted righteousness--these are they in whom He shall be glorified. They who believed: poor, trembling, struggling, fainting souls, that here on earth, in the midst of many doubts and temptations, clasped His hand; and howsoever tremulously, yet truly put their trust in Him, these are they in whom He shall be wondered at. (A. Maclaren, D. D.)

The final Advent

The context teaches two things concerning the final Advent of Christ.

1. The mode of His revelation to the world: Revealed from heaven. He is now hidden within the veil; the veil will then be withdrawn and every eye shall see Him. But how will He be revealed with the angels of His might. What are they, and how numerous? In a fire of flame. Fire is often represented as the accompaniment of manifested Deity (Exo_3:2-18; Exo_19:18; Dan_2:9-10; Mal_4:1; Rev_19:12).

2. The purpose of His revelation to the world. What is it?

(1) To deal out retribution on the ungodly, Taking vengeance, etc. What will be the retribution? Everlasting destruction. What is that? Ah, what! Whence comes it? From the presence of the Lord. His presence makes the heaven of the blest, constitutes the hell of the damned.

(2) To confer immortal blessedness on His faithful disciples, To be glorified in His saints. As the suns glory is reflected in a mirror, so will Christs glorious image be seen in the assembled universe in the perfection of His saints. How will Christ be glorified in this revelation of Himself?

I. The magnificence of His moral triumphs will be universally recognized. When the millions of His disciples shall appear from all ages and lands, redeemed from all evil and resplendent with goodness, the glory of Christs triumphs over the worst superstitions, over the strongest prejudices, over the mightiest depravities, over the wicked and most hardened of the race. The Hottentot, the Esquimaux, the Hindoo, the Chinese, the Japanese--men of all races, will appear as His. How will this strike every soul with admiration and praise. He who conquers the errors, bad passions, corrupt principles and habits of our soul, achieves a sublimer conquest than he who lays thousands of the mere bodies of men dead on the field of battle. But Christs conquest of millions and millions of souls will appear on that day.

II. The perfection of His character will be universally recognized.

1. Will not His love be seen in all these conquests, His disinterested, compassionate, persevering, all-conquering love?

2. Will not His faithfulness be seen in all these conquests? Will not every redeemed soul say He is true; all He has promised He has performed.

3. Will not His holiness be seen in all these conquests? He cleansed them from all their spiritual pollutions, and they appear before Him without spot or wrinkle or any such thing.

4. Will not His power be seen in all these conquests? Who will not he struck with His might in accomplishing this great work of gathering them all together into His everlasting kingdom. (D. Thomas, D. D.)

Christ glorified

What a difference between the first and second Advent of the Redeemer. One great reason for a judgment day was to manifest the glory of Jesus.

I. Christ will be glorified in His saints. In their--

1. Countless number. Little as the flock of Jesus now appears, yet when all is collected what a mighty host will appear.

2. Diversity of character, nation, age, time. The persecutor Paul and the persecuted Stephen; the converted Greek and the believing Jew; patriarchs and modern missionaries.

3. Past experience of His grace, converting, consoling, providential.

4. Perfection and happiness of body and soul forever.

II. Christ will be glorified in His enemies. In their punishment will be seen--

1. His authority, now denied.

2. His faithfulness to fulfil His threatenings as well as His promises.

3. His holiness as the hater of iniquity.

4. His omniscience in detecting secret crimes. (H. Kollock, D. D.)

The Second Coming

I. Christ will assuredly come again. This is no less certain than that He once dwelt on this earth. The time is still a secret to us, and perhaps to all orders of intelligent creatures; but the circumstance itself is indubitable. He will come again at the time appointed of the Father. At the ascension His disciples were expressly assured of it by two angels (Act_1:11). Our blessed Lord also spoke frequently of it (Joh_14:2-3); but He never states the time. Watch, He says, for ye know neither the day nor the hour when the Son of Man cometh. Though the exact time is not known, yet the Second Coming of Christ is a prominent object of faith.

II. When Christ comes, He will reglorified in the happy and advantageous circumstances of His people.

1. In their perfection in holiness. This will then reflect honour upon Him. They will be presented not having spot or wrinkle, or any such thing, being holy, and without blemish.

2. In their eternal glory. Soul and body being reunited, they will be freed from all the infirmities of sinful and mortal flesh; have enlarged capacities, fitted for the noblest services--celestial minds attached to celestial bodies (1Co_15:42-49; Php_3:21; 1Jn_3:2).

3. In their number. Jesus spoke of His flock as a little one (Luk_12:32); but in that day the number of His ransomed ones will be far greater than the stars of heaven; and they will be gathered from the east and the west, the north and the south (Rev_7:9-10).

III. When Christ comes, He will also be admired in them.

1. His wisdom (1Co_1:30).

2. His power, demonstrated by His resurrection (Joh_5:20-29).

3. His faithfulness. His saints have believed and trusted in Him; now His truth is confirmed. It will thus be a glorious day to Christ, and a day of unspeakable joy to His people (Luk_12:37-38). (N. Lardner, D. D.)

The saints estate of glory at the judgment

I. The state itself. It is one of glory. There is twofold glory put upon the saints.

1. Relative which consists of three things--

(1) The free and full forgiveness of our sins by the Judge (Act_3:19). Which pardon is--

(a) Constitutive by Gods new covenant (Act_10:43).

(b) Declarative when God as a Judge determines our right.

(c) Executively when He remits the deserved penalty, and gives glory and happiness, All this is done in part here, but more fully at the last day.

(2) A participation of judicial power (1Co_6:2-3; Luk_22:30). Here some of the saints judge the world by their doctrine; all by their conversation (Heb_11:7); there by vote and suffrage.

(3) Christs public owning them before God and His angels, by head and poll, man by man (Luk_12:8; Col_1:22; Jud_1:24; Eph_5:27; Heb_2:18).

2. Inherent (Gal_1:16 cf. Rom_8:18). This glory will be revealed--

(1) In our bodies which shall be made--

(a) Immortal and incorruptible (1Co_15:42).

(b) Like Christs glorious body (1Co_15:43; Mat_17:2; Mat_13:43).

(c) A spiritual body (1Co_15:44).

(2) In our souls which will be fully satisfied and filled up with God (1Jn_3:2).

II. The measure of the glory Christ will impart. It is a thing so great that it is said--

1. He shall come to be glorified in the saints. Paul does not say that the saints shall be glorified (Rom_8:17); that were less though much. Nor does he say Christ shall be glorified in Himself (1Pe_4:13), but in the saints. He is glorified in the glory which results to Him from their glory. His experience shows--

(1) The certainty of this effect of His coming. If His glory be concerned in our glorification, we may be the more confident of it.

(2) The greatness; for how is Christ glorified in the saints?

(a) Objectively. God is glorified by impression. So all His creatures glorify Him, i.e., offer matter to set forth His glory (Psa_145:10; Eph_1:12). Not speak but be.

(b) Actively by expression (Psa_1:23; 1Pe_2:9). He will be admired in those that believe.

We admire all those things which exceed knowledge and expectation. That glory shall exceed all hope; but who are the parties that shall wonder?

(1) The good angels--the spectators, not the parties interested, but beings marvellously affected by the salvation of sinners (1Pe_1:12; Eph_3:10).

(2) The wicked are amazed when they see those so much loved and advanced by Christ whose lives they counted madness and folly.

(3) The saints themselves are filled with wonder, they finding their expectation so much exceeded; for admiration is the overplus of expectation. Even in what is revealed, the saints find many astonishing instances of Gods love (1Pe_2:9).

III. The Author: Christ. How He is concerned in this; for it is not said the saints shall be glorified, but He. Our glory as it comes from Christ redounds to Him (Rom_11:36).

1. He is the procurer of this glorious estate for us by His death and sufferings (Eph_1:14; Rom_8:13; Eph_5:27). He gave Himself, not only to sanctify, but to glorify His people.

2. He has promised it in His gracious covenant (1Jn_2:25).

3. He dispenses it. As the husband rises in honour, so does the wife; when the head is crowned the members are clothed with honour; when the Captain enters glory it is with His followers (Heb_2:10).

4. He is the pattern of it (Rom_8:29; Php_3:21; 1Jn_3:2).

IV. The subjects--His saints, All that believe. Mark--

1. The connection between these two characters--saints and believers. It implies that those who by faith so separate themselves from the world and consecrate themselves to God shall be glorified (Act_26:18).

2. This glory is limited to saints and believers (Joh_3:15; Col_3:12; Act_20:32; Act_26:18).

3. Though it be limited to saints, yet there is a great difference between the saints. Some are eminent in grace; others weak and dark; some will be raised, others changed; but they all agree in this that Christ will be glorified in all. The glory that will be put upon the humblest will be enough to raise the wonder of angels.

V. The season: In that day. For this public honour we must wait till the time fixed. It is not meet that the adopted children should have their glory till the Son of God by nature, be publicly manifested. There is no congruity, between their present state and this blessedness.

1. The place is not fit it is so full of changes.

2. The persons are not fit. Our souls are not yet purified enough to see God (Mat_5:8; 1Jn_3:3). When Christ presents us to God we shall be faultless (Jud_1:25). Old bottles cannot bear this new wine (Mat_17:16).

3. The time is not fit. We must be some time upon our trial before we enter upon our final estate. It is fit that Christ should be admired now in the graces, but then in the glory of His people (1Pe_4:4).

Uses:

1. To wean us from the vain glory of this world.

2. To encourage us to seek after this glorious estate by continuance in well-doing. (T. Manton, D. D.)

The glory of Christ as exhibited in His people

I. In the excellence of their character. Whatever contributes to the honour of an individual must in some way reflect His worth. The productions of an author form the medium of His praise. Thus creation is the medium of the Creators glory because it displays His wisdom, power, and goodness. So at the last day the vast assembly of the redeemed deriving all that they possess from the Saviour will be the medium through which the efficacy of His atonement, the power of His grace, and the extent of His love will be manifested in an admiring universe.

1. In estimating the improvement of an individual or the advancement of a community, it is necessary to bear in mind their original condition. So informing a correct estimate of what the Saviour does for His people it is necessary to remember--

(1) Their lowly origin.

(2) Their ignorance of God, Christ, salvation, duty, destiny.

(3) Their depravity. They were enemies of God, transgressors of the law, etc.

2. Who without grateful emotion can think of such as they shall finally appear in glory?

(1) The mists of ignorance shall be dispelled.

(2) All sin will be put away.

(3) They as lesser luminaries will reflect the glory and the grace of the Sun of Righteousness.

II. In the perfection and security of their bliss.

1. There was a time when they were strangers to joy--through the indulgence of evil passions, the gratification of evil propensities, distance from God.

2. At the judgment and onwards their bliss will be--

(1) Perfect. After their conversion it was by no means contemptible, but it was incomplete, and so imperfectly reflected Christs glory.

(2) Secure. Here it is interrupted and not seldom destroyed; by and by no danger will alarm, enemy intrude, or temptation seduce.

