2 Thessalonians 1:11

In these verses the apostle again tells the Thessalonians of his earnest and constant prayer for them. He could not be present with them, yet he had a constant remembrance of them; they were much upon his thoughts; he wished them well, and could not express his good-will and good wishes to them better than in earnest constant prayer to God for them: Wherefore also we pray, etc. Note, The believing thoughts and expectation of the second coming of Christ should put us upon prayer to God for ourselves and others. We should watch and pray, so our Saviour directs his disciples (Luk 21:36), Watch therefore, and pray always, that you may be counted worthy to stand before the Son of man. Observe,

I. What the apostle prayed for, Th2 1:11. It is a great concern to be well instructed what to pray for; and without divine instruction we know not what to pray for, as without divine assistance we shall not pray in such a manner as we ought. Our prayers should be suitable to our expectations. Thus the apostle prays for them, 1. That God would begin his good work of grace in them; so we may understand this expression: That our God would count you (or, as it might be read, make you) worthy of this calling. We are called with a high and holy calling; we are called to God's kingdom and glory; and no less than the inheritance of the saints is the hope of our calling, nothing less than the enjoyment of that glory and felicity which shall be revealed when Christ Jesus shall be revealed from heaven. Now, if this be our calling, our great concern should be to be worthy of it, or meet and prepared for this glory: and because we have no worthiness of our own, but what is owing purely to the grace of God, we should pray that he would make us worthy, and then count us worthy, of this calling, or that he would make us meet to partake of the inheritance of the saints in light, Col 1:12. 2. That God would carry on the good work that is begun, and fulfil all the good pleasure of his goodness. The good pleasure of God denotes his gracious purposes towards his people, which flow from his goodness, and are full of goodness towards them; and it is thence that all good comes to us. If there be any good in us, it is the fruit of God's good-will to us, it is owing to the good pleasure of his goodness, and therefore is called grace. Now, there are various and manifold purposes of grace and good-will in God towards his people; and the apostle prays that all of them may be fulfilled or accomplished towards these Thessalonians. There are several good works of grace begun in the hearts of God's people, which proceed from this good pleasure of God's goodness, and we should desire that they may be completed and perfected. In particular, the apostle prays that God would fulfil in them the work of faith with power. Note, (1.) The fulfilling of the work of faith is in order to the fulfilling of every other good work. And, (2.) It is the power of God that not only begins, but that carries on and perfects the work of faith.

II. Why the apostle prayed for these things (Th2 1:12): That the name of the Lord Jesus may be glorified; this is the end we should aim at in every thing we do and desire, that God and Christ in all things may be glorified. Our own happiness and that of others should be subordinate to this ultimate end. Our good works should so shine before men that others may glorify God, that Christ may be glorified in and by us, and then we shall be glorified in and with him. And this is the great end and design of the grace of our God and the Lord Jesus Christ, which is manifested to us and wrought in us. Or thus: it is according to the grace of God and Christ, that is, it is an agreeable thing, considering the grace that is manifested to us and bestowed on us, by God and Christ, that we direct all we do to the glory of our Creator and Redeemer.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Wherefore--Greek, "With a view to which," namely, His glorification in you as His saints.

also--We not only anticipate the coming glorification of our Lord in His saints, but we also pray concerning (so the Greek) YOU.

our God--whom we serve.

count you worthy--The prominent position of the "You" in the Greek makes it the emphatic word of the sentence. May you be found among the saints whom God shall count worthy of their calling (Eph 4:1)! There is no dignity in us independent of God's calling of us (Ti2 1:9). The calling here is not merely the first actual call, but the whole of God's electing act, originating in His "purpose of grace given us in Christ before the world began," and having its consummation in glory.

the good pleasure of, &c.--on the part of God [BENGEL].

faith--on your part. ALFORD refers the former clause, "good pleasure of his goodness," also to man, arguing that the Greek for "goodness" is never applied to God, and translates, "All [that is, every possible] right purpose of goodness." WAHL, "All sweetness of goodness," that is, impart in full to you all the refreshing delights of goodness. I think that, as in the previous and parallel clause, "calling" refers to GOD'S purpose; and as the Greek for "good pleasure" mostly is used of God, we ought to translate, "fulfil (His) every gracious purpose of goodness (on your part)," that is, fully perfect in you all goodness according to His gracious purpose. Thus, "the grace of our God," Th2 1:12, corresponds to God's "good pleasure" here, which confirms the English Version, just as "the grace of the Lord Jesus Christ" is parallel to "work of faith," as Christ especially is the object of faith. "The work of faith"; Greek, (no article; supply from the previous clause all) work of faith"; faith manifested by work, which is its perfected development (Jam 1:4; compare Note, see on Th1 1:3). Working reality of faith.

with power--Greek, "in power," that is, "powerfully fulfil in you" (Col 1:11).

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

2Th_1:11

That our God would count you worthy of this calling

Salvation the result of the pleasure of Gods goodness and His power

I.

It flows from the pleasure of Gods goodness. In the whole course of our salvation this is to be observed:

1. The coming of Christ (Luk_2:14).

2. The covenant of grace (Col_1:19-20).

3. The ministry (1Co_1:21).

4. The grace to embrace the covenant offered (Mat_11:26).

5. The blessings of the covenant.

(1) By the way (Deu_33:16),

(2) at the end of the journey (Luk_12:32).

II. It is accomplished by His almighty power. The power of God is necessary--

1. To bring us into a state of grace. Nothing but it can overcome mans obstinacy and change his heart (Job_14:4). The work is called a new creation (2Co_5:17; Eph_2:10; Eph_4:24), and creation is a work of omnipotence, whether physical or spiritual.

2. To maintain us in a state of grace. Here consider--

(1) The necessity of Gods power (1Pe_1:5). None but this Almighty Guardian can keep and preserve us by the way, that we may come safe to our journeys end (Act_17:28; Heb_13:21). Remember the adversaries (Gal_5:17; 1Pe_5:8); but remember the assurance (Mat_19:26).

(2) The sufficiency of this power (Jud_1:24).

(a) To enable for all duties (Php_4:18; Eph_3:16).

(b) To support in all trials (Deu_33:22).

(c) To resist all temptations (1Jn_4:4; Eph_6:10). (T. Manton, D. D.)

Worthiness of Divine calling

I. What is this calling? The Christian calling is holy (2Ti_1:9); heavenly (Heb_3:1). The one relates to the way, the other to the end; hence it is a calling to virtue and glory (2Pe_1:3). Both may be considered either as they are represented--

1. In the offer of the Word. There God is often set forth as calling us--

(1) From sin to holiness (1Th_4:7).

(2) From misery to happiness (1Pe_5:10).

2. As impressed upon us by the operation of the Spirit (Rom_1:7), by which we have a right to the heavenly blessedness (Heb_9:15).

II. What is it to be counted or made worthy of this calling? There is a threefold worthiness--

1. Of desert and proper merit (Rev_4:11). God deserves all that the creature can give Him, and infinitely more (Rev_5:12). The workman is worthy in this sense of His meat (Mat_10:10). When preachers are sustained by hearers, it is not our alms but a debt (1Ti_5:17). But it is not so between us and God (Gen_32:10).

2. Of meekness and suitableness (Col_1:10 : Eph_4:1). In this sense God makes us worthy when He makes us more holy and heavenly (1Th_2:12; Col_1:12). This meetness consists in--

(1) Holiness (1Pe_1:15). The calling--

(a) Puts a holy nature into us.

(b) Obliges us to live by a holy rule.

(c) Offers us a holy reward.

(d) And all to engage us to the service of a holy God, who will be sanctified to all who are near to Him. Therefore, to make His people such who were once sinners, He has appointed means (Gal_5:26) and providences (Heb_12:10), and all accomplished with the operation of the Holy Spirit (2Th_2:13).

(2) Heavenliness; for God, by inviting men, draws them off this world to a better. The more they obey His will, the more heavenly they are. It is heaven--

(a) They seek (Col_3:1-2).

(b) Hope for (1Pe_1:3).

(c) Count their portion (Mat_6:20-21).

(d) Their home and happiness (Heb_11:13).

(e) Their work and scope (Php_3:14).

(f) Their end, solace and support (2Co_4:18). Their course becomes their choice (Php_3:20).

3. Acceptance (Act_5:41), which notes liberality in the giver but no worth in the receiver (Luk_21:36; Rev_2:4).

III. This is an excellent benefit, and the mere fruit of Gods grace.

1. It is an excellent benefit. By this calling--

(1) Our natures are ennobled (2Pe_1:4; 2Co_3:18). Holiness is the beauty of God. His image impressed on us.

(2) We are brought into an estate wherein not only are we amenable to God, but He to us all Joh_3:1; Rom_1:6).

(3) We are under the special protection of God, so that things work together for good (Rom_8:28).

(4) We are admitted to ever-lasting blessedness (Eph_1:18; Php_3:14; 1Pe_3:9).

2. It is the fruit of Gods grace (Rom_9:11; 2Ti_1:9).

(1) For the beginning. He was pleased to call us at first. From what a state of sin and misery He called us (Col_1:21).

(2) For the progress. God that began the good work continues it (1Pe_5:10; 1Th_5:24).

(3) For the end. God must count us worthy to the last. Consider--

(a) The infinite disproportion between our best services and greatest sufferings and the promised glory (Rom_8:18).

(b) The imperfection of our best obedience (Isa_64:6).

(c) Our unprofitableness to God, who is above our injuries and benefits (Job_22:23; Job_35:7-8; Luk_17:10).

(d) The interruptions of our obedience (Jam_3:2; 1Jn_1:10).

Conclusion: Behave as a people called by God, because your calling is--

1. A peculiar favour (Eph_5:8).

2. A great honour (1Th_2:12).

3. A rich talent, faculty and power (2Pe_1:3).

4. A special trust (1Pe_2:9). (Ibid.)

Faith fulfilled

Let us conceive a chemist experimenting along a certain line, and presently beginning to suspect the existence of some great unknown law. He pursues his investigations. There are certain converging lines of evidence pointing to this conclusion. He stands on the verge of a great discovery. He multiplies experiments, and his suspicion becomes now a conviction--not a certainty. His mind has overleapt the interval and fastened upon the truth before the labouring processes of reason have verified it. This is faith. Nothing remains but to make the crowning experiment. All hangs on this, and we can conceive with what breathless interest he watches its development. It is successful, and a great tide of joy rushes in upon his soul that a new, great truth is born into the world, which shall forever live, bearing his name imprinted upon it. We, then, are in the condition of that chemist in the interval between the conviction and the making of the last experiment. We see lines of evidence leading up to God. Faith overleaps the interval and fastens upon the truth. The crowning experiment shall be made in eternity, when sight shall set the seal to faith, and give us the last conclusive evidence which shall forever silence question. We shall then leap all at once unto the full assurance of the things in which we believed. We shall have issued from the realm of faith into the serene everlasting certainty of heaven. (W. Sparrow.)

2Th_1:11-12

Wherefore also we pray always for you

The good pleasure of goodness

At the point where the intercession rises out of the text we see St.

Pauls manner of giving a devotional turn to every subject. He had been contemplating the glorification of God in the punishment of the wicked and the salvation of the saints. Whilst assuming that the Thessalonians were among the latter a change passes over his mind. The language of exultation becomes that of hope; and hope takes refuge in prayer--

I. That God may count them worthy of so high a dignity. Here he thinks only of the condescending grace that will confirm to the end a vocation resting only on an imputed worthiness. The call is one; but it may be viewed in a threefold gradation, and in each the honour is conferred on man as unworthy in himself but reckoned worthy through the grace of Christ.

1. The first call to salvation is altogether independent of our merit. The gospel invites all alike to an equal place in the Divine favour. The first summons to Gods presence where mercy awaits the vilest is a distinction of which we are reckoned worthy for Christs sake alone.

2. We are also called unto holiness, and those who are accepted and renewed are termed specifically the called. But their name and place among the saints depend upon the gracious imputation of the Divine tolerance. The saint is always and only reckoned to be holy, not because his holiness is unreal, but because with all his sanctity he is only a sinner saved by grace.

3. We are called by God to His kingdom and glory; but that the consummate issue of the Divine purpose will be as much the conferring of an undeserved distinction as the first acceptance was. Their sanctity will be their garment of righteousness, unspotted from the world; but the judgment of God, which never forgets though it forgives the past, will bear witness that that garment was once stained. Their good deeds will follow them, but so will their forgiven sins. Hence we see the appropriateness of the term as introducing the prayer. It gives to God the glory of the full and complete salvation it supplicates.

II. That He may also make them worthy.

1. The combination of imputed and imparted worthiness. These always go together. The enemies of justification say that God never reckons a man to be what he is not, which is true. The Divine grace mercifully waits while the process is going on, and God is always making His justified ones worthy of their justification. Nor will He present them faultless and crown them until their sanctification is complete. The imputation of worthiness is complete at once, but the infusion is gradual. The reckoning awaits awhile for the reality, which will surely come; and then will the counting and the making be merged into one.

