2 Tessalonicenses 1
Bob Utley · You Can Understand the Bible
2 Tessalonicenses 1
CONTEXTUAL INSIGHTS TO 2 THESSALONIANS 1:1-10 2 Thessalonians develops the eschatological themes of 1 Thessalonians. The first letter did not answer their questions about their loved ones and the coming judgment. See note at D. 2 Thessalonians 1:3-10 is one sentence in Greek. It describes Paul's confidence in the believers confidence in God's judgment on the unbelievers This is a very strong passage on God's judgment. The earthly roles of the blessed and unblessed and of the persecutor and persecuted, will be reversed. SPECIAL TOPIC: JUDGMENT IN THE NT SPECIAL TOPIC: THE JUDGMENT SEAT OF CHRIST 2 Thessalonians 1:11-12 is a summary of verses 3-10. My interpretative challenge is that as a Partial Preterist I want 2 Thessalonians 2 to refer to Nero, which links it to the Olivet Discourse (i.e. Matt. 24; Mark 13; Luke 17; 21), but it is difficult to explain why 1 Thessalonians, especially 4:13-18 refers to the Second Coming and 2 Thess. 2 refers to the judgment on Jerusalem (A.D. 66-70) and/or Rome (i.e. Nero, A.D. 68). It must be admitted that each of the four major interpretive grids (i.e. Historist, Preterist, Idealist, and Futurist) explains some passages very well but none of them explains all of them. The hearers knew what Paul was talking about (1 Thess. 3:3-4; 2 Thess. 2:5-6); moderns do not! Jesus is coming again! How, when, where are uncertain but His promise is sure (cf. John 14:1-3; 1 Thess. 4:13-15; Rev. 21-22)!
2 Tessalonicenses 1:1-2
1:1 "Paul" Saul of Tarsus is first called Paul in Acts 13:9. It is probable that most Jews of the "diaspora" had a Hebrew name and a Greek name from birth. If so, then Saul's parents gave him this name but why, then, does the name "Paul" suddenly appear in Acts 13? Possibly others began to call him by this nickname he began to refer to himself by the term "little" or "least" The Greek name Paulos meant "little." Several theories have been advanced about the origin of his Greek name. the second century tradition that Paul was short, fat, bald, bow-legged, bushy eye-browed, and had protruding eyes is a possible source of the name, derived from a 2 nd century non-canonical book from Thessalonica called Paul and Thecla passages where Paul calls himself the "the least of the saints" because he persecuted the Church as in Acts 9:1-2 (cf. 1 Cor. 15:9; Eph. 3:8; 1 Tim. 1:15) Some have seen this "leastness" as the origin of the self-chosen title. However, in a book like Galatians, where he emphasized his independence and equality with the Jerusalem Twelve, this is somewhat unlikely (cf. 2 Cor. 11:5; 12:11; 15:10). ▣ "Silvanus" Silas He is called Silas in Acts but Silvanus in the Epistles. He, like Barnabas, was a leader in the Jerusalem Church (cf. Acts 15:22-23). He is closely associated with Paul (cf. Acts 15:40; 16:19ff; 17:1-15; 1 Thess. 1:1). He, like Barnabas and Paul, was a prophet (cf. Acts 15:32). He is called an apostle (cf. 1 Thess. 2:6). He, like Paul, was a Roman citizen (cf. Acts 16:37-38). He, like John Mark, is also associated with Peter, even possibly acting as a scribe (cf. 1 Pet. 5:12). SPECIAL TOPIC: APOSTLE, D. SPECIAL TOPIC: SILAS SPECIAL TOPIC: JOHN MARK ▣ "Timothy" His name means "one who honors God." He was the child of a Jewish mother and a Greek father and he lived in Lystra (cf. Acts. 16:1). The Latin translation of Origen's commentary on Rom. 16:21 says Timothy was a citizen of Derbe. This is possibly taken from Acts 20:4. He was instructed in the Jewish faith by his mother and grandmother (cf. 2 Tim. 1:5; 3:14-15). He trusted Christ during Paul's first missionary journey (cf. Acts 13:49-14:25). He was asked to join Paul and Silas' missionary team on the second journey (cf. Acts 16:1-5). He was confirmed by prophecy (cf. 1 Tim. 1:18; 4:14). He was circumcised by Paul in order to work with both Jews and Greeks (cf. Acts 16:3). He was a dedicated companion and co-worker of Paul. He is mentioned by name more than any other of Paul's helpers (17 times in 10 letters, cf. Rom. 16:21; 1 Cor. 4:17; 16:10; Phil. 1:1; 2:19,22; Col. 1:5; 1 Thess. 