Conclusion: Hence we see--

1. The dignity of the Christian character.

2. The Christians glorious hope. (J. Kay.)

Christ glorified in His saints

When He shall come. How many things are waiting that issue, how many mysteries to be solved, purposes to be unfolded, longing hopes to be at rest!

1. Paul does not define the time--the word is one of studied indefiniteness--When ever He shall come. But the object is determined, viz., that Christ may be glorified and admired. Far and above everything else on this grand day this will be the end of ends.

2. In this, that day only puts its right climax on all that went before; for this earth, from the beginning was made to be a platform to exhibit Christ--the Fall, sorrow, death, the material world.

3. This may be a comfort now. Who has not said, I wish to glorify Christ--but do I, and can I? And the poor divided, sin-stained Church--it is pleasant to be assured that it will fully glorify Christ then.

4. It does not say that Christ will be glorified, etc., by but in His saints--others will be the admirers, angels, the assembled universe--we shall be the reflectors.

5. Saints here are the perfectly holy. Now holiness is the final end of man. All else, election, redemption, grace, is only a means; and for the reason that Holiness is the image of God. That there might be such an image was the end of the first creation and the second. Therefore when every grace is complete the whole Deity will be represented in its fulness--the Fathers love in choosing, the Sons love in dying, the Spirits love in moulding every mans life. That process which went on day by day and slowly here, will be finished.

6. To believe is to take God at His word. And those who believe look very strange here. Men cannot understand them. They seem to be giving up substances for shadows. But then the whole world will see with astonishment the triumphs of faith, and the faithfulness of Jesus to His own word.

7. You will do well to make much of the saints and to extol the virtues of the faithful, not for hero worship but to gather from them the features of Christ and to imitate them. (J. Vaughan, M. A.)

Christ marvelled at

Many persons look upon Christians as common place holders of a commonplace creed. Our Christianity is a story of marvels. It begins in wonder; it will never end.

I. The Lord Jesus will be marvelled at by His saints, who will see, for the first time, the greatness of the deliverance He has wrought for them. There are those who look upon sin as a slight thing to be delivered from; but all through the Bible we hear of Christ as the great Deliverer, because He comes to deliver us from sin. He is great because He delivers from a great evil; and when we see how great Christ is He will he marvelled at by all them that believed. At present we take our salvation very coolly, as if it were a small matter. We only half understand it now; but it will be far better understood some day. And when we see it as we ought, as it is, then Jesus, who has wrought it all, will indeed be marvelled at by us.

II. The Lord Jesus will be marvelled at by His saints for the course of providence by which He has led them home. The Jewish people had a story of marvels. Their rescue from Egypt was a wonder; their passage across the Red Sea was a wonder; the saving of their life when the destroying angel passed over the land was a wonder; the water for their thirst gushing from the rock was a wonder; the bread for their hunger falling from the heaven was a wonder; and, in fine, the whole history of the people was one chain of wonders. So, in truth, is the whole history of all Christians, whether Jews or Gentiles. Though there seems nothing particular in their lives, if they are looked at in a proper spirit, even those comparatively prosaic, are charged with the elements of mystery. God has kept them in Jesus, has rescued them, has carried them over many an abyss. They were not at all aware of it at the time; but they will be fully aware of it in that day, and they will marvel at their marvellous Leader. The history of His salvation is continued in the history of His providence. So when they stand before Him as His accepted ones they will see that He verily is the great marvel of their past. Many a marvel has He done; but He Himself is the marvel of marvels.

III. The Lord Jesus will be marvelled at by His saints, forasmuch as He will be seen as He is. Himself a wonder, He will awake a wondering sentiment in the hearts of those who, for the first time, see what He really is. This is the one revelation waited for. We have seen many things, but we have not seen Christ; we have seen many deliverances, but we have not seen the Deliverer; we have seen the temple, but we have not seen the Lord of the temple. We talk to Christ every day, but we have not seen Him yet. In our spirit we have seen Christ coming to our spirit--so seen Him that we have marvelled at His beauty, and understood somewhat why those who actually saw Him in the clays of His flesh were so attracted to Him. But Christ--the chief among ten thousand, and the altogether lovely--is sometimes darkness upon darkness to our sinning soul, and no light shines out of the gloom. You remember the story of a child during an eclipse sobbing until the darkness became so intense that the sobs were hushed in terror; but when the darkness passed away, and the light came, the little one clapped her hands, and cried, Beautiful! So with us; when He doth appear, and we see Him as He is, He will be marvelled at for all the forms of beauty in His one Person.

Jesus admired in them that believe

1. What a difference between the first and second comings of our Lord. When He shall come a second time it will be to be glorified and admired, but when He came the first time He was despised and rejected of men.

2. The design of Christs return is to be glorified in His people. Even now His saints glorify Him. When they walk in holiness they reflect His light: their holy deeds are beams from the Sun of Righteousness. When they believe in Him they also glorify Him, because no grace pays lowlier homage to the throne of Jesus.

3. We do not glorify Him as we could desire for too often we dishonour Him by our want of zeal and our many sins. Happy day when this shall be no more possible.

I. The special glorification here intended.

1. The Time: When He shall come. For this He waits, and the Church waits with Him.

2. In whom this glorification is to be found. He is glorified by what we do here, but at last He will be glorified in what we are.

(1) In His saints. All will be holy ones; but inasmuch as they are believers the holiness with which they will honour Christ is a holiness based on faith in Him.

(2) In all that believe. This is enlarged by the hint that they are believers in a certain testimony, according to the bracketed sentence. The testimony of the apostles was concerning Christ--His incarnation, life, death, resurrection, and ascension. All who believe this witness are saved. But inasmuch as they are first said to be saints, this faith must be a living faith which renews the character and shapes the life after the model of Christ.

3. By whom will Christ be glorified? He shines in His people but who shall see the glory?

(1) His own people. Every saint will admire Christ in Himself, and in his brother saints.

(2) His holy angels.

(3) Perhaps the inhabitants of other worlds.

(4) Satan and his defeated legions. These shall glorify Christ in His people, in whom they have been completely overthrown.

4. In what degree? The very highest. Admiration means wonder; surpassing all conception. Every one will be astonished, none more so than the saint himself.

5. In what respects?

(1) On account of the number of the saints. A great multitude whom no man can number. Those who laughed will now see how the little one has become a thousand.

(2) An account of their quality. They shall be without spot or wrinkle or any such thing. Absolutely perfect.

II. The special considerations this truth suggests.

1. That the principal subject for self-examination with us all should be--Am I a saint?

2. The small value of human opinion. When Christ was here the world reckoned Him a nobody, and while His people are here they must expect to be judged in the same way. Never mind the reproach which will then be silenced.

3. A great encouragement to seekers. If Christ is to be glorified in saved sinners will He not be glorified indeed if He saved you?

4. An exhortation to believers. If Christ is to be honoured in His people let us think well of and love them all. Some are uncomely, poor, ignorant; but do not, therefore, despise them.

5. An encouragement to all who love Jesus and bear testimony to His name. (C. H. Spurgeon.)

The beauty of God

When Charles Kingsley was dying he seemed to have a glimpse of the heavenly splendour into which he was going, and of God in His brightness and loveliness, and he exclaimed, How beautiful God is! Every revelation of God that is made to us is a revelation of beauty. Everywhere in nature, in flower that blooms, in bird that sings, in dewdrop that sparkles on leaf or plant, in star that shines, in sunset that burns with splendour, we see disclosures or reflections of Gods beauty. In the Holy Scriptures, where the invisible God is manifested and interpreted, every revelation of His character presents God to us in surpassing loveliness. Christ was God manifest in the flesh, the brightness of the Fathers glory, the express image of His person, and He was altogether lovely. Such enrapturing beauty the world has never seen incarnated, save in that one blessed Life.

Christ glorified

In historical paintings, the principal personages whose history is to be represented occupy the foreground, and stand out, as it were, from the other figures which occupy the background. In the painting of the death of General Wolfe, who fell at Quebec, the dying hero immediately arrests your attention; your eyes fasten upon him, and all your sympathies and feelings are united there. So with the believer, it is Christ who occupies the foreground of his vision. He is the glorious personage who continually fills his eye and secures his attention, and makes every surrounding object little in its dimensions beside Him. It is Christ who died for him at Calvary; this draws out his affections towards Him. All other objects are eclipsed in their beauty, and have no beauty in comparison with Christ. Whom have I in heaven, etc.

Christ reflected in His people

You may have seen a room hung round with mirrors, and when you stood in the midst you were reflected from every point: you were seen here, and seen there, and there again, and there again, and so every part of you was reflected; just such is heaven, Jesus is the centre, and all his saints like mirrors reflect His glory. Is He human? So are they! Is He the Son of God? So are they sons of God! Is He perfect? So are they! Is He exalted? So are they! Is He a prophet? So are they, making known unto principalities and powers the manifold wisdom of God. Is He a priest? So are they! Is He a king? So are they, for He hath made us priests and kings unto God, and we shall reign forever and ever. Look where you will along the ranks of the redeemed, this one thing shall be seen, the glory of Christ Jesus, even to surprise and wonder. (C. H. Spurgeon.)

Christ glorified in His people

As a king is glorious in his regalia, so will Christ put on His saints as His personal splendour in that day when He shall make up His jewels. It is with Christ as it was with that noble Roman matron, who when she called at her friends houses and saw their trinkets, asked them to come next day to her house, and she would exhibit her jewels. They expected to see ruby, and pearl, and diamond, but she called in her two boys, and said, These are my jewels. Even so will Jesus instead of emerald and amethyst, and onyx and topaz, exhibit His saints. These are my choice treasures, saith He, in whom I will be glorified. Solomon surely was never more full of glory than when he had finished the temple, when all the tribes came together to see the noble structure, and confessed it to be beautiful for situation, the joy of the whole earth. But what will be the glory of Christ when all the living stones shall be put into their places and His Church shall have her windows of agates and her gates of carbuncle, and all her borders of precious stones? Then, indeed, will He be glorified, when the twelve foundations of His new Jerusalem shall be courses of stones most precious, the like of which was never seen. (C. H. Spurgeon.)

