2 Tessalonicenses 1

John MacArthur · Citado em PreceptAustin

2 Tessalonicenses 1

MacArthur - Having a right attitude toward suffering is essential, and that required attitude is concern for the kingdom of God. They were not self-centered, but concentrated on God’s kingdom. Their focus was not on personal comfort, fulfillment, and happiness, but on the glory of God and the fulfillment of His purposes. They were not moaning about the injustice of their persecutions. Rather, they were patiently enduring the sufferings they did not deserve (v. 4). This very attitude was positive proof that God’s wise process of purging, purifying, and perfecting through suffering was working to make His beloved people worthy of the kingdom (cf. 2:12) by being perfected (cf. Jas 1:2–4; 1Pe 5:10). For believers, afflictions are to be expected (cf. 1Th 3:3) as they live and develop Christian character in a satanic world. Suffering is not to be thought of as evidence that God has forsaken them, but evidence that He is with them, perfecting them (cf. Mt 5:10; Rom 8:18; 2Co 12:10). So the Thessalonians demonstrated that their salvation, determined by faith alone in the Lord Jesus Christ, was genuine because they, like Christ, were willing to suffer on account of God and His kingdom. They suffered unjustly as objects of man’s wrath against Christ and His kingdom (Ac 5:41; Php 3:10; Col 1:24). “Kingdom of God” is used here in its spiritual sense of salvation (MSB) Ryrie - Difficulty in understanding the meaning of verse 5 is encountered only if the verse is made to refer to tribulations and persecutions as if they alone were a manifest token of the righteous judgment of God. However, the meaning of the verse is clear if the manifest token of the righteous judgment of God is the endurance and faith of the Thessalonians in the midst of persecutions (v. 4). Not suffering itself but their attitude of faith and constancy in suffering is the proof he cites. In other words, since endurance could only be the working of God within the believer (and sometimes it is only in the times of trial that such working of God can be irrefutably demonstrated), this proves that God can declare the believer’s worth to be a partaker of the kingdom. “Consider worthy” (kataxioo) means “to declare or count worthy,” not “make worthy” (like dikaioo, “justify, or declare righteous”). Thus the Thessalonians are urged to view their endurance as a proof of God’s working in them and a guarantee that He will keep His promises concerning their future place in the kingdom. When Christ returns, righteous and unrighteous will be separated, and the believers in Thessalonica are assured that they will be among the righteous. (EvBC-2Th) W E Vine comments - endeigma = an evidence, a proof, i.e., to themselves. Of this patient endurance they had been incapable until a new power, even the power of the Holy Spirit, had wrought in them this strange experience in which joy went hand in hand with affliction, 1 Thessalonians 1:6+. That they had endured patiently and that faith had not failed, was proof of the new life (i.e., 2 Cor 5:17+), and a guarantee that, in the end, God would vindicate Himself and them. Thus all thoughts of vengeance would be excluded and a solemn sense of submission to God encouraged instead.

2 Tessalonicenses 1

MacArthur points out that "When Paul referred to the Second Coming in relation to believers, he favored the word parousia (“presence”; “coming”). For believers, Christ’s return is the presence of One they know and have an eternal relationship with. They know Him as revealed in the Old Testament prophecies, the New Testament gospel records of His life, and the elucidation of His life, death, and resurrection in the epistles. But in verse 7 when Paul wrote the Lord Jesus will be revealed, he used a different word, apokalupsis (“revelation”; “unveiling”; “uncovering”). That word, which has the idea of manifesting what was previously hidden or secret (cf. Ro. 2:5; 16:25; 1 Cor. 14:6; 2 Cor. 12:1, 7; Gal. 1:12; Eph. 3:3), views the return of Christ in relation to unbelievers. The One who has been hidden will be revealed in all His sovereign glory to a world that does not know or worship Him. He will be unveiled as Judge (2 Thes 1:8). This will be the Day of the Lord From heaven with His mighty angels in flaming fire - Jesus will return just as He went (Acts 1:9-11+), bodily, physically, in the clouds, but then in awesome glory. Note