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Song Blessed is the man who endures tempt
2nd Thessalonians 1.4-10
September 6th 2020
Milk
(Last week Shawn taught from 1st Timothy 1:1-5 in both Milk and Meat)
So last week we finished off at verse three which says:
3 We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth;
And we talked about how central faith and love to all things Christian. So, Paul continues forward now and what he says, (beginning at verse 4 through verse 10) are some very specific passages about the Second coming.
So, in verse three he commends them for their faith and love and now verse 4
4 So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure:
5 Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer:
6 Seeing it is a righteous thing with God to recompense tribulation to them that trouble you;
7 And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels,
8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:
9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;
10 When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.
Alright back to verse 4
“We commend you for your faith and love . . .”
4 So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure:
So that we ourselves glory in you in the churches of God. Meaning, we mention your example of faith and love to other churches, and glory in it, meaning we rejoice in it – in what? Paul says in . . .
your patience and faith in all your persecutions and tribulations that ye endure.
These Saints, like all of them in that day and age, were getting their heads handed to them, and Paul commends them for the patience and faith that they maintained in “all of the persecutions and tribulations” that they endure.
It appears that these trials were the same that Paul mentioned in the first epistle to Thessalonica.
And then he adds, speaking of their trials and persecutions, and says
5 Which is a manifest token of the righteous judgment of God, that YOU may be counted worthy of the kingdom of God, for which ye also suffer:
The general meaning seems to be that Paul is telling them that the fact that they were persecuted was evidence that there would be a future judgment (when the righteous who were persecuted would be rewarded, and the wicked who persecuted them would be punished).
This is a very direct insight to them/then for they were the ones who (for the cause of Christ) were being killed and persecuted and they were the ones the apostles and even Christ promised would be justified for their actual suffering.
Additionally, Paul seems to say that the manner in which they bore their trials was an indication, also, of what the result would be with regard to them. That their patience and faith under persecutions were constantly showing and or proving that they would “be counted worthy of the kingdom of God,” for “which they were called to suffer.”
But the bottom line here, seems to be from these words is:
It is evidence that there would be a future judgment because the righteous here allowed to suffer so much and the wicked were allowed to triumph for that time.
In other words, since God is just, and he allowed his own to suffer at the hands of unjust men, and since scripture makes it clear that retribution is His, it was evident to Paul that a judgment was coming.
And the manner in which these afflictions were being borne was an evidence – an indication in the Greek (endeigma) of what the end-result of the judgment will be.
The word rendered “manifest token,” (endeigma,) does not occur anywhere else in the New Testament.
As Paul says, speaking of their suffering, “Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer:
It means as an indication, a token, a proof, or anything that shows or points out how a thing is, (or is to be., to show, to point out.)
So again, the meaning is that the course of events referred to (the persecutions which they endured, and the manner in which they were borne) furnished a proof that there would be a righteous judgment coming.
Righteous judgement of what? Of the righteous judgment of God.
Paul adds:
“That you may be counted worthy.”
In other words, “as the result of your affliction, you are being fitted for the kingdom of God” – which does not mean that Christians inherit the Kingdom of God by their sufferings but that because they have received the Kingdom of God by faith they would suffer, which would prove or test their faith stance, showing that it was real and heartfelt.
A discomforting fact of the faith is that the Lord will chasten those he loves. Cannot get around it. And Yeshua tells us he does this as a means to produce more fruit from us.
We say be believe in Christ. We are chastened by God and our belief is challenged in terms of its authenticity.
We see that challenge through and our faith is stronger as a result, thereby fortifying us with an ability to withstand greater assaults to our faith in the future.
Paul now adds:
6 Seeing it is a righteous thing with God to recompense tribulation to them that trouble you;
The sense appears to be, “There will be a future judgment, because it is proper that God, who is your father and is good, should punish those who now persecute you.”
It is not right that the evil should go unpunished, and triumph for ever.
God is not arbitrary in this or indifferent – it is a good, just and proper thing that the wicked should be punished.
7 And to you who are troubled rest with us,
Meaning, it is a good thing to trust with all of us who suffer, or, it will be a righteous act for God to give you rest” . . . (next line)
“when the Lord Jesus shall be revealed from heaven with his mighty angels,”
Which is another direct reference to his return.