2. Hence we must regard the two phrases employed as embracing the entire compass of religion. All the good pleasure of His goodness, etc., is one of those striking summaries in which the apostle delights to throw out his views of finished godliness. All that goodness can delight in and desire refers to the formation of a perfect character within; whilst the work of faith must include as the antithesis, all that the external duties of religion involve.

3. We must, however, mark more specifically the union of the Divine and human in the perfect holiness prayed for. Not that the Divine part is the pleasure of His goodness, and the human our work of faith. No such distinction is in the words. They speak of the complacency our own souls feel in goodness as a desire satisfied by God; and our work of faith as fulfilled in Divine power. Both and equally unite the two ever necessary elements.

(1) Take the former. The apostle uses terms which make no distinction between the Divine energy in us and our own. The delight our regenerate souls feel in all kinds and degrees of goodness is no other than a fruit of the Spirits renewing grace. It is the desire of God beating in our own hearts. The unregenerate may admire all excellencies, and yet sigh to think of them as an unattainable ideal; it is only the renewed soul that takes a tranquil delight in the thought of the attainment of these things. Abhorring that which is evil they cleave to that which is good; and thus delighting themselves in God, and aspiring after holiness, they have their hearts desire (Psa_21:2).

(2) Take the latter. The work of mans faith is his own work; but it is a work which God fulfils in us. Here again the prayer makes no distinction. Faith is mans acting in the strength of God. The Divine blessing does not simply assist and reward our efforts. When the dejected disciples said, Lord, increase our faith, Christ told them that their faith, nourished by devotion, should be a principle of Divine power working within, and accomplishing wonders possible only to God (Mat_17:20).

4. It remains to dwell upon the perfect attainment of worthiness during the present discipline of the Christian life. It is impossible to put too much strength into the words fulfil with power, which belong both to the external and internal life of grace. And whether we think of the power of God or the fulfilment in us, there is obvious no limit to attainment. What can be impracticable to that Power? And as for fulfil, that is a word always reserved for, very high service. The prayer is that God may accomplish in our hearts all that we desire, all that goodness finds congenial, all that we have set our heart on.

III. That He may crown imputed and imparted worthiness with glory (2Th_1:12). These words are an echo of 2Th_1:10.

1. The finished holiness of the saints, with every desire fulfilled and duty discharged, will redound to the glory of the name of Jesus. What they shall be He will have made them; and as the name of the Father is glorified in the Son, through the revelation of His redeeming Person and work, so the name of the Son is glorified in the saints in their full acceptance and sanctification through His atonement.

2. But we are also to be glorified in Him. The name is not now mentioned; because it is only through our most intimate union with Himself that we attain our supreme glorification. Here the prayer of the servant is like the prayer of the Master, but supplementing what He left unexpressed (Joh_17:24). When we remember all that is meant by being glorified in Him, we must needs feel persuaded that He whose name is thus spoken of is God. In God alone is the sphere of the creatures blessedness and glory. (W. B. Pope, D. D.)

Experimental Christianity

All the great principles of our common Christianity are stated in these verses by St. Paul, so far as the experience of believers is involved.

I. Christianity in its nature. It renders Christians worthy. While we guard against self-righteousness on the one hand, we should be careful against a mock humility on the other. There is a worthiness with which God is well pleased, and which is the blessed result of the working of Christianity in the soul (Col_1:9-10; Rev_3:4). Just as a tree is known by its fruits, so Christianity is known by the moral and spiritual effects it produces in those who profess it.

II. Christianity in its source. The good pleasure of His goodness. And this absolutely alone; for none could have merited it as system of restoration. In fact, there is no merit either in unfallen angel or unfallen man, much less in fallen creatures such as we are. Christianity, then, originated in the good pleasure of goodness, and that goodness was Divine.

III. Christianity in its activity. The work of faith. Faith is its active grace. This produces all religious affections, and this sustains all religious affections. It is as coal to the fire, as oil to the lamp.

IV. Christianity in its design. That the name of our Lord Jesus Christ may be glorified in you and ye in Him. A double glorification--that of the Master, and that of His servant. What, has not Christ glory enough in heaven with His Father and the holy angels? If He has, can He receive glory from such creatures as His saints? Yes. The original signifies that He can be inglorified in His saints; that is, by something within them--by the gracious work he has wrought in them.

V. Christianity in its measure. According to the grace of our God and the Lord Jesus Christ. The Father and the Son are the givers of grace, and by their names being linked together we are to understand that they will give grace in all its fulness. There is more grace in them than there can be sin in us, or in the whole world. Some sinners are allowed to run mightily on the Divine score, to manifest that, though they are beggared, Divine grace is not. Grace always rises higher in its tide than sin, and bears it down by its flow, just as the rolling tide of the sea rises higher than the streams of a river, and beats them back, with all they contain in them. Divine grace neither knows measure nor end. (J. Burns, D. D.)

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

2Th 1:11-12. Wherefore — In regard of which, as we rejoice in what is already done, and have the most earnest concern that the precious seed we have sown may answer the hope with which we see it springing up, and may at length advance to full maturity; we pray always for you — We are incessant in our supplications to God; that he would account you worthy of this calling — That is, would make you meet for the glory to which you are called; see Eph 4:4; and fulfil all the good pleasure of his goodness — Which is no less than perfect holiness: that he would produce in you all those amiable and happy affections and tempers, which his paternal regard for our happiness engages him to recommend and require. “This,” observes Mr. Blackwall, (Sac. Class., vol. 1. p. 184,) “is the shortest and the most charming emphatical representation that is anywhere to be found, of that immense graciousness and admirable benignity of God, which no words can fully express, but was never so happily and so fully expressed as here.” And the work of faith with power — That faith which is his work, wrought by his almighty power, Eph 1:19-20; that is, that he would perfect your faith in Christ and in his gospel, and by it your holiness in all its branches. That the name — The love and power; of our Lord Jesus Christ — While you act in a manner so suitable to the relation in which you stand to him; may be glorified — Gloriously displayed; in you — That is, in these works of his grace and power wrought in and by you; and ye in him — May also be glorified, may have the honour of approving yourselves his true, faithful, obedient servants; the excellent of the earth, and may for ever share in the glory he hath prepared for such in heaven; according to the grace — The free, unmerited favour and love of our merciful God and the Lord Jesus Christ — By whom that grace is so fully manifested to, and so plentifully bestowed upon us.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

3. Prayer for their salvation, 2Th_1:11-12.

11. Wherefore—Rather, To which end; that is, the end of Christ’s being finally admired in you.

Also we pray… for you—As well as glory in you, 2Th_1:4.

This calling—The calling to be glorified in, and to glorify, Christ at his coming. This calling was first a call to repentance; next, in consequence of their obedience to the call, it was a calling to holiness and heaven.

Good pleasure—Right-seeming.

His goodness—From which your calling, election, and glorification result.

Work of faith—In which both God and you co-work.

With power—To produce holiness here, and holiness and glory hereafter.

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

CRITICAL AND EXPLANATORY NOTES

2Th_1:11. And fulfil all the good pleasure.—R.V. “every desire of goodness.” “As much as to say, May God mightily accomplish in you all that goodness would desire and that faith can effect” (Findlay).

2Th_1:12. That the name of our Lord Jesus Christ may be glorified in you.—A little mirror may not increase the sum-total of sunlight, but it may cause some otherwise unobservant eye to note its brightness. So Christ’s infinite and eternal glory cannot be augmented but only shared by Christians (Joh_17:22).

MAIN HOMILETICS OF THE PARAGRAPH.—2Th_1:11-12

A Prayer for Completeness of Moral Character.

To meet Christ at His coming, and to dwell with Him in the bliss of the future, demands a moral preparedness. To promote this should be the constant, unwearied solicitude of both pastor and people. The possession of any measure of divine grace supplies the strongest motives for seeking the highest possible degree of moral excellence. In this passage observe:—

I. That completeness of moral character is really the attainment of the divine ideal.—“That our God would count you worthy of this calling” (2Th_1:11). The tyro in religion pictures to himself a more or less definite outline of what he may become and what he may do. The charm of novelty, the enthusiasm of first love, the indefiniteness of the untried and the unknown, throw a romantic glamour over the Christian career, and the mind is elated with the prospect of entering upon grand enterprises and winning signal victories. But mature thought and experience and a more familiar acquaintance with the divine mind lead us to modify many of our earlier views, and to readjust the main features of our own ideal of the Christian character, so as to be more in harmony with the divine ideal. God calls us to purity of heart and life, and makes us worthy, and gives us power to attain it. We have no worthiness in ourselves or in our works. The fitness for heavenly glory is acquired by following out the God-given inspiration to “live soberly, righteously, and godly in the present world.”

II. That completeness of moral character consists in the delighting in goodness.—“And fulfil all the good pleasure of His goodness” (2Th_1:11). Some are influenced to be good because they are afraid of the penalties attached to a life of sin. Others because of the substantial rewards and benefits found in a life of probity and uprightness. But the highest type is to love goodness for its own sake, and to delight in it as goodness; to be wholly possessed with a life-absorbing passion to find and to diffuse goodness everywhere. This approaches nearest to the divine ideal. “He hath pleasure in uprightness, and hath no pleasure in wickedness” (1Ch_29:17; Psa_5:4). There is no pleasure like that we find in true goodness. Severus, emperor of Rome, confessed on his deathbed, “I have been everything, and now find that everything is nothing.” Then, directing that the urn should be brought to him, he said, “Little urn, thou shalt contain one for whom the world was too little.”

III. That completeness of moral character is attained by the exercise of a divinely inspired faith.—“And the work of faith with power” (2Th_1:11). We have no innate righteousness. It is God-given. It is received, maintained, and extended in the soul by faith in the merits of the all-righteous Saviour. “While faith itself is the gift of God, it is no less an exercise of the mind and heart of man. And because, like everything else about man, it partakes of his great weakness, it needs ever, as it walks in the light of the divine word, to stay itself on the divine hand.” Faith is the mighty instrument by which the divine life is propagated in the soul, and by which its loftiest blessings are secured.

IV. That completeness of moral character promotes the divine glory.—“That the name of our Lord Jesus Christ may be glorified in you, and ye in Him” (2Th_1:12). It will be seen at the last that Christ has been more abundantly glorified by a humble, holy life than by wealthy benefactions or by gigantic enterprises. The name now so much despised, and for which those who now bear it suffer so much, shall be magnified and exalted “above every name.” The followers of Christ shall share in the glory of their Lord. Their excellencies redound to His glory; and His glory is reflected on them in such a way that there is a mutual glorification. “What a glory it will be to them before all creatures that He who sits upon the throne once shared their sorrows and died for them! What a glory that He still wears their nature, and is not ashamed to call them brethren! What a glory to be for ever clothed with His righteousness! What a glory to reign with Him and be glorified together!” (Lillie).

V. That completeness of moral character is rendered possible by the provisions of divine grace.—“According to the grace of our God and the Lord Jesus Christ” (2Th_1:12). The source of all human goodness, in all its varying degrees, is in the divine favour. It is worthy of note that Christ is here recognised as on an equality with the Father, and as being with Him the fontal source of grace. The glory which it is possible for sanctified humanity to reach is “according to grace.” The grace is “exceeding abundant”; so is the glory. There is a fathomless mine of moral wealth provided for every earnest seeker after God.

VI. That completeness of moral character should be the subject of constant prayer.—“Wherefore also we pray always for you” (2Th_1:11). The Thessalonians were favoured in having the prayers of the apostles. It is a beautiful example of the unselfishness of the Christian spirit when we are so concerned for others as to pray for them. We value that about which we pray the most. We have need of prayer to help us to attend faithfully to the little things which make up the daily duties of the Christian life. Attention to trifles is the way to completeness of moral character. The great Italian sculptor, Michael Angelo, was once visited by an acquaintance, who remarked, on entering his studio, “Why, you have done nothing to that figure since I was here last?” “Yes,” was the reply, “I have softened this expression, touched off that projection, and made other improvements.” “Oh!” said the visitor, “these are mere trifles.” “True,” answered the sculptor; “but remember that trifles make perfection, and perfection is no trifle.”

Lessons.—

1. It is important to have a lofty ideal of Christian perfection constantly in view.

2. While humbled by failures we are not to be disheartened.

3. Earnest, persevering prayer wins great moral victories.

GERM NOTES ON THE VERSES

2Th_1:11-12. Genuine Religion illustrated.

I. Religion in its nature.—It is a worthiness into which we are called and with which we are invested.

II. Religion in its source.—The goodness of God.

1. All present religious views and feelings are the effect of divine grace.

2. Man has no rightful claim to divine grace.

3. Religion has its true source in the good pleasure of God.

III. Religion in its principle.—Faith. “The work of faith with power.” The producing and sustaining principle of religion.