1:1; 2:6; 3:2; 1 Tim. 1:2,18; 4:14; 2 Tim. 1:2; 3:14-15). Paul affectionately calls him "my child in the faith" (cf. 1 Tim. 1:2) "my beloved son" (cf. 2 Tim. 1:2) "my true child in a common faith" (cf. Titus 1:4) He was apparently in Rome when Paul was released from prison and accompanied him on his fourth missionary journey (cf. Col. 1:1; Philemon 1). He is called an "apostle" (cf. 1 Thess. 2:6). Two of the three Pastoral Epistles are addressed to him. He is last mentioned in Heb. 13:23. ▣ "church" The Greek term ekklesia means "the called out ones." This term was used for a called town meeting in Greek cities (cf. Acts 19:32). It was used in the Septuagint to translate qahal (BDB 874, i.e. Exod 12:6; Lev. 16:17; Num. 20:4; Deut. 31:30) or "congregation" of Israel. The early Christians saw themselves as the fulfillment and extension of OT Israel (cf. Gal. 3:7,28-29; 6:16; Phil. 3:3; 1 Pet. 2:5,9; Rev. 1:6; 5:10; 20:6). See full note at Rev. 1:6 online. SPECIAL TOPIC: CHURCH (ekklēsia) SPECIAL TOPIC: SEPTUAGINT ▣ "in God our Father and the Lord Jesus Christ" This phrase is one of the few differences between the introduction in 1 Thess. 1:1 and 2 Thess. 1:1. Believers can call God "our Father" (cf. Matt. 6:9). Of course, God is, in a sense, our Father because human beings were made in His image (cf. Gen. 1:26-27). God is not our father in a physically generative or chronological sense, but in the sense of a familial imagery. Only believers can call God "Father." The grammatical structure (one PREPOSITION "en" with two OBJECTS "Father" and "Lord") is one of the ways that NT authors linked the Father and the Son (cf. 1 Thess. 1:1). This grammatical construction would assert Their equality and thereby Jesus' Deity. Paul's favorite way of designating believers is "in Christ" (LOCATIVE OF SPHERE, cf. Eph. 1:3-4,6-7,9-10,13), but here he asserts that believers are also in the Father. SPECIAL TOPIC: FATHERHOOD OF GOD SPECIAL TOPIC: DEITY OF CHRIST FROM THE OT SPECIAL TOPIC: CHRIST JESUS AS LORD 1:2 "Grace to you and peace" Many see this as a combination of the Greek (the Greek word "grace" [charis] sounded similar to the regular term for opening a letter, "greetings" [charein]) and Jewish greetings (shalom). The repeated phrase "from God our Father and the Lord Jesus Christ" links the Father and Son by the CONJUNCTION "and" and the SINGLE PREPOSITION (apo, "from"), showing Paul's theology of Jesus' Deity (just like 2 Thess. 1:1). Theologically grace always precedes peace. SPECIAL TOPIC: GRACE, MERCY, AND PEACE IN PAUL SPECIAL TOPIC: PEACE (OT)
2 Tessalonicenses 1:3-12
1:3 "We ought always to give thanks to God for you" This reflects Paul's prayer life for the churches (cf. v.11; 1 Thess. 1:2; 2 Thess. 2:13 and Phil. 1:3-4; 2 Cor. 11:28). Paul felt an oughtness to always pray with thanksgiving (cf. 1 Thess. 5:18). SPECIAL TOPIC: THANKSGIVING ▣ "brethren" Obviously, men, women believers. "because your faith is greatly enlarged" NKJV, Peshitta "because your faith grows exceedingly" "because your faith is growing abundantly" "because your faith is growing so much" "because your faith is growing so wonderfully" "because your faith keeps on increasing" This imagery from agriculture expresses vigorous plant growth (cf. 2 Cor. 10:15; 2 Pet. 3:18). Paul applauded the development of their faith and love. This is similar to 1 Thess. 1:3. But notice "hope" is missing. Hope, in the NT, refers to the end-time consummation of a believer's faith. There was still much confusion in this area (i.e. the Second Coming). SPECIAL TOPIC: FAITH, BELIEVE, OR TRUST SPECIAL TOPIC: PAUL'S USE OF HUPER COMPOUNDS SPECIAL TOPIC: HOPE SPECIAL TOPIC: THE SECOND COMING ▣ "the love of each one of you toward one another" In light of the internal fellowship problems within the church (cf. 1 Thess. 