3 We are bound to always give thanks to God for you, brothers, even as it is appropriate, because your faith grows exceedingly, and the love of each and every one of you toward one another abounds,
4 so that we ourselves boast about you in the assemblies of God for your perseverance and faith in all your persecutions and in the afflictions which you endure.
5 This is an obvious sign of the righteous judgment of God, to the end that you may be counted worthy of God’s Kingdom, for which you also suffer.
6 For it is a righteous thing with God to repay affliction to those who afflict you,
7 and to give relief to you who are afflicted with us when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire,
8 punishing those who don’t know God, and to those who don’t obey the Good News of our Lord Jesus,
9 who will pay the penalty: eternal destruction from the face of the Lord and from the glory of his might,
10 when he comes in that day to be glorified in his saints and to be admired among all those who have believed, because our testimony to you was believed.
11 To this end we also pray always for you that our God may count you worthy of your calling, and fulfill every desire of goodness and work of faith with power,
12 that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
On verse
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Thessalonians · on 2 Thessalonians 1:3And how, you say, can faith increase? That is when we suffer something dreadful for it. It is a great thing for it to be established, and not to be carried away by reasonings. But when the winds assail us, when the rains burst upon us, when a violent storm is raised on every side, and the waves succeed each other--then that we are not shaken, is a proof of no less than this, that it grows, and grows exceedingly, and becomes loftier. … The love and faith, therefore, that is weak, afflictions shake, but that which is strong they render stronger. … And observe their love. They did not love one indeed, and not love another, but it was equal on the part of all. For this he has intimated, by saying, "of each one of you all toward one another." For it was equally poised, as that of one body.
And how, you say, can faith increase? That is when we suffer something dreadful for it. It is a great thing for it to be established, and not to be carried away by reasonings. But when the winds assail us, when the rains burst upon us, when a violent storm is raised on every side, and the waves succeed each other--then that we are not shaken, is a proof of no less than this, that it grows, and grows exceedingly, and becomes loftier. … The love and faith, therefore, that is weak, afflictions shake, but that which is strong they render stronger. … And observe their love. They did not love one indeed, and not love another, but it was equal on the part of all. For this he has intimated, by saying, "of each one of you all toward one another." For it was equally poised, as that of one body.
John Chrysostom, Homilies on the Second Epistle to the Thessalonians, Homily 2; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Thessalonians · on 2 Thessalonians 1:4Here he shows that much time had elapsed. For patience is shown by much time, not in two or three days. … "For your patience," he says, "and faith in all your persecutions and in the afflictions which ye endure." For they were living with enemies who were continually endeavoring on every side to injure them, and they were manifesting a patience firm and immovable. … For whilst it was yet the beginning of the preaching, poor men who lived by their daily earnings took upon themselves enmities from rulers and the first men of the state, when there was nowhere king or governor who was a believer; and submitted to irreconcilable war, and not even so were unsettled.
Here he shows that much time had elapsed. For patience is shown by much time, not in two or three days. … "For your patience," he says, "and faith in all your persecutions and in the afflictions which ye endure." For they were living with enemies who were continually endeavoring on every side to injure them, and they were manifesting a patience firm and immovable. … For whilst it was yet the beginning of the preaching, poor men who lived by their daily earnings took upon themselves enmities from rulers and the first men of the state, when there was nowhere king or governor who was a believer; and submitted to irreconcilable war, and not even so were unsettled.
John Chrysostom, Homilies on the Second Epistle to the Thessalonians, Homily 2; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Thessalonians · on 2 Thessalonians 1:10Is God glorified? Yea, he says, in all the Saints. How? For when they that puff so greatly see those who were scourged by them, who were despised, who were derided, even those now near to Him, it is His glory, or rather it is their glory, both theirs and His; His indeed, because He did not forsake them; theirs, because they were thought worthy of so great honor. For as it is His riches, that there are faithful men, so also it is His glory that there are those who are to enjoy His blessings. It is the glory of Him that is good, to have those to whom He may impart His beneficence.
Is God glorified? Yea, he says, in all the Saints. How? For when they that puff so greatly see those who were scourged by them, who were despised, who were derided, even those now near to Him, it is His glory, or rather it is their glory, both theirs and His; His indeed, because He did not forsake them; theirs, because they were thought worthy of so great honor. For as it is His riches, that there are faithful men, so also it is His glory that there are those who are to enjoy His blessings. It is the glory of Him that is good, to have those to whom He may impart His beneficence.
