BIG IDEA:
PERILOUS END TIMES CALL FOR STEADFASTNESS ON THE PART OF THE ELECT (WHOM GOD LOVES AND STRENGTHENS)
INTRODUCTION:
Ligon Duncan: In the Christian life, there are certain truths that we need to grasp firmly and hang on to in order to persevere as believers in the trials and the tribulations that we must endure. On our way home to glory all of us go “through many dangers, toils, and snares,” as John Newton reminds us in the hymn “Amazing Grace.” In 2 Thessalonians 2 up to this point, Paul has talked about some of those dangers, toils, and snares—the times of tribulation, the man of lawlessness, and Satan’s deceptions. Now he wants to give several truths for us to anchor the Christian life in—to thank God for, to stand firm on, and to hold fast to.
There are four such truths in 2:13-14:
- The love of God (v 13)
- The choice, or the election, of God (v 13)
- The sanctifying work of God’s Holy Spirit in us (v 14)
- The calling of God (v 14)
Paul is not telling the Thessalonian church these truths merely so that they can understand them but so that they might cling to them. He wants them to know these things so that they “stand firm” on them—for then they will not be “quickly shaken in mind or alarmed” (2 Thessalonians 2:2) by false teaching, by trials, or by their own sinfulness. He wants them to dig their fingers into these truths and hang on.
William Hendriksen: In dividing the material of II Thessalonians into sections or thought units it is therefore not an error either to consider 2:13-16 along with the preceding twelve verses of chapter 2, or along with the contents of chapter 3. There is overlapping here.
John Stott: Stability is a coveted quality in every sphere of human life. Governments talk about stabilizing the economy. Builders endeavour to construct stable houses, and carpenters stable furniture. Aircraft and ships have “stabilizers,” to counteract turbulence and the ocean swell. And we admire people who have a stable personality, character and convictions.
The New Testament says much about Christian stability. In Paul’s first Thessalonian letter he declared: “now we really live, since you are standing firm in the Lord” (3:8). And here in his second letter, having urged them not to become “easily unsettled” (2:2), he is about to issue the exhortation, So then, brothers, stand firm . . . “. In the words of Jesus we are not to be “like reeds shaken by the wind”, but rather be rock-like and immovable. Moreover, the New Testament identifies the winds which threaten our stability, and against which we are to take our stand. The first is opposition or persecution (1 Thess. 1:4-6; 3:2-4), the second is false teaching (e.g. 2 Thess. 2:2-3), and the third is temptation. Temptations are like strong gusts of wind which threaten to blow us over. That is why Paul prays that God will “establish” the Thessalonians, so that they will be holy in God’s presence (1 Thess. 3:13, RSV).
Gordon Fee: the present section has three discernible parts—a thanksgiving (vv. 13–14), a concluding word (v. 15), and a concluding prayer (vv. 16–17)—each of which is demonstrably related to the preceding argument; and as we will note, each has its own role to play as part of the conclusion.
I. (:13) APPRECIATING THE PROCESS OF DIVINE ELECTION
A. Obligated to Give Thanks
“But we should always give thanks to God for you”
F.F. Bruce: Resumption of the introductory thanksgiving of 1:3
Michael Martin: One might expect the beginning of such a thanksgiving to introduce a change of theme. This particular expression of thanks, however, does not mark a major change of topic. Rather, it marks a transition within the discussion of the deception threatening the church (cf. v. 2). Paul was thankful because he knew that the church would not succumb to deception and eventual destruction (vv.11–12) “but” (the adversative de contrasts vv. 11–12 with vv. 13–14) was destined for salvation “through belief in the truth” (v. 13).
Jeffrey Weima: After the gloom and doom in the preceding verses, which characterized the fate of those persecuting the Thessalonian church, here Paul in sharp contrast gushes with gratitude about the different fate that awaits his beloved converts in Thessalonica.
God elected them for the purpose of their future obtaining of the glory of Christ. This agrees with many later statements by the apostle that believers will share in Christ’s glory
- “if indeed we share in his sufferings in order that we may also share in his glory. I consider that our present sufferings are not worth comparing with the glory that will be revealed in us” ( 8:17–18);
- “who will transform our lowly body to be like his glorious body” ( 3:21);
- “the elect, that they too may obtain the salvation that is in Christ Jesus, with eternal glory” (2 Tim. 2:10; see also 8:21; 1 Cor. 2:7; 15:43; 2 Cor. 4:17).