3:12; 5:12-14; also note 1 John 4:7,11,12,31, written much later), this affirmation of their love for one another was important . SPECIAL TOPIC: LOVE ▣ "grows ever greater" This expression was used to invoke images of swelling flood waters. 1:4 "we ourselves speak proudly of you" The emphasis of this phrase is on "we ourselves" in contrast to "you." The church itself felt weak (cf. 1 Thess. 5:14). Paul saw and articulated their strengths. Their Christlikeness under persecution was evidence of Paul's effective ministry and thereby his Apostleship (cf. 1 Thess. 2:19) their genuine faith "perseverance" NKJV, Peshitta "patience" NRSV, REB "steadfastness" "about the way you continue to endure" "constancy" This is literally "voluntary, active, steadfast endurance" ("steadfastness of hope," cf. 1 Thess. 1:3). It relates both to people and to circumstances. It was another evidence of the Spirit's work in their lives. ▣ "faith" This term in the OT was used of God's trustworthiness and mankind's response in trust (cf. Hab. 2:4). Here it is used of their faithfulness to Jesus and the gospel amidst persecution Paul prayed for their faith in 1 Thess. 3:10 praised them here for their faith through their faith God's faithfulness becomes the believer's faithfulness SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS IN THE OT ▣ "in the midst of all your persecutions and afflictions which you endure" Suffering is normal for believers in a fallen world (cf. Matt. 5:10-12; Acts 14:22; Rom. 8:17-18; 1 Thess. 2:14; 3:3; James 1:2-4; 1 Pet. 4:12-16). It often is the very means of our spiritual growth (cf. Rom. 5:1-5; Heb. 5:8). SPECIAL TOPIC: TRIBULATION SPECIAL TOPIC: WHY DO CHRISTIANS SUFFER? 1:5 "This is a plain indication of God's righteous judgment" This refers to God's wrath poured out on unbelievers who persecute His people (cf. Phil. 1:28). In one sense, the book of Revelation is about the oughtness and fairness of God's righteous judgment, both temporal and eschatological. SPECIAL TOPIC: RIGHTEOUSNESS SPECIAL TOPIC: JUDGMENT IN THE NT "so that you will be considered worthy" "that you may be counted worthy" "is intended to make you worthy" "because as a result of all this you will become worthy" "you may be found worthy" "that you may be made worthy" "you will be proved worthy" This is an AORIST PASSIVE INFINITIVE, "to be declared worthy." The PASSIVE VOICE implies that God the Father is the agent. This is one purpose of suffering. It builds character (cf. 2 Thess. 1:11; Rom. 5:3-4; Heb. 5:8; see Special Topic below). This is a good example of the theological distinction between a positional righteousness in Christ yet also the need for a developing righteousness in the believer. Our standing before God is a gift (INDICATIVE), but also a mandate (IMPERATIVE). One way to express this truth may be with athletic imagery. Believers have won the race by their faith relationship with Christ. Now they must run the race for Him in faithfulness. Gratitude, not required performance, drives the Christian to godliness (cf. 1 Thess. 2:12; Eph. 4:1,17; 5:2). SPECIAL TOPIC: WHY DO CHRISTIANS SUFFER? ▣ "of the kingdom of God" This is such a key phrase in the Synoptic Gospels. Jesus' first and last sermons, and most of His parables, dealt with this topic. It refers to the reign of God in human hearts now! It is surprising that the Gospel of John has this phrase only twice (and never in Jesus' parables). In John's gospel "eternal life" is a key term and imagery. The phrase relates to the eschatological (end-time) thrust of Jesus' teachings. This "already, but not yet" theological paradox relates to the Jewish concept of two ages, the current evil age and the righteous age to come, which will be inaugurated by the Messiah. The Jews expected only one coming of a