2 Thessalonians 1:3

We are bound--Greek, "We owe it as a debt" (Th2 2:13). They had prayed for the Thessalonians (Th1 3:12) that they might "increase and abound in love"; their prayer having been heard, it is a small but a bounden return for them to make, to thank God for it. Thus, Paul and his fellow missionaries practice what they preach (Th1 5:18). In Th1 1:3, their thanksgiving was for the Thessalonians' faith, love, and patience"; here, for their exceeding growth in faith, and for their charity abounding. "We are bound" expresses the duty of thanksgiving from its subjective side as an inward conviction. "As it is meet," from the objective: side as something answering to the state of circumstances [ALFORD]. Observe the exact correspondence of the prayer (Th1 3:12, "The Lord make you to abound in love") and the answer, "The love of every one of you all toward each other aboundeth" (compare Th1 4:10).

meet--right.

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

3. We are bound to thank God always for you, brethren] The case is put in the same way in ch. 2Th_2:13 (“we are bound to give thanks”), and nowhere else in St Paul. The Apostle feels himself under a special debt of gratitude to God for that which His grace had wrought in the Thessalonians. This is explained by 1Th_3:6-9 (see notes), where it appears that the faithfulness of this Church had cheered and sustained the Apostle in a season of peculiar trial, perhaps even of discouragement to himself; comp. Act_18:9-10; 1Co_2:3 : “Now we live, if you stand fast in the Lord!”

even as it is meet] For this thanksgiving is matter of intrinsic fitness, not due from personal feeling only. “Your growth in grace deserves such acknowledgement to God.” Comp. Php_1:7, “even as it is right for me to think this of you all;” and the pleonasm of the Liturgy, “It is very meet, right, and our bounden duty.”

because that your faith groweth exceedingly] This was the essential point, about which St Paul was anxious when he sent Timothy “to establish you and exhort you about your faith,” and on which Timothy had brought back reassuring news (see notes on 1Th_3:2; 1Th_3:6); subsequent tidings confirmed Timothy’s report, and testified to an extraordinary growth in Thessalonian faith. This was due to two causes: (1) to the practical and energetic character of their faith from the beginning (see note on “work of faith,” 1Th_1:3); and (2) to the persecution they had undergone. Great trials, if they do not destroy faith, strengthen it, as storms make the oak take deeper root.

“So fed by each strife won, each strenuous hour,

The strong soul grows, its patience ends in power.”

We are not surprised that the Apostle adds: and the love of each one of you all toward one another aboundeth (R. V.). This is at once a consequence and cause of growth in faith. Faith and Love are the chief, sister graces of St Paul’s theology; and Hope appears in the next verse, under the guise of “patience,” to complete the trio; comp. notes on 1Th_1:3; 1Th_5:8; also 1Co_13:13, and Gal_5:5-6.

In this fundamental quality of Love the Thessalonian Church excelled; see 1Th_4:9-10,—where the Apostle, acknowledging their excellence, had exhorted them to “abound yet more in love.” This they are doing, and he is “bound to thank God” for it. He dwells on the universal prevalence of mutual love in this admirable Church—“the love of each one of you all!”

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.

2Th 1:3-5. We are bound to thank God — It is highly observable that the apostle here wraps up his praise of men in praise to God, giving him the glory of the increase of grace which was manifest in the Thessalonian believers. That your faith groweth exceedingly — Notwithstanding all that is done by your enemies to prevent its increase, and even to destroy it. Probably he had heard from them since he sent them the former letter. And the charity — Or love rather, of every one of you aboundeth — Like water that overflows its banks, and yet increases still more. Their faith, it appears, derived new confirmation from their sufferings, and their sense of them engaged them tenderly to pity, and do their utmost for the relief of, those who shared in those sufferings, and at the same time endeared to them that one body, that church of Christ, which the carnal world so cruelly hated, and so maliciously endeavoured to destroy. So that we ourselves glory in you — Or boast of you; in the churches of God — “This passage shows us what is a principal occasion of joy to faithful ministers; it is the faith and love, patience and constancy, of the people to whom they minister. The apostle’s address here is admirable. He excited the emulation of other churches by boasting of the Thessalonians to them. And he quickened the Thessalonians by telling them how much he had praised them in the hearing of the churches.” — Macknight. In all your persecutions and tribulations — Arising probably both from the Jews and their own countrymen. Concerning the particulars of these persecutions we have no information. Which is — Or shall be; a manifest token — Ενδειγμα, proof, or demonstration, of the righteous judgment of God — Of the equity of the divine judgment, which shall be fully manifested in due time by God’s amply rewarding you, and punishing your enemies; that ye may be counted worthy — That it may appear by the integrity, faith, and patience, the meekness and superiority to this transitory world, which you manifest under these severe trials, that you are fit to be admitted into that glorious kingdom of God for which you suffer.

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

1. Thanks for their progress and firmness in persecutions—which firmness is a premonition of divine justice at Christ’s coming, 2Th_1:3-6.

3. Bound to thank—For abundant graces and progresses impose a weight of obligation to thank.

Because—Depends upon meet.

Faith—Firm conviction of the truth, and self-committal to the cause of Christianity.

Groweth—Trial did but confirm faith, and unite them in closer charity (more truly love) to each other.

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

We. Not to be restricted to Paul, the plural being used for the singular, as is elsewhere the case; (1Th_2:8 1Th_3:1) but inclusive of Silas and Timothy, inasmuch as they are mentioned directly before. (see note to 1Th_1:2) Are bound; feel ourselves morally constrained. To thank God always for you, brethren. (comp. 1Th_1:2) The apostle first praises his converts for what good was in them, before he censures them for their faults, and in this manner he secures their attention. As it is meet; as it is right and proper in the circumstances of the case. The words are not to be considered as a parenthetic clause, far less as a tautological expression (Jowett); but they state that the reason of the apostle"s thanksgiving arose from the spiritual condition of the Thessalonians; "with the acknowledgment of personal obligation, Paul joins a recognition of the circumstances of the case" (Hofinann). Because that your faith groweth exceedingly superaboundsand the charity of every one of you all. The subject of the apostle"s thanksgiving was the increase of the faith and love of the Thessalonians: faith here being faith in Christ, and love being love to man. Faith and love contain in themselves the whole of the Christian life; faith is its commencement, its source; love is not only its outcome, its spiritual action, but its completion; the climax of the Christian life is to be made perfect in love. Here, however, love is restricted by the context to love to believers, or brotherly love. Toward each other; that is, toward your fellow Christians in Thessalonica. Love is not a mere general affection, but is to be specially manifested each believer." Aboundeth; increaseth in intensity.

HOMILIES BY T. CROSKERYVer. 3.

Thanksgiving for the spiritual progress of the Thessalonians. Timothy had brought the apostle tidings of their faith, their love, their sufferings, and their patience.

I THE GROUNDS OF HIS THANKSGIVING. "Because that your faith groweth exceedingly, and the love of each one of you all toward each other aboundeth.

1. The marked growth of their faith. At his last writing to them he had hinted at deficiencies in their faith, (1Th_3:10) but he had now learned that it had grown exceedingly.

(1) Growth is a sign of a living faith.

(2) It is right to pray for the increase of faith. (Luk_17:5)

(3) Faith grows

(a) in its strength

(b) and in its range.