This blessed end-time fate of the Thessalonian converts differs diametrically from that of their persecutors, “who will pay a penalty, eternal destruction from the presence of the Lord and from the glory of his might, whenever he comes to be glorified” (1:9–10a).
B. Election Rooted in God’s Initiating Family Love
“brethren beloved by the Lord”
D. Edmond Hiebert: That “Lord” here means “the Lord Jesus Christ” is clear from the following verses where He is distinguished from the Father. This change in the person said to love them is evidence that for Paul the two designations were equivalent. The reference to the Lord Jesus (2:8) here as the one loving them seems due to the foregoing picture of Him as the invincible Judge of evil men. Men may hate and persecute them, but they can take courage from the fact that they are the objects of the love of the Lord who will triumph over all evil.
Michael Martin: The perfect tense participle rendered “loved” implies a settled condition. The phrase as a whole was no doubt especially meaningful for Paul the Benjamite since it was part of Moses’ blessing of the tribe of Benjamin (Deut 33:12). The Thessalonian believers were reminded that they had entered into a loving relationship with the Lord (they had not rejected the truth) and were assured that they continued to be the beneficiaries of that love.
C. Election Ordained by God’s Sovereign (and Unfathomable) Selection
“because God has chosen you”
D. Election Predating any Human Involvement
“from the beginning”
Charles Ryrie: a reference to the beginning of all things; i.e., from before the world began. This is an idea which is regularly found in Paul’s writings (1 Cor. 2:7; Eph. 1:4). God had the choice of His people in mind in eternity past.
Grant Osborne: The rest of the phrase contains a major text-critical problem. Ancient Greek manuscripts are divided as to whether it should read “from the beginning [Greek ap arches] for salvation” (codices ‘ D PS, most minuscules, preferred in KJV, CSB, NASB, NET) or “as firstfruits [Greek aparchen] to be saved” (codices B F G P, preferred in NIV, NRSV, ESV, LEB). For a couple of reasons I will side with the NIV and others, for Paul never uses ap arches to mean “from the beginning” (arche usually means “ruler” in Paul), while “firstfruits” occurs often (Rom 8:23; 11:16; 16:5; 1 Cor 15:20, 23; 16:15). The firstfruits signified the beginning of the harvest, and Paul wants to encourage them that they are indeed the beginning of a great harvest for God in that region.
E. Election Destined for God’s Ultimate Blessing
“for salvation”
F. Election Dependent Upon a Process that Combines
Divine Preservation and Human Perseverance
- Divine Preservation and Purifying
“through sanctification by the Spirit”
- Human Perseverance and Responsibility
“and faith in the truth”
Michael Martin: God’s choice to consecrate a people to himself is balanced by the people’s act of exercising “faith in the truth.” The “truth” is the apostolic gospel (cf. vv. 10–12).
II. (:14) UNDERSTANDING THE PURPOSE OF GOD’S CALLING
“And it was for this He called you through our gospel, that you may gain the glory of our Lord Jesus Christ.”
D. Edmond Hiebert: Their call did not immediately transport them to glory but set them on the way to the obtaining of “the glory of our Lord Jesus Christ.” “Glory” is the splendor and honor which now belong to our Lord as exalted at the right hand of God. That glory will be shared with His saints at His return (1:10-12).
Gordon Fee: This common Old Testament word gives expression to the sheer majesty of the eternal God, unshared by any other, and to the wonder evoked by that majesty. It is Yahweh’s “glory” that Moses desired to see (Exod 33:18), and which then filled the tabernacle (40:35) and the temple (1 Kings 8:11). Indeed, Yahweh expressly says that he will not share his glory with another (Isa 42:8: 48:11, referring in this case to other “gods”). But precisely because the divine Son already shares that glory, Paul can easily speak in such terms. In this instance, to be sure, the phrase most likely has to do with Christ’s own present exaltation to glory, following his humiliation in death, an exaltation in which the Thessalonians will have a share. But even so, this attribution to Christ of language usually reserved for God is a remarkable way of speaking of the final goal of the Thessalonians’ redemption.
Timothy Brookins: Paul refers to Christ’s glory (cf. 2 Thess. 1:9) in which those in Christ will participate, thus making Christ’s glory also the believers’ own. Thus Paul presents the “acquisition of glory” differently from how it is often presented in Greek sources of antiquity. Glory is not achieved by exploits of war, hard work, public service, or even through virtue, but rather is a transferred property derived from Christ.
