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  • PARALLEL BIBLE - 2 Thessalonians 1:12


    CHAPTERS: 2 Thessalonians 1, 2, 3     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12

    TEXT: BIB   |   AUDIO: MISLR - MISC - DAVIS - FOCHT   |   VIDEO: BIB - COMM

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    King James Bible - 2 Thessalonians 1:12

    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.

    World English Bible

    that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ.

    Douay-Rheims - 2 Thessalonians 1:12

    That the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God, and of the Lord Jesus Christ.

    Webster's Bible Translation

    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 of the Lord Jesus Christ.

    Greek Textus Receptus


    οπως
    3704 ενδοξασθη 1740 5686 το 3588 ονομα 3686 του 3588 κυριου 2962 ημων 2257 ιησου 2424 χριστου 5547 εν 1722 υμιν 5213 και 2532 υμεις 5210 εν 1722 αυτω 846 κατα 2596 την 3588 χαριν 5485 του 3588 θεου 2316 ημων 2257 και 2532 κυριου 2962 ιησου 2424 χριστου 5547

    Treasury of Scriptural Knowledge

    VERSE (12) -
    :10 Joh 17:10 1Pe 4:14

    SEV Biblia, Chapter 1:12

    para que el Nombre del Seor nuestro, Jess, el Cristo sea clarificado en vosotros, y vosotros en l, por la gracia de nuestro Dios y del Seor Jess, el Cristo.

    Clarke's Bible Commentary - 2 Thessalonians 1:12

    Verse 12. That the name of our
    Lord] This is the great end of your Christian calling, that Jesus who hath died for you may have his passion and death magnified in your life and happiness; that ye may show forth the virtues of him who called you from darkness into his marvellous light.

    And ye in him] That his glorious excellence may be seen upon you; that ye may be adorned with the graces of his Spirit, as he is glorified by your salvation from all sin.

    According to the grace] That your salvation may be such as God requires, and such as is worthy of his grace to communicate. God saves as becomes God to save; and thus the dignity of his nature is seen in the excellence and glory of his work.

    1. IT is an awful consideration to the people of the world, that persecutions and afflictions should be the lot of the true Church, and should be the proof of its being such; because this shows more than any thing else the desperate state of mankind, their total enmity to God; they persecute, not because the followers of God have done or can do them hurt, but they persecute because they have not the Spirit of Christ in them! Men may amuse themselves by arguing against the doctrine of original sin, or the total depravity of the soul of man; but while there is religious persecution in the world, there is the most absolute disproof of all their arguments. Nothing but a heart wholly alienated from God could ever devise the persecution or maltreatment of a man, for no other cause but that he has given himself up to glorify God with his body and spirit, which are his.

    2. The everlasting destruction of the ungodly is a subject that should be continually placed before the eyes of men by the preachers of the Gospel.

    How shall a man be induced to take measures to escape a danger of the existence of which he is not convinced? Show him the hell which the justice of God has lighted up for the devil and his angels, and in which all Satan's children and followers must have their eternal portion. All the perfections of God require that he should render to every man his due.

    And what is the due of a sinner or a persecutor, of one who is a determinate enemy to God, goodness, and good men? Why, everlasting destruction from the presence of the Lord and the glory of his power. And if God did not award this to such persons, he could not be the God of justice.

    3. The grand object of God in giving his Gospel to mankind is to save them from their sins, make them like himself, and take them to his eternal glory.

    He saves according to the measure of his eternal goodness; the scanty salvation contended for and expected by the generality of Christians, it would be dishonourable to God to administer. He saves according to his grace. His own eternal goodness and holiness is the measure of his salvation to man; not the creeds and expectations of any class of Christians. To be saved at all, we must not only be saved in God's way, and upon his own terms, but also according to his own measure. He who is not filled with the fullness of God cannot expect the glory of God.

    4. Another proof of the fall and degeneracy of men is, their general enmity to the doctrine of holiness; they cannot bear the thought of being sanctified through body, soul, and spirit, so as to perfect holiness in the fear of God.