The Thessalonians had been able to receive new truths, and to bear the shock of persecution with calmness. Their faith worked by love (Gal_5:6) and the trial of their faith worked patience. (Jam_1:3)

2. The marked growth of their love to one another. He had prayed for an increase of love among them, and he was thankful that his prayer had been heard.

(1) Their love had grown in fervour.

(a) Their persecutions had endeared them the more to each other.

(b) They "looked not every man on his own things, but every man also on the things of others". (Php_2:4)

They "bore one another"s burdens". (Gal_6:2) They were "kindly affectioned to one another with brotherly love". (Rom_12:10)

(2) Their love had grown in its range. They had an individualizing solicitude in each other"s welfare, no saint being outside the pale of their kindly regards.

II THE OBLIGATION AND APPROPRIATENESS OF HIS THANKSGIVING. "We are bound to thank God always for you, brethren, as it is meet.

1. The apostle regards it as a positive debt which it would be injustice not to discharge, for he feels that God is the true Author of all the blessings they had received.

2. He regards it as demanded by the very proprieties of the case. "As it is meet that this recognition should be made. T.C.

Ver. 3.

Growing faith.

In his former Epistle St. Paul congratulated the Thessalonians on the fruits of faith, love, and hope which he saw among them, (1Th_1:3) and he prayed for the increase of their love. (1Th_3:12) Now he is thankful that their faith continues to grow, and that their mutual affection is full and overflowing. Let us consider the first of these two signs of progress. (For the "increase of love," see on (1Th_3:12)

I THE SIGNS OF GROWING FAITH. Faith is an invisible spiritual grace. How, then, did St. Paul know that it was increasing in the distant Church of the Thessalonians? We need not suppose that he possessed any supernatural insight for reading the hearts of men. If faith grows the fruits of faith grow. A feeble faith makes a feeble life. When the whole heart is faint the whole head is sick. (Isa_1:5) Faith is always known by its works, and the health and vigour and stature of faith by the character and measure of Christian activity. Note some of the signs of growing faith.

1. Brighter cheerfulness. We are less distressed with doubt, have little torment of fear, bear present ills patiently, when we trust the goodness of God more fully.

2. Deeper devotion. Slight faith means cold prayer. We are near to God just in proportion as we have faith in him.

3. Fuller activity. We work half-heartily when we believe half-heartedly. A strong trust in the grace of God gives a strong energy for doing the work of God.

4. Warmer love. Faith worketh by love. (Gal_5:6) When we trust Christ more truly we feel the force of his love more deeply and love him more warmly in return, and then our love to Christ shows itself in love of the brethren.

II THE SECRET OF GROWING FAITH. Faith flows from the grace of God. It is a gift of God. (Eph_2:8) Nevertheless, God is always willing to bestow this gift, and our reception of it depends on what we do. Faith will not grow without cultivation. Two most important truths, too often ignored, help us to the secret.

1. Faith grows by means of what it feeds on. This is in harmony with a law of all growth. Nothing can come from nothing. If a child is not fed it will die, certainly it will not grow. Growing plants take nourishment from air and soil. Faith will not grow by our wishing it to grow, nor by any manipulation with it. Yet people, so to speak, take out their faith and try to do something with it in order to improve it. The great mistake is to think of increasing our faith by any consideration of the faith itself. We must forget our faith and look at Christ, and then our faith will grow unconsciously. We have too much introspection. An intelligent consideration of the grounds of faith, especially a study of Christ, reading of Scripture, prayer, "means of grace," etc., help faith to grow.

2. Faith grows by exercise. This is also natural. Children need exercise that their bodies may grow. Unused limbs shrink and shrivel up. The arm of the blacksmith is strong with work. The intellect grows by being employed. The torpid intellect becomes stupid. So faith must be used in order that it may grow. Instead of deploring our little faith, let us use it and it will grow larger. This is Christ"s own advice; for when his disciples said, "Lord, increase our faith," instead of doing as they wished by a miracle, he almost rebuked them by saying that if they had faith as small as a grain of mustard seed, even that when fully exercised would be enough to remove a mountain; and, like the seed which is a living thing, it would grow when planted. It is as foolish not to use our faith because it is small as it would be not to plant the seed for a similar reason. Thus we keep faith small. It must be employed if it is to grow. 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.

CRITICAL AND EXPLANATORY NOTES

2Th_1:3. We are bound to thank God.—We owe a debt of gratitude to God. It is not so much what is seemly that comes into prominence here, as what is due. Even as it is meet.—The word for “meet” directs attention to the value of the increase of the faith of the Thessalonians. As though the apostle said, “It is something worth giving thanks for.” Your faith groweth exceedingly.—The word for “groweth exceedingly” does not occur again in the New Testament. It means “to increase beyond measure.” The faith of the Thessalonians was like “a fruitful bough by a fountain whose branches run over the wall,” though “the archers have sorely grieved it, and shot at it and persecuted it” (Gen_49:22-23). The charity of every one of you toward each other aboundeth.—This is high praise indeed—a plethora of love. Like a brimming fountain kept always full, so the love of these early Christians overflowed. Cf. on 1Th_4:9.

2Th_1:4. We ourselves glory in you.—St. Paul had to rebuke the Corinthians for the factious spirit which set off the excellencies of one teacher against those of another. Here he plays off one Church against another, as a schoolmaster might seek to stir op his pupils by mentioning the names of those who have taken scholarships. But St. Paul well knew that this needed care (see Col_3:21; R.V. or Greek).

MAIN HOMILETICS OF THE PARAGRAPH.—2Th_1:3-4

Congratulatory Features of a Prosperous Church.

We have here a suggestive example of the apostolic method of dealing with a Church in which the incipient elements of error were beginning to operate. He applauds first what is really good, and then faithfully, almost fiercely, warns of the threatening evil. He who would effectually rebuke must first learn how to tenderly sympathise. These verses indicate what are the congratulatory features of a prosperous Church.

I. There is a vital and progressive faith.—“Your faith groweth exceedingly” (2Th_1:3). Faith feeds on truth; and all truth leads to and unites with God, its source. A living faith can only be sustained by a living truth; and where there is life there will be growth. We are ruled by our beliefs; if they are wrong, our track is wrong, our life a mistake, our energies wasted. The faith of the Thessalonians was so real, so vivid, so vitalising, so deeply rooted in the quickening soil of gospel truth, that it flourished with tropical luxuriance. The doom of a Church is sealed when its faith is dead and its creed inert. It is like a fossil in the grasp of a fossil—a museum of dry, bony, musty remains.

II. There is a reciprocal and expansive charity.—“And the charity of every one of you all towards each other aboundeth” (2Th_1:3). Love is the fruit of the Christian spirit, and the proof of its genuineness. It should be manifested to every believer in Christ. The love of a common Saviour and the sharing in a common suffering tend to intensify mutual esteem and affection. The prayer of the apostle on behalf of the Thessalonians was fulfilled (1Th_3:12)—an encouragement to pray on behalf of others. Where charity abounds there is mutual forbearance with one another’s faults and frailties, the absence of suspicion and jealousy, no tendency to pass harsh and rapid judgments on the conduct of others, a disposition to think the best of each other, to share each other’s trials, and bear each other’s burdens.