G.K. Beale: The text of 2:13-14 says that God’s election and calling, the Spirit’s separating work and our faith accomplish salvation and have the ultimate goal of achieving God’s glory—and for all this Paul says we should be thankful.
III. (:15) STANDING FIRM IN THE TRADITION OF TRUTH
“So then, brethren, stand firm, and hold to the traditions which you were taught, whether by word of mouth or by letter from us.”
Jeffrey Weima: The importance of verse 15 is additionally indicated by the shift from the indicative mood, which predominates in the preceding verses, to the imperative—the only occurrence of this mood in the whole of 2:1–17. Here the apostle finally gives the Thessalonian congregation their marching orders, telling them what specifically they must now do.
Grant Osborne: Paul’s command to “stand firm” (stēkete) is a call to doctrinal stability, to be deeply committed and solidly anchored in the truths of the word. He restates
1 Thessalonians 3:3, 8, when some in the church were “unsettled” or visibly shaken by their trials while the majority “stood firm.”
F.F. Bruce: Other kinds of tradition are referred to with disapproval in the NT. Jesus rebuked some of his contemporaries because, as he said to them, “you leave the commandment of God, and hold fast the tradition of men” (Mark 7:8). Similarly, the false philosophy against which the Colossian Christians are put on their guard is described by Paul as “the tradition of men” (Col 2:8). But it is not tradition as such, but false, inadequate or outmoded tradition, that is deprecated. The tradition of Christ shares his truth, his adequacy and his abiding vitality.
Michael Martin: If God’s initial call to them was expressed through the preaching of the apostle and obedience to that same message was the only means of salvation, then it would make no sense at this stage to give credence to false teaching that contradicted the words and writings of the apostle.
Gordon Fee: The use of the word “traditions” here, which has a long history in the Judaism in which Paul was raised, is his way of indicating that his teaching at the same time belongs to the much larger community of faith, of which they themselves have now become a part. Thus, by turning aside from his prior teaching, the Thessalonians have also turned aside from the common teaching of the early believers. But his concern at this point is with his teaching, which they are now disregarding.
IV. (:16-17) RESTING IN THE COMFORT AND ENCOURAGEMENT OF GOD’S LOVING CARE
“Now may our Lord Jesus Christ Himself and God our Father, who has loved
us and given us eternal comfort and good hope by grace, comfort and
strengthen your hearts in every good work and word.”
Michael Martin: The exhortation to “stand firm and hold to the teachings” received from the apostles (2:15) is followed by a prayer requesting divine encouragement and assistance for the Thessalonians that they might do this very thing. In this way the prayer serves as a conclusion to 2:1–15. Although it added the element of divine assistance to the preceding encouragement to endure (vv. 13–15), the prayer also expressed Paul’s aspirations for the converts. This blended with Paul’s request for prayer for himself and his coworkers (3:1–2) highlights the bond between Paul and the church. They shared a responsibility for one another. Mutual concern and mutual intercession should characterize their relationship as each faces the challenges of the wicked and faithless persons who would inhibit the faith and the work of both the church and the apostle (cf. 3:1–3).
Jeffrey Weima: Whereas the first petition in the prayer to “comfort” looks back to the anxiety over a false eschatological claim, the second petition to “strengthen” looks ahead to the remaining material of the letter body.
Grant Osborne: The content of the prayer is in verse 17. It is fitting that he asks the God who encourages to “encourage your hearts.” In 1 Thessalonians 3:2 Paul said he had sent Timothy “to strengthen and encourage you in your faith,” and he continues that thought here. As elsewhere, both aspects of the word are part of its use here: God encourages by comforting them. Paul has explored the areas where comfort is needed in both letters—their severe persecution, the general suffering they have endured, the anxiety caused by their eschatological misunderstandings regarding the fate of deceased believers (1 Thess 4) and of all the saints of Thessalonica if they missed the return of Christ (2 Thess 2). This prayer is for us as well. Anxiety is a part of life. The one thing all human beings share is the uncertainty of life in a fallen world—things are always going wrong. For God’s children, however, we know that in the end everything is going to work out for the absolute best—eternity with the Father, Son, and Holy Spirit! In the meantime, God superintends and comforts us in our hard times.