John Chrysostom, Homilies on the Second Epistle to the Thessalonians, Homily 3; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on 2 Thessalonians 1:5A demonstration of the righteous judgment of God. Without mentioning the exposition given by others, I am of opinion that the true meaning is this -- that the injuries and persecutions which innocent and pious persons endure from the wicked and abandoned, shew clearly, as in a mirror, that God will one day be the judge of the world. … Nay more, David confesses (Psalm 73:1-12) that, because he saw things in so confused a state in the world, he had well-nigh lost his footing, as in a slippery place. … For if God is the righteous Judge of the world, those things that are now confused must, of necessity, be restored to order. … In short, he simply points out the manner in which believers are prepared and, as it were, polished under God's anvil, inasmuch as, by afflictions, they are taught to renounce the world and to aim at God's heavenly kingdom.
A demonstration of the righteous judgment of God. Without mentioning the exposition given by others, I am of opinion that the true meaning is this -- that the injuries and persecutions which innocent and pious persons endure from the wicked and abandoned, shew clearly, as in a mirror, that God will one day be the judge of the world. … Nay more, David confesses (Psalm 73:1-12) that, because he saw things in so confused a state in the world, he had well-nigh lost his footing, as in a slippery place. … For if God is the righteous Judge of the world, those things that are now confused must, of necessity, be restored to order. … In short, he simply points out the manner in which believers are prepared and, as it were, polished under God's anvil, inasmuch as, by afflictions, they are taught to renounce the world and to aim at God's heavenly kingdom.
John Calvin, Commentaries, on 1:1–6; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on 2 Thessalonians 1:7–8What is to be the nature of that fire, and of what materials, I leave to the disputations of persons of foolish curiosity. I am contented with holding what Paul had it in view to teach -- that Christ will be a most strict avenger of the injuries which the wicked inflict upon us. The metaphor, however, of flame and fire, is abundantly common in Scripture, when the anger of God is treated of. … It may be asked, however, whether it is lawful for us to desire vengeance, for Paul promises it, as though it could be lawfully desired. I answer, that it is not lawful to desire vengeance upon any one, inasmuch as we are commanded to wish well to all. Besides, although we may in a general way desire vengeance upon the wicked, yet, as we do not as yet discriminate them, we ought to desire the welfare of all.
What is to be the nature of that fire, and of what materials, I leave to the disputations of persons of foolish curiosity. I am contented with holding what Paul had it in view to teach -- that Christ will be a most strict avenger of the injuries which the wicked inflict upon us. The metaphor, however, of flame and fire, is abundantly common in Scripture, when the anger of God is treated of. … It may be asked, however, whether it is lawful for us to desire vengeance, for Paul promises it, as though it could be lawfully desired. I answer, that it is not lawful to desire vengeance upon any one, inasmuch as we are commanded to wish well to all. Besides, although we may in a general way desire vengeance upon the wicked, yet, as we do not as yet discriminate them, we ought to desire the welfare of all.
John Calvin, Commentaries, on 1:7–10; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 2 Thessalonians 1:11–12Thus 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. … 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. … 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.
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. … 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. … 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.
Matthew Henry, Commentary on the Whole Bible, on 1:11; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on 2 Thessalonians 1:3It 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.
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 New Testament, on 1:3; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on 2 Thessalonians 1:7rest--governed by "to recompense" (Th2 1:6). The Greek is literally, "relaxation"; loosening of the tension which had preceded; relaxing of the strings of endurance now so tightly drawn. The Greek word for "rest," Mat 11:28, is distinct, namely, cessation from labor. … with us--namely, Paul, Silas, and Timothy, the writers, who are troubled like yourselves.