the three prepositional descriptions introduced by from...with...in. The glorified Lord Jesus is currently seated "at the right hand of the throne of the Majesty in the heavens," and it is from the heavens that He will come in glory "Who is to judge the living and the dead, and by His appearing and His kingdom:" (2 Ti 4:1+) WITH His mighty angels is more literally the "angels of His power," which emphasizes that the Lord Jesus is the Source of their power (cf Heb 1:3), even as they execute His commands. Isaiah 66:15 For behold, the LORD will come in fire And His chariots like the whirlwind, To render His anger with fury, And His rebuke with flames of fire. MacArthur says "the Lord Jesus Christ returns from heaven with the holy angels He will return in flaming fire. The fire described here is the fire of judgment (as in Isa. 66:16; Mt. 3:12; 13:30; Heb. 10:27; 2 Peter 3:7, 10)." Hiebert on in flaming fire - As descriptive of the returning Lord, it pictures Him as encircled, as it were, with a fiery robe, like a flame leaping and blazing forth (Isa. 66:15; Rev. 1:14+ = " His eyes were like a flame of fire."). The Old Testament theophanies were frequently marked by the presence of fire (Ex. 3:2+; Ex 19:18+; Ex 24:17+; Ps. 18:12; Isa. 30:27–30; Da 7:9–10), speaking of the divine majesty and indignation against sin. This Old Testament concept of the fiery manifestation of Jehovah’s presence is now ascribed to the returning Lord Jesus. It is an indirect but unmistakable Pauline testimony to the true deity of Jesus Christ. His return will indeed be a terrible sight for His enemies. Isaiah 66:15 For behold, the LORD will come in fire And His chariots like the whirlwind, To render His anger with fury, And His rebuke with flames of fire. Daniel 7:9-10+ “I kept looking Until thrones were set up, And the Ancient of Days took His seat; His vesture was like white snow And the hair of His head like pure wool. His throne was ablaze with flames, Its wheels were a burning fire. 10 “A river of fire was flowing And coming out from before Him; Thousands upon thousands were attending Him, And myriads upon myriads were standing before Him; The court sat, And the books were opened. Ryrie explains the flaming fire as descriptive of "Christ’s person and not His work. In other words, the flaming fire is the robe of the Lord in which He appears at His coming. It is an awesome description of His appearing at His second coming after the Tribulation (cf. Matt. 24:29–31). " Mighty (powerful) (1411)(dunamis) describes especially achieving power. It refers to intrinsic power or inherent ability, the power or ability to carry out some function, the potential for functioning in some way (power, might, strength, ability, capability), the power residing in a thing by virtue of its nature. Dunamis is the implied ability or capacity to perform. It conveys the idea of effective, productive energy, rather than that which is raw and unbridled. Dunamis is used in 1 Th 1:5 (Gospel coming to the Thessalonians) , 2 Th 1:7, 2 Th 1:11, 2 Th 2:9 (Antichrist). Angels (messengers)(32)(aggelos/angelos) literally means a messenger. Most of the NT uses refer to heavenly angels (messengers) who are supernatural, transcendent beings with power to carry out various tasks. Vine adds that aggelos refer to "an order of created beings, superior to man, Heb 2:7; Ps. 8:5, belonging to Heaven, Mt. 24:36; Mark 12:25, and to God, Luke 12:8, and engaged in His service, Ps. 103:20. Angels are spirits, Heb. 1:14, i.e., they have not material bodies as men have; they are either human in form, or can assume the human form when necessary, cp. Luke 24:4, with Lk 24:23, Acts 10:3 with Acts 10:30." Angels will accompany Jesus at His Second Coming... Matthew 25:31 “But when the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne. Mark 8:38+ “For whoever is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in the glory of His Father with the holy angels.” Luke 9:26+ “For whoever is ashamed of Me and My words, the Son of Man will be ashamed of him when He comes in His glory, and the glory of the Father and of the holy angels. 