IV. Religion in its end.—

1. The glory of the Redeemer. “That the name of our Lord Jesus Christ may be glorified in you.”

2. The glory of the redeemed. “And ye in Him.”

V. Religion in its measure or rule of dispensation.—“According to the grace of our God and the Lord Jesus Christ.”—Zeta.

2Th_1:12. Christ glorified in His People.—The bust of Luther was shut out from the Walhalla, or German Westminster Abbey. The people were indignant, but said, “Why need we a bust when he lives in our hearts?” And thus the Christian ever feels when he beholds many around him multiplying pictures and statues of Christ, and he can say, “I need them not, for He is ever with me; he lives perpetually in my heart.”

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

2 Thessalonians

WORTHY OF YOUR CALLING

2Th 1:11-12.

In the former letter to the Church of Thessalonica, the Apostle had dwelt, in ever-memorable words--which sound like a prelude of the trump of God--on the coming of Christ at the end to judge the world, and to gather His servants into His rest. That great thought seems to have excited some of the hotter heads in Thessalonica, and to have led to a general feverishness of unwholesome expectancy of the near approach or actual dawn of the day. This letter is intended as a supplement to the former Epistle, and to damp down the fire which had been kindled. It, therefore, dwells with emphasis on the necessary preliminaries to the dawning of that day of the Lord, and throughout seeks to lead the excited spirits to patience and persistent work, and to calm their feverish expectations. This purpose colours the whole letter.

Another striking characteristic of it is the frequent gushes of short prayer for the Thessalonians with which the writer turns aside from the main current of his thoughts. In its brief compass there are four of these prayers, which, taken together, present many aspects of the Christian life, and hold out much for our hopes and much for our efforts. The prayer which I have read for our text is the first of these. The others, the consideration of which will follow on subsequent occasions, are these:--’Our Lord Jesus Christ Himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, comfort your hearts and stablish you in every good word and work.’ And, again, ‘The Lord direct your hearts into the love of God, and into the patient waiting for Christ.’ And, finally, summing up all, ‘The Lord of peace Himself give you peace always, by all means.’ So full, so tender, so directed to the highest blessings, and to those only, are the wishes of a true Christian teacher, and of a true Christian friend, for those to whom He ministers and whom He loves. It is a poor love that cannot express itself in prayer. It is an earthly love which desires for its objects anything less than the highest of blessings.

I. Notice, first, here, the divine test for Christian lives: ‘We pray for you, that God would count you worthy of your calling.’

Now, it is to be observed that this ‘counting worthy’ refers mainly to a future estimate to be made by God of the completed career and permanent character brought out of earth into another state by Christian souls. That is obvious from the whole strain of the letter, which I have already pointed out as mainly being concerned with the future coming to judgment of our Lord Jesus Christ. It is also, I think, made probable by the fact that the same expression, ‘counting worthy,’ occurs in an earlier verse of this chapter, where the reference is exclusively to the future judgment.

So, then, we are brought face to face with this thought of an actual, stringent judgment which God will apply in the future to the lives and characters of professing Christians. Now, that is a great deal too much forgotten in our popular Christian teaching and in our average Christian faith. It is perfectly true that he who trusts in Jesus Christ will ‘not come into condemnation, but has passed from death unto life.’ But it is just as true that ‘judgment shall begin at the house of God,’ and that, ‘the Lord will judge His people.’ And therefore, it becomes us to lay to heart this truth, that we, just because, if we are Christians, we stand nearest to God, are surest to be searched through and through by the light that streams from Him, and to have every flaw and corrupt speck and black spot brought out into startling prominence. Let no Christian man fancy that he shall escape the righteous judgment of God. The great doctrine of forgiveness does not mean that He suffers our sin to remain upon us unjudged, ay! or unavenged. But just as, day by day, there is an actual estimate in the divine mind, according to truth, of what we really are, so, at the last, God’s servants will be gathered before His throne. ‘They that have made a covenant with Him by sacrifice’ shall be assembled there--as the Psalm has it--’that the Lord may judge His people.’

Then, if the actual passing of a divine judgment day by day, and a future solemn act of judgment after we have done with earth, and our characters are completed, and our careers rounded into a whole, is to be looked for by Christians, what is the standard by which their worthiness is to be judged?

‘Your calling.’ The ‘this’ of my text in the Authorised Version is a supplement, and a better supplement is that of the Revised Version, ‘your calling.’ Now calling does not mean ‘avocation’ or ‘employment,’ as I perhaps need scarcely explain, but the divine fact of our having been summoned by Him to be His. Consider who calls. God Himself. Consider how He calls. By the Gospel, by Jesus Christ, or, as another apostle has it, ‘by His own glory and virtue’ manifested in the world. That great voice which is in Jesus Christ, so tender, so searching, so heart-melting, so vibrating with the invitation of love and the yearning of a longing heart, summons or calls us. Consider, also, what this calling is to. ‘God hath not called us to uncleanness, but to holiness,’ or, as this letter has it, in another part, ‘unto salvation through sanctification of the Spirit and belief of the truth.’ By all the subduing and animating and restraining and impelling tones in the sacrifice and life of Jesus Christ we are summoned to a life of self-crucifixion, of subjection of the flesh, of aspiration after God, of holy living according to the pattern that was showed us in Him. We are summoned here and now to a life of purity and righteousness and self-sacrifice. But also ‘He hath called us to His everlasting kingdom and glory.’ That voice sounds from above now. From the Cross it said to us, ‘I die that ye may live’; from the throne it says to us, ‘Live because I live, and come to live where I live.’ The same invitation, which calls us to a life of righteousness and self-suppression and purity, also calls us, with the sweet promise that is firm as the throne of God, to the everlasting felicities of that perfect kingdom in which, because the obedience is entire, the glory shall be untremulous and unstained. Therefore, considering who summons, by what He summons, and to what He calls us, do there not lie in the fact of that divine call to which we Christians say that we have yielded, the solemnest motives, the loftiest standard, the most stringent obligations for life? What sort of a life will that be which is worthy of that voice? Is yours? Is mine? Are there not the most flagrant examples of professing Christians, whose lives are in the most outrageous discordance with the lofty obligations and mighty motives of the summons which they profess to have obeyed? ‘Worthy of the vocation wherewith ye are called!’ Have I made my own the things which I am invited to possess? Have I yielded to the obligations which are enwrapped in that invitation? Does my life correspond to the divine purpose in calling me to be His? Can I say, ‘Lord, Thou art mine, and I am Thine, and here my life witnesses to it, because self is banished from it, and I am full of God, and the life which I live in the flesh I live not to myself, but to Him that died for me?’

An absolute correspondence, a complete worthiness or perfect desert, is impossible for us all, but a worthiness which His merciful judgment who makes allowance for us all may accept, as not too flagrantly contradictory of what He meant us to be, is possible even for our poor attainments and our stained lives. If it were Paul’s supreme prayer, should it not be our supreme aim, that we may be worthy of Him that hath called us, and ‘walk worthy of the vocation wherewith we are called’?

II. Note, here, the divine help to meet the test.

If it were a matter of our own effort alone, who of us could pretend to reach to the height of conformity with the great design of the loving Father in summoning us, or with the mighty powers that are set in motion by the summons for the purifying of men’s lives? But here is the great characteristic and blessing of God’s Gospel, that it not only summons us to holiness and to heaven, but reaches out a hand to help us thither. Therein it contrasts with all other voices--and many of them are noble and pathetic in their insistence and vehemence--which call men to lofty lives. Whether it be the voice of conscience, or of human ethics, or of the great ones, the elect of the race, who, in every age, have been as voices crying in the wilderness, ‘Prepare ye the way of the Lord’--all these call us, but reach no hand out to draw us. They are all as voices from the heights and are of God, but they are voices only; they summon us to noble deeds, and leave us floundering in the mire.

But we have not a God who tells us to be good, and then watches to see if we will obey, but we have a God who, with all His summonses, brings to us the help to keep His commandments. Our God has more than a voice to enjoin, He has a hand to lift, ‘Give what Thou commandest, and command what Thou wilt,’ said Augustine. There is the blessing and glory of the Gospel, that its summons has in it an impelling power which makes men able to be what it enjoins them to become. My text, therefore, follows the prayer ‘that God would count you worthy,’ which contemplates God simply as judging men’s correspondence with the ideal revealed in their calling, and is the cry of faith to the giving God, who works in us, if we will let Him, that which He enjoins on us. There are two directions of that divine working specified in the text. Paul asks that God would fulfil ‘every desire of goodness and every work of faith,’ as the Revised Version renders the words. Two things, then, we may hope that God will do for us--He will fulfil every yearning after righteousness and purity in our hearts, and will perfect the active energy which faith puts forth in our lives.

Paul says, in effect, first, that God will fulfil every desire that longs for goodness. He is scarcely deserving of being called good who does not desire to be better. Aspiration must always be ahead of performance in a growing life, such as every Christian life ought to be. To long for any righteousness and beauty of goodness is, in some imperfect and incipient measure, to possess the good for which we long. This is the very signature of a Christian life--yearning after unaccomplished perfection. If you know nothing of that desire that stings and impels you onwards; if you do not know what it is to say, ‘Oh! wretched man that I am, who shall deliver me from the body of this death?’ if you do not know what it is to follow the fair ideal realised in Jesus Christ with infinite longing, what right have you to call yourself a Christian? The very essence of the Christian life is yearning for completeness, and restlessness as long as sin has any power over us. We live not only by admiration, faith, and love, but we live by hope; and he who does not hunger and thirst after righteousness has yet to learn what are the first principles of the Gospel of Christ.

If there be not the desire after goodness, the restlessness and dissatisfaction with every present good, the brave ambition that says, ‘Forgetting the things that are behind, I reach forth unto the things that are before,’ there is nothing in a man to which God’s grace can attach itself. God cannot make you better if you do not wish to be better. There is no point upon which His hallowing and ennobling grace can lay hold in your hearts without such desire. ‘Open thy mouth wide and I will fill it.’ If, as is too often the case with hosts of professing Christians, you shut your mouths tight and lock your teeth, how can God put any food between your lips? There must, first of all, be the aspiration, and then there will be the satisfaction.

I look out upon my congregation, or, better still, I look into my own heart, and I say, If I, if you, dear brethren, are not worthy of the vocation wherewith we are called, we have not because we ask not. If there be no desire after goodness in our hearts, God cannot make us good. Our wishes are the mould into which the molten metal from the great furnace of His love will run. If we bring but a little vessel we cannot get a large supply. The manna lies round our tents; it is for us to determine how much we will gather.

And in like manner, says Paul, God will fulfil every work of faith. Our faith in Jesus Christ will naturally tend to influence our lives, and to manifest itself as a driving power which will set all the wheels of conduct in motion. Paul is quite sure that if we trust ourselves to God, all the beneficent and holy work that flows from such confidence will by Him be fully perfected.

God’s fulfilment is to be done with power . That is to say, He will fit us to be worthy of our calling, He will answer our desires, He will give energy to our faith, and complete in number and in quality its operations in our lives, by reason of His dwelling with us and in us by that spirit of power and of love and of a sound mind which works all righteousness in believing hearts, and sheds divine beauty and goodness over character and life.

III. Lastly, note the divine glory of the worthy.

This fulfilment of every desire of goodness and work of faith is in order ‘that the name of our Lord Jesus Christ may be glorified in you and ye in Him.’

Here, again, as in the first clause of our text, I take, in accordance with the prevailing tone of this letter, the reference to be mainly, though perhaps not exclusively, to a future transcendent glorifying of the name of Christ in perfected saints, and glorifying of perfected saints in Jesus Christ.

We have, then, set forth, first, as the result of the fulfilling of Christian men’s desires after goodness, and the work of their faith, the glory that accrues to Christ from perfected saints. They are His workmanship. You remember the old story of the artist who went into a fellow-artist’s studio and left upon the easel one complete circle, swept with one master-whirl of the brush. Jesus Christ presents perfected men to an admiring universe as specimens of what He can do. His highest work is the redeeming of poor creatures like you and me, and the making of us perfect in goodness and worthy of our calling. We are His chefs-d’oeuvre , the master work of the great divine artist.

Think, then, brethren, how, here and now, Christ’s reputation is in our hands. Men judge of Him by us. The name of the Lord Jesus is glorified in you if you live ‘worthy of the vocation wherewith ye are called,’ and people will think better of the Master if His disciples are faithful. Depend upon it, if we of this church, for instance, and the Christian people within these walls now, lived the lives that they ought to do, and manifested the power of the Gospel as they might, there would be many who would say, ‘They have been with Jesus, and the Jesus that has made them what they are must be mighty and great.’ The best evidence of the power of the Gospel is your consistent lives.

Think, too, of that strange dignity that in the future, in manners and in regions all undiscernible by us, Christians, who have been made out of stones into children of God, will make known ‘unto principalities and powers in heavenly places’ the wisdom and the love and the energy of the redeeming God. Who knows to what regions the commission of the perfected saints to make Christ known may carry them? Light travels far, and we cannot tell into what remote corners of the universe this may penetrate. This only we know, that they who shall be counted worthy to attain that life and the Resurrection from the dead shall bear the image of the heavenly, and perhaps to creations yet uncreated, and still to be evolved through the ages of eternity, it may be their part to carry the lustre of the light of the glory of God who redeemed and purified them.