rest--governed by "to recompense" (Th2 1:6). The Greek is literally, "relaxation"; loosening of the tension which had preceded; relaxing of the strings of endurance now so tightly drawn. The Greek word for "rest," Mat 11:28, is distinct, namely, cessation from labor. … with us--namely, Paul, Silas, and Timothy, the writers, who are troubled like yourselves.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 1:7; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
2 Thessalonians 1
2 Thessalonians 1:3–12, World English Bible
2 Thessalonians 1 in the Bible · Told in the Story: Chapter 15, Letters to Thessalonica
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Thessalonians · on 2 Thessalonians 1:3And how, you say, can faith increase? That is when we suffer something dreadful for it. It is a great thing for it to be established, and not to be carried away by reasonings. But when the winds assail us, when the rains burst upon us, when a violent storm is raised on every side, and the waves succeed each other--then that we are not shaken, is a proof of no less than this, that it grows, and grows exceedingly, and becomes loftier. … The love and faith, therefore, that is weak, afflictions shake, but that which is strong they render stronger. … And observe their love. They did not love one indeed, and not love another, but it was equal on the part of all. For this he has intimated, by saying, "of each one of you all toward one another." For it was equally poised, as that of one body.
John Chrysostom, Homilies on the Second Epistle to the Thessalonians, Homily 2; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Thessalonians · on 2 Thessalonians 1:4Here he shows that much time had elapsed. For patience is shown by much time, not in two or three days. … "For your patience," he says, "and faith in all your persecutions and in the afflictions which ye endure." For they were living with enemies who were continually endeavoring on every side to injure them, and they were manifesting a patience firm and immovable. … For whilst it was yet the beginning of the preaching, poor men who lived by their daily earnings took upon themselves enmities from rulers and the first men of the state, when there was nowhere king or governor who was a believer; and submitted to irreconcilable war, and not even so were unsettled.
John Chrysostom, Homilies on the Second Epistle to the Thessalonians, Homily 2; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Second Epistle to the Thessalonians · on 2 Thessalonians 1:10Is God glorified? Yea, he says, in all the Saints. How? For when they that puff so greatly see those who were scourged by them, who were despised, who were derided, even those now near to Him, it is His glory, or rather it is their glory, both theirs and His; His indeed, because He did not forsake them; theirs, because they were thought worthy of so great honor. For as it is His riches, that there are faithful men, so also it is His glory that there are those who are to enjoy His blessings. It is the glory of Him that is good, to have those to whom He may impart His beneficence.
John Chrysostom, Homilies on the Second Epistle to the Thessalonians, Homily 3; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on 2 Thessalonians 1:5A demonstration of the righteous judgment of God. Without mentioning the exposition given by others, I am of opinion that the true meaning is this -- that the injuries and persecutions which innocent and pious persons endure from the wicked and abandoned, shew clearly, as in a mirror, that God will one day be the judge of the world. … Nay more, David confesses (Psalm 73:1-12) that, because he saw things in so confused a state in the world, he had well-nigh lost his footing, as in a slippery place. … For if God is the righteous Judge of the world, those things that are now confused must, of necessity, be restored to order. … In short, he simply points out the manner in which believers are prepared and, as it were, polished under God's anvil, inasmuch as, by afflictions, they are taught to renounce the world and to aim at God's heavenly kingdom.
John Calvin, Commentaries, on 1:1–6; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on 2 Thessalonians 1:7–8What is to be the nature of that fire, and of what materials, I leave to the disputations of persons of foolish curiosity. I am contented with holding what Paul had it in view to teach -- that Christ will be a most strict avenger of the injuries which the wicked inflict upon us. The metaphor, however, of flame and fire, is abundantly common in Scripture, when the anger of God is treated of. … It may be asked, however, whether it is lawful for us to desire vengeance, for Paul promises it, as though it could be lawfully desired. I answer, that it is not lawful to desire vengeance upon any one, inasmuch as we are commanded to wish well to all. Besides, although we may in a general way desire vengeance upon the wicked, yet, as we do not as yet discriminate them, we ought to desire the welfare of all.
John Calvin, Commentaries, on 1:7–10; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 2 Thessalonians 1:11–12Thus 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. … 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. … 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.
Matthew Henry, Commentary on the Whole Bible, on 1:11; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on 2 Thessalonians 1:3It 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 New Testament, on 1:3; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on 2 Thessalonians 1:7rest--governed by "to recompense" (Th2 1:6). The Greek is literally, "relaxation"; loosening of the tension which had preceded; relaxing of the strings of endurance now so tightly drawn. The Greek word for "rest," Mat 11:28, is distinct, namely, cessation from labor. … with us--namely, Paul, Silas, and Timothy, the writers, who are troubled like yourselves.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 1:7; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.