2 Thessalonians 1:8 dealing out retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus. NET 2 Thessalonians 1:8 With flaming fire he will mete out punishment on those who do not know God and do not obey the gospel of our Lord Jesus. NLT 2 Thessalonians 1:8 in flaming fire, bringing judgment on those who don't know God and on those who refuse to obey the Good News of our Lord Jesus. ESV 2 Thessalonians 1:8 in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus. NIV 2 Thessalonians 1:8 He will punish those who do not know God and do not obey the gospel of our Lord Jesus. GNT 2 Thessalonians 1:8 ἐν πυρὶ φλογός, διδόντος ἐκδίκησιν τοῖς μὴ εἰδόσιν θεὸν καὶ τοῖς μὴ ὑπακούουσιν τῷ εὐαγγελίῳ τοῦ κυρίου ἡμῶν Ἰησοῦ, KJV 2 Thessalonians 1:8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: YLT 2 Thessalonians 1:8 in flaming fire, giving vengeance to those not knowing God, and to those not obeying the good news of our Lord Jesus Christ; ASV 2 Thessalonians 1:7 and to you that are afflicted rest with us, at the revelation of the Lord Jesus from heaven with the angels of his power in flaming fire, 8 rendering vengeance to them that know not God, and to them that obey not the gospel of our Lord Jesus: CSB 2 Thessalonians 1:8 taking vengeance with flaming fire on those who don't know God and on those who don't obey the gospel of our Lord Jesus. NKJ 2 Thessalonians 1:8 in flaming fire taking vengeance on those who do not know God, and on those who do not obey the gospel of our Lord Jesus Christ. NRS 2 Thessalonians 1:8 in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus. NAB 2 Thessalonians 1:8 in blazing fire, inflicting punishment on those who do not acknowledge God and on those who do not obey the gospel of our Lord Jesus. NJB 2 Thessalonians 1:8 He will come amid flaming fire; he will impose a penalty on those who do not acknowledge God and refuse to accept the gospel of our Lord Jesus. GWN 2 Thessalonians 1:7 It is also right for God to give all of us relief from our suffering. He will do this when the Lord Jesus is revealed, coming from heaven with his mighty angels in a blazing fire. 8 He will take revenge on those who refuse to acknowledge God and on those who refuse to respond to the Good News about our Lord Jesus. dealing out: (With flaming fire) Ge 3:24 De 4:11 Dt 5:5 Ps 21:8,9 Ps 50:2-6 Da 7:10 Mt 25:41,46 Heb 10:27 Heb 12:29 2Pe 3:7,10-12 Rev 20:10,14,15 Rev 21:8 retribution, De 32:35,41,42 Ps 2:9-12 94:1 Isa 61:2 63:4-6 Heb 10:30 Rev 6:10,16,17 that know: Ex 5:2 1Sa 2:12 Ps 9:10 79:6 Isa 27:11 Jer 9:6 Zep 1:6 Joh 3:19 Jn 8:19 Ro 1:28 1Co 15:34 1Th 4:5 and that: De 4:30 Ps 18:44 Isa 1:19 Ac 6:7 Ro 1:5 2:7,8 6:16 10:16 15:18 Ro 16:26 2Co 10:5 Ga 3:1 Heb 2:3 5:9 11:8 1Pe 1:2 3:6 4:17 2 Thessalonians 1 Resources - Multiple Sermons and Commentaries Dealing out retribution - NET, ESV, KJV, YLT, CSB, NRS have flaming fire in this verse whereas NAS has it in the previous passage. Thus NET reads "With flaming fire he will mete out punishment." This verse is a continuation of the description of the Second Coming of Christ to triumph over all His foes and over all the foes of His followers. Not one error will be made in the reckoning of who deserves retribution. His retribution (see ekdikesis below) or divine payback will be full and perfect, giving the criminal all but no more than his or her guilt deserves. Dealing out is didomi which means giving and is in the present tense (contemporaneous action to the appearing of Christ) of which Hiebert says "vividly pictures Him as “giving” or executing “punishment” (ekdikēsin) in that day." Hiebert notes that "In the Old Testament the rendering of vengeance is asserted to be the prerogative of Jehovah (Dt. 32:35; Ps. 94:1; Ro 12:19). But here that dread prerogative is transferred to Jesus Christ. It is in harmony with the assertion of our Lord, ““For not even the Father judges anyone, but He has given all judgment to the Son,” (John 5:22)." Retribution (1557)(ekdikesis from ek = out, from + dike = justice; see also ekdikos) is literally that which proceeds "out of justice". Ekdikesis means to give justice to someone who has been wronged and free from any element of self-gratification or vindictiveness. It means to repay harm with harm on assumption that initial harm was unjustified and that retribution is therefore called for. The word indicates full, complete punishment. Ekdikesis was a technical term for administrative justice. W E Vine says ekdikesis describes pay back that is based on justice and "not (as often with human vengeance) from a sense of injury, or merely out of indignation. The judgments of God are holy and right, and free from any element of self-gratification… There is thus no element of vindictiveness, of “taking revenge,”… in the judgments of God; they are both holy and right (cp Rev 16:7+). Only 9 uses in NT - Lk. 18:7; Lk. 18:8; Lk. 21:22; Acts 7:24; Rom. 12:19; 2 Co. 7:11; 2 Thess. 