Spirit-empowered military leader (like the Judges in the OT). The two comings of Jesus caused an overlapping of the two ages. The Kingdom of God has broken into human history with the incarnation at Bethlehem. However, Jesus came not as the military conqueror of Revelation 19, but as the Suffering Servant (cf. Isaiah 53) and humble leader (cf. Zech. 9:9). The Kingdom, therefore, is inaugurated (cf. Matt. 3:2; 4:17; 10:7; 11:12; 12:28; Mark 1:15; Luke 9:9,11; 11:20; 21:31-32), but not consummated (cf. Matt. 6:10; 16:28; 26:64). SPECIAL TOPIC: KINGDOM OF GOD SPECIAL TOPIC: THIS AGE AND THE AGE TO COME 1:6 "For after all it is only just" "since it is a righteous thing" "For it is indeed just" "God will do what is right" "God will very rightly" "And if it seems a righteous thing" This is an implied FIRST CLASS CONDITIONAL SENTENCE, assumed true from the author's perspective or for his literary purposes. God's judgment is just. SPECIAL TOPIC: GREEK GRAMMATICAL TERMS, VII ▣ "for God to repay" This is a moral world order. God will set things right (cf. Deut. 32:35; Rom. 12:19, see full note at Gal. 6:7). ▣ "those who afflict you" There are several groups that opposed the gospel and persecuted believers. unbelieving Jews unbelieving pagans Roman emperor cult enthusiasts 1:7 "to us as well" Paul was suffering too (cf. 1 Cor. 4:9-13; 2 Cor. 4:8-12; 6:4-10; 11:24-27). Remember, suffering is the norm for believers in a fallen world (cf. v. 4). ▣ "when the Lord Jesus will be revealed" Literally "at the revelation of the Lord Jesus." There is no VERB. Apocalypsis means "to clearly reveal" (cf. 1 Cor. 1:7). This refers to a future Coming of Jesus—the time of God's righteous judgment (cf. 2 Thess. 1:5). The Second Coming is Resurrection Day, Rapture, and Judgment Day (cf. Matt. 25:31-46; Rev. 20:11-15), all at one climactic event. SPECIAL TOPIC: THE SECOND COMING SPECIAL TOPIC: Christ Jesus As Lord SPECIAL TOPIC: NT TERMS FOR CHRIST'S RETURN SPECIAL TOPIC: THE RAPTURE ▣ "from heaven" The imagery of the ancient world (cf. 1 Thess. 1:10; 4:16), viewed heaven as up. We now realize there is no up or down in space. Heaven is where God and Jesus dwell (i.e. John 14:1-3). Revelation 21:1-8 seems to teach that heaven (i.e. the New Jerusalem) will return to earth. Heaven is viewed as a restored Garden of Eden, denoting an intimate fellowship with the Trinity. SPECIAL TOPIC: HEAVEN SPECIAL TOPIC: THE HEAVENS AND THE THIRD HEAVEN SPECIAL TOPIC: EDEN ▣ "with His mighty angels" This is a common biblical theme (cf. Deut. 33:2; Zech. 14:5; Matt. 16:27; 25:31; Mark 8:38; Jude 14; Rev. 19:14). He will also come with His saints (cf. 1 Thess. 4:13-18). Matt. 13:41 and 24:31 implying that angels will gather and separate mankind into believers and unbelievers (cf. Matt. 13:39-41; 24:31). SPECIAL TOPIC: ANGELS IN THE BIBLE ▣ "in flaming fire" This is imagery for God's judgment (cf. Isa. 29:6; 30:27-30; 66:14-15; Dan. 7:9-10). 2 Peter 3:7 sees fire as a cleansing experience. Confusion exists whether this phrase goes with 2 Thess. 1:7 or 8. If it goes with 2 Thess. 1:7 it relates to the angels. If it goes with 2 Thess. 1:8 it relates to judgment. The NKJV, NRSV, and REB translations place it in 2 Thess. 1:8. SPECIAL TOPIC: FIRE, C. 1:8 "dealing out retribution" "taking vengeance" "inflicting vengeance" "to punish" "to impose the penalty" "sending affliction" This is a PRESENT ACTIVE PARTICIPLE. This is not an emotional, vindictive reaction but "full justice for all." God's creation will eventually reflect God's character (cf. Matt. 6:9-10). ▣ "on those who do not know God" This word reflects the pagan's willful rejections of light (cf. (cf. Ps. 79:6; Jer. 10:25; 1 Thess. 