III. There is a patient fidelity under suffering.—“Your patience and faith in all your persecutions and tribulations that ye endure” (2Th_1:4). These trials began with the first planting of the gospel in Thessalonica, and seemed to have continued without cessation. The Jews were the principal agents and instigators stirring up the populace against the Christians, and rousing the suspicions of the magistrates who were specially jealous of religious innovations (Act_17:5-8). Their faith made them patient and uncomplaining under the pressure of affliction; they believed the gospel was still the power of God unto salvation, though their profession of it brought on them sorrow and suffering. The former warnings and teachings of the apostle were not in vain; their faith triumphed over persecution. Suffering is the opportunity for patience and the test of faith. Troubles come not alone, but are like chain-shot, or like the billows of the sea, linked one to another, each succeeding blow being more destructive than the other. Patience without faith is simply dull, stupid, stoical endurance. It is faith that renders the soul invincible and triumphant.

IV. There is ample ground for apostolic gratitude and commendation.—“We are bound to thank God always for you, brethren, as it is meet; … so that we ourselves glory in you in the Churches of God” (2Th_1:3-4). Even the enemies of the Church are sometimes constrained to admire and applaud the spirit of harmony, the affection and enterprise which characterise its members. It is also encouraging to have the approbation and good word of the ministers of God, especially of those who have been instrumental in converting men to the truth; but no Church could command the respect of the good if it did not first secure the smile and blessing of God. The apostle thanks God as the great Giver of all the grace which he rejoices to see has done so much for the Thessalonians. God had wrought this work of faith and love and patience in their hearts, and He would make it prosper and increase. He had put this fire in them, and would make it burn; He had laid this leaven in the dough or meal of their hearts, and He would make it heave and work till the whole was leavened. The apostle felt it at once his duty and joy to thank God on their behalf and to boast of their attainments to others. “We are bound to thank God always for you, as it is meet; … we ourselves glory in you in the Churches of God.” It is a noble, Christ-like spirit to sympathise with the sufferings and rejoice in the prosperities of the Church. A cheery word, a simple, hearty prayer, an act of sympathy and kindness, will do much to animate and encourage the struggling people of God: One lively Church is the means of rousing the zeal and emulation of others.

Lessons.—

1. Vigorous Church-life is the result of an intelligent and active faith in the truth.

2. Suffering is no sign of the divine displeasure, but often a means of spiritual prosperity.

3. Those who rejoice in the success of the Church are most likely to share in the blessings of that success.

GERM NOTES ON THE VERSES

2Th_1:3. Growth in Grace.

I. Evidences of growth.—

1. Taking increasing pleasure in God’s word.

2. A growing attachment to the doctrines of Christ.

3. Increasing acquaintance with the mind of God.

4. In love one to another for the truth’s sake.

II. Importance of growth.—

1. Brings glory to God.

2. Influences the ministry of the word.

3. Not to grow, our religion declines and becomes doubtful.—Sketches.

2Th_1:4. Christian Fidelity—

I. Is severely tested by tribulations.

II. Is a stimulating example to others.

III. Is a theme of grateful boasting.

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.

1:3-10 After thanking God for the Thessalonian church (1:3-4), Paul writes about persecution (1:4), which had intensified since his first letter (1 Thes 1:6; 2:14; 3:3-4). God will relieve their suffering (2 Thes 1:5-10) and judge their persecutors.

1:3 Dear brothers and sisters: Greek adelphoi, a generic term that refers to members of the same family, both male and female. • thank God: Paul begins with thanksgiving for the Thessalonians’ faith, love, and “endurance” (1:4). These fundamental Christian virtues (see 1 Cor 13:13; Col 1:4-5; Heb 10:21-24; 1 Pet 2:1-22) were maturing in the church despite the persecution they endured (2 Thes 1:5).

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

2Th_1:3. Ὀφείλομεν] namely, I Paul, together with Silvanus and Timotheus.

καθὼς ἄξιόν ἐστιν] as it is meet, as it is right and proper, is usually considered as a mere parenthesis, resuming ὀφείλομεν, so that ὅτι is considered in the sense of that dependent on εὐχαριστεῖν. However, as the discourse afterwards follows quickly on ὅτι, so καθὼς ἄξιόν ἐστιν would sink into a mere entirely meaningless interjection and parenthesis; but as such, on account of the preceding ὀφείλομεν, it would be aimless and superfluous. In direct contrast to this view, Schott places the chief emphasis on καθὼς ἄξιόν ἐστιν, which he rightly refers back to εὐχαριστεῖν instead of to ὀφείλομεν. According to Schott, καθώς is designed to denote modum eximium, quo animus gratus declarari debeat, and the thought to be expressed is oportet nos deo gratias agere, quales conveniant praestantiae beneficii, i. e. eximias.[32] But neither can this interpretation be the correct one. For (1) καθώς is never used as a statement of gradation; (2) it is hardly conceivable that Paul should have concentrated the emphasis of the sentence on καθὼς ἄξιόν ἐστιν. If he had wished to do so, he would at least have written Εὐχαριστεῖν ὀφείλομεν τῷ Θεῷ περὶ ὑμῶν, καθὼς ἄξιόν ἐστιν, but would not have inserted πάντοτε and ἀδελφοί. Taking this insertion into consideration, we are obliged to decide that after ἀδελφοί a certain pause in the discourse commences, so that Εὐχαριστεῖν … ἀδελφοί is placed first as an independent general expression, to which καθὼς ἄξιόν ἐστιν is added as a connecting clause, for the explanation and development of the preceding by what follows. But from this it follows that ὅτι belongs not to εὐχαριστεῖν, but to καθὼς ἄξιόν ἐστιν, and denotes not that, but because. The meaning is: We ought to thank God always on your behalf, as it (sc. the εὐχαριστεῖν) is right and proper, because, etc. As by this interpretation καθὼς ἄξιόν ἐστιν is neither unduly brought forward nor unduly placed in the shade, so also every appearance of pleonasm vanishes. For ὀφείλομεν expresses the duty of thanksgiving from its subjective side, as an internal conviction; καθὼς ἄξιόν ἐστιν, on the other hand, from the objective side, as something answering to the state of circumstances, since it is meet, since it is fit and proper, to give thanks to God for the divine proof of His grace.

ὑπεραυξάνει] grows above measure, exceedingly. The compound verb is an ἅπαξ λεγόμενον in the N. T. But Paul loves such intensifying compounds with ὑπέρ. They are an involuntary expression of his overflowing feelings. Comp. Fritzsche, ad Rom. I. p. 351. Olshausen certainly represents it otherwise. He finds in the compound verb a forbearing allusion to the fact that the Thessalonians were guilty of extravagance in their religious zeal,an allusion which, as at all events it would contain a certain degree of irony, it is impossible to assume here, where Paul speaks of the reasons of his thanksgiving to God. Such an interpretation is not ingenious, as Baumgarten-Crusius judges, but meaningless.

ἑνὸς ἑκάστου πάντων ὑμῶν] instead of the simple ὑμῶν, emphatically strengthens the praise bestowed. Fromond.: non tam totius ecclesiastici corporis, sed uniuscujusque membri, quod mirum est et rarissimae laudis. But Hofmann, in a strangely erroneous manner, thinks that πάντων ὑμῶν does not depend on ἑνὸς ἑκάστου, but is in apposition to it.