    A spurious kind of Christianity is gaining ground in the world. Weakness, doubtfulness, littleness of faith, consciousness of inward corruptions, and sinful infirmities of different kinds, are by some considered the highest proofs of a gracious state; whereas in the primitive Church they would have been considered as evidences that the persons in question had received just light enough to show them their wretchedness and danger, but not the healing virtue of the blood of Christ.


    John Gill's Bible Commentary

    Ver. 12. That the name of the Lord Jesus Christ may be glorified in you , &c.] This is the end of the apostle's prayer, and which is answered by the fulfilment of the things prayed for; as the name of Christ and his Gospel are dishonoured, by the unbelief, cowardice and the unworthy walk of professors; so they are glorified in and by the saints, by their faith, patience, and good works in this world; which not only themselves adorn the doctrine of God our Saviour, but cause others to glorify him likewise; and Christ will be glorified in them hereafter, by the glory which will be conferred upon them, and which will reflect glory upon him; when all the gracious designs of God are accomplished on them and the work of faith is finished in them; for should not these be completed, Christ would lose the glory of redemption and salvation, which by means of these will be given by the saints to him to all eternity: and ye in him ; that is, that ye may be glorified; the saints are now glorified in him as their head and representative, being raised together and made to sit together in heavenly places in him; and when the work of grace is finished upon their souls, they will be glorified together with him and by him; and in the resurrection morn shall appear in glory with him both in soul and body, and shall be made like him, and everlastingly enjoy him and see him as he is; the Alexandrian copy reads and us in him; and all this will be as it is wished for, according to the grace of our God, and the Lord Jesus Christ; according to the grace and free favour of God in election, and of Jesus Christ in, redemption, and of the blessed Spirit in sanctification; for election, redemption, calling, justification, pardon, adoption, and the whole of salvation from first to last are of grace and not of works; and according to this, all these things must be prayed for the application of, and must be expected only on such a foot; and to this must all be ascribed, the glory of which is the ultimate end of God, in all he has done, does, or will do for his people.

    Matthew Henry Commentary

    Verses 11, 12 - Believing thoughts and expectations of the second coming of Chris should lead us to
    pray to God more, for ourselves and others. If ther is any good in us, it is owing to the good pleasure of his goodness and therefore it is called grace. There are many purposes of grace an good-will in God toward his people, and the apostle prays that God would complete in them the work of faith with power. This is to their doing every other good work. The power of God not only begins, but carries on the work of faith. And this is the great end and design of the grace of our God and Lord Jesus Christ, which is made known to us and wrought in us __________________________________________________________________


    Greek Textus Receptus


    οπως
    3704 ενδοξασθη 1740 5686 το 3588 ονομα 3686 του 3588 κυριου 2962 ημων 2257 ιησου 2424 χριστου 5547 εν 1722 υμιν 5213 και 2532 υμεις 5210 εν 1722 αυτω 846 κατα 2596 την 3588 χαριν 5485 του 3588 θεου 2316 ημων 2257 και 2532 κυριου 2962 ιησου 2424 χριστου 5547

    Vincent's NT Word Studies

    12. The name (to onoma). In no
    case where it is joined with Jesus, or Christ, or Lord Jesus, does it mean the title or dignity. 33 Paul follows O.T. usage, according to which the name of the Lord is often used for all that the name covers; so that the name of the Lord = the Lord himself.

    ADDITIONAL NOTE ON oleqron aijwnion eternal destruction, 2 TH. i. 9.

    Aiwn transliterated eon, is a period of time of longer or shorter duration, having a beginning and an end, and complete in itself. Aristotle (peri oujranou, i. 9, 15) says: "The period which includes the whole time of each one's life is called the eon of each one." Hence it often means the life of a man, as in Homer, where one's life (aiwn) is said to leave him or to consume away (Il. v. 685; Od. v. 160). It is not, however, limited to human life; it signifies any period in the course of events, as the period or age before Christ; the period of the millenniam; the mytho-logical period before the beginnings of history. The word has not "a stationary and mechanical value" (De Quincey). It does not mean a period of a fixed length for all cases. There are as many eons as entities, the respective durations of which are fixed by the normal conditions of the several entities. There is one eon of a human life, another of the life of a nation, another of a crow's life, another of an oak's life. The length of the eon depends on the subject to which it is attached.