1:8; Heb. 10:30; 1 Pet. 2:14 NOT KNOW GOD NOT OBEY THE GOSPEL To those who do not know God and...do not obey the Gospel - The verbs know and obey have been viewed by some writers as suggesting two groups (respectively Gentiles and Jews) but others see it as the same group of persecutors (composed mainly of Jews but undoubtedly also with some Gentiles) described two different ways, which is what is known in Hebrew poetry as synonymous parallelism. I agree with Steven Cole who writes "Some scholars think that these two phrases (v. 8) refer to two distinct groups: the Gentiles “do not know God” (1 Thess. 4:5), whereas “those who do not obey the gospel of our Lord Jesus” refers to the Jews. But I agree with the majority of scholars who argue that such a distinction is too subtle and that rather, Paul is using synonymous parallelism here. Both phrases refer to unbelievers in similar language with slightly different nuances. Pfeiffer "Some have suggested that two groups—Gentiles (cf. 1 Th 4:5) and Jews—are indicated. More likely this is a blanket reference to all who refuse to act on what they know about God and who, more specifically, reject his revelation in Christ." (Wycliffe Bible Commentary). Marvin Vincent on know God sees one class and not two - In the two classes, — those who know not God and those who obey not the gospel, — it is not probable that Paul has in mind a distinction between Jews and Gentiles. The Jews were not ignorant of God, yet they are described by John as not knowing Him (E.G. John 8:19 = 'And so they were saying to Him, “Where is Your Father?” Jesus answered, “You know [eido] neither Me nor My Father; if you knew [eido] Me, you would know [eido] My Father also.”). The Gentiles are described by Paul as knowing God, but as refusing to glorify him as God (Ro 1:21+). Paul rather describes here the subjects of God’s judgment as one class, but under different aspects." (Word Studies) Leon

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MacArthur - The lost will not cease to exist but will experience forever a life of uselessness, hopelessness, emptiness, and meaninglessness, with no value, worth, accomplishment, purpose, goal, or hope. They will be ruined forever; “They pass into a night on which no morning dawns” (quoting Leon Morris).... Two conditions under which the lost will serve their eternal sentence reinforce the horror of their punishment. First, they will be forever away from the presence of the Lord (cf. Matt. 7:23; 25:41; Luke 13:27; Rev. 22:15). There is a great chasm fixed between the eternal realms of the blessed and the cursed (cf. Luke 16:26), separating the cursed from all that represents God’s presence. And since “every good thing given and every perfect gift is from above, coming down from the Father of lights” (James 1:17), there will be no vestige of goodness in hell. The lost will also serve their eternal sentence away … from the glory of His power. Jesus described hell as a place of darkness (Matt. 8:12; 22:13; 25:30; cf. 2 Peter 2:4, 17; Jude 13), cut off from the visible display of God’s splendor and majesty. There will be no relief from hell’s horrors; nothing of God’s glorious presence to bring any shred of beauty, pleasure, joy, or peace. The lost will share hell with the devil and his angels; it will be a place of “weeping and gnashing of teeth” (Matt. 8:12; 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28), where “the smoke of their torment goes up forever and ever; they have no rest day and night” (Rev. 14:11). Yet no words can adequately express the misery of this reality. (MNTC-1-2 Thess) Ryrie says "The phrase “everlasting destruction” (KJV) occurs only here in the New Testament and is everything opposite from eternal life. It is not annihilation but separation from the presence (literally “face,” prosopon) of God and the manifestation of His power. Note, however, even throughout eternity, eternal punishment of the wicked will be in the sight, enopion, of the angels and of the Lord, Rev. 14:10+. Throughout these verses, the power of God is pointedly emphasized to remind the Thessalonians that even though their present adversaries seem so powerful, there is One who is mightier than all, who will mete out punishment on their tormentors when He appears in great power and glory.