4:5; John 3:17-21; Rom. 1:18,25; 2:14-15). This is illustrated by the persecution of the believers at Thessalonica. This phrase does not only refer to cognitive truth about God (Greek concept of "know"), but also intimate fellowship with God (Hebrew concept of "know"). The term "know" often has the Hebrew connotation of intimate fellowship (cf. Gen 4:1; Jer. 1:5; Mark 14:71; Titus 1:16). SPECIAL TOPIC: KNOW SPECIAL TOPIC: THE UNPARDONABLE SIN ▣ "to those who do not obey the gospel" Some commentators think this refers to a second group that is persecuting the Thessalonian believers; the first phrase referring to pagans ("those who do not know God") and the second to unbelieving Jews. SPECIAL TOPIC: KEEP SPECIAL TOPIC: THE GOSPEL SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH 1:9 "the penalty" This is the same root as "retribution" in 2 Thess. 1:8. ▣ "eternal destruction" "Eternal" (cf. Matt. 18:8; 25:41; Mark 3:29; Heb. 6:2; Jude v. 7) shares the same root with "age" (cf. Matt. 28:20; Heb. 1:2). In Matt. 25:46 it describes both heaven and hell (cf. 1 Thess. 2:16). A person's response to the gospel in the present time (age) seals his/her future time (age). The term "destruction" (olethros) is also found in 1 Cor. 5:5; 1 Thess. 5:3; 1 Tim. 6:9. It means "the loss of all that gives worth to existence" (James Moulton and George Milligan, The Vocabulary of the Greek Testament, p. 445). For a good explanation of "limited immortality," see YouTube video by Edward Fudge, "The Fire That Consumes." YouTube One Hour Lecture SPECIAL TOPIC: ETERNAL SPECIAL TOPIC: ETERNAL PUNISHMENT ▣ "away from the presence of the Lord" This is the worse aspect of hell. In the KJV of Ps. 139:8 it says "if I make my bed in hell, behold, thou art there," but in Psalm 139, this refers to Sheol or Hades (the holding place of the dead, cf. Matt. 11:23; 16:18; Luke 10:15; 16:23; Rev. 1:18; 20:13,14), not Gehenna, which is the place of permanent separation from God (cf. Matt. 5:22,29,30; 10:28; 18:9; 23:15,33; Mark 9:43,45,47; Luke 12:5). SPECIAL TOPIC: WHERE ARE THE DEAD?, I. B. and II. D. SPECIAL TOPIC: JUDGMENT IN THE NT ▣ "and from the glory of His power" This may be an allusion to Isa. 2:10,19,21 (i.e. "the splendor of His majesty"). Fallen mankind will flee the glorious presence of the Holy One of Israel. The tragedy of creation is that mankind's greatest need is fellowship with God, but because of sin and rebellion, we fear Him and flee from Him who created us like Himself for fellowship. In the OT the most common Hebrew word for "glory" (kabod, BDB 458) was originally a commercial term (which referred to a pair of scales) which meant "to be heavy." That which was heavy was valuable or had intrinsic worth. Often the concept of brightness was added to the word to express God's majesty (cf. Exod. 15:16; 24:17; Isa. 60:1-2). He alone is worthy and honorable. He is too brilliant for fallen mankind to behold (cf. Exod. 33:17-23; Isa. 6:5). God can only be truly known through Christ (cf. Jer. 1:14; Matt. 17:2; Heb. 1:3; James 2:1). The term "glory" is somewhat ambiguous: it may be parallel to "the righteousness of God" it may refer to the "holiness" or "perfection" of God it could refer to the image of God in which mankind was created (cf. Gen. 1:26-27; 5:1; 9:6), but which was later marred through rebellion (cf. Gen. 3:1-22) It is first used of YHWH's presence with His people (cf. Exod. 16:7,10; Lev. 9:23; Num. 14:10). SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN SPECIAL TOPIC: GLORY (kabod, OT) SPECIAL TOPIC: GLORY (doxa, NT) 1:10 NASB, NKJV "to be glorified in His saints" NRSV, Peshitta "to be glorified by his saints" "to receive glory from all his people" "to be glorified among his saints" "reveal his glory among his own" This phrase can be understood in at least two ways. reflecting a Hebrew idiom, the majesty of the Second Coming will cause Jesus to receive glory from His followers reflecting the normal meaning of the Greek PREPOSITION, in addition to the unusual compound with the PREPOSITION repeated with the NOUN, (2 Thess. 