    It is sometimes translated world; world representing a period or a series of periods of time. See Matt. xii. 32; xiii. 40, 49; Luke i. 70; 1 Corinthians i. 20; ii. 6; Eph. i. 21. Similarly oiJ aijwnev the worlds, the universe, the aggregate of the ages or periods, and their contents which are included in the duration of the world. 1 Cor. ii. 7; x. 11; Heb. i. 2; ix. 26; xi. 3.

    The word always carries the notion of time, and not of eternity. It always means a period of time. Otherwise it would be impossible to account for the plural, or for such qualifying expressions as this age, or the age to come. It does not mean something endless or everlasting. To deduce that meaning from its relation to ajei is absurd; for, apart from the fact that the meaning of a word is not definitely fixed by its derivation, ajei does not signify endless duration. When the writer of the Pastoral Epistles quotes the saying that the Cretans are always (aei) liars (Tit. i. 12), he surely does not mean that the Cretans will go on Iying to all eternity. See also Acts vii. 51; 2 Cor. iv. 11; vi. 10; Heb. iii. 10; 1. Peter iii. 15. Aei means habitually or continually within the limit of the subject's life. In our colloquial dialect everlastingly is used in the same way. "The boy is everlastingly tormenting me to buy him a drum."

    In the New Testament the history of the world is conceived as developed through a succession of eons. A series of such eons precedes the introduction of a new series inaugurated by the Christian dispensation, and the end of the world and the second coming of Christ are to mark the beginning of another series. See Eph. iii. 11. Paul contemplates eons before and after the Chuistian era. Eph. i. 21; ii. 7; iii. 9, 21; 1 Corinthians x. 11; comp. Heb. ix. 26. He includes the series of eons in one great eon, oJ aijwn twn aijwnwn the eon of the eons (Eph. iii. 21); and the author of the Epistle to the Hebrews describes the throne of God as enduring unto the eon of the eons (Heb. i. 8). The plural is also used, eons of the eons, signifying all the successive periods which make up the sum total of the ages collectively. Rom. xvi. 27; Gal. i. 5; Philip. iv. 20, etc. This plural phrase is applied by Paul to God only. The adjective aijwniov in like manner carries the idea of time. Neither the noun nor the adjective, in themselves, carry the sense of endless or everlasting. They may acquire that sense by their connotation, as, on the other hand, ajidiov, which means everlasting, has its meaning limited to a given point of time in Jude 6. Aiwniov means enduring through or pertaining to a period of time. Both the noun and the adjective are applied to limited periods. Thus the phrase eijv ton aijwna, habitually rendered forever, is often used of duration which is limited in the very nature of the case. See, for a few out of many instances, LXX, Exod. xxi. 6; xxix. 9; xxxii. 13; Josh. xiv. 9; 1 Sam. viii. 13; Lev. xxv. 46; Deut. xv. 17; 1 Chronicles xxviii. 4. See also Matt. xxi. 19; John xiii. 8; 1 Cor. viii. 13. The same is true of aijwniov. Out of 150 instances in LXX, four-fifths imply limited duration. For a few instances see Gen. xlviii. 4; Numbers x. 8; xv. 15; Prov. xxii. 28; Jon. ii. 6; Hab. iii. 6; Isa. lxi. 17. Words which are habitually applied to things temporal or material can not carry in themselves the sense of endlessness. Even when applied to God, we are not forced to render aijwniov everlasting. Of course the life of God is endless; but the question is whether, in describing God as aijwniov,. it was intended to describe the duration of his being, or whether some different and larger idea was not contemplated. That God lives longer than men, and lives on everlastingly, and has lived everlastingly, are, no doubt, great and significant facts; yet they are not the dominant or the most impressive facts in God's relations to time. God's eternity does not stand merely or chiefly for a scale of length. It is not primarily a mathematical but a moral fact. The relations of God to time include and imply far more than the bare fact of endless continuance. They carry with them the fact that God transcends time; works on different principles and on a vaster scale than the wisdom of time provides; oversteps the conditions and the motives of time; marshals the successive eons fronn a point outside of time, on lines which run out into his own measureless cycles, and for sublime moral ends which the creature of threescore and ten years cannot grasp and does not even suspect.