That Day--Sometimes we read of the last day, the great day,--here that day; because it is the day to which all other days point, in prospect of which all other days come with their duties, trials, responsibilities; the day towards which the hopes of the Church, founded on the promise of God, and the course of the world governed by the providence of God, are both gradually tending, just as converging lines do to a point of contact. In heaven it is the day longed for, for it is the day of the revelation of the great King, and the completion of the brotherhood between angels and saints. On earth it is the day the Church sighs for, and over the grave of her departed children she says, Accomplish the number of Thine elect. Hasten Thine appearing! In hell it is the day feared, because there the angels who left their first estate are reserved in everlasting chains, in darkness, unto the judgment of that great day. Of this day the conscience of every one of us warns. It is not the mere induction of logic from the prevalence of evil and the suffering and loss which attends goodness; it is no mere depression of spirits through forfeiture of self-respect or fear of man, that punishes the poor victim of deep remorse, when he shrinks from the reckoning to come; the evidence is in that man as surely as it may be seen without him in the government of Gods world, as surely as it may be seen before him in the letter of Gods Word; it is a portion of the economy of his constitution, the economy of every rational mind, placed there by Him who made man. Scoffers in our day, as in St. Peters, who keep their eyes on the apparent constancy of the present order of things, may say, Where is the promise of His coming? but a coming of some kind to judgment their very fears will show, and the desire to shake the veracity of the promises of Scripture regarding that day is encouraged by these secret fears. The coming of that day is as sure a thing as the existence of the Person of God, the Judge of man. The revealed councils of the Trinity would be nugatory without it. If the Father is gathering to Himself a great family, of which the everlasting Son is not ashamed to be called the Brother, this is the day for the manifestation of that family. If He has promised to the Redeemer that He shall see of the travail of His soul and be satisfied, that there shall be a public acceptance of the children given Him and the possession of an earthly kingdom, this is the day for the fulfilment of the engagement. Of this day the Holy Ghost has written, and to prepare men for it He abides with the Church. And this day is called in Scripture, the last day, the day of our Lord and Saviour Jesus Christ. He humbled Himself to humanity in the prospect of this day; He hung upon the cross to win this day; the resurrection and ascension were only steps of preparation towards this day; His heavenly life is an expectation of this day. Royalty not yet enjoyed, hope not yet satisfied, glory not yet perfected, all wait for their fulness on that day when the Lord Jesus shall be revealed, etc. (C. J. P. Eyre, M. A.)

The day of Christs glory and of the Churchs joy

I. He shall come to be glorified in His saints. To glorify means to secure honour or renown for a person. This prerogative Christ claims for Himself (Joh_11:1-57). He was glorified in Lazarus; He shall be glorified in the saints:

1. In the number of His saints. Even now through a little flock, He receives honour through them. But so little are they in comparison with the world around that the glory Christ receives now is not worthy to be compared with that He will receive when the multitude which no man can number will be gathered round Him, the largest of the two which shall be there. Do we not read All the earth shall be filled with the glory of the Lord, All flesh shall see the salvation of God? We may fairly infer that previous to the judgment there will be a vast accession to the Church. One generation shall succeed to another each increasing, one and all combining to swell the number of those of whom Christ spoke when He said, I, if I be lifted up, etc.

2. In he harmony of the saints. This harmony was regarded by our Lord as of great importance. It is true that this does not exist as it should to the shame of the Church. But there is unity, and that unity redounds to the glory of Christ. But how much more shall it do so when every difference is extinct, every error rectified, and every passion quelled. The great theological controversalists will then see eye to eye, and the Saviour will then see His desire accomplished.

3. The holiness of the saints. This was one of the objects of Christs death; His honour is involved in it. How then will honour be secured, when body and soul, and the whole Church shall be perfect.

II. He will be admired in all who believe. You admire Him now even as seen in His ordinances, and in prayer, Rut the hour is coming when that admiration shall be past description.

1. His full possession of mediatorial glory shall lead you to admire Him. He will not come amidst poverty and shame, but in flaming fire, etc. If the Saviour appears now as the altogether lovely, although we only see through a glass darkly, what will He appear to be when we see Him face to face.

2. The universal acknowledgment of His supremacy shall lead you to admire Him--devils, heathen, and all His enemies will bow before Him, and every tongue shall confess that He is Lord.

3. The knowledge of what He has done will lead you to admire Him. We can conceive now, in some measure, our obligation to Christ, but how little compared with what we shall know when the depth of the depravity from which we have been rescued, the dreadfulness of the danger from which we have been preserved, and the glory of the heaven to which we are introduced, are fully revealed.

Application:

1. Let Christians, animated by such a prospect, and possessed of such an inheritance, cherish holy gratitude and practice grateful obedience.

2. Let the unconverted seriously consider the loss and peril of their position. (W. Brock, D. D.)

Because our testimony among you was believed--

The testimony believed

I. The great test of Christians is believing. The promises run everywhere in this strain (Mar_16:16; Joh_3:36).

II. Faith of any sort is not enough, we must truly and sincerely believe (Joh_8:31; 1Th_1:5). We distinguish between the two when the truths believed have an effectual power to change our hearts and reform our lives (1Th_2:13; Tit_1:16; Hos_8:2).

III. The matter we are to believe is the apostles testimony concerning Gods good will to sinners in Christ.

1. Christianity, or the doctrine of salvation by Christ, is a testimony. A testimony is the proof necessary in matters that cannot otherwise be decided by rational deduction: as in two cases--

(1) In matters that depend upon the arbitrary will of another. If I want to know how a man stands affected towards me, I must know it by his testimony. So none can know Gods good will, but those to whom He reveals it (Mat_11:27).

(2) In matters of fact. Matters of law are argued by reason, matters of fact are only proved by credible witnesses; and in this respect the gospel is a testimony. Its facts transpired necessarily in one place, but the knowledge of them concerns the whole world.

2. This testimony is given--

(1) By Christ (Joh_3:33; Rev_3:14).

(2) By the apostles who were commissioned by Christ as His witnesses (Act_1:8; Act_2:32; Act_10:39-41). This testimony is valuable to produce a saving belief in Christianity.

(a) They had the testimony of sense (2Pe_1:16-17; 1Jn_1:1-3).

(b) They were men of holiness and integrity (1Co_15:15).

(c) They were authorized by miracles (Heb_2:3-4).

(d) Their testimony they gave in word and writing (Act_4:33; 1Jn_4:12).

(e) Christ prays for all who should believe through them (Joh_17:20).

Use

1. Of information.

(1) Of the nature of faith--belief of testimony. We can only believe on testimony; we know by sense and reason.

(2) The ground of faith. Christ and the apostles testimony as transmitted to us.

2. Of exhortation. Believe this testimony that you may make out your title to eternal life. If we receive it not it will be a testimony against us. Two sorts will never be allowed for true believers.

(1) The careless (Mat_13:19).

(2) The unsanctified who deny the faith (1Ti_5:8). (T. Manton, D. D.)

Faith as a motive power

How could the question, Whether faith be a motive power, have ever been made the subject of controversy? For many a year, every day and every hour has strengthened my conviction that what a man believes, and what he does not believe, is either the lever or the bar to all that he does. If I believe what, by his pale cheek, as well as by word of mouth, the messenger announces--that sentence of death has been pronounced against me, and that tomorrows dawn will shine upon my scaffold; if I believe the intelligent architect when he assures me that the beams which support the roof of my chamber must in a few hours give way; if I believe the smooth tongue which whispers that my friend is a villain--is it possible that these things should not prove to me a spur and a goad? Were faith, indeed, a mere imagination, and did it signify nothing but the presentation to the minds eye, of so many possibilities and shadowy images of beauty, it might be otherwise. But faith is no such baseless picture drawn by the imagination. It is a piece of myself, and what we believe penetrates through secret and unexplored passages, into the deepest recesses of our being. It cannot be otherwise, therefore, than that a mans life is the reflex of his faith. If thou believest in the breath of another world, then that breath will become the soul of thy life. (Prof. Tholuck.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2 Thessalonians

CHRIST GLORIFIED IN GLORIFIED MEN

2Th 1:10.

The two Epistles to the Thessalonians, which are the Apostle’s earliest letters, both give very great prominence to the thought of the second coming of our Lord to judgment. In the immediate context we have that coming described, with circumstances of majesty and of terror. He ‘shall be revealed . . . with the angels of His power.’ ‘Flaming fire’ shall herald His coming; vengeance shall be in His hands, punishment shall follow His sentence; everlasting destruction shall be the issue of evil confronted with ‘the face of the Lord’--for so the words in the previous verse rendered ‘the presence of the Lord’ might more accurately be translated.

And all these facts and images are, as it were, piled up in one half of the Apostle’s sky, as in thunderous lurid masses; and on the other side there is the pure blue and the peaceful sunshine. For all this terror and destruction, and flashing fire, and punitive vengeance come to pass in the day when ‘He shall come to be glorified in His saints, and to be wondered at in all them that believe.’

There be the two halves--the aspect of that day to those to whom it is the revelation of a stranger, and the aspect of that day to those to whom it is the glorifying of Him who is their life.

I. The remarkable words which I have taken for my text suggest to us, first of all, some thoughts about that striking expression that Christ is glorified in the men who are glorified in Christ.

If you look on a couple of verses you will find that the Apostle returns to this thought, and expresses in the clearest fashion the reciprocal character of that ‘glorifying’ of which he has been speaking. ‘The name of our Lord Jesus Christ,’ says he, ‘may be glorified in you, and ye in Him.’

So, then, glorifying has a double meaning. There is a double process involved. It means either ‘to make glorious’ or ‘to manifest as being glorious.’ And men are glorified in the former sense in Christ, that Christ in them may, in the latter sense, be glorified. He makes them glorious by imparting to them of the lustrous light and flashing beauty of His own perfect character, in order that that light, received into their natures, and streaming out at last conspicuously manifest from their redeemed perfectness, may redound to the praise and the honour, before a whole universe, of Him who has thus endued their weakness with His own strength, and transmuted their corruptibility into His own immortality. We are glorified in Christ in some partial, and, alas! sinfully fragmentary, manner here; we shall be so perfectly in that day. And when we are thus glorified in Him, then--wondrous thought!--even we shall be able to manifest Him as glorious before some gazing eyes, which without us would have seen Him as less fair. Dim, and therefore great and blessed thoughts about what men may become are involved in such words. The highest end, the great purpose of the Gospel and of all God’s dealings with us in Christ Jesus is to make us like our Lord. As we have borne the image of the earthly we shall also bear the image of the heavenly. ‘We, beholding the glory, are changed into the glory.’

And that glorifying of men in Christ, which is the goal and highest end of Christ’s Cross and passion and of all God’s dealings, is accomplished only because Christ dwells in the men whom He glorifies. We read words applying to His relation to His Father which need but to be transferred to our relation to Him, in order to teach us high and blessed things about this glorifying. The Father dwelt in Christ, therefore Christ was glorified by the indwelling divinity, in the sense that His humanity was made partaker of the divine glory, and thereby He glorified the divinity that dwelt in Him, in the sense that He conspicuously displayed it before the world as worthy of all admiration and love.

And, in like manner, as is the Son with the Father, participant of mutual and reciprocal glorification, so is the Christian with Christ, glorified in Him and therefore glorifying Him.

What may be involved therein of perfect moral purity, of enlarged faculties and powers, of a bodily frame capable of manifesting all the finest issues of a perfect spirit, it is not for us to say. These things are great, being hidden; and are hidden because they are great. But whatever may be the lofty heights of Christlikeness to which we shall attain, all shall come from the indwelling Lord who fills us with His own Spirit.