We read in the 1st Epistle to the church at Thessalonica, Paul wrote: (verses 4:16)
1st Thessalonians 4:16 For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:
Here he makes reference to the Lord appearing again but this time adds in that he would appear with his mighty ANGELS – plural – meaning plural angels of power OR angels of an exalted rank and glory will accompany him.
This is new information to them as in 1st Thessalonians he only mentions the voice of the archangel – which we discussed.
And then he adds (at verse 8) more description that what he said in the first letter, saying:
8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:
When Yeshua departed those who watched him go were told that he would return in the same way as he left – in the clouds.
Paul is adding that he would also come, “In flaming fire.” Many suppose this alludes to incessant lightening bolting out from the sky.
Others, of course believe it to be the fire that God is and some have suggested (usually futurists) that it would be like the fire from a nuclear bomb.
According to 2 Thessalonians 1:7, Jesus is said to be “revealed from heaven in blazing fire with his powerful angels” during the second coming and in verse 8 it is said that he would do this as as a means to take vengeance on those who “know not God and obey not the Gospel of Jesus Christ.”
The view is often said that this of course has not happened in recorded history and therefore we are waiting for it to happen still.
There are a few sets of scripture that echo this description Paul gives and I want to touch on a couple of them because they too, have been greatly taken out of context and are today read “literally” instead of as a Hebrew would write them, which is representationally.
The main passages to consider are in 2nd Peter 3:7-13 and Revelation 19.
In 2nd Peter 3 the apostle had been talking about the destruction of the earth in the days of Noah. Right after he leads into the destruction of both the heavens and the earth.
We note that in the destruction in the days of Noah that the world still remained, it was only changed to a new world.
So, then Peter, speaking of the coming destruction of that heaven and that earth, which governed and reigned over that AGE of the Nation of Israel and the Law, Peter now says:
2nd Peter 3:7 But the heavens and the earth, which are now, (meaning the dispensation under the Law) by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.
Again, he speaks of that Age which was promised destruction due to the ungodly men who deserved judgement. (verse 8)
8 But, beloved, be not ignorant of this one thing (Peter adds) that one day is with the Lord as a thousand years, and a thousand years as one day.
What is that saying? That with the Lord there is NO time – not ONLY that one days is with the Lord a thousand years BUT ALSO a thousand years is as one day!
That describes no measurement of time. And then he adds a fantastic passage
9 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.
In the Greek, this passage says that it is God’s demanded will, not his permissive will, but his “demanded will” that NOT any would perish but that ALL would come to repentance.
But back to our point of eschatology as Peter now delivers a huge passage that is fully misinterpreted by futurists all over the world when he writes
10 But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.
By missing the fact that Peter is talking about the heavens that governed over the Nation of Israel, and the earth that housed the temple and priesthoods and the Law, people today have read this description and assigned it to the whole Kosmos and world – that is not so.
We have passages of scripture that have God directly state that this WORLD will never be destroyed and not one passage that says it will – only passages that speak to the destruction of ages, period and economies. Peter continues and says
11 ¶ Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness,
12 Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?
13 Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.
This “new heaven” houses the New Jerusalem, and that “new earth” is the one we live on since 70AD where God and His Kingdom are within those who are His by His Spirit.
So, that’s the first set of passages to address when trying to understand what Paul means here in 2nd Thessalonians chapter 1 (when he says):
6 Seeing it is a righteous thing with God to recompense tribulation to them that trouble you;
7 And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels,
8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:
This aspect of the Second Coming of Christ which Paul writes about is described in greater detail in Revelation 19:11-16.
Now remember, Revelation is called Revelation because it reveals Christ for who he is (to the world).
In his life he was not completely known and Revelation takes the time to reveal who he is upon his coming to destroy all that was part of the former economy and what he would do to set up the new economy or heaven and earth.
So, John writes at chapter 19
Revelation 19:11 And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war.
12 His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself.
13 And he was clothed with a vesture dipped in blood: and his name is called The Word of God.
14 And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean.
15 And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.
16 And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.
Here in 2nd Thessalonians, Yeshua leads an angelic army of fire in the sky depicting his return in that day.
