2 Tessalonicenses 1
Matthew Henry · Citado em PreceptAustin
2 Tessalonicenses 1
Henry says "Those who are aged, and strong, and eminent, should pay respect to, and support the reputation of, those who are younger, and weaker, and of less note." Paul (3972) (click brief overview of his life) is from Latin, Paulos meaning "little, small". Before his Damascus Road experience he was known by his Hebrew name Saul (Greek Saulos) which means "desired" or "ask" (derived from Hebrew word for "ask"). Paul is always referred to as Saul in Acts until his clash with Bar Jesus at Paphos, when Luke suddenly writes, "But Saul, who was also known as Paul, filled with the Holy Spirit, fixed his gaze upon him." (Acts 13:9+). From this point on in Acts (and in the epistles) he is always referred to as Paul . Silvanus (click more in depth discussion) is a Roman proper name ("person of the woods" from Latin "silva" = wood, originally the name of the "god" of the woods) and is generally regarded as synonymous with Silas apparently the contracted form of Silvanus (compare Acts 18:5+ with 2Cor 1:19) Luke always calls him Silas, but Paul always uses Silvanus. Upon the separation of Paul and Barnabas, Silas was selected by Paul as the companion of his second missionary journey (Acts 15:40+). THOUGHT - Note that God uses unknown, unsung believers like Silvanus for His glory and He desires to use you in the same way. Are you submitting your will to His? God desires our availability more that our ability. Silvanus was available for God's use. It did not matter whether he was called to "play second fiddle" to both Paul. Silvanus did not seek glory for himself, but only for his Lord. If God calls you to this lot, will you willingly accept it? An interesting verse in the Old Testament (KJV) says that "as his part is that goeth down to the battle, so shall his part be that tarrieth by the stuff ("staying by the supplies."): they shall part alike." (1Sa 30:24). Are you willing (if God so wills) to "stay by the stuff" while others take the lead? Staying "by the stuff" means "staying by the supplies." Timothy (5095) (Timotheos from Time = worth or merit of some object + theos =God) means literally "honoring God". The Greek word for "honor" has in it the ideas of reverence and veneration. Timothy was son of Eunice, a friend, traveling companion, and co-worker of Paul as well as his disciple (cf "you followed my teaching" - 2 Ti 3:10+) See Whyte's article Timothy as a Young Minister and What can we learn from the life of Timothy? The relationship between Paul and his young co worker was deep and abiding. Paul associates the name of Timothy with that of his own in the salutation of four other epistles. None of Paul's companions more fully reflected the spirit of the apostle than Timothy, whom he sent to Corinth in order that the Corinthian believers might have a visual reminder of how their spiritual father lived, Paul writing that "I have sent to you Timothy, who is my beloved and faithful child in the Lord, and he will remind you of my ways which are in Christ, just as I teach everywhere in every church." (1 Cor 4:17). Timotheos - 24x in 24v Acts 16:1; Acts 17:14; Acts 17:15; Acts 18:5; Acts 19:22; Acts 20:4; Rom. 16:21; 1 Co. 4:17; 1 Co. 16:10; 2 Co. 1:1; 2 Co. 1:19; Phil. 1:1; Phil. 2:19; Col. 1:1; 1 Thess. 1:1; 1 Thess. 3:2; 1 Thess. 3:6; 2 Thess. 1:1; 1 Tim. 1:2; 1 Tim. 1:18; 1 Tim. 6:20; 2 Tim. 1:2; Phlm. 1:1; Heb. 13:23 Related Resources: American Tract Society Timothy Bridgeway Bible Dictionary Timothy Easton's Bible Dictionary Timothy Fausset Bible Dictionary Timothy Holman Bible Dictionary Timothy Hastings' Dictionary of the Bible Timothy Hastings' Dictionary of the NT Timothy International Standard Bible Encyclopedia Timothy Kitto Biblical Cyclopedia Timothy Spurgeon on Silvanus and Timothy - Paul loved to associate his fellow-workers with himself when writing to his brethren and sisters in Christ. Although he had a superior experience to theirs, he put Silvanus, and Timothy, his own son in the faith, with him as his fellow-evangelists in writing to “the church of the Thessalonians To the church of the Thessalonians (Click here for map) in God our Father and the Lord Jesus Christ - There is an interesting secular article on Thessalonica (See especially the topic Thessalonica in the Roman Era) and its history at Wikipedia. In this salutation then "church" clearly refers to a local church (see notes below on "church"). Notice the church's two "addresses" one earthly ("physical address") and the other heavenly (in God their "spiritual address"), which is true of every true church since that time. In God the Father distinguishes this assembly from any pagan secular or religious assembly ( which is what the word "ekklesia" meant in secular Greek), whereas "and the Lord Jesus Christ" distinguishes it from Jewish assemblies (they were "in God" but not "in Christ"). Of the two addresses, one's spiritual address is the more important. If we have come to Christ, we must see ourselves as primarily new creatures "in the Lord Jesus Christ," and "in God the Father." Paul stresses this truth throughout the letter. The