And, then, according to the great teaching here, this glorified humanity, perfected and separated from all imperfection, and helped into all symmetrical unfolding of dormant possibilities, shall be the highest glory of Christ even in that day when He comes in His glory and sits upon the throne of His glory with His holy angels with Him. One would have thought that, if the Apostle wanted to speak of the glorifying of Jesus Christ, he would have pointed to the great white throne, His majestic divinity, the solemnities of His judicial office; but he passes by all these, and says, ‘Nay! the highest glory of the Christ lies here, in the men whom He has made to share His own nature.’

The artist is known by his work. You stand in front of some great picture, or you listen to some great symphony, or you read some great book, and you say, ‘This is the glory of Raphael, Beethoven, Shakespeare.’ Christ points to His saints, and He says, ‘Behold My handiwork! Ye are my witnesses. This is what I can do.’

But the relation between Christ and His saints is far deeper and more intimate than simply the relation between the artist and his work, for all the flashing light of moral beauty, of intellectual perfectness which Christian men can hope to receive in the future is but the light of the Christ that dwells in them, ‘and of whose fulness all they have received.’ Like some poor vapour, in itself white and colourless, which lies in the eastern sky there, and as the sun rises is flushed up into a miracle of rosy beauty, because it has caught the light amongst its flaming threads and vaporous substance, so we, in ourselves pale, ghostly, colourless as the mountains when the Alpine snow passes off them, being recipient of an indwelling Christ, shall blush and flame in beauty. ‘Then shall the righteous blaze forth like the sun in my Father’s kingdom.’ Or, rather they are not suns shining by their own light, but moons reflecting the light of Christ, who is their light.

And perchance some eyes, incapable of beholding the sun, may be able to look undazzled upon the sunshine in the cloud, and some eyes that could not discern the glory of Christ as it shines in His face as the sun shineth in its strength, may not be too weak to behold and delight in the light as it is reflected from the face of His servants. At all events, He shall come to be glorified in the saints whom He has made glorious.

II. And now, notice again, out of these full and pregnant words the other thought, that this transformation of men is the great miracle and marvel of Christ’s power.

‘He shall come to be admired’--which word is employed in its old English signification, ‘to be wondered at’--’in all them that believe.’ So fair and lovely is He that He needs but to be recognised for what He is in order to be glorified. So great and stupendous are His operations in redeeming love that they need but to be beheld to be the object of wonder. ‘His name shall be called Wonderful,’ and wonderfully the energy of His redeeming and sanctifying grace shall then have wrought itself out to its legitimate end. There you get the crowning marvel of marvels, and the highest of miracles. He did wonderful works upon earth which we rightly call miraculous,--things to be wondered at--but the highest of all His wonders is the wonder that takes such material as you and me, and by such a process, and on such conditions, simply because we trust Him, evolves such marvellous forms of beauty and perfectness from us. ‘He is to be wondered at in all them that believe.’

Such results from such material! Chemists tell us that the black bit of coal in your grate and the diamond on your finger are varying forms of the one substance. What about a power that shall take all the black coals in the world and transmute them into flashing diamonds, prismatic with the reflected light that comes from His face, and made gems on His strong right hand? The universe will wonder at such results from such material.

And it will wonder, too, at the process by which they were accomplished, wondering at the depth of His pity revealed all the more pathetically now from the great white throne which casts such a light on the Cross of Calvary; wondering at the long, weary path which He who is now declared to be the Judge humbled Himself to travel in the quest of these poor sinful souls whom He has redeemed and glorified. The miracle of miracles is redeeming love; and the high-water mark of Christ’s wonders is touched in this fact, that out of men He makes saints; and out of saints He makes perfect likenesses of Himself.

III. And now a word about what is not expressed, but is necessarily implied in this verse, viz., the spectators of this glory.

The Apostle does not tell us what eyes they are before which Christ is thus to be glorified. He does not summon the spectators to look upon this wonderful exhibition of divine judgment and divine glory; but we may dwell for a moment on the thought that to whomsoever in the whole universe Christ at that great day shall be manifested, to them, whoever they be, will His glory, in His glorified saints, be a revelation beyond what they have known before. ‘Every eye shall see Him.’ And whatsoever eyes look upon Him, then on His throne, they shall behold the attendant courtiers and the assessors of His judgment, and see in them the manifestation of His own lustrous light.

We read that ‘unto the principalities and powers in heavenly places shall be made known’ in future days, ‘by the Church, the manifold wisdom of God.’ We hear that, after the burst of praise which comes from redeemed men standing around the throne, every creature in the earth and in the heavens, and in the sea and all that are therein were heard saying, ‘Blessing and honour and glory and power be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever.’

We need not speculate, it is better not to enter into details, but this, at least, is clear, that that solemn winding up of the long, mysterious, sad, blood and tear-stained history of man upon the earth is to be an object of interest and a higher revelation of God to other creatures than those that dwell upon the earth; and we may well believe that for that moment, at all events, the centre of the universe, which draws the thoughts of all thinking, and the eyes of all seeing, creatures to it, shall be that valley of judgment wherein sits the Man Christ and judges men, and round Him the flashing reflectors of His glory in the person of His saints.

IV. And lastly, look at men’s path to this glorifying.

‘He shall come to be glorified in His saints, and to be wondered at in all them that believed ‘; as that word ought to be rendered. That is to say, they who on earth were His, consecrated and devoted to Him, and in some humble measure partaking even here of His reflected beauty and imparted righteousness--these are they in whom He shall be glorified. They who ‘believed’; poor, trembling, struggling, fainting souls, that here on earth, in the midst of many doubts and temptations, clasped His hand; and howsoever tremulously, yet truly put their trust in Him, these are they in whom He shall ‘be wondered at.’

The simple act of faith knits us to the Lord. If we trust Him He comes into our hearts here, and begins to purify us, and to make us like Himself; and, if that be so, and we keep hold of Him, we shall finally share in His glory.

What a hope, what an encouragement, what a stimulus and exhortation to humble and timorous souls there is in that great word, ‘In all them that believed’! Howsoever imperfect, still they shall be kept by the power of God unto that final salvation. And when He comes in His glory, not one shall be wanting that put their trust in Him.

It will take them all, each in his several way reflecting it, to set forth adequately the glory. As many diamonds round a central light, which from each facet give off a several ray and a definite colour; so all that circle round Christ and partaking of His glory, will each receive it, transmit it, and so manifest it in a different fashion. And it needs the innumerable company of the redeemed, each a several perfectness, to set forth all the fulness of the Christ that dwells in us.

So, dear brethren, beginning with simple faith in Him, partially receiving the beauty of His transforming spirit, seeking here on earth by assimilation to the Master in some humble measure to adorn the doctrine and to glorify the Christ, we may hope that each blackness will be changed into brightness, our limitations done away with, our weakness lifted into rejoicing strength; and that we shall be like Him, seeing Him as He is, and glorified in Him, shall glorify Him before the universe.

You and I will be there. Choose which of the two halves of that sky that I was speaking about in my introductory remarks will be your sky; whether He shall be revealed, and the light of His face be to you like a sword whose flashing edge means destruction, or whether the light of His face shall fall upon your heart because you love Him and trust Him, like the sunshine on the Alpine snow, lifting it to a more lustrous whiteness, and tingeing it with an ethereal hue of more than earthly beauty, which no other power but an indwelling Christ can give. He shall come with ‘everlasting destruction from the face’; and ‘He shall come to be glorified in His saints, and to be wondered at in all them that believed.’ Do you choose which of the two shall be your portion in that day.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

1:10 that day: The day of the Lord (2:2; 1 Thes 5:2-4; see “The Day of the Lord” Theme Note).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Th 1:10. Ἐν, in) Saints and believers shall not only behold Him, but by them the admirable glory of Christ will put itself forth in its fulness. See the following verses.—ἁγίοις, the saints) The mention of glory, and the saints, is sweetly joined, as is also the mention of admiration (Christ coming “to be admired”), and, believers (“them that believe”).—πᾶσι, all) This word, not added to, the saints, but to them that believe, intimates, that the term believers [“them that believe”] has a somewhat wider signification than saints. See Act 20:32, note. So all, Php 1:9,[5] note. ‘Saints’ are those of the circumcision; ‘believers’ are they of the Gentiles, among whom were also the Thessalonians [who, when the testimony of the Apostles had reached also them, received it with praise-worthy firmness of mind.—V. g.]. Comp. the two expressions[6] standing in antithesis to these, 2Th 1:8, note.—ὅτι, because) The motive of ‘admiration’ [which shall prompt them to “admire Christ”] will be, that the testimony of the Apostles concerning Christ, having obtained faith among the Thessalonians, proves to be what it professed [stands forth unshaken] in that day, on which truth alone stands firm. Comp. Php 2:16; 1Th 2:19.—ἐπιστεύθη) נאמן, ΠΙΣΤῸΝ, stood forth as faithful [was proved to be trustworthy and stedfast], and as such was received [credited] by you, upon whom it (the testimony) had come.—ἐφʼ ὑμᾶς [among you, i.e.] even to you) coming as far as to you, in the west.—ἘΝ Τῇ) construe with ἜΛΘῌ, When He shall come [not with ἐπιστεύθη, was believed or accounted faithful].

[5] “I pray that your love may abound—in knowledge and in all judgment;” where the all is prefixed before ‘judgment’ as being the more general term; but not before knowledge as being more special and limited. So here, all before “them that believe,” but not before the more restricted term, “the saints.”—ED.

[6] Viz. τοῖς μὴ εἰδόσι Θεὸν, “them that know not God,” namely, Gentiles; and τοῖς μὴ ὑπακούουσιν, “them that obey not, namely, the Jews who refused to believe, though the Gospel was preached to them.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Th_1:10. Further, with this explanation 2Th_1:10 agrees best, since in it, as the counterpart to 2Th_1:9, the discourse is not so much of a glorification of Christ as of a glorification of Christiansa glorification certainly which necessarily reflects on Christ Himself as its producer.

ὅταν ἔλθῃ] when He shall have come, a statement of the time of δίκην τίσουσιν, 2Th_1:9. Schott less simply unites it with διδόντος ἐκδίκησιν, 2Th_1:8.

ἐνδοξασθῆναι] the infinitive of design. See Winer, p. 284 [E. T. 399]. The ἅγιοι are not the attending angels (Macknight, Schrader), but Christians. ἐν τοῖς ἁγίοις αὐτοῦ does not, however, import through His saints (Chrysostom, Oecumenius, Theophylact, Kypke, II. p. 341, Vater, Pelt, Schott, and others), nor among them, but in them, so that the glorification of Christians becomes a glorification of Christ Himself. So also Christ is admired in all believers, because the admiration of the blessedness to which believers have been exalted has as its consequence an admiration of Christ as the Creator of that blessedness.