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MacArthur - Aiōnios (eternal) refers in the overwhelming majority of its New Testament uses to things of endless duration, such as God (Rom. 16:26), the Holy Spirit (Heb. 9:14), heaven (Luke 16:9), salvation (Heb. 5:9), redemption (Heb. 9:12), the covenant (Heb. 13:20), the gospel (Rev. 14:6), God’s kingdom (2 Peter 1:11), hell (Matt. 18:8; 25:41, 46; Heb. 6:2; Jude 7), and, most frequently, eternal life (Matt. 19:16, 29; 25:46; Mark 10:17, 30; Luke 10:25; 18:18, 30; John 3:15, 16, 36; 4:14, 36; 5:24, 39; 6:27, 40, 47, 54, 68; 10:28; 12:25, 50; 17:2, 3; Acts 13:46, 48; Rom. 2:7; 5:21; 6:22, 23; Gal. 6:8; 1 Tim. 1:16; 6:12; Titus 1:2; 3:7; 1 John 1:2; 2:25; 3:15; 5:11, 13, 20; Jude 21). Like all of the above-mentioned things, the destruction of the wicked will have no end but will last forever. “The perpetual duration of this death is proved from the fact that its opposite is the glory of Christ. This is eternal and has no end.” -- John Calvin Destruction (3639)(olethros from ollumi = to destroy. Derivative = apollumi = destroy utterly or fully and has to do with that which is ruined and is no longer usable for its intended purpose) is a state of utter and hopeless ruin and the end of all that gives worth to human existence! Do not confuse with a state of annihilation (and non-existence so that there is no longer an actual conscious, personal perception - annihilationism is NOT biblical) for olethros signifies an unavoidable, very real experience of distress and torment! The destruction Paul warns about is a time of unavoidable distress, disaster and ruin. This destruction will not be a loss of being but rather a loss of well-being. The idea of olethros is to suffer the loss of all that gives worth to existence. If the reality of this tragic truth does not motivate you to run to and embrace the Cross of Christ if you have not already done so, I don't know what will! (Related words - exolothreuo; olothreuo) Paul used olethros in 1 Thes 5:3+ "While they are saying, “Peace and safety!” then destruction (olethros) will come upon them suddenly like labor pains upon a woman with child, and they will not escape." Destruction means not ‘annihilation’ but complete ruin. It is the loss of all that makes life worth living -- Leon Morris Away from the presence of the Lord and from the glory of His power - Hell will be bad enough because of the conscious, real, personal, perpetual torment (however that is manifested), but the worst aspect of Hell (in my opinion) is being forever separated from the Creator Who originally made you in His own image. Real purpose is found only in the Lord, so that absence from the presence of (literally the face of) the Lord means an eternal existence without any purpose (except to suffer for one's sin - an absolutely horrible thought, but one that is tragically absolutely true for all who reject Christ!). It is worth noting what the first sin did to man's relationship with God Moses recording "They heard the sound of the LORD God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the LORD God among the trees of the garden. that when Adam and Eve sinned their reaction." (Genesis 3:8+). Stallar - The word "presence" (prosōpou) literally means "face," following the Hebrew way of saying the concept. To be in the presence of the Lord is to be before His face. To be lost is to be outside of His presence and not to see His face. Although orthodox Christianity argues for the omnipresence of God—he is everywhere—for the unbeliever there will be no favorable presence of Jesus in eternal hell. To be cut off from the favor of God is the worst retribution a person could experience. (21st Century Commentary) The phrase presence of the Lord - 30x in 27v - Gen. 3:8; Gen. 4:16; Gen. 27:7; Lev. 10:2; Lev. 16:1; Num. 16:7; Num. 17:9; Num. 32:27; Num. 32:29; Num. 32:32; Deut. 14:23; Deut. 14:26; Deut. 29:15; Jdg. 5:5; 1 Sam. 26:20; 2 Sam. 21:1; Job 1:12; Job 2:7; Ps. 97:5; Isa. 23:18; Lam. 2:19; Lam. 4:16; Jon. 1:3; Jon. 1:10; Acts 3:19; 2 Thess. 1:9; Jas. 4:10