root and ground of the church of Thessalonica's spiritual existence and her power in the pagan culture was based on her union (IN) with the Father and the Son. Paul reiterates this principle of union describing "the churches of Judea which were in Christ." (Gal 1:22+) Paul's indication of the character of the readers gives a clear indication of the essential nature of the Christian church. Its members are people who have received and accepted the call of God and Christ unto eternal life and thus have been separated from the world in its spiritual alienation and death. They have been brought into a new sphere of life, into vital union in God the Father and the Lord Jesus Christ. Note how Paul places the two names side by side on a basis of equality providing clear witness to his conviction concerning the deity of Jesus Christ for to unite the name of a mere man, however exalted, with the eternal God Would have been unthinkable for a strong monotheist like Paul. W E Vine comments on "in God..." noting that the preposition IN "is frequently used by Paul to express intimacy of union, and is not readily explained by any simpler term. Here it introduces the spiritual description and may be paraphrased thus: "in relationship with God, as Father, and with Jesus Christ as Lord. (Collected writings of W. E. Vine) Hiebert agrees with the idea of union writing that the members of the church in Thessalonica "are people who have received and accepted the call of God and Christ unto eternal life and thus have been separated from the world in its spiritual alienation and death. They have been brought into a new sphere of life, into vital union with God the Father and the Lord Jesus Christ. Their faith and experience center in these two names… Their new life as an assembly was the development of the communion that flowed from that new relationship with Christ." (1 & 2 Thessalonians: BMH Book. 1996) THOUGHT: No matter what our sphere of trouble or pain, as believers we need to remember the spiritual sphere in which we also live as those who are in God the Father and in the Savior, the Lord Jesus. Spurgeon on to the church - Paul loved to associate his fellow-workers with himself when writing to his brethren and sisters in Christ. Although he had a superior experience to theirs, he put Silvanus, and Timothy, his own son in the faith, with him as his fellow-evangelists in writing to “the church of the Thessalonians” Church (1577) (ekklesia from ekkaléo = call out in turn from ek = out + kaleo = call, English > ecclesiastical) is literally "the called out ones" or "a company called out". Ekklesia was the familiar, nonreligious Greek political term for an assembly of citizens "called out" from their homes to assemble and transact public business (used this way by Luke in Acts 19:39). Although the church as defined in the NT is not found in the OT, the Greek word ekklesia is used in the Septuagint (LXX) to describe Israel (Deut 18:16, Neh 13:1, compare Acts 7:38). Ekklesia used of a lawfully convened assembly of citizens in a Greek city in Acts 19:39, of a riotous mob in Acts 19:32, 41, of an assembly consisting exclusively of professed believers, 1Cor 1:2, cp. Acts 5:11, 14, of the whole company of the redeemed of this age, described as the church which is His [Christ's] body (see Matthew 16:18;Ephesians 1:22,23). In Acts 9:31 there is an isolated instance of its use in the singular to include all believers in a country—Palestine. In his five earlier epistles (First and Second Thessalonians, Galatians, First and Second Corinthians), Paul addresses the assembly and in the four later (Romans, Philippians, Ephesians, Colossians) he addresses the saints. Not every gathering of religious people was a church for there were a number of other "assemblies" (ekklesia) in Thessalonica, including cults gathered around the gods of the pantheon and ancient labor unions gathered behind the ideology of their craft. This fact helps explain why Paul went on to give not just the physical address of this "assembly" but also its spiritual address (in God). For the Jews of the Dispersion and the devout pagans who frequented the synagogues, ekklesia also had a religious connotation. In the Greek Bible (Septuagint = LXX)) the term was used of the Israelites assembled for religious purposes. The Septuagint usage however has no reference to the meaning of ekklesia as used by Paul, for the truth of the the church composed of Jews and Gentiles was a mystery not revealed until the New Testament. In the Septuagint ekklesia referred to the assembled people of God. This religious connotation led to its distinctively Christian usage as the assembly of the believers in Jesus Christ. When the Jewish nation forfeited its prerogative of being the distinctive people of God through its rejection of the Messiah, the believers in Jesus Christ carried on the claim to be the true ekklesia, the Christian church. With the multiplication of Gentile converts the term church lost its Jewish implications and became the distinctive designation of a spiritual fellowship that transcended all racial distinctions, not just Jew and Gentile.