ὅτι ἐπιστεύθη … ἐφʼ ὑμᾶς] is a parenthesis:[39] for our testimony brought to you has been believed. This is occasioned by πιστεύσασιν. It is designed to bring forward the certainty that also the Thessalonians belong to the ΠΙΣΤΕΎΣΑΝΤΕς. In a peculiarintermixing much that is strangeand unnatural manner Ewald: As the subject particularly treats of the truth of the apostolic testimony concerning divine things (!), or whether the gospel, as the apostles and first witnesses proclaimed it, will or will not one day be confirmed in its entire contents and promises by God Himself at the last judgment (?), so Paul summarizes the chief contents (?) of that glory and admiration in a lively reference to his immediate readers directly in words which one might almost then exclaim: Our testimony among you was verified (?). And it is as if the apostle had put here this somewhat strange short expression, the rather because he has said directly before that God (?) will be admired in those who believed, as if a verification or complete confirmation (?) of the contents of faith must at last justly correspond to the human faith regarding them.

τὸ μαρτύριον ἡμῶν] our testimony, i.e. the testimony proclaimed by us. Really different, neither from μαρτύριον τοῦ Χριστοῦ, 1Co_1:6 : the testimony whose subject is Christ; nor from ΜΑΡΤΎΡΙΟΝ ΤΟῦ ΘΕΟῦ, 1Co_2:1 : the testimony which God published through the apostles concerning Christ. To limit, with Bretschneider, ΜΑΡΤΎΡΙΟΝ to the instructions of the apostle concerning the advent of Christ contained in the First Epistle, instead of taking it entirely generally in the sense of ΚΉΡΥΓΜΑ or ΕὐΑΓΓΈΛΙΟΝ, is rendered impossible by the relation of ὍΤΙ ἘΠΙΣΤΕΎΘΗ to ΠΙΣΤΕΎΣΑΣΙΝ.

ἘΦʼ ὙΜᾶς] is connected with ΤῸ ΜΑΡΤΎΡΙΟΝ ἩΜῶΝ into one idea; and hence the article ΤΌ, whose repetition before ἘΦʼ ὙΜᾶς might have been expected, is omitted. See Winer, p. 123 [E. T. 169]. Comp. on ἘΠΊ with ΜΑΡΤΎΡΙΟΝ, Luk_9:5. Ingenuous, but erroneous, Bengel: ἘΦʼ ὙΜᾶς denotes: ad vos usque, in occidente.

ἘΝ Τῇ ἩΜΈΡᾼ ἘΚΕΊΝῌ] belongs not to ἜΛΘῌ (Zeger, Pelt, Olshausen), but to ΘΑΥΜΑΣΘῆΝΑΙ, whilst by it the indication of time, ὍΤΑΝ ἜΛΘῌ, is resumed. The Peshito, likewise Pelagius, John Damascenus, Estius, Lucius Osiander, Menochius, Cornelius a Lapide, Grotius, Harduin, Storr, Koppe, Krause, Rosenmüller, Nösselt, Flatt, Baumgarten-Crusius, and others, not assuming a parenthesis, unite ἘΝ Τῇ ἩΜΈΡᾼ ἘΚΕΊΝῌ with the directly preceding, either with ΜΑΡΤΎΡΙΟΝ or with ἘΠΙΣΤΕΎΘΗ. The interpretations resulting from this mode of connection vary much from each other; but are all arbitrary, inasmuch as, on the one hand, in order to preserve the statement of time in ἐν τῇ ἡμέρᾳ ἐκείνῃ, one feels himself constrained to consider the aorist ἐπιστεύθη as placed for the future, and thus to alter the import of the verb (will be authenticated); or, on the other hand, in order to preserve ἐπιστεύθη in the sense of the aorist, one has recourse to the expedient of construing ἘΝ Τῇ ἩΜΈΡᾼ ἘΚΕΊΝῌ as the objective statement belonging to ΜΑΡΤΎΡΙΟΝ, in the sense of ΠΕΡῚ Τῆς ἩΜΈΡΑς ἘΚΕΊΝΗς.

But wherefore did Paul add ἘΝ Τῇ ἩΜΈΡᾼ ἘΚΕΊΝῌ after the sentence beginning with ὍΤΙ? Perhaps only for the sake of parallelism. But possibly also Calvin is correct when he says: repetit in die illa … Ideo autem repetit, ut fidelium vota cohibeat, ne ultra modum festinent.

[39] Certainly otherwise Hofmann. According to him, ὅτι ἐπιστεύθη τὸ μαρτύριον ἡμῶν ἐφʼ ὑμᾶς is to be added as a reason to ἀνταποδοῦναι ὑμῖν ἄνεσιν μεθʼ ἡμῶν, ver. 6 f. (!). But this is not yet enough. Besides the statement of design, ἵνα ὑμᾶς ἀξιώσῃ κ.τ.λ., ver. 11, is made also to depend on ἐπιστεύθη τὸ μαρτύριον ἡμῶν ἐφʼ ὑμᾶς; to this statement of design also ἐν τῇ ἡμέρᾳ ἐκείνῃ belongs; this is placed before ἵνα for the sake of emphasis, and εἰς ὃ καὶ προσευχόμεθα πάντοτε περὶ ὑμῶν forms a mere parenthesissuppositions which are certainly worthy of an exegesis like that of Hofmann, but are only possible to it.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Th 1:10 . ἐπιστώθη , like the variant ἐπιστεύθη , is suggested by πιστεύουσιν ( cf. a similar instance in 2Th 3:3 ). The abrupt parenthesis (“you included for”) shows how Paul was thinking of the Thessalonians especially, while he depicted the bliss of the saints in general. ἐνδοξ ., in one sense they were to be a credit and honour to their apostles (I., 1Th 2:19 f.); in another, they were a glory to Christ Himself, by their ripened character a Johannine touch ( cf. Joh 17:10 , and 2Th 1:12 of this chapter; the parallel between ἔργον πίστεως and Joh 6:29 is verbal). θαυμ . = to be wondered at (by whom? cf. Eze 39:21 , Eph 3:10 ?) in ( i.e. , by reason of, on account of) believers ; for a partial parallel to the phrase see Isa 62:6 ( καὶ ἐν τῷ πλούτῳ αὐτῶν θαυμασθήσεσθε ). If ὅτι … ὑμᾶς had been meant to give the reason for θαυμασθῆναι (so Zimmer, Wohl.), Paul would probably have put God’s witness instead of our witness , and expressed the idea unambiguously; the transition from the πᾶσιν to the special case of the Thessalonians becomes, on this construction, an anti-climax. The rhythmical swing of 7 b 10 suggests a reminiscence or quotation of some early Christian liturgical hymn, perhaps one of the prophetic ψαλμοί which he had heard at Corinth (1Co 14:15 ; 1Co 14:26 ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The children of God shall be counted by the faith which they have in the Gospel, which is preached unto them by the Apostles.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

"When He shall have come."

glorified in his saints--as the element and mirror IN which His glory shall shine brightly (Joh 17:10).

admired in all them that believe--Greek, "them that believed." Once they believed, now they see: they had taken His word on trust. Now His word is made good and they need faith no longer. With wonder all celestial intelligences (Eph 3:10) shall see and admire the Redeemer on account of the excellencies which He has wrought in them.

because, &c.--Supply for the sense, among whom (namely, those who shall be found to have believed) you, too, shall be; "because our testimony unto (so the Greek for 'among') you was believed" (and was not rejected as by those "who obey not the Gospel," Th2 1:8). The early preaching of the Gospel was not abstract discussions, but a testimony to facts and truths experimentally known (Luk 24:48; Act 1:8). Faith is defined by BISHOP PEARSON as "an assent unto truths, credible upon the testimony of God, delivered unto us by the apostles and prophets" (originally delivering their testimony orally, but now in their writings). "Glorified in His saints" reminds us that holiness is glory in the bud; glory is holiness manifested.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 10. When he shall come to be glorified in his saints] As the grace of God is peculiarly glorified in saving sinners and making them into saints, this gracious power will be particularly manifested in the great day, when countless millions will appear before that throne who have come out of great tribulation, and have washed their robes and made them white in the blood of the Lamb.

And to be admired] οαυμασθηναι. To be wondered at among and on the account of all them that believe. Much as true believers admire the perfections of the Redeemer of mankind, and much as they wonder at his amazing condescension in becoming man, and dying for the sins of the world; all their present amazement and wonder will be as nothing when compared with what they shall feel when they come to see him in all his glory, the glory that he had with the father before the world was. In reference to this we may apply those words of St. John: "Beloved, now are we the sons of God; and it doth not yet appear what we shall be: but we know that when he shall appear we shall be like him; for we shall see him as he is." 1Jo 3:2.

Instead of τοις πιστευουσιν, them that believe, τοις πιστευσασιν, them that have believed, is the reading of ABCDEF, many others, the later Syriac, Slavonic, Vulgate, and Itala, with most of the Greek fathers. This reading is undoubtedly genuine.

Because our testimony - was believed in that day.] The members of this sentence seem to have been strangely transposed. I believe it should be read thus: "In that day, when he shall come to be glorified in his saints, and admired among all them that have believed; for our testimony was believed among you." The Thessalonians had credited what the apostles had said and written, not only concerning Jesus Christ in general, but concerning the day of judgment in particular.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

10 When he shall come to be sanctified. As he has hitherto discoursed as to the punishment of the wicked, he now returns to the pious, and says that Christ will come, that he may be glorified in them; that is, that he may irradiate them with his glory, and that they may be partakers of it. “Christ will not have this glory for himself individually; but it will be common to all the saints.” This is the crowning and choice consolation of the pious, that when the Son of God will be manifested in the glory of his kingdom, he will gather them into the same fellowship with himself. There is, however, an implied contrast between the present condition in which believers labor and groan, and that final restoration. For they are now exposed to the reproaches of the world, and are looked upon as vile and worthless; but then they will be precious, and full of dignity, when Christ will pour forth his glory upon them. The end of this is, that the pious may as it were, with closed eyes, pursue the brief journey of this earthly life, having their minds always intent upon the future manifestation of Christ’s kingdom. For to what purpose does he make mention of His coming in power, but in order that they may in hope leap forward to that blessed resurrection which is as yet hid?

It is also to be observed, that after having made use of the term saints, he adds, by way of explanation — those that believe, by which he intimates that there is no holiness in men without faith, but that all are profane. In the close he again repeats the terms — in that day, for that expression is connected with this sentence. Now, he repeats it with this view, that he may repress the desires of believers, lest they should hasten forward beyond due bounds.

Because credit was given What he had said in a general way as to saints, he now applies to the Thessalonians, that they may not doubt that they are of that number.

“Because,” says he, “my preaching has obtained credit among you, Christ has already enrolled you in the number of his own people, whom he will make partakers of his glory.”

He calls his doctrine a testimony, because the Apostles are Christ’s witnesses. (Acts 1:8.) Let us learn, therefore, that the promises of God are ratified in us, when they gain credit with us.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(10) When he shall come.—Not simply a repetition of the temporal date which was mentioned in 2Th_1:7—“when the Lord,” &c—but an introduction of the contrast which will be presented “in that day” by the spectacle of the glory of the saints. Thus the penalty of 2Th_1:9 is made to appear greater, while at the same time the readers’ minds are turned back to a more wholesome subject for meditation.

