2 Thessalonians 1:2

1:2 God our Father and the Lord Jesus Christ are coequal as the source of grace and peace. The Thessalonians’ hope was bound to God’s grace (2:16), and even in persecution they could experience God-given peace (3:16).

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

2. This whole verse is omitted by 177 and Damasus, probably through homœoteleuton with 2Th 1:1.

אAGKL &c., vg cop syrr, Or (expressly), add ημων to πατρος; BDP 17, Thphyl Pelag, dispense with the pronoun. The latter group outweigh the former; the addition is suggested by 2Th 1:1 and by Pauline usage in such formulæ: 2Ti 1:2, Tit 1:4, Eph 6:23 afford exceptions parallel to the shorter reading here.

2. The GREETING is more considerably enlarged. The reference of χάρις ὑμῖν καὶ εἰρήνη (see notes to 1Th 1:1) to their double source—ἀπὸ θεοῦ πατρὸς καὶ κυρίου Ἰησοῦ Χριστοῦ—unauthentic in the T.R. of Epistle I., is amply attested here, and prevails in subsequent Epistles. “God the Father” is the ultimate spring, “the Lord Jesus Christ” the mediating channel of “grace and peace”; cf. 1Co 1:30, ἐξ αὐτοῦ (i.e. τοῦ θεοῦ) ὑμεῖς ἐστε ἐν Χριστῷ Ἰησοῦ.

2Th 1:3 f. The THANKSGIVING, resembling that of Epistle I., has at the same time a stamp of its own. The Apostles dwell (a) on the extraordinary growth of the Thessalonian Church in faith and love, 2Th 1:3; (b) on their own boasting over their stedfastness in other Churches; (c) on the token given by this fidelity of God’s righteous judgement as between the persecuted Church and its oppressors, which will take effect, with glorious results for the former, at the approaching παρουσία, 2Th 1:5-12. On this third, ulterior motive for thankfulness the writers dilate in such a way that it detaches itself from the εὐχαριστία and becomes an integral and prominent topic of the Epistle. We therefore treat it separately in the following section.

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.

2.] Address and greeting. On ver. 1, see 1Th 1:1, note.

2.] πατρός, absol.: see Gal 1:1, Gal 1:3; 1Ti 1:2; 2Ti 1:2; Tit 1:4.

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

from God our Father--So some oldest manuscripts read. Others omit "our."

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

2 Grace unto you, and peace, from God our Father and the Lord Jesus Christ.

Ver. 2. Grace be to you, &c.] {See Trapp on "1Co 1:3"}

And the Lord Jesus Christ] Who is both the fountain, Joh 1:16, and the conduit, Joh 1:17; for of his fulness we have all received grace for grace. Grace, that is, God’s favour and reconciliation; for grace, that is, for the favour and love that God the Father bare unto his Son, Eph 1:6.

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.

HOMILIES BY W.F. ADENEY Ver. 2.

Grace and peace.

St. Paul opens his Second Epistle with the expression of the same good wishes which he expressed in his earlier Epistle. There is no need of a spiritual parsimony for reserving highest benedictions. The best can be breathed freely, because there is no end to the resources of God. But we need not fear to repeat them, inasmuch as they are always suitable to Christian needs. Though we may tire of the words, "grace and peace," and shall do so if we do not enter into the spirit of them, we can never tire of the things themselves, for they are large as the universe and fresh as eternity. Grace and peace represent the origin and the perfection, the foundation and the pinnacle, the root and the fruit, of Christian prosperity. It begins in grace and rests on grace and draws its supplies from grace; it grows into round, ripe fulness in peace.

I GRACE IS THE SOURCE OF CHRISTIAN PROSPERITY.

1. Christian grace is essentially God"s free favour. This is the first characteristic of the new covenant It starts with mercy to the sinner; it continues with grace to the saint. It is beyond nature which leaves us to our own devices, and law which directs but does not aid, and justice which rewards according to our works, because it offers its blessings to the undeserving "without money and without price." Grace is the key note of the anthem of the Bethlehem angels.

2. Christian grace is an active energy of God. It is not the bare negative mercy that lets off penalties, that withholds the hand of justice from striking the blow of doom. Nor is it only a kindly disposition. It is the highest Divine energy and the most vigorous fruitful activity. God works upon us in grace.

3. Christian grace works through the whole of the Christian life. We do not simply depend upon God"s grace for the pardon of our sins and the renewal of our hearts at the commencement of our better life. We continue to live upon grace. It begins by delivering us from our Egyptian bondage; it continues by supplying our daily bread. Christians would as surely perish without these supplies of grace, even after the first forgiving act of salvation, as the Israelites would have perished without the manna even after they had crossed the Red Sea.

II PEACE IS THE CROWN OF CHRISTIAN PROSPERITY.

1. Peace is the first interest of a nation, a Church, a soul. We cannot enjoy wealth, pleasure, or comfort if we have not peace. For peace we pine and yearn.

2. Peace is the most perfect of blessings. When this is rich and full we want little else. We can afford to suffer if we bear our lot with interior peace. It may be said of peace, as it is said of love, it "suffereth long.

3. Peace is the greatest outcome of grace. It cannot be had without grace. Grace restores us to peaceable relations with God, gives us peaceable dispositions to bear and forebear one with another, and breathes into us a spirit of content, submission, and holy calm. We may advance far in activity, etc., before we gain this precious gem of grace. Inward serenity in all weathers of outward circumstance is the last product of spiritual culture.

III GRACE AND PEACE ARE ENJOYED THROUGH OUR UNION WITH GOD AND CHRIST. The twofold benediction has a twofold reference.

1. Grace originates in the Father. The first thought of redeeming the world arose in the bosom of God. The secret of these wonderful blessings is a Father"s love.

2. Peace is found in union with God. We enjoy the peace that is never absent from the Spirit of God when we approach his holy, serene presence.

3. Both are received by us through Christ. He is the incarnation of God"s grace. He makes a way by his sacrifice for us to enjoy it. He is also "our peace." When we learn the "secret of Jesus" we shall have the peace of God which passeth all understanding. 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.

ARGUMENT 1

SANCTIFICATION SUPERINDUCES SUPERABOUNDING FAITH AND LOVE

The first epistle was heroic on entire sanctification, stirring up a sweeping revival on that line. Sin always goes out to make room for grace. Love is never perfect while mixed with depravity, and faith always imperfect till the last doubt is eliminated.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

Grace to you and peace from God the Father and the Lord Jesus Christ . [For a similar salutation, see 1Th_1:1 ]

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.