2 Tessalonicenses 1
Henry - Religion, if it is worth any thing, is worth every thing; and those either have no religion at all, or none that is worth having, or know not how to value it, that cannot find in their hearts to suffer for it. Are suffering (3958)(pascho) means first of all to have an experience. In other words, the basic thought is what happens to a person (i.e., what they "experience.") It means to undergo something; to experience a sensation, to experience an impression from an outside source. And from this basic meaning pascho in the NT can either be a good "experience" (cf Gal 3:4), but most often refers to a bad "experience" with the idea of to suffer (or to endure something unpleasant). (Mt 17:12; Lk 22:15; 24:46; Acts 1:3; 17:3; 1 Cor 12:26; Phil 1:29; 2Th 1:5; Heb 2:18; 9:26; 1Pe 2:19–21, 23; 3:14, 17; 4:19). Warren
2 Tessalonicenses 1
Henry - Why the apostle prayed for these things (v. 12): That the name of the Lord Jesus may be glorified; this is the end we should aim at in every thing we do and desire, that God and Christ in all things may be glorified. Our own happiness and that of others should be subordinate to this ultimate end. 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. And this is the great end and design of the grace of our God and the Lord Jesus Christ, which is manifested to us and wrought in us. Stallar writes "Probably the best summary of the intended thought is that "to glorify the name of the Lord is to show the world what the person of the Lord is like." (Ibid) Martin adds that "Christlike behavior is more important than words of praise in the glorifying of the Lord. For praise from a life transformed by the power of the Spirit rings true and sweet, but godless living makes a mockery of praise.” (NAC-2 Th) William MacDonald on be glorified in you - This means that they would give an accurate representation of Him to the world, and thus bring glory to Him. Then they, too, would be glorified in Him. Their association with Him, their Head, would bring honor to them as members of His Body. Stallar on in you - The demonstration of the Lord's glory and greatness through His people is a mystery manifested to the saints, a display of riches from God, and a certain expectation described as "Christ in you, the hope of glory" (Col. 1:27). One of the first groups ever to hear the hopeful message that Christ would be glorified in them (especially in an ultimate sense when Jesus returned) was the Thessalonians. In fact, the fulfillment of this promise should remind the reader of Jesus' statement to the Father about his disciples, "I have been glorified in them" (John 17:10). John Phillips "We shall come with Him, straight from the parousia, with the judgment seat behind us and the apocalypse before us. Every spot, every wrinkle, and every such thing will be gone. We shall be His Bride, fit indeed to sit with Him in heavenly places, able to bask in the fierce light that beats upon His throne. He is to be glorified in His saints." (Exploring 2 Thessalonians) And you in Him - This clearly speaks of the intimate union between Christ and believers, between Christ and His church. It speaks of the oneness we have as the result of covenant (see The Oneness of Covenant), for in the new covenant we are now supernaturally one with Christ. He is in us and we are in Him. Stallar on you in Him - On one hand, the lives of the Thessalonians were to demonstrate and would display the greatness of the Lord Jesus. His perfect majesty and character would be made known through their own work of faith. On the other hand, the status of the Thessalonians would be revealed through Christ. Just like Christ, they, too, would be honored and elevated through Him. Ray