To be glorified in his saints.—This is not exactly the purpose, but the effect of His coming. A comparison of Joh_13:31-32; Joh_14:13; Joh_17:10; 2Th_1:12; shows that the saints are the objects on which and by which the glorious perfection of Christ is exhibited: to see what the saints will be exalted to “in that day” will make all observers acknowledge, not the holiness or greatness of the men, but the divine power of Him who was able so to exalt them. As the persecutors were divided into two classes to be punished, so the saved are described under two aspects: in contrast with “them that know not God” they are “saints,” i.e., fully consecrated to God; in contrast with “them that obey not the gospel” they are “they that believed” (for the past tense is the better reading), i.e., accepted the gospel. As the profane Gentiles, looking on the saints, recognise the “glory” of the God whom they knew not, so the disobedient Jews, seeing the faithful, are aptly filled with “wonder” (Act_13:41), before they perish, at the glory to be attained by obedience to the law of suffering.

Because our testimony.—Introduced to show why the writers had said specially “in all them that believed” (the past tense is employed because it looks back from the Judgment Day to the moment when the gospel was offered and the divergence between believers and unbelievers began); the reason was, because among “all them that believed” the Thessalonians would be found included.

In that day.—Added at the end to make the readers look once more (as it were) upon the wonderful sight on which the writer’s prophetic eyes were raptly fixed.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. when he shall come to be glorified in his saints, and to be admired in all them that believe] Better, without the comma: when He hath come to be glorified in His holy ones and wondered at in all those who believed. The last verb, in the true reading, is past in tense. We are transported to the time of the Parousia. With astonishment all beholders look back on the faith of these now perfected saints, and view its glorious outcome; they think of the “mustard seed” which has grown into so mighty “a tree” (Mat_13:31-32). And they give the praise of all to Christ. Comp. 2Th_1:12, and note; for holy ones, see note on 1Th_3:13.

At His coming “the glory of His might” brings ruin to the wicked (2Th_1:9). But there is another glory dearer to Him, that “of His grace” (Eph_1:4-6), which will be now exhibited in its full splendour, in His holy ones. “I am glorified in them,” said Jesus (Joh_17:10; comp. 2Co_8:23). Himself “the Holy One of God” and “Firstborn among many brethren,” His triumph is realised in the multitude of those who through believing in Him have become holy like Himself. So the Thessalonian believers “in that day” will be Christ’s high glory, as they are already the “glory and joy” of their Apostle (1Th_2:20).

With glory like that rendered to God, a tribute of wonder will then be paid to Christ—by the angels surely (see Eph_3:10, and 1Pe_1:12, for the interest they take in Christ’s work on earth), and by the saints themselves, wondering at themselves and at each other, and at the undreamed-of results of their faith. It will be said then, in the fullest sense, “This is the Lord’s doing; it is marvellous in our eyes” (Psa_118:23). The praise that will be rendered to Christ at His advent is anticipated in such words as those of Rev_1:5-6 : “Unto Him that loveth us, and loosed is from our sins in His blood; and He made us His kingdom, made us priests unto His God and Father—to Him be the glory and the might for ever and ever.”

because our testimony among you was believed] Rather, unto you (R. V.)—“our testimony addressed to you,” or “in its application to you.” This parenthesis, characteristic of St Paul’s style (see Introd. p. 33), emphasizes the fact of the Thessalonians’ faith, the primary condition in all His holy ones of the glory He will reap from them. “Glorified, I say, in you that believed. Yes, for the testimony we addressed to you won your faith; and in that faith of yours we see the pledge of Christ’s glorification.” Similarly in 1Th_1:3-4 the Apostle found in the vigorous faith of his readers an evidence of their “election” to eternal life (see note).

in that day] Added with solemn emphasis to signalize the time of the revelation of Christ, when He will win honour and admiration from His saints, and inflict ruin on their enemies and His. The clause looks beyond the foregoing parenthesis to “the revelation of the Lord Jesus” described in 2Th_1:1-10. Comp. the position and emphasis of the similar adjunct in Rom_2:16. For “that day,” see notes on 1Th_5:2; 1Th_5:4.

The Apostle’s Thanksgiving, as in other instances (1Th_3:9-13; Eph_1:3-19; Php_1:3-11; &c.), ends in prayer, that the marvellous results which he anticipates from his readers’ faith may he fully realised.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

When he shall come to be glorified in his saints,.... Or by them who are set apart for holiness and happiness by God the Father; whose sins are expiated by the blood and sacrifice of Christ; to whom he is made sanctification; and who are sanctified by the Spirit and grace of God; and in whom Christ has a peculiar interest, through his Father's gift, his own purchase, and the power of his grace: and when he comes a second time he will be glorified in these persons; he will appear glorious to them; he will come in his own glory both as God and man; and in his Father's glory, authority, and majesty, conferred on him as the Judge of the whole earth; and with the glory of his angels, who will accompany him. And he will also bestow a glory on them; their souls will be endowed with perfect knowledge and holiness; and their bodies will be made like to his glorious body; and both will shine like the sun in the kingdom of their Father; and this glory on the members of Christ will redound to the glory of him their head. And as he will then, in the most full and clear manner, display the glory of his person and perfections, of his wisdom, power, faithfulness, and goodness, set off the glory of his offices, and, the administration of them, and open the riches both of his grace and glory to them; so they will, in return, ascribe honour, praise, and glory, to him, and give him the glory of their salvation to all eternity:

and to be admired in all them that believe; who are the same with the saints; these are convertible terms; for no man can be a saint, unless he is a believer in Christ, let him make what pretensions to holiness he will: and no man can be a true believer in Christ, unless he is a saint; for true faith works by love, and in a way of holiness; and in those, or by those that are sanctified by faith in him, will he be admired when he appears a second time. He is admired by them now; he is with them the chiefest among ten thousands, and altogether lovely: they wonder at the glory and beauty of his person, and the fulness of his grace; and are amazed that such as they are should be admitted to communion with him; and how much more will they wonder, when they shall see him as he is? and he will be admired by others on the account of them, when they shall see those that they have despised, and persecuted, and accounted as the filth of the world, and the offscouring of all things, received into the arms of Jesus with all the expressions of tenderness and love; placed at his right hand, and set down with him on his throne, clothed with white robes, and crowns on their head, and palms in their hands: and he himself will be admired with them, when they shall see him whom they took to be a mere man, and who was a man of sorrows, and acquainted with griefs, and was loaded with reproach and ignominy, and at last suffered a shameful death, coming in the clouds of heaven in power and great glory as the Judge of quick and dead; thus will he be admired by them, in them, and with them.

(Because our testimony among you was believed) in that day; the phrase, "in that day", belongs to all that goes before, as that Christ shall take vengeance on wicked men, and they shall be punished by him, and he shall be glorified and admired in and by his people in that day, when he shall be revealed from heaven, and come to judge both quick and dead. Though some versions read it in construction with the clause immediately preceding, "because our testimony among you was believed in that day"; or concerning that day; that is, you gave credit to the testimony we bore, when among you, concerning this illustrious day of the Lord; or our testimony, the ministry of the word by us, in which we bore a testimony to the person and grace of Christ, to his first, and to his second coming, was received and embraced by you with a view to this day, and to the enjoyment of the glory of it. The Arabic version renders it, "for our testimony will be true in that day"; that is, it will appear to be so, everything we have said will be accomplished then. The Syriac version is very remote, "that our testimony concerning you may be believed in that day": but it is best to read this clause in a parenthesis, as in our version; which is an application of what is said to the Thessalonians, who might conclude, that since they had embraced the testimony of the Lord Jesus, borne unto him by his apostles, they would be found among the number of the saints and believers, in whom Christ would be glorified and admired; the consideration of which might animate and encourage them to endure afflictions and persecutions with patience, and to hold out to the end, and at last enjoy the heavenly glory, for which the apostle next prays.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Ver. 10. To be glorified] This is the chief end of his coming, like as he reprobateth some that his mercy in electing others may the more appear.

To be admired] When they shall be seen to shine as the firmament, nay, as the stars, Dan 12:3, nay, as the sun, Mat 13:43, nay, as Christ himself, that Sun of righteousness, to the great admiration of all men. Admiration is the overplus of expectation; Christ admired at his own work in the Centurion’s faith, in Nathanael’s integrity ("Behold an Israelite indeed"), in his spouse’s beauty, Son 4:1-16 How much more shall others admire it at that day, when grace shall become glory, when there shall be no spot, wrinkle, or other deformity! when the saints shall set the crown upon Christ’s head, Son 3:11, and cast down their crowns at his feet, Rev 4:10-11, saying, "Thou art worthy," &c.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

When he shall come to be glorified in his saints - That is, the redeemed in that day will be the means of promoting his glory, or the universe will see his glory manifested in their redemption. His chief glory as seen in that day will be connected with the fact that he has redeemed his people; and he will come in order that all the appropriate honor of such a work may then be manifested. He will be “glorified” then by the numbers that shall have been redeemed; by their patience in the trials through which they have passed; by the triumphs which religion shall have made on the earth; by their praises and songs, and by their ascent with him to the realms of blessedness.

And to be admired in all them that believe - This may either mean that he will be admired among or by them that believe; or that the ground of the admiration which he will receive in that day will be what will be seen in them; that is, their graces, their numbers, their joys, their triumphs will be the occasion of producing admiration of him - for he will be regarded as the source of it all. Tyndale renders it: “and to be made marvelous in all them that believe.” The latter interpretation seems to me to be the correct one. The general idea is, that Christ in that day will be manifested in a glorious manner, and that the source of his highest triumphs will be what is seen in the saints. His main honor when he returns to the world will not be the outward splendors which will attend his coming, nor the angels that will accompany him, nor the manifestation of his power over the elements, but the church which he has redeemed. It will then be seen that he is worthy of universal admiration, for having redeemed that church. He shall then be admired or glorified in his people:

(1)For having conceived the plan of redeeming them;

(2)For being willing to become incarnate and to die to save them;

(3)For the defense of his church in all its persecutions and trials;

(4)For raising his people from the dead;

(5)For the virtues and graces which they will exhibit in that day.

This appropriate honor of Christ in the church has never yet been fully seen. His people on earth have, in general, most imperfectly reflected his image. They have in general been comparatively few in number, and scattered upon the earth. They have been poor and despised. Often they have been persecuted and regarded as the “filth of the world and the offscouring of all things.” The honors of this world have been withheld from them. The great have regarded it as no honor to be identified with the church, and the proud have been ashamed to be enrolled among the followers of the Lamb. In the last day all this will be changed, and the assembled church will show to admiring worlds how great and glorious is it, Redeemer, and how glorious was the work of redemption.