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MacArthur explains that "Jesus referred to it when He said, “No one can come to Me unless the Father who sent Me draws him” (John 6:44). God’s effectual call activates in time His election of the redeemed in eternity; He “called us with a holy calling … according to His own purpose and grace which was granted us in Christ Jesus from all eternity” (2 Tim. 1:9)." (See What is the effectual calling/call? | GotQuestions.org) “Whom He counts worthy He first makes worthy” -- Lillie Stallar has a different thought on count worthy - The idea "count worthy" (axiōsē) has been challenged by some who see its meaning as "make worthy." If this is the sense, the request is stronger with ethical overtones. In that case Paul's wish is that God will transform the Thessalonian believers so that their experience matches their standing before God. However, the sense of "count worthy" better fits the earlier context. This shows that Paul's prayer is that God will consider the believers worthy. The implication of Paul's statement in 1:5 is that they are worthy of the kingdom (using a similar word). Their continued faith under fire confirms this status. Paul's prayer is that the Thessalonians will continue the display of their true standing. (Ibid) Michael Martin - Paul prayed that the church may be worthy of that kingdom. The verb used (axiōsē - axioo) may mean “count worthy” (its normal meaning) or “make worthy” (a rare meaning). The former would focus on the determination of God to “consider” (NIV) the church worthy and would imply not so much godly living by the church as the application of the grace of God. On the other hand, the verb may focus on the growing Christian character of the church God is “making” (RSV) worthy. Although this is an uncommon use of the word, it is in line with the emphasis on ethical acts in the remainder of the verse. However, Paul may not have been making a sharp distinction between the two since the extension of grace and a resultant growth in godliness are inseparable in the apostle’s teachings (cf. Eph 2:10). The absence of either makes a mockery of the other. In a sense, then, Paul’s prayer requests that the kind of “evidence” (v. 5) of membership in the kingdom already displayed among the Thessalonians would continue in abundance and further validate God’s call in their lives. (NAC-2 Th) Our God - 7x in the two Thessalonian epistles - 1 Th 1:3 1 Th 2:2 1 Th 3:9 1 Th 3:11 1 Th 3:13 2 Th 1:11 2 Th 1:12, Our Father 2x - 2 Th 1:1, 2 Th 2:16 THOUGHT - How encouraging to the saints at Thessalonica to know Paul (et al) were continually praying for them. I once had a lady who prayed Col 1:9-14 daily and it was a source of great encouragement to me. Do you have anyone who prays daily for you? Suggestion - Challenge your accountability partner (you do have one don't you?) to pray Col 1:9-14 for you daily as I have done with my partner for whom I pray the same prayer daily. You can substitute one of Paul's other prayers to give you some variation (see Ro 1:9–10; 2 Cor. 13:7, 9; Eph. 1:15–17; 3:14–21; Phil. 1:4, 9–11; Col. 1:3, 9–11; 1 Thess. 1:2; 3:10, 11–13; 5:23; 2 Ti 1:3; Philem. 4, 6). Don't just pray "Lord bless him (or her)," but make specific spiritual requests using God's Word as your template. Using His Word will assure you are more likely to be in His will. And as John says "This is the confidence which we have before Him, that, if we ask anything according to His will, He hears us. And if we know that He hears us in whatever we ask, we know that we have the requests which we have asked from Him. ' (1 John 5:14-15+) This mode of praying will lead to praying with power and effectiveness! Steven

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MacArthur explains "God takes sinners, worthy only of death (Rom. 1:32), and makes them worthy of His kingdom by imputing Christ’s righteousness to them (2 Cor. 5:21). But Paul prayed that the Thessalonians would also prove worthy in practice through Holy Spirit sanctification, that they would “walk in a manner worthy of the God who calls [them] into His own kingdom and glory” (1 Th. 2:12; cf. Eph. 4:1; Col. 1:10). As they become more like Jesus Christ, Christians become more deserving to bear His name. One important way God makes believers more worthy of their calling is through suffering (2 Th 1:5)."