Revelation 19 confirms this description and 2nd Peter adds insight to what that would look like.
What most people don’t know is that in 66AD an angelic army was recorded in the sky at the start of the Jewish War against Rome.
In describing this angelic army in the sky, the Jewish historian Yosippon states that these angelic soldiers were horses and riders of fire. Three years later, this fire is also referenced in the destruction of Israel and the earth surrounding her, which too, was by fire.
See, immediately after this fiery army of angels was seen in the clouds, the Roman legions attacked and burned the province of Israel leaving much of it a charred wasteland.
The following accounts that I am going to cite might seem unbelievable but the information is available to any and all interested in comparing secular data with scriptural.
So, verse 6 in 2nd Thessalonians opens with a promise saying that God “will pay back trouble to those who trouble” His people.
2 Thessalonians is believed to have been written around A.D. 51 or 52. Therefore, the “trouble” or persecution mentioned in vs. 6-7 is the first century persecution of Christians by their Jewish brethren mentioned often in the New Testament and in the Book of Acts (Acts 8:1-3, 12:1-4 and 26:10).
Addressing the persecution of the saints, Jesus said, “And will not God bring about justice for his chosen ones, who cry out to him day and night? Will he keep putting them off? I tell you, he will see that they get justice, and quickly (Luke 18:7-8).”
This justice is spoken of here at in 2 Thessalonians 1:6-10. And at verse 7 (and Revelation 19) Jesus is described as leading an Angelic Army in the Clouds in connection with his Second Coming.
These prophecies came to pass at the start of the Jewish revolt against Rome in A.D. 66 as Jewish historian Josephus wrote
“On the twenty-first day of the month of Artemisius [Jyar], a certain prodigious and incredible phenomenon appeared; I suppose the account of it would seem to be a fable, were it not related by those that saw it, and were not the events that followed it of so considerable a nature as to deserve such signals; for, before sunsetting, chariots and troops of soldiers in their armor were seen running about among the clouds, and surrounding of cities.”
And another Jewish historian named, Yosippon, added his account to the mix saying:
“Moreover, in those days were seen chariots of fire and horsemen, a great force flying across the sky near to the ground coming against Jerusalem and all the land of Judah, all of them horses of fire and riders of fire.’
It is important to realize a couple more things about these descriptions relative to Jesus second coming or Parousia.
First, the DAY was not a single act play but a single play with several acts – which appear to have been spread out over a few years prior to the final destruction of Jerusalem in 70AD.
So, the second coming, the day, was singular, but the prophesied things orbiting around that act could have been experienced collectively over a period of years.
Secondly, when Jesus ascended into the heavens, and while he was there, it was prophesied that he would change and become totally glorified, like his father, white, fiery, bright. This is supported by
(Ezekiel 1:26-28) and (Acts 9:3-6 and Revelation 1:13-16).
So, these things help bring what Paul is saying here into one reasonable scriptural picture.
And when he came he would, as Paul said, be taking vengeance, yielding righteous judgment. On who?
“On them that know not God.”
Now, I want to make a clarification here that you might also consider.
God is just and fair and good. He is not ever not good and fair and just.
The Nation of Israel, the Jews, had for one thousand five hundred years minimally, been His people.
He married her, and took care of her, and gave her his instructions, promises and love. And she was an idolater or adulterer toward him.
They were warned, and warned and warned, and given chances to change, and final warnings, and scripture, and prophets. All at the hands of a Good God.
Along comes John the Baptist preparing the way for the Messiah and he says that ”the Axe is laid at the root of the tree” and that the Nation better repent of all that they have had and their reaction to it before the end comes.
Jesus enters the scene and preaches the truth and warns them of the same and he gives the signs of what will precede his arrival with destruction. Twelve apostles are left behind to do the same with the same, albeit accelerated message.
And a final revelation is given to one of them as the final warning of what was going to fall upon that world, that age, that economy.
There is no injustice on God’s end to come to them with vengeance – none.
Where there would be an injustice, from my estimation, would be for God to return today to an entire world of people, many of them never having been taught, never had the Law, never had prophets, coming from a people not married to God, who were born with parents who taught them the opposite ways of God, who were born spiritually dead, and punish and destroy it for the same reasons he destroyed Jerusalem.