On the other hand, there is glory accruing to perfected saints in Christ. ‘And ye in Him.’ There will be a union so close as that nothing closer is possible, personality being preserved, between Christ and the saints above, who trust Him and love Him and serve Him there. And that union will lead to a participation in His glory which shall exalt their limited, stained, and fragmentary humanity into ‘the measure of the stature of the fulness of Christ.’ Astronomers tell us that dead, cold matter falls from all corners of the system into the sun, drawn by its magic magnetism from farthest space, and, plunging into that great reservoir of fire, the deadest and coldest matter glows with fervid heat and dazzling light. So you and I, dead, cold, dull, opaque, heavy fragments, drawn into mysterious oneness with Christ, the Sun of our souls, shall be transformed into His own image, and like Him be light and heat which shall radiate through the universe.

Brethren, meditate on your calling, the fact, its method, its aim, its obligations, and its powers. Cherish hopes and desires after goodness, the only hopes and desires that are certain to be fulfilled. Cultivate the life of faith working by love, and let us all live in the light of that solemn expectation that the Lord will judge His people. Then we may hope that the voice which summoned us will welcome us, and proclaim even of us, stained and undeserving as we rightly feel ourselves to be: ‘They have not defiled their garments, therefore they shall walk with Me in white, for they are worthy.’

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

1:11-12 Paul assures the Thessalonian believers of God’s promised justice, both for them and their persecutors (1:5-10). Because future deliverance means carrying out present responsibilities, Paul prays that they will be found worthy at Christ’s return.

1:11 enable you to live a life worthy of his call: Paul had previously reminded the Thessalonians that God called them to conduct themselves “in a way that God would consider worthy” (1 Thes 2:12; see also Eph 4:1; Phil 1:27; Col 1:10). • Paul prayed that God would give the Thessalonian Christians power to live and work in a manner that would please God.

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

2Th 1:11. Εἰς ὃ, for which object) We strive for this in prayer.—ἀξιώσῃ, would make you worthy) There is no dignity in us before we are called, 2Ti 1:9. It is not until afterwards conferred upon us in that way, which is presently described.—ὁ Θεὸς ἡμῶν) our God, whom we serve.—εὐδοκίαν, good pleasure) on the part of God.—πίστεως, of faith) on your part.

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

2Th_1:11. Εἰς ὅ in reference to which, namely, that such a glorification of Christ in His people is to be expected. Comp. Bernhardy, Syntax, p. 220; Kühner, II. p. 279. Philologically incorrect, Grotius, Flatt, Pelt, Baumgarten-Crusius take εἰς ὅ as equivalent with quapropter, and Koppe as mera particula transeundi, equivalent with itaque. Logically incorrect, de Wette, Bloomfield, Hofmann, and Riggenbach: to which end. For, since εἰς ὅ must refer to the chief thought in 2Th_1:10, this could only be analysed by: in order that the ἐνδοξασθῆναι and the θαυμασθῆναι of Christ may be realized in believers. But this fact in itself is clear to the apostle as a settled truth; he cannot think on it as dependent on his prayer; he can only have it in view in his prayers, that the Thessalonians also may find themselves in the number of those among whom Christ will be glorified.

καί] belongs not to εἰς ὅ, so that the suitableness of this (supposed) design was denoted (de Wette), but to προσευχόμεθα. It imports that the prayer of the apostle was added on behalf of the Thessalonians to the fact of the ἐνδοξασθῆναι.

ἵνα] The contents of the prayer in the form of a purpose. ἀξιοῦν τῆς κλήσεως is that to which Paul would attain through his prayer. Comp. Meyer on Php_1:9.

ἀξιοῦν] means to judge worthy; comp. 1Ti_5:17; Heb_3:3; Heb_10:29. It never has the meaning to make worthy, which Luther, Grotius, Flatt, Olshausen, Ewald attribute to it. From this it follows that κλῆσις cannot express the act[40] of the divine calling, already belonging to the past, but must denote something future. ΚΛῆΣΙς is accordingly to be understood, as in Php_3:14, in a passive sense, as the good thing to which we are called, i.e. the future heavenly blessedness of the children of God.[41] Col_1:5 (see Meyer on that passage) is entirely analogous, where ἐλπίς, elsewhere active, is used in a passive or objective sense.

With καὶ πληρώσῃ κ.τ.λ., which is grammatically subordinate to ἀξιώσῃ, Paul adds, logically considered, the means which is to lead to the result of being judged worthy.

πληροῦν] to bring to completion or perfection.

πᾶσαν εὐδοκίαν ἀγαθωσύνης] cannot be referred to God, as if it meant all His good pleasure, and denoted the divine decree of election (Oecumenius, Zwingli, Calvin, Estius, Justinian, Beza, Calixt, Wolf, Benson, Bengel, Macknight, Koppe, Flatt, Pelt, Bisping, and others). It is against this that ἔργον πίστεως, which forms an additional accusative to πληρώσῃ, is undoubtedly to be referred to the Thessalonians; that ἁγαθωσύνη is never used by Paul of God; and lastly, that πᾶσαν τὴν εὐδοκίαν would require to have been written instead of πᾶσαν εὐδοκίαν. Others refer πᾶσαν εὐδοκίαν partly to God and partly to the Thessalonians. Thus Theophylact: ἵνα πᾶσα εὐδοκία τοῦ Θεοῦ, τουτέστι πᾶσα ἀρέσκεια, πληρωθῇ ἐν ὑμῖν καὶ πᾶν ἀγαθὸν διαπράττησθε, καὶ οὕτως ἦτε ὡς βούλεται ὁ Θεός, μηδενὸς ὑμῖν λείποντος. Grotius: Omnem bonitatem sibi gratam … ἀγαθωσύνην, ἥ ἐστιν αὐτοῦ εὐδοκία. Olshausen,[42] with whom Bloomfield agrees: May God fill you with all the good which is pleasing to Him. This second explanation is even more inadmissible than the first. It is not even supported by the appearance of justification, as at least πᾶσαν ἀγαθωσύνην εὐδοκίας must be put, in order to afford a point of connection for it. The exclusively correct meaning is to understand both εὐδοκίαν and ἈΓΑΘΩΣΎΝΗς of the Thessalonians. But ἀγαθωσύνη does not denote benevolence (Chandler, Moldenhauer, Nösselt, Schott), but moral goodness generally. Comp. Rom_15:14; Gal_5:22; Eph_5:9. Accordingly, with πᾶσα εὐδοκία ἀγαθωσύνης is expressed every satisfaction in moral goodness.

ἔργον πίστεως] here, as in 1Th_1:3, represents faith as an ἜΡΓΟΝ, i.e. as something begun with energy, and persevered in amid persecution.

ἐν δυνάμει] belongs to ΠΛΗΡΏΣῌ, and takes the place of an adverb. See Bernhardy, Syntax, p. 209. Comp. Rom_1:4; Col_1:29. Thus powerfully.

[40] So also Meyer on Php_3:14; likewise Grimm in the Theol. Stud. u. Krit. 1850, Part 4, p. 806 f.: The Christians are declared worthy of the call already promulgated to them, or the κλῆσις τοῦ Θεοῦ may be in reference to them ἀμεταμέλητος (Rom_11:29), because the Christian can again make himself unworthy of the divine grace which he has received (Rom_11:20 ff.; 2Co_6:1; Gal_5:4).

[41] Alford incorrectly objects to the passive interpretation adopted by me, that the position of the words would require to be τῆς κλήσεως ἀξιώσῃ. For the emphasis rests on ἀξιώσῃ placed first, whilst with τῆς κλήσεως the idea, already supposed as well known by καταξιωθῆναι ὑμᾶς τῆς βασιλείας τοῦ Θεοῦ, ver. 5, as well as by the contents of ver. 10, is only resumed, although under a different form. Alford, appealing to 1Co_7:20, understands κλῆσις not merely as the first act of God, but as the enduring state produced by that act, the normal termination of which is glory.

[42] In an excess of arbitrariness, Olshausen besides takes εὐδοκίαν and ἔργον as absolute accusatives, whilst he unites ὑμᾶς not only with ἀξιώσῃ, but likewise with πληρώσῃ.

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 1:11 . καὶ κ . τ . λ ., we pray as well as render thanks (2Th 1:3 ) for you. Unable any longer to give the Thessalonians their personal example and instructions the time for that had passed ( ἐπιστώθη ) Paul and his colleagues can still pray for them. The duties of a preacher or evangelist do not cease with the utterance of his message. ἀξιώσῃ : one proof that God deemed them worthy of His kingdom lay in the discipline of suffering by means of which He developed their patient faith (2Th 1:4-5 ), but Paul here finds another proof of it in their broader development of moral character and vital religion ( cf. 10). f1πᾶσαν includes ἔργον as well as εὐδοκίαν ; the prayer is for success to every practical enterprise of faith as well as for the satisfaction of every aspiration and desire after moral excellence. Compare Dante’s Paradiso , xviii. 58 60. κλῆσις is “the position you are called to occupy,” “your vocation,” as heirs of this splendid future a not unnatural extension ( cf. Phi 3:14 ) of its ordinary use (= 1Co 1:26 , etc.). This implies that a certain period of moral ripening must precede the final crisis. In 2Th 2:1 to 2Th 3:5 , Paul proceeds to elaborate this, in order to allay the feverish excitement at Thessalonica, while in 2Th 3:6 f., he discusses the further ethical disorders caused by the church’s too ardent hope. The heightened misery of the present situation must neither break down their patience (4 f.), nor on the other hand must it be taken as a proof that the end was imminent.

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

So then, faith is an excellent work of God in us: and we see here plainly that the Apostle leaveth nothing to free will, to make it checkmate with God’s working therein, as the Papists dream.

By (calling) he meaneth not the very act of calling, but that selfsame thing whereunto we are called, which is the glory of that heavenly kingdom.

Which he determined long since, only upon his gracious and merciful goodness toward you.

Seeing that we have the mark set before us, it remaineth that we go unto it. And we go to it, by certain degrees of causes: first by the free love and good pleasure of God, by virtue whereof all other inferior causes work: from thence proceedeth the free calling to Christ, and from calling, faith, whereupon followeth both the glorifying of Christ in us, and us in Christ.

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

Verse 11. We pray - that our God would count you worthy] It is our earnest prayer that God would make you worthy, αξιωση, afford those continual supplies of grace by his Holy Spirit, without which you cannot adorn your holy vocation; you are called into the Christian Church, and, to be proper members of this Church, you must be members of the mystical body of Christ; and this implies that you should be holy, as he who has called you is holy.

Fulfil all the good pleasure of his goodness]

1. The goodness of God-his own innate eternal kindness, has led him to call you into this state of salvation.

2. It is the pleasure of that goodness to save you unto eternal life.

3. It is the good pleasure; nothing can please God more than your receiving and retaining his utmost salvation.

4. It is all the good pleasure of his goodness thus to save you; this he has amply proved by sending his Son to die for you, beyond which gift he has none greater. In this, all the good pleasure of his goodness is astonishingly manifested.

5. And if you be faithful to his grace, he will fulfil-completely accomplish, all the good pleasure of his goodness in you; which goodness is to be apprehended and is to work by faith, the power of which must come from him, though the act or exercise of that power must be of yourselves; but the very power to believe affords excitement to the exercise of faith.

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

11 On which account we pray always. That they may know that they need continual help from God, he declares that he prays in their behalf. When he says on this account, he means, in order that they may reach that final goal of their course, as appears from the succeeding context, that he would fulfill all the good pleasure, etc. It may seem, however, as if what he has mentioned first were unnecessary, for God had already accounted them worthy of his calling. He speaks, however, as to the end or completion, which depends on perseverance. For as we are liable to give way, our calling would not fail, so far as we are concerned, to prove sooner or later vain, if God did not confirm it. Hence he is said to account us worthy, when he conducts us to the point at which we aimed.

And fulfill. Paul goes to an amazing height in extolling the grace of God, for not contenting himself with the term good pleasure, he says that it flows from his goodness, unless perhaps any one should prefer to consider the beneficence as arising from this good pleasure, which amounts to the same thing. When, however, we are instructed that the gracious purpose of God is the cause of our salvation, and that that has its foundation in the goodness of the same God, are we not worse than mad, if we venture to ascribe anything, however small, to our own merits? For the words are in no small degree emphatic. He might have said in one word, that your faith may be fulfilled, but he terms it good pleasure. Farther, he expresses the idea still more distinctly by saying, that God was prompted by nothing else than his own goodness, for he finds nothing in us but misery.

Nor does Paul ascribe to the grace of God merely the beginning of our salvation, but all departments of it. Thus that contrivance of the Sophists is set aside, that we are, indeed, anticipated by the grace of God, but that it is helped by subsequent merits. Paul, on the other hand, recognizes in the whole progress of our salvation nothing but the pure grace of God. As, however, the good pleasure of God has been already accomplished in him, referring in the term subsequently employed by him to the effect which appears in us, he explains his meaning when he says — and work of faith. And he calls it a work, with regard to God, who works or produces faith in us, as though he had said — “that he may complete the building of faith which he has begun.”