1:10,12) that Jesus will be glorified among or in believers "Saints" is literally "holy ones." The term "saints" is always PLURAL except once in Phil. 4:21, and even there, it is corporate. To be saved puts us in Christ's body and in His family. This is not so much an experience as a position. Hopefully our position is becoming more actualized in our daily lives. When He returns our glorification will be instantaneous and complete (cf. 1 John 3:2; Romans 8:30). Jesus is glorified in the godly lives of His godly ones (cf. 2 Thess. 1:12; 1 Thess. 2:12; John 17:9-10). SPECIAL TOPIC: SAINTS SPECIAL TOPIC: SANCTIFICATION SPECIAL TOPIC: BIBLICAL FAITH IS CORPORATE ▣ "on that day" This emphatic phrase is OT imagery of the time when God will return to His creation either for blessing (believers) or judgment (unbelievers). See fuller note at 1 Thess. 5:2. SPECIAL TOPIC: THAT DAY SPECIAL TOPIC: THE LAST DAYS SPECIAL TOPIC: The Day of the Lord "and to be marveled at among all who have believed" "and to be admired among all those who believe" "and to be marveled at. . .among all who have believed" "and honor from all who believe" "and seen in his glory by all who believe in him" There are two ambiguous phrases in 2 Thess. 1:10. They can mean the saints are glorified with Christ and this amazes them the angels are amazed at what God does for believers (cf. Eph. 2:7; 3:10; 1 Cor. 4:9) For "believe" see SPECIAL TOPIC: FAITH, BELIEVE, OR TRUST ▣ "for our testimony to you was believed" The believers' response was opposite of the pagans in 2 Thess. 1:8. They had received the gospel as both a message and a person (i.e. John 1:12; 3:16,36; 6:40; 11:25-26; Rom. 10:9-13). SPECIAL TOPIC: WHAT DOES IT MEAN TO "RECEIVE," "BELIEVE," "CONFESS/PROFESS," "CALL UPON"? 1:11 "we pray for you always" Paul continually prayed for these churches (cf. 2 Thess. 1:3; 2:12; 1 Thess. 1:2; 5:13-18). SPECIAL TOPIC: INTERCESSORY PRAYER NASB, REB "God will count you worthy of your calling" "God would count you worthy of this calling" NRSV, NJB "God will make you worthy of his call" "God to make you worthy of the life he called you to live" "God will vouchsafe you worthy of your calling" God does it (cf. Phil. 1:6; 2:13; Eph. 4:4), but believers must allow Him and cooperate with the Spirit (cf. Phil. 2:12; Eph. 4:1). It is the paradox of God's sovereignty and mankind's free will that there must be an initial and a progressive faith response. In this context the emphasis is on the Christian's new life (cf. Eph. 4:1; 5:2,15). The gospel is a person to welcome, a message about that person to believe, and a life like that person's to live. SPECIAL TOPIC: COVENANT SPECIAL TOPIC: CALLED ▣ "and fulfill every desire for goodness" Paul was praying that their new intentions be actualized (cf. 1 Thess. 1:3). As with their new heart (i.e. the New Covenant of Jer. 31:31-34; also note Ezek. 36:26-27), they have acquired a new mouth, hands, and feet (cf. Rom. 6:4; 2 Cor. 5:17; Col. 3:10). Paul uses the concept of "goodness" often in the Thessalonian letters: agathos, 1 Thess. 3:6; 2 Thess. 2:16-17 agathon, 1 Thess. 5:15 agathōsunē, 2 Thess. 1:11 kalon, 1 Thess. 5:21 eudokia, 2 Thess. 1:11 1:12 "the name of our Lord Jesus. . .in Him" Here it is obvious from the parallel structure that "the name" represents the person. SPECIAL TOPIC: The Name of the Lord SPECIAL TOPIC: Christ Jesus As Lord ▣ "in you, and you in Him" Jesus is glorified in believers and believers are glorified in Him. ▣ "according to the grace of our God and the Lord Jesus Christ" It is common in the Thessalonian letters for Paul to emphatically link the Father and the Son (cf. 1 Thess. 1:1,3; 3:11,13; 5:18,23; 2 Thess. 1:1,2; 2:12; 2:13,16; 3:5). It is possible that this phrase refers to Christ alone. If so, it would be in line with other NT texts that assert Jesus' Deity (i.e. John 1:1,18; 8:57-58; 20:28; Acts 20:28; Rom. 9:5; Phil. 2:6; Titus 2:13; Heb. 1:8; 2 Pet. 1:1; 1 John 5:20; ). SPECIAL TOPIC: CHRIST JESUS AS LORD