Instead, this just God took care of this world in terms of sin by and through his only Son and his shed blood and life, in that age.
And now God, having justified the world through the finished work of his Son calls to all to receive him by His Spirit and to enter into His kingdom by faith.
But until them gives them “a life to live,”
In that day, there was no legitimate reason for any Jews to have not known him and in the end, for not obeying His Gospel, which was to receive and believe on His Son.
And so, Paul adds now at verse 9
9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;
The word here for destruction is Ol-eth-ros, and it means ruin or destruction, not annihilation.
When a property catches on fire is destroyed or ruined but the property remains.
Same with what is being said here.
Interestingly, the word translated to “everlasting is aionos, which means age related, so the better way to read this passage is:
2nd Thessalonians 1:9 (YLT) who shall suffer justice–destruction age-related–from the face of the Lord, and from the glory of his strength.
The presence of the Lord is in relation to His appearing as fire and so it only makes sense that they would, if not protected, be suffer age-related destruction from His presence.
It would be bye-bye fathead for all those of that age who were present at his coming in fire with the angels.
One thing to note, however, it appears that God destroyed the Nation through the use of the Roman armies and their fire, just as God used the Babylonians and the Assyrians to hurt the nation in the past.
So, I am not entirely sure that His arrival was the thing that burned them up and separated them from his presence, but it was more his arrival that launched the destruction upon them through the Roman armies.
In other word those who were destroyed were those who were not saved, and those who were saved were those who were not destroyed or separated from the “glory of his power.”
Paul now says, mentioning this time:
10 When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.
Apparently, the redeemed, who believed the message of Paul and others in that day, would contribute to the glory of the Lord at his coming.
Not only would they give Him glory in the fact that they believed on and in him while suffering trials and tribulations for His sake and the sake of the Gospel, Paul adds here, “And to be admired in all them that believe.”
This line is interpreted in a number of ways but in the end, I see it as a way to say:
“. . . when he comes on that day to be glorified in his saints, and to be marveled at (admired) in all who have believed, because our testimony to you was believed.”
In other words, He, Jesus, would be admired universally
for being willing to become incarnate, and to die to save his bride;
for the defense he gave of his church in all its persecutions and trials;
for raising his people from the dead;
for the virtues and graces which they exhibited in the face of real trials at the hands of persecutors.
And for wrapping all that former age up, inaugurating the age of fulfillment, and establishing His New Heaven above with its New Jerusalem and a New earth below where every believer, from that day forward, would live as evidence of His total incomprehensible victory over sin and death.
Let me re-read verse 7-10 to you again because it imparts something really important to us, saying:
7 And to you who are troubled rest (believers at Thessalonica) with us, when the Lord Jesus shall be revealed from heaven with his mighty angels,
8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:
9 Who shall be punished with age-abiding ruin due to the the presence of the Lord, and removed from the glory of his power;
10 When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.
I think we as believers have missed or neglected giving the honor and respect the believers who composed the bride in that day that they deserved.
It’s overlooked because believers are still thinking that they are the ones going through the real trials while looking with anticipation for Jesus to come and save them.
But when it comes to the faith, there is really no comparison between what these believers endured and suffered and us.
Remember their enemies –
The Jews – up until Jerusalem was destroyed.
The Romans –
The gnostics and pagans –
The alienation due to such.
The starvation.
The physical punishment.
And the growing despair that came with seeing other believers attacked and dying for their faith in Him.
Certainly, believers have suffered similar fates over the course of Christian history – but I am not sure that the trials of the bride can be compared to individual beheadings (and the like) that have continued to occur over the centuries.
I think if respect is to be given from a contextual view of scripture to believers it should be given to those Saints in the nascent apostolic church who made up the bride of Christ, lived without spot or wrinkle, suffered immeasurably for Him, and endured to and through the end in faith before His coming and taking her.
Ever since, believers subjectively and individually experience sufferings – and not – in different ways, according to the will of God. But in that day, it was collective.
Paul concludes (this part) with a hope and prayer for them saying:
11 Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power:
12 That the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ.
And I think we will end here.
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