εἰς ἀλλήλους] does not belong to πλεονάζει. It is the further objective specification of ἀγάπη, as ἑνὸς ἑκ. πάντ. ὑμ. is the subjective. ἀλλήλους denotes the fellow-Christians in Thessalonica. Therefore erroneously, Pelt: Nec vero sine causa Paulus tam multus est in commendanda eorum caritate in omnes effusa; quum enim sciret, quam facile turn temporis accideret, ut Christiani se invicem diligerent, exteros vero aspernarentur, hac potissimum laude ad omnium hominum amorem eos excitare studuit.[33]

[32] Comp. already Ambrosiaster: ut non qualecumque esse debitum ostenderet, sicut dignum est, ait, ut pro tam infinito dono magnas gratias referendas deo testarentur.Oecumenius: ἤ, ὅτι φησὶ δίκαιόν ἐστι, νοήσεις· ἢ τὸ μεγάλως ἐξακουστεόν, ἵνα ᾖ μεγάλως καθὼς ἄξιον τῷ μεγάλα παρέχοντι.Theophylact: ἢ ὅτι καὶ διὰ λόγων καὶ διʼ ἔργων· αὕτη γὰρ ἡ ἀξία εὐχαριστία. Comp. also Erasmus paraphrase, and Fromond.

[33] So also arbitrarily Schrader: from the limitation of love to Christians is to be inferred an abhorrence of Gentiles.

2Th_1:3-12. Introduction of the Epistle. Commendatory recognition of the progress of the church in faith and love, as well as in the stedfastness which proved itself anew under persecution (2Th_1:3-4), a comforting and encouraging reference to the recompense commencing at the advent of Christ (2Th_1:5-10), and an assurance that the progress and completion of the Thessalonians in Christianity was continually the subject of the apostles prayer (2Th_1:11-12).

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 1:3 . περὶ ὑμῶν : Your thankless situation (4 f.) only throws into more brilliant relief your personal character and bearing under adverse circumstances. ὅτι is best represented by our colloquial “because,” which includes both the causal and the objective senses of the word; what forms matter for thanksgiving is naturally the reason for thanksgiving. ἀγάπη κ . τ . λ ., a period of strain tires mutual gentleness (see on Rev 2:4 ) as well as patience towards God (2Th 1:4 ), since irritation and lack of unselfish consideration for others ( cf. 2Th 3:6 f.) may be as readily produced by a time of tension and severe anxiety as an impatient temper of faith. Paul is glad and grateful that suffering was drawing his friends together and binding them more closely to their Lord, instead of stunting the growth of their faith and drying up the flow of their mutual charity. Praise comes as usual before blame. Paul is proud of his friends, because suffering has not spoiled their characters, as suffering, especially when due to oppression and injustice, is too apt to do. ὀφείλομεν (so Cic. ad. Fam. , xiv. 2, gratiasque egi, ut debui; Barn. 2Th 1:3 , vii. 1), the phrase is unexampled in Paul, but not unnatural ( cf. Rom 15:1 , etc.); “the form of duty is one which all thoughts naturally take in his mind” (Jowett).

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

3. Minuscule 17 and vg (in good copies), with Aug, omit παντων, while א* omits third ημων: in either case probably through homœteleuton, the duplicate final -ων misleading the copyist’s eye.

3. Εὐχαριστεῖν ὀφείλομεν τῷ θεῷ πάντοτε περὶ ὑμῶν, ἀδελφοί, καθὼς ἄξιόν ἐστιν. We ought to give thanks to God always for you, brothers, as it is befitting. For εὐχαριστεῖν, see note on parallel in Ep. I. Ὀφείλομεν is repeated in this connexion in 2Th 2:13—nowhere else in St Paul. As 1Th 3:6-9; 1Th 2:18 f., show, the writers felt themselves under a peculiar debt of gratitude on their readers’ account—hence this turn of expression. For ὀφείλω in matters of affection, see Rom 13:8; Rom 15:1; Rom 15:27; Joh 13:14; and of debt to God, Mat 6:12; Mat 23:16; Mat 23:18. Καθὼς ἄξιόν ἐστιν, “ut par est” (Erasmus, Beza), adds the human side of this claim; “it is also merited by your conduct” (Lightfoot): cf., for the use of the adjective, Luk 23:41, ἄξια ὦν ἐπράξαμεν, “the due reward of our deeds”; and Php 1:7, καθώς ἐστιν δίκαιον κ.τ.λ., for the Pauline sentiment. Ἄξιος recurs twice in the sequel, referring to the Thessalonians, in καταξιόω and ἀξιόω, 2Th 1:5; 2Th 1:11. There is nothing pleonastic, and nothing constrained or formal, here; St Paul was under abiding and warmly felt bonds of gratitude for the timely comfort administered by this Church, which had given “life” to his ministry at Corinth; see note on 1Th 3:8. Bengel’s question is apposite: “Tuine Christianismi specimina digna sunt, quorum nomine gratias Deo agant, qui te norunt?”

ὅτι ὑπεραυξάνει ἡ πίστις ὑμῶν. The ground and subject-matter of thanksgiving: in that your faith grows mightily (or more and more)—vehementer augescit (Calvin, Beza). Earlier, St Paul had been anxious “about the faith” of his Thessalonian converts (1Th 2:2; 1Th 2:5); he had written the former Letter partly to remedy their ὑστερήματα τῆς πίστεως (2Th 3:10). Since that time it has grown in a degree beyond his hopes; this is his first ground of thankfulness. Timothy’s report had been reassuring on this vital point (2Th 3:6); subsequent tidings had arrived to the same effect (see Introd. p. xxxvii.). The compound ὑπερ-αυξάνω is hap. leg.; St Paul is fond of the prefix ὑπερ- (cf. 2Th 2:4; 1Th 3:10; 1Th 5:13).

καὶ πλεονάζει ἡ ἀγάπη ἐνὸς ἑκάστου πάντων ὑμῶν εἰς ἀλλήλους, and the love of each single one of you all to one another multiplies. This the First Epistle marked as the shining excellence of the Thessalonian Church (1Th 4:9 f.); for its increase the Apostles had prayed (2Th 3:12): this prayer is fulfilled, and thanksgiving is therefore due. Πλεονάζω, an active verb in 1Th 3:12 (see note), is neuter here. Ἐνὸς ἑκάστου (also in 1Th 2:11), uniuscujusque (Vulg.), pointedly individualizes the statement, which πάντων ὑμῶν extends to the entire community. To the Thessalonian faith and love hope was added, completing the matter of thanksgiving, in 1Th 1:3; hope is implied here by ὑπὲρ τῆς ὑπομονῆς ὑμῶν below.

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.

3. εὐχαριστεῖν ὀφείλομεν κτλ. “We ought, as is manifestly fitting, proper, worth while, in spite of your remonstrances, to thank God always for your growing faith and brotherly love.” To account for the emphasis on ὀφείλομε, a word only here and 2:13 in Paul’s thanksgivings, and on καθὼς ἄξιο which resumes it, it may be assumed that Paul is replying to the utterances of the faint-hearted, communicated to him in a letter from Thessalonica, to the effect that they did not consider themselves worthy of the kingdom or entitled to the praise accorded them in the first epistle.