It is, also, not without good reason, that he says with power, for he intimates that the perfecting of faith is an arduous matter, and one of the greatest difficulty. This, also, we know but too well from experience; and the reason, too, is not far to seek, if we consider how great our weakness is, how various are the hindrances that obstruct us on every side, and how severe are the assaults of Satan. Hence, unless the power of God afford us help in no ordinary degree, faith will never rise to its full height. For it is no easier task to bring faith to perfection in an individual, than to rear upon water a tower that may by its firmness withstand all storms and fury of tempests, and may surmount the clouds in height, for we are not less fluid than water, and it is necessary that the height of faith reach as high as heaven.

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.

(11) Wherefore.—Literally, whereunto—i.e., to their being found among the blessed. The “also” serves to emphasise the “pray”: we do not content ourselves with merely hoping, but we direct actual prayer to that end. The word “whereunto” seems grammatically to depend upon the word “calling”—“of the calling whereunto, we pray also for you always, that our God would count you worthy.”

Count you worthy of this calling.—The word “this” would, perhaps, have been, better left out; the “calling” of which St. Paul is thinking is the calling “in that day,” such as is expressed in Mat_25:34, and the act is the same as that of 2Th_1:5. But had they not been called to glory already? Yes (1Th_4:7), and had obeyed the call; and God was still calling them hourly (see Notes on 1Th_2:12; 1Th_5:24); but that was no security that they would remain worthy of that last decisive call. “Many are called, but few chosen.” In the original there is some, emphasis laid on the pronoun: “count you”

Fulfil all the good pleasure of his goodness.—Rather, fulfil every purpose of goodness; or, “everything which beneficence deems good.” Most modern commentators take the “goodness” to be the goodness of the Thessalonians themselves, thus making the clause logically antecedent to the foregoing:” May count you worthy of His calling, and (for that purpose) fulfil every good moral aspiration you may entertain.” But this seems unnecessary. The “beneficence” is used absolutely, in almost a personified sense; it is, of course, in reality, God’s beneficence, but is spoken of as beneficence in the abstract. Thus the clause preserves its natural place as an explanation of the preceding:” May finally call you. and there accomplish upon your persons all that beneficence can devise.”

And the work of faith with power.—This work, too, is God’s work, not the work of the Thessalonians. It is used in the same sense as a like phrase in Cowper’s well-known hymn—

“Thou shalt see My glory soon,

When the work of grace is done.”

It means, not “perfect your faithful activity,” as in 1Th_1:3, but “bring to its mighty consummation the work that faith was able to effect in you.” Faith, therefore, is here opposed as much to sight as to unbelief. The “beneficence” and the “power” thus exerted upon (rather than through) the Thessalonians. produces upon all spectators of the judgment, both angels and men, the effect described in the next verse.

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

11. Wherefore also we pray always for you] Rather, To which end also we pray always for you (comp. 1Th_1:2; 1Th_3:10), that our God may count you worthy of His calling. God was “calling” the Thessalonians “to His own kingdom and glory,” and calling them accordingly to the sanctification of their whole nature, such as would enable them to be presented faultless at the coming of Christ. All this we have learnt from the First Epistle (1Th_2:12; 1Th_4:3-8; 1Th_5:23-24). Now a third aspect of this calling is presented, which combines and completes the other two. The Thessalonian believers in Christ are called by the fruit and effect of their faith to crown their Saviour with glory. For that this is, in St Paul’s mind, the end of their calling is manifest both from 2Th_1:10; 2Th_1:12. To exhibit in oneself the honour and worth of the Lord Jesus so as to make others think more highly of Him, to add something to the splendour of His heavenly crown, is a privilege of which we may well pray “that God may count us worthy.”

For St Paul’s idea of Christian worthiness, comp. 2Th_1:5; 1Th_2:12; 1Th_3:13, and notes; also Luk_20:35; Rev_3:4, “They shall walk with Me in white; for they are worthy.”

and fulfil all the good pleasure of his goodness, and the work of faith with power] Lit., every good pleasure of goodness and work of faith in power. As much as to say, “May God mightily accomplish in you all that goodness would desire and that faith can effect.”

The “goodness,” like the “faith,” must be in the readers, since the two clauses are parallel—not “His (God’s) goodness,” therefore, as in the A. V. The Apostle afterwards tells the Romans how he is persuaded of them that they are “full of all goodness” (Rom_15:14). He thinks quite as highly of the Thessalonians, and believes that their desires are bent in the direction of Christ’s glory. Still he is not thinking of their goodness so much as of what goodness in itself, goodness as being goodness must approve and desire. His prayer resembles the Collect for the days of Easter Week: “That as by Thy special grace preventing us Thou dost put into our minds good desires, so by Thy continual help we may bring the same to good effect.”

For “work of faith” comp. 1Th_1:3 (note). Goodness holds to Faith a relation similar to that of Love; it is bonitas and benignitas, an active excellence of disposition. “Goodness,” the first “fruit of the Light” in Eph_5:9 (R. V.), accompanies Love, the first “fruit of the Spirit” in Gal_5:22.

“In power” belongs to the verb “fulfil,” denoting the manner and style of God’s working in believing men. See 1Th_1:5; also Col_1:29; Eph_3:20, for similar expressions.

The verb “fulfil” applies to will (good pleasure) and work in not quite the same sense. To fulfil the former is to carry it into practice and effect; to fulfil the latter is to perfect what is already commenced.

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.

Wherefore also we pray always for you,.... Not only observe the above things to your comfort, to support you under sufferings, but we add our prayers, and not only now, but always, that you may be among them in whom Christ will be glorified and admired; in order to which we most sincerely pray,

that our God would count you worthy of this calling. The Syriac version reads, "your calling", as in Co1 1:26. The Vulgate Latin reads, "his own calling", meaning their effectual calling. This is indeed of God, and not of man; and is owing, not to any previous worthiness in man, as appears from the instances of Matthew the publican, Zacchaeus, the Apostle Paul, the Corinthians, and others, but entirely to the free grace of God, who counts them worthy, not for any worthiness there is in them; but "vouchsafes", as the word may be rendered, this blessing of grace, their effectual calling, of his own good will and pleasure: but this cannot be meant here, because these persons were partakers of that grace, God had called them to his kingdom and glory; unless the sense of the petition is, that God would cause them to walk worthy of the calling with which they were called, which becoming walk is owing to the grace of God: or else the meaning may be, that God would grant unto them perseverance in the grace, by and to which they were called, that so they might enjoy eternal glory; which though certain, should be prayed for by saints, both for themselves and others: the words may be rendered, "that our God would count you worthy of the call"; of the call of Christ when he shall be revealed from heaven, and come a second time; for then will he first call the saints out of their graves, as he did Lazarus, and they shall hear his all powerful voice, and come forth to the resurrection of life, the first and better resurrection, which those that have part in will be secure from the second death; this the apostle was desirous of attaining to himself, and prays that God would vouchsafe it to others; of this Job speaks in Job 14:15. And next Christ will call the righteous, when raised and set at his right hand, to inherit the kingdom and glory prepared by his Father for them; and happy are those who by the grace of God will be counted worthy of this call or rather by calling here is meant, the ultimate glory itself, which the saints are called unto; this God gives a right unto in the justifying righteousness of his Son, and makes meet for by his own grace; and the thing itself is a free grace gift of his through Jesus Christ. In this sense calling seems to be used in Eph 4:4 and to this agrees the Ethiopic version here, "that God may impart unto you that to which he hath called you"; and that is eternal glory, which though certainly and inseparably connected with the effectual calling, may, and should be prayed for:

and fulfil all the good pleasure of his goodness; not providential, but special goodness; not the good pleasure of his strict justice in the condemning of the wicked, denying his grace to them, and hiding from them the mysteries of the kingdom of heaven, which is a part of his good pleasure, even of the good pleasure of his righteousness; but this is the good pleasure of his grace and kindness in Christ Jesus, and intends the whole of his gracious designs towards his people: and to express the free, rich, sovereign grace of God in them, the apostle uses a variety of words, calling them "his pleasure", "his good pleasure"; and, as if this was not enough, "the good pleasure of his goodness"; and desires that all of it might be fulfilled; it consisting of many things, some of which were fulfilled, and others remained to be fulfilled. It consists of the choice of persons in Christ, and the predestination of them to the adoption of children, which is according to the good pleasure of the will of God; the redemption of them by Christ, in which are displayed the exceeding riches of his grace; the free justification of them by the righteousness of Christ; the full pardon of all their sins, and their adoption into the household of God, and their regeneration, of rich grace, and abundant mercy; all these instances of the good pleasure of divine goodness were fulfilled in these persons; what remained were the carrying on and finishing the work of grace upon their souls, and their enjoyment of the heavenly glory: and for the former, in order to the latter, the apostle prays in the next clause,

and the work of faith with power; faith is not only an operative grace; see Gill on Th1 1:3 and is attended with good works; but it is a work itself, not of man's, for he cannot produce it in himself, nor exercise it of himself; but it is the work of God, of his operation which he works in his people; it has not only God for its object, and therefore the Arabic version reads, "the work of faith on him"; but it has God for its author: and this now, though it had grown exceedingly in these believers, was not as yet fulfilled or perfect; something was still lacking in it; wherefore the apostle prays that he who was the author would be the finisher of it: and this will be done "with power"; not of man's, for this work is neither begun, nor carried on, nor will it be finished by the might and power of men; but the same hands which laid the foundation of it, raise it up, carry it on, and give the finishing stroke to it; it is done by the power of God, and so the Arabic and Ethiopic versions read, "by his own power": which is greatly displayed in the production of faith at first; for a poor sensible sinner, in a view of all his sins, and the just deserts of them, to venture his soul on Christ alone for salvation; for a man to go out of himself and renounce his own righteousness, and trust to the righteousness of Christ for his justification before God, and acceptance with him, is owing to the exceeding greatness of God's power to them that believe; and the same power is seen in enabling faith to do the things it does; see Heb 11:1 and in encouraging, supporting, and maintaining it under the most difficult circumstances, as in the case of Abraham; and to make it stand fast under the severest persecutions, and at the hour of death, and in the view of an awful eternity, when it receives its full completion.

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

11 Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power:

Ver. 11. The work of faith with power] Without which power neither the goodness of God, nor the good pleasure of his goodness, that is, his decree of glorifying us, nor the work of faith, could be effected.

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.

Wherefore also we pray always for you - See the notes, 1Th 1:2.

That our God would count you worthy of this calling. - Margin, “or, vouchsafe.” The meaning is, “that he would regard you as worthy of this calling;” see the notes on ver. 5. Of this calling; see the notes, Eph 4:1. The “calling” here, is that which had brought them into the kingdom, and led them to become Christians.

And fulfil all the good pleasure of his goodness. - That is, make the work of salvation complete and effectual. Oldshausen has well expressed the sense: “May God fill you with all that good which is pleasing to him.” The thoughts in the passage are:

(1)That the purpose toward them on the part of God was one of “goodness” or benevolence;

(2)That there was a state of mind which would be regarded by him as pleasing, or as his “good pleasure;” and,

(3)That Paul wished that this might be accomplished in them. He desired that there might be in them everything which would be pleasing to God, and which his benevolence was fitted to secure.

And the work of faith - The work which faith is adapted to produce on the soul; see 1Jo 5:4-5.

With power - Effectually, completely. The apostle prays that so much power may be exerted as will be sufficient to secure the object. The work of religion on the soul is always represented in the Bible as one of power.

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

Wherefore, also we pray, &c. By the Greek, the sense and construction cannot be in, or on which day; and therefore it must be referred to what was said before, that God should be glorified in his saints, and so may be translated, on which [4] account we pray, &c. that Christ may be glorified in you, being made saints by his grace, &c. (Witham)

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[BIBLIOGRAPHY]

In quo, Greek: eis o, in quod, but it cannot agree with Greek: emera, day.

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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).

The apostle here again mentions his praying for these Thessalonians, as he had often mentioned it in the former Epistle. And the reason might be, because he was absent from them; they might the more need his prayer, and by telling them of it, he thereby assures them that he forgot them not. And the prayer he here makes for them hath reference to the discourse he had been upon, as appears by this word Εις ο:

Wherefore, or for, or in order to which, we pray, & c.

This calling; which is figuratively to be understood of the blessed state they were called to, for the calling itself they had received already. And so it is the same in effect mentioned before, 2Th 1:5, called there the kingdom of God; or to have Christ glorified and admired in them, 2Th 1:10. And elsewhere termed the prize of the high calling of God, Phi 3:14. And that God would count them worthy of it; as he had used the same expression before; only there it was mentioned with respect to their sufferings, here in a way of prayer. He encouraged them under their sufferings, that they might thereupon be counted worthy of the kingdom of God, and now prays that God would count them worthy; their worthiness arising more from the gracious account of God than their own sufferings. A Christian’s calling hath duty annexed to it, whereupon the apostle exhorts the Ephesians to walk worthy of it in discharge of those duties, Eph 4:1,2. And it hath a state of blessedness belonging to it, which is meant here; and none shall partake of it, but those whom God shall count worthy of it. But God’s account is not according to the strictness of the law, but the gracious indulgence of the covenant of grace; but yet his prayer implies such a walking according to this covenant, as whereby they might be counted worthy of the blessed state they were called unto.