    There is a word for everlasting if that idea is demanded. That aijwniov occurs rarely in the New Testament and in LXX does not prove that its place was taken by aijwniov. It rather goes to show that less importance was attached to the bare idea of everlastingness than later theological thought has given it. Paul uses the word once, in Rom. i. 20, where he speaks of "the everlasting power and divinity of God." In Rom. xvi. 26 he speaks of the eternal God (tou aiwniou qeou); but that he does not mean the everlasting God is perfectly clear from the context. He has said that "the mystery" has been kept in silence in times eternal (cronoiv aiwnioiv), by which he does not mean everlasting times, but the successive eons which elapsed before Christ was proclaimed. God therefore is described as the God of the eons, the God who pervaded and controlled those periods before the incarnation. To the same effect is the title oJ basileuv twn aijwnwn the King of the eons, applied to God in 1 Timothy i. 17; Apoc. xv. 3; comp. Tob. xiii. 6, 10. The phrase pro cronwn aijwniwn before eternal times (2 Tim. i. 9; Tit. i. 2), cannot mean before everlasting times. To say that God bestowed grace on men, or promised them eternal life before endless times, would be absurd. The meaning is of old, as Luke i. 70. The grace and the promise were given in time, but far back in the ages, before the times of reckoning the eons. Zwh aijwniov eternal life, which occurs 42 times in N.T., but not in LXX, is not endless life, but life pertaining to a certain age or eon, or continuing during that eon. I repeat, life may be endless. The life in union with Christ is endless, but the fact is not expressed by aijwniov. Kolasiv aijwniov, rendered everlasting punishment (Matt. xxv. 46), is the punishment peculiar to an eon other than that in which Christ is speaking. In some cases zwh aijwniov does not refer specifically to the life beyond time, but rather to the eon or dispensation of Messiah which succeeds the legal dispensation. See Matt. xix. 16; John v. 39. John says that zwh aijwniov is the present possession of those who believe on the Son of God, John iii. 36; v. 24; vi. 47, 64. The Father's commandment is zwh aijwviov, John xii. 50; to know the only true God and Jesus Christ is zwh aijwniov, John xvii. 3.