Since καθώ in Paul is slightly causal (Bl 78:1), it cannot indicate the degree (Th. Mops.) or the manner (Wohl. who refers to 1Co 8:2) of εὐχαριστεῖν but must resume and explain ὀφείλομε (Born Dob.). If ὀφείλομε stood alone, it might be interpreted as a general expression of personal obligation (Rom 15:1) in view of the progress of the readers, or as a liturgical formula (1 Clem. 38:4; Barn. 5:3 ὀφείλομεν (ὑπερ) εὐχαριστεῖ). Similarly if we had had εὐχαριστοῦμε and καθὼς ἄξιόν ἐστιν the latter clause might have expressed what was proper in view of the growth of the converts or have been purely liturgical (cf. 1 Mac. 12:11 ὡς δέον ἐστὶν καὶ πρέπο). The resumption, however, of ὀφείλομεν ιν καθώς κτλ reveals not liturgical tautology (Jowett) but an emphasis due to special circumstances.—That Paul is no slave of epistolary form is evident from the present thanksgiving. Here as in 1Co 1:4, Col 1:3, the πάντω of the common πάντοτε περὶ πάντων ὑμῶ (I 1:2) is omitted; the prayer which is usually associated with the thanksgiving (I 1:2) is omitted here as in 1Co 1:4; here as in Rom 1:8 he passes directly from εὐχαρ. το ὅτ, while the prayer comes in Rom 1:10 and here in v. 11. In Php 1:3, Col 1:3, the thanksgiving and prayer are closely united as in I 1:2, but a further προσεύχεσθα is added in Php 1:9, Col 1:9 as in v. 11 below. The address ἀδελφοι usually comes later (I 1:4, Gal 1:11, etc.: it does not appear at all in Col. Eph.); its place here at the start betrays at once Paul’s affection for his converts.—ἄξιο is rare in Paul, but common elsewhere in Gk. Bib.; on ἄξιο cf. 1Co 16:4, 1Co 16:4 Mac. 17:8. Th. Mops. takes it as = δίκαιο (Php 1:7); its presence here prepares the way for καταξιωθῆνα (v. 5) and ἀξιώσῃ (v. 11).

ὅτι ὑπεραυξάνει κτλ. With causal ὅτ dependent on εὐχαριστεῖ (I 1:1, 2:13), he gives the reason for the thanksgiving, namely, the very abundant growth (ὑπεραυξάνε) of the tree of religious life (πίστι), and the abundance (πλεονάζε) of the fruit of the same (cf. Php 4:17, Col 1:6, Col 1:10) in their ethical life as manifested in the brotherhood (ἡ ἀγάπ (sc. η and cf. I 3:12) εἰς ἀλλήλου, or φιλαδελφί).

This thanksgiving differs from that in I where “work of faith,” “labour of love,” and “endurance of hope” are mentioned, and also from I 3:6 where faith and love (not φιλαδελφί) are referred to. In thus singling out brotherly love, Paul expresses his appreciation of the fact that love to brothers (I 4:9) is abounding as he exhorted (I 4:10) and prayed (I 3:12) in his first letter. But in order to make plain that he includes in his praise each and every one of them, even the idlers who are troublesome (3:6-15), he adds to ἡ ἀγάπη εἰς ἀλλήλου not only the individualising ἑνὸς ἑκάστου ὑμῶ (I 2:11) but also πάντω, which precludes any exception.

ὑπεραυξάνει, only here in Gk. Bib., is classic. Paul is fond of compounds with ὑπέ (see I 3:10); if he does not find them he coins them. On the simple αὐξάνει (with πίστι), see 2Co 10:15; on πλεονάζει, here as usual intransitive, see I 3:12; on ἡ πίστις ὑμῶ, see I 1:8, 3:2 ff. αὐξάνει and πλεονάζει, only here in Gk. Bib., are in synonymous parallelism; cf. πλεονάζει and περισσεύει in I 3:12 cf. 2Co 4:15). Olshausen (apud Lün.) takes ὑπεραυξάνε as indicating that the converts were guilty of extravagance in their religious zeal, thus introducing a thought like that of Ps. Sol. 5:19 (cf. 5:6) ἐὰν ὑπερπλεονάσῃ ἐξαμαρτάνε Schrader and Pelt suggest that I 3:12 is in mind, and that the omission of καὶ εἰς πάντα shows that the converts do not love the Gentiles. Schmiedel and Holtzmann, on the assumption that II is a forgery, find here a literary reminiscence of I 2:11 (ἑνὸς ἑκάστο) and 3:12. Wrede (85) is less certain, but thinks that πάντω might easily come from I 1:2 (so Schmiedel).—The emphasis on the progress of faith (ὑπεραυξάνε, not αὐξάνε, as Chrys. notes) is evidence that II is written after, not before (Grot. Ewald), I.

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

The first part of the Epistle, wherein he rejoiceth that through the grace of God, they have manfully sustained all the assaults of their enemies, wherein he confirmeth them moreover showing with what gifts they must chiefly fight, to wit, with faith and charity, which must daily increase.

That whereas it grew us before, it doth also receive some increase every day more and more.

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

Verse 3. Your faith groweth exceedingly] The word υπεραυξανει signifies to grow luxuriantly, as a good and healthy tree planted in a good soil; and if a fruit tree, bearing an abundance of fruit to compensate the labour of the husbandman. Faith is one of the seeds of the kingdom; this the apostle had sowed and watered, and God gave an abundant increase. Their faith was multiplied, and their love abounded; and this was not the case with some distinguished characters only, it was the case with every one of them.

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

3 To give thanks. He begins with commendation, that he may have occasion to pass on to exhortation, for in this way we have more success among those who have already entered upon the course, when without passing over in silence their former progress, we remind them how far distant they are as yet from the goal, and stir them up to make progress. As, however, he had in the former Epistle commended their faith and love, he now declares the increase of both. And, unquestionably, this course ought to be pursued by all the pious — to examine themselves daily, and see how far they have advanced. This, therefore, is the true commendation of believers — their growing daily in faith and love. When he says always, he means that he is constantly supplied with new occasion. He had previously given thanks to God on their account. He says that he has now occasion to do so again, on the ground of daily progress. When, however, he gives thanks to God on this account, he declares that the enlargements, no less than the beginnings, of faith and love are from him, for if they proceeded from the power of men, thanksgiving would be pretended, or at least worthless. Farther, he shews that their proficiency was not trivial, or even ordinary, but most abundant. So much the more disgraceful is our slowness, inasmuch as we scarcely advance one foot during a long space of time.

As is meet. In these words Paul shews that we are bound to give thanks to God, not only when he does us good, but also when we take into view the favors bestowed by him upon our brethren. For wherever the goodness of God shines forth, it becomes us to extol it. Farther, the welfare of our brethren ought to be so dear to us, that we ought to reckon among our own benefits everything that has been conferred upon them. Nay more, if we consider the nature and sacredness of the unity of Christ’s body, such a mutual fellowship will have place among us, that we shall reckon the benefits conferred upon an individual member as gain to the whole Church. Hence, in extolling God’s benefits, we must always have an eye to the whole body of the Church.

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.

(3) We are bound to thank God always for you, brethren.—The thanksgiving is regarded as a positive debt incurred, which it would be a dishonesty not to pay.

Because.—This assigns the reason for saying that it was “meet,” and does not merely follow after “thank God:” in which case, the words “as it is meet” would have been rather weak, as containing no more than is involved in “we are bound.” The best paraphrase would be: “We feel the obligation to give thanks for you; and, in point of fact, it is but meet that we should, because,” &c.