And fulfil all the good pleasure of his goodness: the gracious purposes of God towards his people are called often his good pleasure, as Mat 11:26; Luk 12:32; Eph 1:5,9; and the same is meant Isa 53:10;

The pleasure of the Lord shall prosper in his hand; the Hebrew word Chephets being of the same signification with the Greek word here used. Christ shall accomplish the gracious purposes of God towards his people. And called his

good pleasure, partly because they have no reason out of the sovereign will of God, and they are such also as he hath great complacence and delight in; and though they are executed in time, yet they were in his heart from everlasting, and therefore called eternal, Eph 3:11. And I find purpose and good pleasure put both together, Eph 1:9. It is here called

the good pleasure of his goodness, which is not a tautology, as it may seem to be, but to make his expression of God’s grace the more emphatical; or rather, to show that this good pleasure of God towards his people ariseth out of his goodness. God hath purposes of wrath towards some, but such cannot be called the good pleasure of his goodness. Goodness is that excellency in God, whereby he is ready to communicate good to his creature; but by goodness here is meant God’s special goodness, which is peculiar to his people whom he hath chosen. To

fulfil all the good pleasure of his goodness, is to accomplish all those good purposes that were in his heart; some whereof were already fulfilled in their calling, adoption, justification, and sanctification begun, but the whole was not yet fulfilled, which he therefore here prays for; so that as their election, and their first conversion, were not from any worthiness or foresight of faith in them, but the good pleasure of his will, so the progress and perfection of their salvation was also to be from the same good pleasure.

And the work of faith with power: by the work of faith is either meant faith itself, which is the work of God, or else the fruits of faith; and so work is here taken for works or operations of faith. And the apostle addeth this in his prayer, to show that we are not saved only by God’s good pleasure without faith, such a faith that worketh. And to perfect their salvation is a fulfilling the work of faith, for perseverance and progress towards perfection is from the work of faith. Or it may particularly refer to their patience and constancy under their sufferings, which he had before spoken of, and which is a peculiar work of faith. But because faith is not sufficient of itself, and the work of faith may fail, he therefore addeth, in power, or

with power; that is, the power of God, which is his Spirit, so called, Luk 1:35. Our faith and the power of God are here joined together, as 1Pe 1:5. The same power that first worketh faith, afterwards co-worketh by it and with it.

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

Wherefore; with a view to this consummation, in order that Christ may be glorified in you. We pray always for you that our God would count you worthy of this calling; or rather, of your calling (R.V). The calling was, properly speaking, only the commencement of the Christian life, but as it was the first link in a chain that terminated in glory, it is used to denote the whole Christian life your vocation as Christians. And fulfil all the good pleasure of his goodness. The pronoun "his" is not in the original. The words have been differently rendered: some render them "all God"s pleasure in our goodness;" others restrict both words to mean "every desire of goodness" (R.V). And the work of faith; that faith which is active, living, productive of good works (see exposition on. (1Th_1:3) With power; or, in power; to be taken adverbially, and to be connected with the verb "fulfil:" "That God would mightily fulfil in you all moral goodness, and a faith which is energetic.

Vers. 11, 12.

Prayer for the Thessalonians in prospect of their glorification.

His wish was that they would undergo the necessary preparatory work in anticipation of their future glorification. It was a double prayer.

I A PRAYER THAT HIS CONVERTS MIGHT APPROVE THE REALITY OF THEIR CALLING BY THEIR FAITH AND LIVE. "Whereunto we pray always for you, brethren, that God would count you worthy of his calling.

1. The nature and intent of the calling.

(1) It is the effectual call of the Spirit in conversion. (1Co_1:24)

(2) It is according to the Divine purpose. (Rom_8:28)

(3) It is

(a) high; (Php_3:14)

(b) holy; (2Ti_1:9)

(c) heavenly. (Heb_3:1)

(4) It is a call

(a) to fellowship with Christ; (1Co_1:9)

(b) to holiness; (1Th_4:7)

(c) to liberty; (Gal_5:13)

(d) to peace; (Col_3:15)

(e) to glory and virtue; (2Pe_1:3)

(f) to eternal life. (1Ti_6:12)

2. A walk worthy of such a calling. "That God would count you worthy of this calling." How can any sinful man be accounted worthy of it? He is already called, and God"s counting him worthy proceeds on the supposition of that pre-existing fact. It supposes:

(1) That their life would be found at the last day in harmony with the call. (1Th_5:24)

(2) That they would meanwhile "walk worthy of the vocation wherewith they were called", (Eph_4:1) and "make their calling and election. (2Pe_1:10)

(3) That they would have occasion to praise God for the call. (1Pe_2:9)

II A PRAYER THAT HIS CONVERTS MIGHT FULLY REALIZE THE BLESSED PROCESS THROUGH WHICH THE APOSTLE"S OBJECT MIGHT BE SECURED. The process is twofold.

1. That God would work in them every delight in moral goodness. "Fulfil every good pleasure of goodness.

(1) Good men delight in goodness and in doing good.

(2) It is God who implants this delight in them; for they are "his workmanship, created in Christ Jesus unto good works". (Eph_2:10) They are, therefore, to be "zealous of good works", (Tit_2:14) and to provoke one another to "good works". (Heb_10:24) This goodness is one of the Spirit"s fruits. (Gal_5:22)

2. That God would fulfil the work of faith with power.

(1) Faith is an operative grace; it "worketh by love;" it justifies itself by good works.

(2) It is a Divine work. Therefore, as something may have been lacking therein, the apostle prays that he who is the Author of their faith would he the Finisher of it. (Heb_12:2)

(3) It is a work done with power. At their conversion, the Thessalonians felt the "greatness of his power to usward who believe", (Eph_1:19) and the same power is needed to make it triumphant as a principle of action and as a principle of endurance. "Our sufficiency is of God;" we are "kept by the power of God through faith unto salvation". (1Pe_1:5)

III THE ULTIMATE OBJECT OF THE APOSTLE"S PRAYERS FOR THE THESSALONIANS. "That the Name of the Lord Jesus Christ may be glorified in you, and ye in him.

1. The very Name of Christ is to be gloried in the saints.

(1) Because it is "a Name that is above every name, at which every knee should bow". (Php_2:10)

(2) Because it is the Name for the sake of which the saints are now "hated of all nations". (Mat_24:9)

(3) Because it is the Name by which the saints are called, (Jam_2:7)

(4) It is glorified in the saints

(a) in their holiness of life;

(b) in their victory over the world and sin;

(c) in their steadfast loyalty to him;

(d) in their final exaltation to "his kingdom and glory.

2. The saints will be glorified in Christ.

(1) In his wearing their nature on the throne; for "he is not ashamed to call them brethren". (Heb_2:11)

(2) In their being clothed with his righteousness with the comeliness he has put upon them.

(3) In their "reigning with him," and "being glorified together" ( (2Ti_2:12; Rom_8:17) They shall be "partakers of his glory.

3. The spring or source of all the blessings of the saints. "According to the grace of our God and the Lord Jesus Christ.

(1) The whole work of salvation till it ends in glory illustrates "the exceeding riches of his grace.

(a) The purpose of the Father is of grace;

(b) the mediation of the Son is of grace;

(c) the blessings of the new covenant are all of grace.

(2) This grace has a unity of source our God and the Lord Jesus Christ;" implying oneness of essence and the coequal Godhead of Father and Son. T.C.

Vers. 11, 12.

St. Paul"s prayer for the Thessalonians.

I ITS PURPORT.

1. He prays that God"s favour may rest upon them. That he may count them worthy. We feel that we are all unworthy unworthy of his grace and presence. We are not worthy that he, the blessed One, should enter under our roof, into our heart. But whom he loves, those he makes worthy of his love. He counts them worthy, though they are in themselves unworthy; his grace makes them worthy in Christ. He calls them; they through grace obey the calling. He calls them ever higher, nearer to himself, till they reach at length the prize of the high calling.

2. That God who began the good work in them would complete it. He prays

(1) that God would fulfil in them every desire of goodness. He had used the same word of himself: (Rom_10:1) "My heart"s desire and prayer for Israel is, that they might be saved." His heart"s desire (eujdokia) was a good desire: it issued from goodness goodness given by God, inwrought into his heart by the working of the good Spirit of God. All holy desires come from God; he prompts them; they issue out of the goodness which comes from him, from his grace. He will fulfil such desires, for he has promised, "Blessed are they which do hunger and thirst after righteousness: for they shall be filled." The holy desire will issue, if we persevere in prayer, in the good counsel, in the just work. He prays

(2) that God would fulfil the work of faith. In his First Epistle he spoke of his affectionate remembrance of their work of faith; now he prays that God might fulfil that work in power. Faith is itself a work, "the work of God" a work which issues from God, from his grace; a work which is pleasingto God, for it is his will; a work which ends in God, in the contemplation of God, in the glory of God. And faith works; it is a living principle, an active energy. It will lead on to ever more earnest prayer, to a closer walk with God. And that prayer, that communion with God, will continually deepen and strengthen faith; for in answer to faithful prayer the Holy Spirit is given, and the Spirit is power power from on high.

II ITS FINAL END THE GLORY OF GOD.

1. That the Name of the Lord Jesus might be glorified in the Thessalonians. That men might see their good works, and glorify the Lord that bought them, the Father that called them. We say in our daily prayers, "Hallowed be thy Name." We have been baptized into that great Name; that holy Name is upon us. Very weak and sinful as we are, that great Name may be hallowed, glorified in us, if we do all things, great or small, in the Name of the Lord Jesus; if we always give thanks to the Father by him; if we show in our daily walk before men the power of his grace. It is the great end of the Christian life. "Whatsoever ye do, do all to the glory of God.

2. That they might be glorified in him. His saints share his glory. "The glory which thou gavest me, I have given them." He dwelleth in them, and they in him. His glory is theirs, for they are his. "Ye are Christ"s." And he is theirs. The Father gave the Son, the Son of God gave himself for us, to us. Hence it is that his true people, beholding (though now in a glass darkly) his glory, are changed into the same image from glory to glory. And that according to the grace of our God and Lord Jesus Christ. All our blessings come from his grace; he is our God, therefore we can trust in him. He is able to save to the uttermost, for he is Almighty. He is our Lord Jesus Christ, therefore we may cast all our care upon him, for he will save us; he loveth us even to the end.

LESSONS.

1. Our salvation is of God; its beginning, course, end all is of grace.

2. Every good desire comes from him; ask him to strengthen the desire, todevelop it into action.

3. Seek power from him power to fight the good fight of faith, and winthe victory at last.

4. Let the glory of the Lord Jesus Christ be the one great aim above allother motives. B.C.C.

Worthy of the Christian calling.

Here is a prayer with two aspects. It looks to heaven and to earth. It is concerned with God"s estimate of his people and with their own spiritual successes.

I THE HEAVENWARD ASPECT OF THE PRAYER. St. Paul has just been describing the great and terrible judgment day in language of fire and thunder. Now he expresses his anxiety that all may be well with his readers on that day, when they will be called to account to ascertain how far they have walked worthily in respect of their vocation.

1. Christians have a calling. We are called to be Christians, and being Christians, to enter the pilgrimage of the heavenly life. The object of this general calling is to follow Christ. But we are also each of us called to some specific individual vocation.

2. The Christian calling involves high obligations. It is no light matter to be found worthy of it. When a great trust is put upon a man a heavy responsibility accompanies his discharge thereof. So is it with every Christian.

3. God watches us in the pursuit of our calling. We are observed of God, neither escaping his eye in our most secret hours, nor disregarded by him in our least important actions.

4. God will bring us to account for our fulfilment of our calling. It is most important that he should reckon us to have worthily discharged our vocation because "his favour is life." But he who calls us to the Christian life can give us grace to discharge its obligations. We can pray that we may be accounted worthy.

II THE EARTHWARD ASPECT OF THE PRAYER.

1. It seeks the fulfilment of every desire of goodness. These are the desires which spring out of the good disposition of a Christian heart.

(1) It is not every desire of a good man that is to be fulfilled. Good people may have foolish wishes. The desires to be prayed about are those which spring directly out of goodness.

(2) Good desires may be unsatisfied. We may wish well and not have opportunity or power for executing our wishes. The spirit may be willing while the flesh is weak, or the spirit may be weak in energy while it is good in intention.

2. It seeks the fulfilment of every work of faith. St. Paul agrees with St. James that faith shows itself by works. But he sees deeper into the difficulties of weak human nature. Though our trust and fidelity prompt us to obedient service, innumerable hindrances intervene and frustrate our energies. We need that God should establish the work of our hands. Even when we sow and water well he must give the increase.