Because our testimony among you was believed. - The meaning of this seems to be, that they would be among the number of those who would in that day honor the Saviour, because they had embraced what the apostle had preached to them respecting these future scenes. Thus interpreted, this clause should be regarded as connected with 2Th 2:7. “And to you it is a righteous thing that he should give rest with us, because our testimony among you was believed,” That is, you have shown that you are true Christians, and it is proper that you should partake of the triumphs and hopes of that day.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

This shall be at the last day, when Christ shall come to be glorified in his saints, and to be made [2] wonderful (to be admired and praised) in or by all them who have believed in that day: (i.e. the things foretold of that day) because our testimony [3] was believed upon you concerning that day, i.e. as to the punishments and rewards that shall be given on that day. (Witham)

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[BIBLIOGRAPHY]

Admirabilis fieri in omnibus, Greek: thaumasthenai en pasi.

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[BIBLIOGRAPHY]

Quia creditum est testimonium nostrum super vos in illa die, Greek: oti episteuthe to marturion emon eph umas, en te emera ekeine.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

This speaks the different manner of Christ’s coming towards the saints and believers; not in flaming fire to destroy them, as in the former verse; but to be

glorified and admired in them. He saith not to be glorified by them, by their adoring and praising of him, but in them. He hath a personal glory, wherein he will appear glorious, and another mystical, in his saints. The Head will be glorified in the members, as they are glorified in and from the Head: as the sun hath a lustre and glory in the moon and stars besides what it hath in its own body, as Col 3:4; When Christ, who is our life, shall appear, we also shall appear with him in glory. The glory God gave his Son, he hath given it to his saints, Joh 17:22, and will put it upon them, and be glorified in it in the day of his appearing; as God is said to have glorified himself in Israel, Isa 44:23.

And to be admired; and this glory will be so great, that he shall be admired in it, as the word signifies. It will set the saints themselves, and all the angels of heaven, yea, the whole world, a wondering. Small things do not cause admiration, but what is great and we cannot comprehend, that we admire. And Christ will not only be admired by them, but in them; the wonderful love, grace, mercy, wisdom, and faithfulness of Christ towards them will be admired. To raise up such a number of poor, sinful, despicable worms out of the dust into such a sublime state of glory and dignity, will be admirable.

Because our testimony among you was believed; and that these Thessalonians might have the comfort of this particularly, he having spoken of saints, and those that believe in general, the apostle applies this therefore to themselves in way of parenthesis: q.d. Christ will be admired in all that believe; and ye are among them that believe; ergo, &c. And the doctrine of the gospel he had preached, he called it his testimony, as Joh 3:33; 1Co 3:6; which implies it was not an invention of his own, he did not speak of himself, as the word implies: and this testimony found different entertainment, some believed it not, others believed it and received it; upon which account the Thessalonians are commended and comforted here by the apostle. The Syriac read the words in the future tense, without a parenthesis; Christ will come to be thus glorified and admired in his saints, because our testimony among you concerning it shall be believed or confirmed in that day; he means the day of Christ’s last coming, which he called the day of the Lord, 1Th 5:2; and because it is so great a day, is therefore by way of emphasis called that day.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. Shall come to be—This is the primary purpose of his coming, salvation to the saints; the previous execution of wrath is in their and his own vindication.

Glorified in his saints—In and for the glory with which he invests them. The glory he sheds upon them reflects back in his being glorified in them.

To be admired—To be gazed upon with enraptured wonder as the most glorious object in the universe.

In all them that believe—Not among those that believe, nor in the hearts of those that believe; but in the glory he confers on them that believe.

Because— Explaining his special allusion to them that believe, and thus bringing the whole scene home to the Thessalonians.

Our testimony—To the Messiahship, the gospel, and final advent of Jesus.

Was believed—When first we brought it to Thessalonica, it was rejected by many, but accepted by you.

In that day—When these great events shall be transacted.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

When; defining the period when this judgment of the wicked will occur. He; namely, the Lord Jesus. Shall come to be glorified; the purpose of his coming. In; not "through," or "among," but "in," as the sphere or element of his glory. His saints; not the holy angels who will accompany him to judgment, but holy men whom he has redeemed with his blood. Christ will be glorified in his saints, inasmuch as their glory was the result of his sufferings and death, and their holiness is the reflection of his holiness; "They will reflect as in a mirror the glory of the Lord." And to be admired; wondered at, praised. In all them that believe; or, believed. The work of faith is past; the result of faith, the state of sight and glory, has commenced. The glorification of believers will thus become the glorification of Christ. The glory of Christ does not arise from the punishment of the wicked, but from the glorification of believers. Christ will indeed be glorified in the punishment of the wicked. His justice will be manifested and vindicated; but his glory will be especially seen in the manifestation of his mercy toward believers. Because our testimony; namely, the testimony of Paul and his associates, Silas and Timothy. Among you; or rather, unto you. Was believed; to be considered as a parenthesis. In that day; namely, the day of the Lord"s advent, to be connected with the commencement of the verse, "In that day when he shall come to be glorified in his saints." Some, overlooking the parenthesis, render the words either, "because our testimony concerning that day was believed among you;" or, "because our testimony among you shall be believed on that day assented to by the whole universe; but the first rendering gives a false meaning to the preposition, and the second a false construction to the verb, as if it were future. Vers. 10, 12.

Christ glorified in his saints.

1. By their holy conduct they display his character. His image is impressedupon them; they mirror forth the glory of the Lord.

2. By their active exertion in well doing they advance his glory.

3. Their future glorification is the glory of Christ. The glory of his work, inthat he saved them; the glory of his grace, in that he redeemed them; the glory of his power, in that he has rescued them from all their enemies. Throughout eternity believers will be jewels in the Saviour"s crown.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

To be glorified in his saints - For the wonderful glory of Christ shall shine in them.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The former verses represented to us the great end of Christ’s appearance to judgment; with respect to the wicked, it was for punishment, they shall be punished with everlasting destruction, & c. Now here we have assigned the gracious design of Christ’s coming with relation to the godly: he shall come to be glorified in his saints.

Where note, The character of Christ’s saved ones, they are saints, all such, and only such; not by visible profession barely, but by inward sanctification, and holiness of conversation also; and also all believers, who are endued with the grace of saving faith.

Note, 2. The end of Christ’s coming, with reference to his own children.

1. To be glorified in his saints: mark, not to be glorified in them: the head will not only be glorious in himself, but glorified in his members. The glory God gave the Son, he hath given the saints, and will put such a glory upon them in soul and body, as he himself shall be thereby glorified.

2. Admired in all them that believe, that is, he will do such things for believers, as will be to their own and others’ admiration; things that will not only exceed their unbelief, but their faith too.

Plainly thus, the Lord Jesus at the great day will put such glory upon believers as never was expected either by themselves or others, and consequently shall be admired, greatly admired, eternally admired, by all beholders.

But, Lord, if the glory put on the saints shall be thus admired, how much more shall thyself be admired, the bestower of that rich transcendent glory! The glory of thy justice in the damnation of the wicked will be admired, but not comparably with the glory of thy mercy in the salvation of believers. O! how will this strike the adoring angels into an ecstasy of holy admiration, and transport thy admiring saints into an eternal rapture, when thou shalt come to be glorified in the saints, and admired in all them that believe.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

when he shall come to be glorified in his saints, and to be marvelled at in all them that believed (because our testimony unto you was believed) in that day . [In that day when Jesus comes to be glorified, those who refuse to know God, and those who disobey the gospel, shall receive a punishment which is here clearly described as eternal. The word "destruction" imports the wreck or dissolution of the organism, but not the annihilation of the essence. The rest of the sentence implies banishment and separation from the presence of the Lord with all its joys, and from all participation in that manifestation of his power which will show itself in the glorification of his redeemed ( Mat_25:41 ; Col_3:4 ). The latter thought is expanded by Paul throughout the remainder of the chapter. In that day Jesus shall be "marvelled at in all them that believe," because they shall reflect his glory as a mirror gives back the radiance of the sun ( 2Co_3:18 ). The parenthesis ("because," etc.) is injected into the thought for the purpose of identifying the Thessalonians with the believers, and so with the glorification promised to believers.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

10. When he shall come. These final judgments shall be when he comes to be glorified in his saints. The saints risen, glorious, rejoicing in salvation, shall be a glory of the Lord. Admired in all them that believe. All believers will look upon him with wonder and admiration.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

10. τοις πιστευσασιν in all uncials. The Received πιστευουσιν rests on the testimony of a handful of minuscules.

For επιστευθη, two minn.—31 and 112, of no special value—furnish, whether through accident or design, the reading επιστωθη desiderated by Hort. The rendering of Ambrst, fidem habuit, may have been based on επιστωθη. See Expository Note.

10. ὅταν ἔλθῃ ἐνδοξασθῆναι ἐν τοῖς ἁγίοις αὐτοῦ καὶ θαυμασθῆναι ἐν πᾶσιν τοῖς πιστεύσασιν, when He comes to be glorified in His saints and wondered at in all those who believed. Ενδοξασθῆναι, bare infin. of purpose, common after verbs of coming and the like (Winer-Moulton, pp. 399 f.). Ἐνδοξάζω, to make ἔν-δοξος, a compound only found besides in LXX. Isa 49:3, or Eze 28:22, is running in the writer’s mind; perhaps along with Isa 4:2 f., which combines δοξάζω (relating to God) and ἅγιοι in one context; cf. also Psa 88:8 (a Messianic Psalm, of which other traces might be noted in the context), ὁ θεὸς ἐνδοξαζόμενος ἐν βουλῇ ἁγίων. Ἐν τοῖς ἁγίοις … θαυμασθῆναι, with its context, reflects the magnificent close of Psalms 67 (LXX), Psa 67:35 f.: δότε δόξαν τῷ θεῷ· ἐπὶ τὸν Ἰσραὴλ ἡ μεγαλοπρέπεια αὐτοῦ, καὶ ἡ δύναμις αὐτοῦ ἐν ταῖς νεφέλαις· θαυμαστὸς ὁ θεὸς ἐν τοῖς ὁσίοις αὐτοῦ. To this δόξα of the Lord Jesus (see Joh 17:10) 2Th 1:12 reverts (cf. note also on 2Th 2:14). For ἐν τοῖς ἁγίοις αὐτοῦ, see note on 1Th 3:13.

With the latter phrase ἐν πᾶσιν τοῖς πιστεύσασιν is synonymous; they run in Hebraistic parallels, like the double ἀπό clauses of 2Th 1:9, and like the double dative and articular clauses of 2Th 1:8 (cf. note on τοῖς μὴ εἰδόσιν κ.τ.λ.). “In all that believed,” not “believe” (as in 1Th 2:10, &c.), for we anticipate in imagination “that day”; the beholder, as he views the glory won by the Lord Jesus in His saints, traces it back to the faith which was its source; he wonders at the mighty growth from so small a seed, and gives the praise to Christ (cf. Mat 13:31 f.; Joh 5:24; Joh 7:38, &c.). If the “glory of His strength” is terrible to the persecutors (2Th 1:9); in His saints “the glory of His grace” is seen (2Th 1:12: cf. Eph 1:3-14; also Rom 8:28-30, marking the steps of its progress). Their character as “saints” redounds to the Redeemer’s honour: see 1Th 3:13; 1Th 5:23 f.; and cf. Rom 8:29; Col 1:22; Col 1:28 f.; Eph 5:27 (ἵνα παραστήσῃ … ἔνδοξον τὴν ἐκκλησίαν); Rev 1:5 f., Rev 7:14; Heb 2:10; 2Co 8:23; Tit 2:10, &c. The θαυμάζοντες St Paul would find in the ἀρχαὶ κ. ἐξουσίαι ἐν τοῖς ἐπουρανίοις, who are represented in Eph 3:10 as learning “now through the Church” lessons of “the manifold wisdom of God,”—lessons which will “on that day” be finished; cf. also 1Pe 1:12.