Groweth exceedingly.—An enthusiastic word in the original: “is out-growing all bounds.” It is a metaphor from vegetable or animal growth. This was one of the very points about which St. Paul was anxious the last time that he had written: then there were deficiencies in their faith (1Th_3:10).

Charity.—Here, too, St. Paul remembers what he had said to them in the last Epistle, in which he had devoted a whole section to the love of the brethren “toward each other.” “Of every one of you all” is a very noticeable expression, as showing the individual solicitude of the Apostles for their converts. Just as the apostolic instructions were given to each Christian privately (1Th_2:11), so news has been brought how each several Christian is progressing. The differences which had called forth such passages as 1Th_3:12; 1Th_4:6-10; 1Th_5:12-14, had apparently all ceased, and mutual love was multiplying.

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

We are bound to thank God,.... Since all blessings, temporal and spiritual, come from him: and that always: seeing he is ever giving out fresh favours, or continuing former ones; and because those, especially which are of a spiritual nature, always abide, such as faith and love; which the apostle particularly takes notice of, the members of this Church had, and were increasing in them: for it was not for himself, but for them he gives thanks,

for you, brethren: who were so, not in a natural or civil relation, but in a spiritual one, being the children of God, and brethren of Christ; and to do this for them, he looked upon himself with others under an obligation:

as it is meet; just, proper, and fitting; it not only becomes the persons who have received mercies from God to be thankful for them; but it is very right for others to join with them in it, and especially the ministers of the Gospel, who are bound, and whom it becomes: it is agreeable to their office and profession to give God the praise and glory of all the grace, and the increase of it, which those, who attend their labours, are favoured with, since this is not of them, but of God; and it was for an increase of grace the apostle here gives thanks, as he judged he was obliged to do, and it was fit he should.

Because that your faith groweth exceedingly. Their faith was not a faith of miracles, nor a mere historical faith, or a counterfeit and temporary one, but the faith of God's elect; which is the evidence of things not seen, of an unseen Christ, and the glories of another world; that grace by which a man goes out of himself to Christ for righteousness, life, and salvation; by which he is justified, and by which he lives on Christ, and walks on in him as he has received him. This was theirs; it was not of themselves, the produce of nature, or the fruit of their natural power and free will; but it was the gift of God, and of his operation; a fruit of the Spirit of God, and of which Christ was the author and finisher; and was only theirs, as being given unto them, implanted in them, and exercised by them under the influence of the Spirit of God, and for their use, comfort, and advantage. This was, at first, but like a grain of mustard seed, very small, but gradually increased, and grew exceedingly; and from seeing of Christ, and looking at him, and which at first might be very dim and obscure, it proceeded to going or coming to him; and which might be in a very feeble manner, and was not without being drawn and led, and great encouragements, many invitations, and large assurances; and from thence to a laying hold upon him, though it may be but in a trembling way, and not without being called to stretch forth the hand of faith, and be no more faithless, but believing; and from thence to a leaning and relying on him, trusting in him with all, and for all; and from thence to claiming an interest in him, saying, my Lord, and my God, which is the full assurance of faith; and when it is come to this, it is grown exceedingly, which might be the case of these Thessalonians; which the apostle knew by the aboundings of their love, for faith works by love; and by their patience, firmness, and resolution in suffering for Christ; all which are in proportion to faith, and the growth of it; and for this he gives thanks to God, for faith is a precious thing; and as that itself, so the increase of it is from God, and therefore to him the praise belongs:

and the charity of everyone of you towards each other aboundeth; as their faith in Christ, so their love to one another was increasing, and showed itself in serving one another both in temporals and spirituals; and this was not the case of a few only, or of the greater part, but of everyone of them; which made their communion with one another very comfortable and delightful. For what is more pleasant than for brethren to dwell together in unity?

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

3 We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth;

Ver. 3. We are bound to thank God] Duty is a debt, and a good heart is not well till it have discharged it. As he that hath somewhat lying on his stomach cannot be at ease till he hath got it up, so neither must we, till disburdened in sounding forth God’s praises for the good he hath bestowed on us, or on others for our use. This, saith Luther, is sancta crapula; and it can be no hurt to have our hearts thus overcharged.

Because that your faith groweth exceedingly] As corn or plants do after a binding drought. They were under persecution, 2Th 1:4, and gat by it. Storms of persecution beat God’s people into their harbour; make them look to their tackling, patience; to their anchor, hope; to their helm, faith; to their card, the word of God; to their captain, Christ; whereas security, like a calm, maketh us forget both our danger and deliverer; Adversity hath whipped many a soul to heaven, saith one, which otherwise prosperity had coached to hell. We are like to children’s tops, saith another, that will go but little longer than they are whipped. How often are we sitting down on earth, as if we were loth to go any further, till affliction call to us, as the angel to Elijah, "Up, thou hast a great way to go," and then we trigg.

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.

We are bound to thank God always for you; - See the notes on 1Th 1:2. “As it is meet.” Since it is fit or proper. “Because that your faith groweth exceedingly.” It would seem probable from this that Paul had heard from them since his First Epistle was written. He had doubtless received intelligence of the error which prevailed among them respecting his views of the coming of the Lord Jesus, and of the progress which the truth was making, at the same time. “And the charity of every one of you all toward each other.” Your mutual love.

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

The apostle begins this Epistle as the former, with thanksgiving; only there he gave thanks for their faith, hope, and love, here he only mentions their faith and love; there for the efficacy of their grace, here for the growth of it. There he said only: We give thanks here he addeth:

We are bound, and as it is meet; as if he was obliged to give thanks for them now somewhat more than before, perceiving their grace did not only yet abide, notwithstanding all their persecutions, but increase and grow. But the apostle’s thanksgiving here respects particularly these Thessalonians’ growth. Not only the beginning, but growth of grace is from God; else why doth the apostle give thanks for it? As Phi 1:6. Hence he is styled the God of all grace, 1Pe 5:10, weak and strong, first or second. The manner of its growth, whether by infusion of new degrees, as the first grace is infused, or by co-operating only with it, and so it is increased by exercise, is a question I leave to the schoolmen. However, growth is a duty, and commendable in churches. And the apostle mentions particularly:

1. Their growth in faith; and that a great degree, υπεραυζανει, it groweth exceedingly; it grows over and above, above the ordinary rate of growth, or the common pitch of faith. Their progress was from faith to faith, their assent to the doctrine of the gospel grew more firm and rooted, and the persuasion of their happy state in Christ was much confirmed and strengthened, with a more confident reliance on him; or their faith was extended to more objects by the increase of their knowledge.

2. Their increase in love; which he also expresseth by an emphatical word, πλεοναζει, which signifies increasing to more and more; their love grew in the habit, and abounded in the fruits of it. And this love he sets forth by the universality of it, and the reciprocalness of it, it was the love of all to each other; they all did love, and were all beloved of one another: there was no schism among them, as in some other churches.

Faith and love are two sister graces, and are always more or less together; only in the order of nature, faith is first, and worketh by love; but not first in time; and then afterwards, when it brings forth, love is fides formata, faith formed, as the papists speak. Hence some have said, that there was not one hypocrite or false Christian in this whole church. Now the apostle and his fellow ministers hereupon judged themselves bound to give thanks. Christians are obliged to give God thanks for the grace of God in others as well as in themselves; and especially the ministers of the gospel, for the people that have been converted by them, or are committed to them. Hereby the apostle’s joy was increased at present, and his future glory might be advanced also.