3. The accomplishment of these ends depends on a gift of power. Goodness without strength is futile. But the strong God infuses strength. (Psa_73:26) The Holy Spirit is a Spirit of power. The Church should pray more earnestly for the grace of energy. W.F.A.

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

All the good pleasure of his goodness - Which is no less than perfect holiness.

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

Paul’s prayer of intercession:

v. 11. Wherefore also we pray always for you that our God would count you worthy of this calling, and fulfill all the good pleasure of His goodness and the work of faith with power;

v. 12. that the name of our Lord Jesus Christ may be glorified in you, and ye in Him, according to the grace of our God and the Lord Jesus Christ.

The apostle never loses sight of the fact that his readers are still in the world, in the midst of the enmity and persecution of the world. He therefore adds his sincere intercession to his grateful prayer: To which end also tend our prayers concerning you always, that our God may consider you worthy of the calling, and fulfill every good pleasure of His goodness and the work of faith with power. That is the end and object of the apostle’s cordial prayer for the Thessalonians, of which he here again states that he makes it without ceasing, that it has become a habit with him. He supplicates the Lord in behalf of his readers that God would deem them worthy of the calling which He has done in their case by bringing them to the knowledge of their salvation, of their vocation as Christians. After the Holy Ghost has called men by the Gospel, enlightened them with His gifts, and sanctified them by the transmission of the redemption won by the blood of Christ, it is He who must also keep them in the faith to the end. So Paul prays that God would do this very thing by fulfilling every good pleasure of goodness, that He would bring about so much in the heart of every Christian, every one without exception now taking pleasure in, being fully inclined to, all goodness. God must be not only the teacher, but also the power, supplying the strength to men who by nature are prone to evil only. He must perform the work of faith in power. Every work of every believer that springs from faith and is in accordance with faith is due to the power of the living God. Hence the believer puts all self-confidence far from him and confidently relies upon the power of God, which works in him with power.

If the sanctification of the Christians will but proceed along the lines as here laid down by the apostle, then the end will be: So that the name of our Lord Jesus may be glorified in you, and you in Him, according to the grace of our God and Lord Jesus Christ. In the entire life of every Christian the name of the blessed Redeemer should be hallowed, praised, and glorified; His essence, His attributes, His holy will should receive honor and glory in consequence of our entire life. Where pure doctrine and holy life go hand in hand, there the lives of the Christians will be testimonies for the perfectness of Gospel-preaching, and men will, voluntarily or involuntarily, give credit to the Lord. And we, in turn, living in the Lord, are made partakers of His glory. All this, moreover, does not happen to us by our own work and merit, but by the grace, by the merciful favor of our God and Lord Jesus Christ, who are, as One, the Source of all the spiritual blessings which come to men through the Gospel. Human pride and self-righteousness are entirely excluded by the plain words of the apostle. Thus the Christians, adorned with the graces of the Spirit of God and of Christ, grow in grace and sanctification day by day, until, finally, at the great revelation of the glory of God, the name and honor of Christ will be praised and magnified, world without end.

Summary

After the opening salutation the apostle tells the Thessalonian Christians of his prayer of thanksgiving in their behalf, that their faith and patience have continued in spite of all tribulations; he adds an intercession for their further perfection in sanctification.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

In these words St. Paul assures the Thessalonians, that although he could not come to them, that yet he prayed fervently for them: We pray always for you. The faithful ministers of Christ can as soon forget themselves as their people in their prayers to God.

Observe next, what he prayed for, on their behalf,--

1. That God would count them worthy, that is, fit and meet for his calling; that is, for the fore-mentioned glory, which they were called to the expectation of, for they were already called; and therefore calling here must denote that unto which they were called, even the kingdom of glory.

2. That in order to this, God would fulfil, fully perform and accomplish, his whole purpose, here called his pleasure, and the pleasure of his goodness; to show that nothing but his own goodness was the cause of his own purpose.

3. He prays that God by his own power would strengthen the work of faith in them. And the work of faith with power.

Where note, 1. That we are not only saved by God’s good pleasure, but by faith.

2. That there is no saving faith, but what is a working faith.

3. That faith is wrought by a wonderful power, which doth produce wonderful effects.

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

To which end [i. e., with a view to this glorious consummation; viz.: of being glorified in Christ] we also pray always for you, that our God may count you worthy of your calling, and fulfil every desire of goodness and every work of faith, with power ;

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.

11, 12. Wherefore we pray always. In view of this glorious judgment, he prays that they may stand and be counted worthy. Of this calling. The Christian calling. Fulfill all the good pleasure of his goodness. The idea is “Perfect in you the love of goodness and the work of faith.”

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.

we also pray continually for you

Paul is emphasizing how often he prays for them. AT: we also pray regularly for you" or "we continue to pray for you"

calling

Here "calling" refers to God appointing or choosing people to be his children and servants, and to proclaim his message of salvation through Jesus.

fulfill every desire of goodness

"make you able to do good in every way that you desire"

that the name of our Lord Jesus may be glorified by you

This can be stated in active form. AT: "that you may glorify the name of our Lord Jesus" (See: Active or Passive)

you will be glorified by him

This can be stated in active form. AT: "Jesus will glorify you" (See: Active or Passive)

because of the grace of our God

"because of God's grace"

translationWords

pray

God

worthy

call

fulfill

works

faith

power

name

lord

Jesus

glory

grace

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

11. Εἰς ὃ καὶ προσευχόμεθα πάντοτε περὶ ὑμῶν. To which end we are also praying always about you: see notes on 1Th 1:2; 1Th 5:17; and for the contents of the prayer, cf. 1Th 3:12 f., 1Th 5:23, and 2Th 2:16 f. below. Prayer rises out of thanksgiving (2Th 1:3), as in 2Th 2:16; 1Th 3:11; Eph 1:17; Php 1:9; Col 1:9. The καί indicates that the μαρτύριον is carried on into προσευχή.

Εἰς ὅ (cf. Col 1:29; also εἰς τοῦτο in Rom 14:9, 2Co 5:5, 1Pe 4:6) points to the Divine end of Christ’s advent (2Th 1:10), ἐνδοξασθῆναι κ.τ.λ., which is again recalled in 2Th 1:12; but it embraces the whole of 2Th 1:5-10, looking back through the immediate context to the δικαία κρίσις εἰς τὸ καταξιωθῆναι ὑμᾶς of 2Th 1:6. It is only through Christ’s verdict at the Judgement that God’s approval of the readers (ἵνα ὑμᾶς ἀξιώσῃ ὁ θεός) will be made duly manifest: “we pray that God may deem you worthy, so that you may contribute to the glory of the Lord Jesus, when He comes in judgement and finds you amongst God’s approved saints.”

ἵνα ὑμᾶς ἀξιώσῃ ὁ θεὸς ἡμῶν τῆς κλήσεως, that our God may count you worthy of (His) calling. For ἵνα after a verb of praying, cf. 2Th 3:1; 1Co 14:13; Php 1:9; Mar 13:18; and see note on 1Th 4:1. For the sense of ἀξιόω,—“to reckon,” not to make, “worthy”—see note on καταξιόω, 2Th 1:5; and cf. 1Ti 5:17; Luk 7:7; Heb 3:3; Heb 10:29. Καλέω, κλητός, κλῆσις, elsewhere (see particularly note on 1Th 2:12; also 1Th 4:7, 1Th 5:24; 1Co 1:2; 1Co 1:26; 1Co 7:18-24; Rom 8:28; Rom 11:29; Gal 1:6; Gal 1:15; Eph 4:1; 2Ti 1:9) point not to the Christian “vocation” as a continued state, but to the “call” of God which first makes men Christians, the invitation and summons to enter His kingdom. Of this “high calling” (Php 3:14) those who receive it are, to begin with, utterly unworthy (Gal 1:13-15); henceforth it is the rule of their life to “walk worthily” of it (1Th 2:12); their own highest aim, and the best hope of those who pray for them, is that “God may count” them “worthy,” through His grace taking effect in them (see the next clause). To be “reckoned worthy of God’s calling” is in effect to be “reckoned worthy of His kingdom” (2Th 1:5), to which He “calls” men from the first (1Th 2:12); and this “kingdom and glory of God” are realized in the glorification of the Lord Jesus, the goal now immediately in view: see note on εἰς ὅ above; and cf., in view of the identity assumed, 1Co 15:24 and Php 2:9 ff. The Thessalonian believers have been called to glorify their Saviour on the day of His appearing by the final outcome of their faith; “from the beginning God chose” them to be participators in the glory and honour won by the Lord Jesus (2Th 2:13 f.), and thus to add lustre to His triumph (see 2Th 1:12): this is a privilege of which the Apostles pray that “God may count” their disciples “worthy.” This estimate—God’s tacit judgement on the desert of individual men—precedes Christ’s public and official verdict pronounced at His coming (see 1Th 2:4 b; and cf. 1Co 4:5 with 2Co 5:10 f.).

The emphatic ὑμᾶς at the beginning of the clause explains the added ἡμῶν at the end. The personal relation of writers and readers prompts the prayer: cf. the juxtaposition of ἡμῶν ἐφʼ ὑμᾶς in 2Th 1:10; and the play on these pronouns in 1Th 1:5 f., 2Th 2:13; 2Th 2:17-17, 2Th 3:6-13; also Php 4:19; 2Co 3:2; 2Co 12:21.

καὶ πληρώσῃ πᾶσαν εὐδοκίαν ἀγαθωσύνης καὶ ἔργον πίστεως ἐν δυνάμει, and may fulfil every good pleasure of goodness and work of faith in power: in other words, “May God mightily accomplish in you all that goodness would desire, all that faith can effect.” This second half of the prayer links together the κλῆσις and the ἀξίωσις of the first. By the ἔργον πίστεως, in which they “walk worthily” (1Th 2:12 f.), Christian men carry out the call of God received in the Gospel, so that He counts them worthy of having received it and fit to contribute to the glory of His Son. But this very εὐδοκία and ἔργον of theirs, their consent and effort of obedience, are wrought in them by God—He must “fulfil” it all; see Php 2:12 f. For πληρόω with objects of this kind, cf. Php 2:2; Mat 3:15; Act 13:25. The best commentary on this prayer is the Collect for Easter Week: “That as by Thy special grace preventing us Thou dost put into our minds good desires, so by Thy continual help we may bring the same to good effect.”

The contents of the worth to be approved by God, as above implied, are defined by the parallel terms, πᾶσαν εὐδοκίαν ἀγαθωσύνης καὶ ἔργον πίστεως. Πᾶσαν covers both εὐδοκίαν and ἔργον; the latter interprets the former. Εὐδοκία is not therefore, as in most other places, God’s “good pleasure” (so the older commentators generally), but (as in Rom 10:1; Php 1:15) the “good-will” or “delight” of the readers,—of “goodness” itself in them. The parallelism suggests, if it does not require, that ἀγαθωσύνης be read as a subjective genitive (of source, cause)—“every delight of goodness,” rather than “delight in well-doing” (as Lightfoot, e.g., would have it, referring by contrast to Rom 1:32); cf. 2Th 2:12 (εὐδοκέω); Eph 1:5: in Sir 18:31, εὐδοκίαν ἐπιθυμίας, “desire of lust,” supplies an apposite parallel (cf. πάθος ἐπιθυμίας, 1Th 4:5 above). The Apostles thankfully recognize the “goodness” of their readers (see 2Th 1:3 f.; 1Th 1:3; 1Th 2:13; 1Th 4:9 f.), and could say of them what St Paul afterwards says to the Romans (Rom 15:14), πέπεισμαι … περὶ ὑμῶν, ὅτι … μεστοί ἐστε ἀγαθωσύνης; they pray that every desire which such goodness prompts may by God’s help be realized. See also note on εὐδοκέω, 1Th 2:8; εὐδοκία connotes a hearty consent, good will added to good feeling. Ἀγαθωσύνη—used by St Paul besides in Rom 15:14, Gal 5:22, Eph 5:9—in each instance denotes a human quality; it is a broad N.T. expression for moral excellence, like the ἀρετή of the philosophers (once in St Paul, Php 4:8), but implies specifically an active beneficence; goodness is the expression of love. More narrowly taken, ἀγαθωσύνη, bonitas, is distinguished from χρηστότης, benignitas (cf. Gal 5:22; see Trench’s Syn. § 63), which denotes the kindly temper of the ἀγαθός. The abstract ἀγαθωσύνη becomes in the concrete πᾶν ἀγαθὸν τὸ ἐν ἡμῖν, τὸ ἀγαθόν σου, of Phm 1:6; Phm 1:14.

For ἔργον πίστεως, see note on 1Th 1:3. This double parallel repeats the triple parallel of that passage, with the order reversed, “goodness” balancing “faith,” as “love” and “hope” there balance it together. Ἐν δυνάμει belongs to πληρώσῃ, indicating the manner and style of God’s working in this behalf: see 1Th 1:5 (and note), 2Th 2:13 (ἐνεργεῖται); Col 1:29; Rom 1:4; 1Co 4:20. The prayer is addressed τῷ δυναμένῳ … ποιῆσαι (Eph 3:20).