The last clause of the verse, ἐν τῇ ἡμέρᾳ ἐκείνῃ, belongs to ἐνδοξασθῆναι καὶ θαυμασθῆναι: for the phrase itself, identically recurring in 2Ti 1:18; 2Ti 4:8, see note on 1Th 5:4; and for its emphatic detachment, cf. Rom 2:16. The intervening sentence, ὅτι ἐπιστεύθη κ.τ.λ., is difficult. Some critics would strike it out as a marginal gloss; but there is nothing to allege against it on textual grounds. It can only be read as a parenthesis,—an interjectional outburst of the author occurring as he dictates to his secretary, or possibly a note inserted on re-reading the Letter by way of comment on τοῖς πιστεύσασιν, and thrown in without strict regard to grammatical connexion. The conspicuous success of the Gospel at Thessalonica had, for various reasons (see Introd. pp. xxxiii., lxii.), given extreme satisfaction to St Paul; as he imagines the glory accruing to his Lord “in that day” from the multitude of sanctified believers, the joyous thought rises in his breast, that “our testimony addressed to you” (Thessalonian heathen) contributed to bring about this result! The parenthesis is an echo of 1Th 2:13; 1Th 3:13; 1Th 2:19 f.,—τίς ἡμῶν … στέφανος καυχήσεως … ἢ οὐχὶ καὶ ὑμεῖς; Very similarly in Php 2:16 St Paul identifies his personal καύχημα with the ἡμέρα and δόξα Χριστοῦ; cf. 1Pe 5:4, for this association of ideas. We must remember that the whole passage is a thanksgiving, swelled at the outset by a glorying (2Th 1:4) on the writers’ part. It is as though they said: “Admired in all that believed: yes, for the testimony we brought to you won your faith; and in your faith, bearing fruit in holiness, we see the pledge of Christ’s glorification.” In 1Th 1:8, it is “the faith” of the Thessalonians that has “gone abroad,” and vindicates the Apostles’ mission; such faith inspires the confidence respecting the final outcome, which is explicitly stated in Php 1:6, and is tacitly implied here.

τὸ μαρτύριον ἡμῶν ἐφʼ ὑμᾶς presents a unique construction: πρός, of address, is usual in such connexion (cf. 2Th 3:1; 1Th 2:2), or the dative (as in Mat 8:4; Mat 24:14, &c.). In Luk 9:5 μαρτύρ. ἐπί is “a witness against,” coming “upon” its hearers by way of accusation (cf. Act 14:15 ff.): here it signifies a “testimony accosting (assailing, challenging) you”; cf. 1Ti 1:18, Eph 2:7, Rev 14:6, where the use of ἐπί is more or less parallel to this; also 1Th 2:2, where ἐπαρρησιασάμεθα … ἐν πολλῷ ἀγῶνι describes the effort and struggle hinted at in μαρτύριον ἐπί. For the non-repetition of the article, see note on πίστεως ἐν, 2Th 1:4, and cf. 1Th 4:16. Μαρτύριον ἡμῶν, in respect of its medium; but μαρτύριον τοῦ χριστοῦ, 1Co 1:6, in respect of its contents; μαρτύριον τοῦ θεοῦ, 1Co 2:1, in respect of its authorship: the synonymous εὐαγγέλιον shows the same variety of usage (1Th 1:5; 1Th 2:2, 2Th 1:8 above).

Hort (in Westcott-Hort’s N.T. in Greek, Appendix, p. 128) finds ἐπιστεύθη in this passage (to which he needlessly attaches ἐφʼ ὑμᾶς) so impracticable, that he proposes the conjectural emendation ἐπιστώθη (see Textual Note above), was confirmed (made good, verified) toward you (cf. 1Th 1:5; 1Th 2:13). This verb is synonymous with ἐβεβαιώθη of 1Co 1:6; and it is found with τὰ μαρτύρια for subject, and a similar context, in Psa 92:4 f. (LXX); also with ἐπί as complement in 1 Paral. 17:23, 2 Paral. 2Th 1:9; but nowhere in N.T. This smooths out the sentence, but loosens its connexion with the foregoing πιστεύσασιν, and makes it a tame observation. Bengel renders ἐπί locally, “ad vos usque, in occidente” (cf. 2Co 10:14), a construction that strains the preposition and gives an irrelevant sense.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

10. ὅταν ἔλθῃ κτλ. With this relative conditional sentence designating the time of δίκην τίσουσι, Paul resumes the point of vv. 5, 7a and indicates the beginning of the future salvation of the readers which is eternal fellowship with the Lord. This indication is put in a unique parallelism the language of which betrays the influence of the Lxx: “when he comes (ὅταν ἔλθῃ balancing ἐν τῇ ἀποκαλύψει τοῦ κυρίο v. 7) to be glorified in his saints (that is, in virtue of what they are; cf. Gal. 2:24 ἐδόξαζον ἐν ἐμοὶ τὸν θεό) and to be admired in all who became believers … in that day.” Though the parallelism is synonymous, the presence in the second member of πᾶσι and of the aorist τοῖς πιστεύσασι( instead of the expected present τοῖς πιστεύουσι; cf. I 2:10, 13) indicates an advance from the general to the specific. Included in the number of the saints are particularly the faint-hearted Thessalonians who became believers when they welcomed the word (I 1:6 ff. 2:13 ff.); “for,” as the parenthetical clause with ὅτ (separating “in that day” from the infinitives to which it belongs) explains, “our witness (= our gospel) which was directed to you was believed” (ἐπιστεύθ being suggested by πιστεύσασι).

Both ὅτα and ἐν τῆ ἡμέρᾳ (a phrase only here in Paul; cf. Luk 10:12, Luk 10:17:31, 2Ti 1:18, 2Ti 4:8) seem to have been influenced by Isa 2:10 ff.; on the other hand, the total phrase ἐνδοξασθῆνα … τοῖς πιστεύσασι, though it shows traces of resemblance to Psa 88:8, 67:36 (א) Isa 49:3, Isa 66:5, is unique. The verb ἐνδοξάζεσθα, here and v. 12 (cf. Isa 66:5), like ἐνκαυχᾶσθα (v. 4), is unclassic; it is found about thirteen times in the Lxx, usually with ἐ (cf. Exo 15:11 δεδοξασμένος ἐν ὑμῖν, θαυμαστὸς ἐν δόξαι). This ἐ (which is also frequent with the more common δοξάζεσθα) is in the Lxx to be explained either as (1) of place where (Psa 88:8 ἐνδοξαζόμενος ἐν βουλῆ ἁγίω; Ps. 67:36 (א) θαυμαστὸς ἐν τοῖς ἁγίοις αὐτου; cf. 1 Mal 3:14 א); (2) of instrument (Isa 49:3 (B); cf. δοξάζεσθαι ἐ Isa 5:16, etc.); or (3) of ground (Isa 45:25, Sir 38:6; cf. δοξάζεσθαι ἐ Sir. 48:4; θαυμάζεσθαι ἐ Isa 61:6 (B). The ἐ is not δια (Sir. 10:30) or ὑπο (Sir. 3:20)). Were Paul distinctly quoting Psa 88:8, 67:36, it would be natural to take ἐ of place where, “among” (Michaelis, Van Ess., and others noted by Lillie; so also Dob.), in spite of the fact that the local sense does not fit v. 12 (ἐν αὐτῷ). This theory, however, does not compel us to assume that the persons who accord the glory and admiration are not “his angels of power” but Christians. On the other hand, since Paul is not quoting, and since his interest is not in the external features of the judgment but is in the character of the people (cf. v. 8) present, it is more probable that ἐ is to be understood not of place, or even of instrument (Chrys., Bengel; ἐ = δια with gen.), but of ground (Grot., Lün., Ell., Lillie, Lft., Schmiedel, Born, Find., Wohl., Mill., et al.); cf. Pelagius: “he himself is to be glorified in his members which shall shine with the brightness of the sun” (on this ἐ, see Gal 1:24, 1Co 6:20). In virtue of what the saints and all believers are (by reason of the death and the indwelling of Christ), the attendant angels ascribe glory and admiration to Christ. This view of ἐ is also applicable to the ἐ of v. 12. There is no hint that the glory which proceeds from the Lord has already entered into the Christians.—On θαυμάζεσθαι ἐ, cf. Sap. 8:11 (ἐ of place), Sir. 33:4 (א; ἐ of instrument), and Isa 61:6 (B; ἐ of ground).—οἱ ἅγιοι αὐτου is in synonymous parallelism with πάντες οἱ πιστεύσαντε; both refer to Christians irrespective of race.—That ὅτ … ὑμᾶ is parenthetical was noted by Th. Mops., Zim. and Wohl. less naturally connect ὅτ with the preceding infinitives, “to be glorified and admired in the fact that our witness,” etc.—τὸ μαρτύριο (see I 1:5) = τὸ εὐαγγέλιο (v. 8); τὸ μαρτύριον ἡμῶ (which is equivalent to τὸ εὐαγγέλιον ἡμῶ 2:14, I 1:5 and τὸ κήρυγμα ἡμῶ 1Co 15:14) is the witness, inspired by God (1Co 2:1) or Christ (1Co 1:6), which we preach. It is the witness which (sc. το) is (not “against” you; Luk 9:5, Num 35:30 A; but) “over” you (1 Mac. 2:37 μαρτυρεῖ ἐφʼ ὑμᾶς ὁ οὐρανὸς καὶ ἡ γη).—ἐπιστεύθ = “was believed,” as πιστεύσασι suggests, the reference being to the welcome given to the gospel at the beginning. It is interesting that πιστεύεσθα in this sense is used with an impersonal subject elsewhere in the N. T. only Rom 10:10 (contrast 1Ti 3:16). Lft. joins ἐπιστεύθ with ἐπι and paraphrases thus: “belief in our testimony directed itself to reach you.” Hort and Moff. accept Markland’s conjecture ἐπιστώθ (which Cod. 104 reads). Hort explains in connection with vv. 4-5 that “the Christian testimony had been confirmed and sealed upon the Thessalonians.” He compares 1Co 1:6, Psa 92:4, Psa 92:5 and πιστοῦσθαι ἐπί τιν 1Ch 17:23 (which is doubtful) and 2Ch 1:9. The conjecture, however, is unnecessary.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

To be glorified [ενδοξασθηναι] . Only here and ver. 12 in N. T. Repeatedly in LXX See Exo 14:4, 17; Isa 45:26. oClass.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.