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

It is highly observable, that the apostle wraps up his praise of men in praise to God; giving him the glory. Your faith groweth - Probably he had heard from them since his sending the former letter. Aboundeth - Like water that overflows its banks, and yet increaseth still.

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

Paul’s Prayer of Thanksgiving and Intercession.

A prayer of thanksgiving for steadfastness in the midst of afflictions:

v. 3. We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other abounds,

v. 4. so that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure;

v. 5. which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer;

v. 6. seeing it is a righteous thing with God to recompense tribulation to them that trouble you,

v. 7. and to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with His mighty angels,

v. 8. in flaming fire taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ;

v. 9. who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power,

v. 10. when he shall come to be glorified in His saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.

Luther summarizes the thoughts of this passage as follows: "In the first place, Paul here praises his church at Thessalonica, which was one of the finest and best on account of its faith and love, which had remained steadfast under the cross and persecutions and had increased through patience, in order to stimulate them to continue, that he might present also to others an example and picture of the fruits which preaching and the knowledge of the Gospel should work; he shows also wherein edification and growth of the true Church of Christ consists. He furthermore comforts them with regard to their suffering and patience by a reference to the glorious coming of the Lord Christ for their deliverance and for rewarding them for their tribulations with quietness and joys and for eternal vengeance upon their persecutors. " The apostle’s language throughout is full of cheerfulness and exaltation: We feel obliged always to give thanks to God in your behalf, brethren, as it is worthy of the matter, because your faith grows exceedingly, and the love of each and every one of you all toward one another abounds. Paul rejoices that the unpleasant and dangerous situation of the Thessalonians serves only to bring out all the more prominently and brilliantly their excellent bearing under the circumstances. He feels it his duty, therefore, to express his gratitude to God, not only in an occasional prayer of thanksgiving, but in a continual hymn of praise, the only way in which he can hope to approach the proper discharge of his duties in this respect. The conduct of the Thessalonian Christians, in the face of all the difficulties with which they were obliged to contend, was so obviously the work of God alone that the state of the case required such behavior on the part of Paul. Their faith was growing exceedingly, beyond expectation, the storms of affliction which were striking the young congregation were causing their faith to strike roots ever more deeply into the heart of their Savior. At the same time, their love, not only that of one or two or a number of them, but that of each and every one of them all, was increasing, as its manifestations toward one another evidenced. The tribulation, by the gracious guidance of God, was teaching them unselfish consideration for others, their suffering was drawing the Thessalonian Christians more closely together and binding them more firmly to the Lord.

This praiseworthy conduct of the Christians of Thessalonica had its effect also upon the apostle: So that we ourselves boast in you in the churches of God on account of your patience and faith in all the persecutions and tribulations which you endure. Both from the Jews and from their own countrymen the believers of Thessalonica had suffered persecution, 1Th 2:14, but being thoroughly grounded in the truth of the Gospel, they had remained firm. Their faith being founded upon Jesus Christ, outside of whom there is no salvation, and thus receiving strength for patient endurance, they had quit themselves as Christians should under such circumstances. But this fact had now also given Paul a reason for boasting about them in other congregations: he could point to the patience of the Thessalonians in the midst of all persecutions and tribulations, and thus stimulate and encourage others to do likewise. Note: It is altogether in accord with the will of God if the Christians in one country or section or city are provoked to greater zeal, to untiring patience, and, above all, to unwavering faith by the report of the steadfastness of others.

Of this patient endurance of the Thessalonian Christians the apostle now says: (Which is) a token of the just judgment of God, that you might be judged worthy of the kingdom of God, on whose account you also suffer. The brevity and compactness of the expressions used by the apostle somewhat obscure the meaning, but he seems to have two thoughts in mind. In the first place, the fact that the believers were so calmly patient in persecutions and afflictions was an evidence of the righteousness of God. Their firmness was, in a manner of speaking, a reward of God’s mercy; He thereby declared them to be, of His free mercy, worthy of entering into, and being members of, the kingdom of God. But the equity of God’s judgment will also eventually right the present apparent inequalities of the situation in life. See Psa 73:1-28. The sufferings of the just and the apparent triumph of the wicked in this life are a sure proof that there will be a future judgment, in which the wicked will receive their punishment and the righteous will be rewarded. It is a comforting assurance to the believers, therefore, that they are suffering in behalf of the Kingdom; for they thereby both serve the Kingdom and participate in its blessings.

The thought of future retribution upon the unbelievers is brought out still more emphatically: Since it is just with God to return tribulation to those that trouble you. The righteous and just God will not permit wickedness to triumph forever; of that the believers should rest assured. In many cases the children of the world are apparently having the better of the argument in this life; they manage in many ways to harm the believers by various forms of persecutions. But the time is coming, and sometimes comes already in this life, when they will receive their recompense, their reward, their return. It may be a negative comfort, but just the same the fact that there is a beneficent purpose connected even with the suffering of the Christians gives them moral support.

This comfort is brought out still more strongly in the next verse: And to you that are in tribulation, relief with us in the revelation of the Lord Jesus from heaven with the angels of His power. This is what the believers may expect as the reward of mercy from the God of grace. It is true indeed that they are now suffering tribulations, misery, affliction; that is a part of their calling at the present time, Rom 8:18. But the time of relaxation, rest, refreshment with God is coming, for there remaineth a rest to the people of God, Heb 4:8. Weeping may endure for the brief night of this life, but joy cometh in the morning, Psa 30:5. The deliverance will come to all believers at the revelation of the Lord Jesus from heaven, when He will return visibly as He ascended, Act 1:11, when He will be accompanied by the angels of His power, His servants, that execute His will on earth.

Of the events of the last day Paul writes: In flaming fire, rendering vengeance to those who do not know God and that do not obey the Gospel of our Lord Jesus Christ. In flaming fire, in a fire of flame, the Lord, who Himself is a consuming fire, Heb 10:27, will be revealed, in the full glory of His divine majesty, before which all opposition must fall and be destroyed. Then will the judgment be held, with disastrous results for the unbelievers. For He will execute vengeance, He will inflict a just punishment upon those men that do not know God, whom the apostle further describes as those that do not obey the Gospel. It is criminal blindness of which the unbelievers are guilty; they will not seek God by virtue of the last remnant of natural knowledge, Act 17:27; they repress the truth in unrighteousness, Rom 1:18, in angry defiance; though the Gospel is being preached throughout the world they refuse to hear with an attentive, obedient mind. The Gospel of our Lord Jesus Christ, the wonderful tidings of their full and complete salvation through the merits of the Savior, is proclaimed also for them; but they will not accept its comforting assurance, its appealing cry. So their ignorance and disobedience is the cause of their punishment.