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.

11.] With a view to which (consummation, the ἐνδοξασθῆναι, &c., above, in your case, as is shewn below: not ‘wherefore,’ as E. V., Grot., Pelt, &c.) we pray also (as well as wish: had the καί imported (as Lün.) that the prayer of the Apostle was added on behalf of the Thessalonians to the fact (?) of the ἐνδοξασθῆναι, it would have been καὶ ἡμεῖς προς.) always concerning you, that (see note on 1Co 14:13) our God may count you (emphatic) worthy (not—‘make you worthy,’ as Luth., Grot., Olsh., al., which the word cannot mean. The verb has the secondary emphasis: see below) of your calling (just as we are exhorted to walk ἀξίως τῆς κλήσεως ἧς ἐκλήθημεν, Eph 4:1—the calling being taken not merely as the first act of God, but as the enduring state produced by that act (see especially 1Co 7:20), the normal termination of which is, glory. So that κλῆσις is not ‘the good thing to which we are called,’ as Lün.: which besides would require τῆς κλήσεως ἀξιώσῃ: now that τῆς κλήσεως is sheltered behind the verb, it is taken as a matter of course, ‘your calling,’ an acknowledged fact), and may fulfil (complete,—bring to its fulness in you) all (possible) right purpose of goodness (it is quite impossible, with many ancient Commentators, E. V., &c., to refer εὐδοκίαν to God—‘His good pleasure.’ In that case we must at least have τὴν εὐδοκίαν—and ἀγαθωσ. will not refer with any propriety either to God, of whom the word is never used (occurring Rom 15:14; Gal 5:22; Eph 5:9 only, and always of man), or to the Thessalonians (π. ἀγαθωσύνην εὐδοκίας). It (εὐδοκία) must then apply to the Thessalonians, as it does to human agents in Php 1:15. And then ἀγαθωσύνης may be either a gen. objecti, ‘approval of that which is good,’—or a gen. appositionis, a εὐδοκία consisting in ἀγαθωσύνη. The latter I own seems to me (agst Ellic.) far the best: as ἀγαθωσύνη is in all the above citations a subjective quality, and the approval of that which is good would introduce an element here which seems irrelevant) and (all) work of faith (activity of faith: see ref. 1 Thess. note. The genitive is again one of apposition), in power (belongs to πληρώσῃ, q. d. mightily),—that &c. On ὄνομα, cf. Php 2:9 ff. Lünemann refers ἐν αὐτῷ to ὄνομα, ‘and ye in it:’ but surely the expression is one too appropriated in sacred diction, for it to refer to any but our Lord Himself: cf. 1Co 1:5; 2Co 13:4; Eph 1:4; Eph 4:21; Col 2:10, al.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

11-12. Though the faint-hearted may thus be assured of their being deemed worthy of the kingdom, yet (cf. I 5:8 ff.) they must be blameless (cf. I 3:13) in order to enter into the same. Since blamelessness is possible only through the power of God, Paul adds a prayer: “to which end (namely, the future salvation implied in v. 10; cf. ἄνεσι v. 8 and εἰς τὸ καταξιωθῆνα v. 5), we too as well as you pray always that our God may deem you worthy (that is, acquit you at the judgment) of the calling (of God mediated by the preaching of our witness; cf. 2:14) and (that the acquittal may follow) bring to completion every resolve after goodness and every work inspired by faith in power” (that is, of the Spirit). This prayer for moral perfection is to the eventual end “that (ὅπω) the name of our Lord Jesus may be glorified in you (that is, as in v. 10, in virtue of what you are) and you may be glorified in it” (that is, in virtue of what his name accomplishes). And this blessed consummation is “in accordance with the divine favour of our God and the Lord Jesus Christ.”

11. εἰς ὃ καὶ προσευχόμεθα κτλ. Though εἰς ο is loosely attached to the preceding and refers to the idea of salvation implied in v. 10, it is yet tempting (with Lft.) to connect it directly with εἰς τὸ καταξιωθῆνα (v. 5), the controlling idea of vv. 5-12 being that the faint-hearted may be assured of their being deemed worthy of the kingdom. In this case, εἰς ο denotes purpose “to which end,” and is resumed by ἴν (likewise telic) ἀξιώσῃ (cf. ἄξιο v. 3). The και before προσευχόμεθ is interesting. In the letter from Thessalonica to Paul it appeared that the fainthearted, though anxious about their salvation, were nevertheless praying constantly that God would equip them with the Spirit whose presence guaranteed a blameless life and the acquittal at the last day. This prayer Paul reciprocates, “we too as well as you pray” (και as in I 2:13; cf. Col 1:9).

That εἰς ο indicates purpose is recognised by De W., Riggenbach, Lillie, Lft., Born, Vincent, Find., Mill., and others. The objection that it is logically impossible (e. g. Lün., Dob.) overlooks Paul’s recognition of the facts of religious experience and his interest in righteousness as essential unto future salvation (cf. I 3:13, 5:8-9). To be sure salvation is assured to those who are in Christ, but the test of being in Christ is ethical. Those who deny the telic force of εἰς ο take it of reference (Lün., Ell., Schmiedel, Dob., et al.). On εἰς τοῦτο ἵν, cf. Rom 14:9, 2Co 2:9; on ἵν … εἰς ὃ και, cf. Col 1:28 f.; on εἰς ο, see further 2:14, Php 3:16.—Bacon sees the force of και but interprets differently: “it is clear that they had assured him of their prayers in his behalf, as requested I 5:25” (Introd. 72). Others see in και the intimation of a correspondence between prayer on the one hand and on the other hope (Ell.), witness (Find.), or thanksgiving (Riggenbach, Wohl., Dob., Moff.).—Influenced by I 5:25 D inserts a second και before περὶ ὑμῶ On πάντοτ, see I 1:2; on προσεύχεσθαι περι, see I 5:25. For the prayer at this point, cf. Php 1:9, Col 1:9.

ἵνα ὑμᾶς ἀξιώσῃ κτλ. Since ἵν resumes εἰς ο, it is to be taken not epexegetically as introducing the content of the prayer, but finally, “to which end, namely, that.” The ὑμᾶ, emphatically placed, resumes the specific ὑμᾶ of vv. 10, 5. “The calling” (1Co 7:20, Eph 4:1) is, in view of “our God,” to be interpreted not as “your calling” (1Co 1:26, Eph 4:4) but as “God’s calling” (Rom 11:29, Php 3:14; cf. Vulg vocatione sua), the reference being to God’s act of calling in the past (I 2:12, 4:7, 5:24) mediated through the preaching of the gospel (2:14), i. e. “our witness to you” (v. 10). ὁ θεὸς ἡμῶ, a characteristic phrase in our letters (see I 2:2), intimates that just as there is a common suffering of Paul and his readers (καὶ πάσχετ v. 5), and a common relief (μεθʼ ὑμῶ v. 7), so also there is a common fellowship in God, the ultimate source of salvation.

Many interpreters find difficulty in referring κλῆσι to the past, on the ground, apparently, that the historical call of God of itself involves future salvation. Paul, however, while practically certain that all believers will be acquitted at the βῆμα Χριστου because of the presence in them of Christ or the Spirit as the power unto righteousness, reckons with the possibility that believers may fall out of the realm of grace and disregard the promptings of the Spirit (cf. I 3:13, 5:8 ff. Gal 5:4, 2Co 6:1, and the implications of Php 2:12). To avoid the supposed difficulty, κλοῆσι, contrary to Paul’s usage, is understood of the future glory and blessedness (Th. Mops. ut dignos vos bonorum illorum exhibeat deus, in quorum et vocati estis fruitionem; cf. Calv., Riggenbach, Ell., Lft., Mill., et al.) either on the analogy of Php 3:14, of ἐλπί in Col 1:5, or of the Synoptic “invitation” to the Messianic Supper (Mat 22:3, Mat 22:8; cf. Chrys., Schmiedel, Wohl. et al.). Others, contrary to usage, take ἀξιό to mean “to make worthy” (Grot., Flatt, Dob. et al.). Better Pelagius: “that ye may be found worthy of that to which you have been called” (cf. Ephr., Born, Find. et al.). G reads τῆς κλήσεως ὑμῶ; KL ὁ θεὸς ὑμῶ Outside of Paul, κλῆσι occurs infrequently in the Gk. Bib. (2Ti 1:9, Heb 3:1, 2Pe 1:10, Judith 12:10 (A) Jer 38:6, Jer 38:3 Mac. 5:14).

καὶ πληρώσῃ κτλ. Since ἀξιώσῃ means not “make worthy” but “deem worthy,” πληρώσῃ is not synonymous with ἀξιώσῃ but rather, as Lillie remarks, “regards the process by which alone the object of the Apostle’s heart could be secured. Whom he counts worthy, he first makes worthy.” In order that God may acquit the believers at the judgment, he must by the power of the Spirit perfect in them every resolve after goodness and every work that faith inspires.

πῦσαν εὐδοκίαν ἀγαθωσύνη. The first of the parallel objects of πληρώσῃ touches the inner purpose, “every resolve (not ‘desire,’ as if with Cod. 17 ἐπιθνμία were read) that they have after goodness” (the genitive is objective). The phrase εὐδοκία ἀγαθωσύνη does not appear elsewhere in the Gk. Bib. In εὐδοκί as in εὐδοκεῖ (I 2:8), the prominent thought is that of “will,” “resolve,” “consent.” “Goodness” (ἀγαθωσύν, elsewhere in N. T. only Gal 5:22, Rom 15:14, Eph 5:9) is a fruit of the Spirit (Gal 5:22) akin to χρηστότη; over against κακί it denotes singleness of heart (Sap. 1:1; cf. Col 3:22, Eph 6:5).

καὶ ἔργον πίστεω. “And every (sc. πᾶ) work of faith.” This second of the parallel objects of πληρώσῃ refers to the activity inspired by faith, that is, not specifically endurance in persecution (Chrys.), but generally, as the omission of the articles (in keeping with εὐδοκίαν ἀγαθωσύνη) suggests, love (cf. I 1:3). Paul prays that God may perfect not only the resolve but the accomplishment of the same.

ἐν δυνάμε. “In power,” that is, in the power of God (Ephr.). The phrase, which is to be construed with πληρώσῃ, puts the stress on the energy exercised by the divine (Rom 1:4, Col 1:29). The δύναμις θεου is Christ (1Co 1:24) or the Spirit (I 1:5) without whose aid the resolve after goodness and the attainment of love would be impossible.

ἀλαθωσύν is quite frequent in Koheleth; cf. also Neh 9:25, Neh 9:35; εὐδοκί, apart from Luk 2:14, Luk 10:21, Mat 11:26, is employed in N. T. only by Paul (of God Php 2:13, Eph 1:5, Eph 1:9; cf. Sir. 32:5, 41:4; of men Rom 10:1, Php 1:15); on its meaning, see SH or Zahn on Rom 10:1, also Kennedy, Sources, 131.—Since εὐδοκί need not refer to God’s good will, “goodness which is his good pleasure” (Grot.), “his good pleasure proceeding from his goodness” (Calv.), or “his good pleasure in the goodness of men” (Dob.), it is unnecessary, especially in a context in which moral excellence is in mind, to take ἔργον πίστεω = “work which is faith” (gen. of apposition), that is, God’s work of faith (Calv., Dob.). In fact most commentators rightly refer both εὐδοκί and ἔργο to the Thessalonians (De W., Lün., Ell., Lillie, Lft., Mill. and especially Schmiedel and Wohl. who note the progress from will (εὐδοκί) to deed (ἔργο)).

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

Wherefore [εις ο] . Better, to which end. Comp. Col 1:29. The end is, "that ye may be counted worthy of the kingdom of God," ver. 5. The same thought is continued in ver. 11.

Count - worthy [αξιωση] . Comp. 1Ti 5:17; Heb 3:3; Heb 10:29. Your calling [της κλησεως] . Including both the act and the end of the Christian calling. Comp. Phi 3:14; 1Th 2:12; Eph 4:1.

All the good pleasure of his goodness [πασαν ευδοκιαν αγαθωσυνης] . Wrong. Paul does not mean all the goodness which God ts pleased to bestow, but the delight of the Thessalonians in goodness. He prays that God may perfect their pleasure in goodness. So Weizsacker, die Freude an allem Guten. The Rev. desire for eujdokian is infelicitous, and lacks support. Agaqwsunh goodness (P. see on Rom 3:19) is never predicated of God in N. T. In LXX, see Neh 9:25, 35. Eudokia good pleasure, delight, is a purely Biblical word. As related to one's self, it means contentment, satisfaction : see Sir. 29 23; Ps. of Sol 3:4; 16 12. As related to others, good will, benevolence. Luk 10:21, Eph 1:5, 9; Phi 1:15; Phi 2:13; Ps. of Sol 8:39.

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