    Bishop Westcott very justly says, commenting upon the terms used by John to describe life under different aspects: "In considering these phrases it is necessary to premise that in spiritual things we must guard against all conclusions which rest upen the notions of succession and duration. 'Eternal life' is that which St. Paul speaks of as hJ ontwv zwh the life which is life indeed, and hJ zwh tou qeou the life of God. It is not an endless duration of being in time, but being of which time is not a measure. We have indeed no powers to grasp the idea except through forms and images of sense. These must be used, but we must not transfer them as realities to another order." 34 Thus, while aijwniov carries the idea of time, though not of endlessness, there belongs to it also, more or less, a sense of quality. Its character is ethical rather than mathematical. The deepest significance of the life beyond time lies, not in endlessness, but in the moral quality of the eon into which the life passes. It is comparatively unimportant whether or not the rich fool, when his soul was required of him (L. xii. 20), entered upon a state that was endless. The principal, the tremendous fact, as Christ unmistakably puts it, was that, in the new eon, the motives, the aims, the conditions, the successes and awards of time counted for nothing. In time, his barns and their contents were everything; the soul was nothing. In the new life the soul was first and everything, and the barns and storehouses nothing. The bliss of the sanctified does not consist primarily in its endlessness, but in the nobler moral conditions of the new eon, - the years of the holy and eternal God. Duration is a secondary idea. When it enters it enters as an accompaniment and outgrowth of moral conditions. In the present passage it is urged that oleqron destruction points to an unchangeable, irremediable, and endless condition. If this be true, if oleqrov is extinction, then the passage teaches the annihilation of the wicked, in which case the adjective aijwniov is superfluous, since extinction is final, and excludes the idea of duration. But oleqrov does not always mean destruction or extinction. Take the kindred verb ajpollumi to destroy, put an end to, or in the middle voice, to be lost, to perish. Peter says, "the world being deluged with water, perished" (ajpolountai 2 Peter iii. 6); but the world did not become extinct, it was renewed. In Heb. i. 11, 12 quoted from Psalm 102, we read concerning the heavens and the earth as compared with the eternity of God, "they shall perish" (apolountai). But the perishing is only preparatory to change and renewal. "They shall be changed" (allaghsontai). Comp. Isa. li. 6, 16; lxv. 17; lxvi. 22; 2 Pet. iii. 13; Apoc. xxi. 1. Similarly, "the Son of man came to save that which was lost" (apolwlov), Luke xix. 10. Jesus charged his apostles to go to the lost (apolwlota) sheep of the house of Israel, Matt. x. 6, comp. xv. 24. "He that shall lose (apolesh) his life for my sake shall find it," Matt. xvi. 25. Comp. Luke xv. 6, 9, 32.

    In this passage the word destruction is qualified. It is "destruction from the presence of the Lord and from the glory of his power, " at his second coming, in the new eon. In other words, it is the severance, at a given point of time, of those who obey not the gospel from the presence and the glory of Christ. Aiwniov may therefore describe this severance as continuing during the millennial eon between Christ's coming and the final judgment; as being for the wicked prolonged throughout that eon and characteristic of it, or it may describe the severance as characterizing or enduring through a period or eon succeeding the final judgment, the extent of which period is not defined. In neither case is aijwniov to be interpreted as everlasting or endless.


    Robertson's NT Word Studies

    1:12 {That} (hopws). Rare with Paul compared with hina (#1Co 1:29; 2Co 8:14). Perhaps here for variety (dependent on hina clause in verse #11). {The name} (to onoma). The Old Testament (LXX) uses onoma embodying the revealed character of Jehovah. So here the {Name} of our Lord Jesus means the Messiahship and Lordship of Jesus. The common Greek idiom of onoma for title or dignity as in the papyri (Milligan) is not quite this idiom. The papyri also give examples of onoma for person as in O.T. and #Ac 1:15 (Deissmann, _Bible Studies_, pp. 196ff.). {In you, and ye in him} (en humin, kai humeis en autwi). this reciprocal glorying is Pauline, but it is also like Christ's figure of the vine and the branches in #Joh 15:1-11. {According to the grace} (kata ten carin). Not merely standard, but also aim (Robertson, _Grammar_, p. 609). {Of our God and the Lord Jesus Christ} (tou qeou hemwn kai kuriou iesou cristou). Here strict syntax requires, since there is only one article with qeou and kuriou that one person be meant, Jesus Christ, as is certainly true in #Tit 2:13; 2Pe 1:1 (Robertson, _Grammar_, p.786). this otherwise conclusive syntactical argument, admitted by Schmiedel, is weakened a bit by the fact that kurios is often employed as a proper name without the article, a thing not true of swter in #Tit 2:13; 2Pe 1:1. So in #Eph 5:5 en ti basileiai tou cristou kai qeou the natural meaning is {in the Kingdom of Christ and God} regarded as one, but here again qeos, like kurios, often occurs as a proper name without the article. So it has to be admitted that here Paul may mean "according to the grace of our God and the Lord Jesus Christ," though he may also mean "according to the grace of our God and Lord, Jesus Christ."


    CHAPTERS: 1, 2, 3
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12

    PARALLEL VERSE BIBLE

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