Wherein this punishment consists, St. Paul also states: Who shall suffer punishment, everlasting destruction, from the face of the Lord and from the presence of His power, when He comes to be glorified in His saints and to be marveled at in all believers on that day; for our testimony to you was believed. That is the fate of the unbelievers, of those that are disobedient to the Gospel of Christ: a punishment which consists in everlasting destruction. That is the penalty which they must pay, not annihilation, nor merely a temporary inconvenience, but an act of destruction on the part of God which shalt last forever, with never a hope of relief or reprieve. The damned will be fully conscious of their punishment, they will feel its excruciating pain, Luk 16:24-28. But there will be neither rest nor surcease throughout eternity. Their worm will not die, neither will their fire be quenched, Mar 9:44. The essence of damnation will consist in this, that the damned will be banished from the face, from the presence of the Lord and from the glory of His might. As it is the highest bliss to be in the presence of God, to behold His face in righteousness, Psa 17:15, so it is the acme of punishment and torture to be denied His presence throughout eternity, not to be able to see His marvelous glory and majesty. How striking the contrast offered in the fate of the believers! For when Christ returns in His glory, these people that believed in Him will receive the inestimable privilege of having Christ glorified in them, to become partakers of the glory which He has earned for them before His Father. In His saints Christ will be glorified, in those who accepted the perfect redemption merited through His blood, that are consecrated to Him ever since He wrought faith in their hearts. So great will this glory be that it will be a matter of marveling, of astonishment and admiration, in all those that believe. The very same men that now scoff at the faith of the believers will then stand in unwilling adoration, compelled to acknowledge the power of Christ in His believers, as it will be manifested before all creation on the Day of Judgment. And all this glory will be revealed in the believers, because the testimony of the apostle to them, upon them, concerning them, was believed. The everlasting bliss of heaven is not a reward of merit, given to such as have earned salvation by good works or any disposition toward good on their part; it is a free gift of God’s grace to those that have accepted the testimony of God’s grace in the Word through faith wrought by God. The great motto: All by grace, again stands out most prominently here.

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

Observe here, 1. The holy wisdom and pious prudence of our apostle, who being about to magnify and extol the graces of the Spirit wrought in the Thessalonians, particularly their faith and charity, instead of commending them for these graces, he breaks forth into praises and thanksgivings unto God for them: We thank God that your faith groweth exceedingly, and that the charity of every one of you aboundeth. His business was not to celebrate the praises and commendations of them, but to admire the special grace of God conferred upon them, and conspicuous in them.

Learn hence, that as it is our duty, it will be or great wisdom and prudence, so to speak of the graces of God, which we see and observe in others, as that they may not be puffed up with any conceit of their own excellences, but see matter of praise and thanksgiving due unto God only; and nothing to themselves.

Note, 2. The special and particular graces which St. Paul, observed in the Thessalonians: their faith, and their charity, together with the evidence of the sincerity of these graces namely, that their faith was a growing faith, their love an abounding and overflowing love: Your faith groweth exceedingly, and your love aboundeth,

Learn hence, That as the saving graces of faith and love do admit of degrees, and do not come to their height and perfection at once; so all other graces do either increase or decrease, grow or fade, together with these; vigour or decay of these cardinal graces have an answerable influence upon all our other graces.

But how did St. Paul know that their faith did thus grow?

Ans. He knew the increase of their faith by their constancy in sufferings.

Note, 3. Our apostle doth not barely commend these graces of faith and love, which were found in the Thessalonians, but he makes an holy boast of them, he glories in them, and excites other churches to a praise-worthy imitation of them; We glory in you in the churches of God.

But for what?

Even for your courage and patience under sufferings, persecutions, afflictions, and tribulations, for the sake of Christianity, and for your constancy in the faith of Christ.

Learn hence, 1. That persecutions, afflictions, and tribulations, for the sake of Christianity, (when maintained, especially in the power of it,) are the common lot of God’s faithful children and servants.

Learn, 2. That it is the highest glory of a Christian to bear afflictions, and undergo persecutions, for the sake of the gospel, with and undaunted courage and an invincible patience.

Learn, 3. That it is not unlawful, but sometimes necessary and expedient, for a minister to glory in his people; not in their multitude, nor in their riches, not in their greatness, nor in their high estimation of his person and abilities, but in the eminent graces of God’s Holy Spirit in them, and in the great services and sufferings undergone by them: We glory in you for your patience and faith, in and under all the persecutions and tribulations that ye endure.

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

We are bound to give thanks to God always for you, brethren, even as it is meet [just], for that your faith groweth exceedingly, and the love of each one of you all toward one another aboundeth [Paul acknowledged himself obliged to give thanks because his prayer at 1Th_3:12-13 had been answered by the Thessalonians doing the things which he prayed they might do. Thus he very forcefully recognizes the good in his converts that he may be listened to with patience when he begins to correct their faults];

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.

3–5. We are bound to thank God. In 1 Thess. 3:9–13, he states that he prayed ceaselessly for the Thessalonians. Here he points out how his prayers were answered. The messenger who had returned to him told him many things concerning the church which filled him with thankfulness. One of these was that their faith groweth exceedingly. Though persecuted, their faith did not fail, but became stronger. And with their faith their love … toward each other also abounded.

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.

General Information:

Paul gives thanks for the believers in Thessalonica.

We should always give thanks to God

Paul uses "always" as a generalization meaning "often" or "regularly. The sentence emphasizes the greatness of what God is doing in the lives of the Thessalonian believers. AT: "We should often give thanks to God" (See: Hyperbole and Generalization)

brothers

Here "brothers" means fellow Christians, including both men and women. AT: "brothers and sisters" (See: When Masculine Words Include Women)

For this is appropriate

"For it is the right thing to do" or "For it is good"

the love each of you has for one another increases

"you sincerely love one another"

one another

Here "one another" means fellow Christians.

we ourselves

Here "ourselves" is used to emphasize Paul's boasting. (See: Reflexive Pronouns)

that you will be considered worthy of the kingdom of God

This can be stated in active form. AT: "that God will consider you worthy to be part of his kingdom" (See: Active or Passive)

translationWords

God

brother

faith

love

church

persecute

afflicted

endure

sign

righteous

judge

worthy

kingdom of God

suffer

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

3-12.] Introduction. Thanksgiving for their increase in faith and love, and their endurance under persecution (vv. 3, 4): promise of a rich recompense at Christ’s coming (vv. 5-10), and good wishes for their Christian perfection (vv. 11, 12).

3. καθὼς ἄξιόν ἐστιν] as it is right—refers to the whole preceding sentence.

ὅτι, not ‘that,’—εὐχαριστεῖν ὅτι—which would make καθὼς ἄξ. ἐστ. flat and superfluous,—but because, dependent on the clause preceding, καθὼς ἄξ. ἐστιν, it is right, because &c.

“ὀφείλομεν expresses the duty of thanksgiving from its subjective side as an inward conviction,—καθὼς ἄξιόν ἐστιν, on the other hand, from the objective side, as something answering to the state of circumstances.” Lün.

ὑπεραυξάνει] ‘Frequentavit hujus generis voce Paulus (ὑπερλίαν 2Co 11:5, ὑπερπλεονάζω 1Ti 1:14, ὑπερπερισσεύομαι 2Co 7:4 (cf. also Rom 5:20), ὑπερνικάε Rom 8:37, ὑπερυψόω Php 2:9), non quod iis delectaretur, sed quia vir vehemens natura duce sua cogitata gravibus verbis enuntiavit.’ Fritzsche ad Rom 5:20.

εἰς ἀλλήλους goes with ἀγάπη.

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

We are bound - as it is meet. The accumulation of cognate expressions indicates the apostle 's earnestness.

Groweth exceedingly [υπεραυξανει] . N. T. o. See on 1Th 3:10.

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