These words of the apostle Paul about the calling of Christians contain exceptionally important things, which are not completely evident if we read the other translations. The apostle says that at the approach of the Lord’s day, when Christ will come in the glory, he prays for the...
These words of the apostle Paul about the calling of Christians contain exceptionally important things, which are not completely evident if we read the other translations. The apostle says that at the approach of the Lord’s day, when Christ will come in the glory, he prays for the Thessalonians Christians (and for all the rest) and asks God, that the Lord Himself bestow us the calling, so that people will be called by God to life and salvation. "The call" - from the Greek’s translation klesis, meaning "invitation", and having single-root with Ekklesia - "The Church". It is then not so much about calling as a unique road of man before God, as this invitation, by which the shepherd gathers the sheep, to preserve them from perdition. The words “that our God would count you worthy" are very exact: God's calling for each of us is an undeserved gift, which is given to us through the Church.
Continuing, the apostle prays so that God may fulfill (that is fill with His power) the good will of people to do good and do the work of faith. For the apostle, the calling and the fulfillment by power of the good will are two inseparably connected things, and this word is a tremendous hope for each person.
The will to do good and the work of faith - the apostle indicates by these words man’s answer to the invitation of God. But man by himself has no strengths to realize this answer in his life; each of us possesses a considerable experience of defeats on the paths of good and faith. And if God Himself didn’t fill by His power our answer to His invitation, the invitation itself would have turned out fruitless. But the apostle says that God Himself fills us with this life, when calling us to life.
The glorification of Christ's name in men consists particularly of this, the glorification, that apostle speaks of so deeply in the epistle to Philippiens: " Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" (Ph. 2:9-11).
The very possibility so that we don’t only hear God's invitation, but also find the strength to answer to this, this possibility is the fruit of the victim of the Cross and the Resurrection of the Christ. It is particularly in this that comes true the intention of the Creator about people’s salvation. And the apostle says again that we also obtain glory in God's call and our answer to it, and thus become partakers of His victory.
7 a) Paul aime à souligner que son sort est lié à celui de ses Églises, cf. 1 Th 2-3 ; 1 Co 4.8 ; Ph 1.30, etc.
8 b) Le ciel, cf. 1 Th 4.16, les anges, cf. Mt 13.39, 41, 49.16.27 ; 24.31 ; 25.31 ; Lc 12.8s (probablement les « saints » de 1 Th 3.13), le feu des théophanies, cf. Ex 13.22 ; 19.16, sont des traits de l’apocalyptique juive, cf. 1 Th 4.16.
8 c) C’est-à-dire les païens, 1 Th 4.5, et les juifs, Rm 10.16.
10 d) Paul paraît songer ici aux anges (les « saints », cf. Ac 9.13) et aux chrétiens (« ceux qui auront cru »).
10 e) La condamnation de ceux qui refusent l’Évangile est ici décrite, en vif contraste avec la glorification des croyants, dans des termes durs qu’explique peut-être une persécution insistante. — Après la parenthèse des vv. 6-10, la pensée revient à la suite du v. 5.
11 f) Autre traduction « qu’il accomplisse efficacement toute sa volonté de bien ».
2 Th présente de frappantes ressemblances littéraires avec 1 Th, au point que des critiques y ont vu l’œuvre d’un faussaire qui se serait inspiré de saint Paul en imitant son style. Mais on ne voit guère le motif d’un tel faux, et il est plus simple de penser que l’Apôtre lui-même, voulant corriger certains éléments mal compris de son enseignement eschatologique 1 Th 5.2, 9, a écrit cette deuxième lettre en reprenant des formules de la première. Les deux écrits ne se contredisent pas mais se complètent ; et leur authenticité est également bien attestée par l’ancienne tradition de l’Église.
Outre leur intérêt de présenter déjà en germe bien des thèmes que reprendront les épîtres ultérieures, celles-ci sont importantes surtout par leur doctrine sur l’eschatologie. En cette étape ancienne de son apostolat, la pensée de l’Apôtre apparaît toute centrée sur la résurrection du Christ et sur sa venue en gloire qui apportera le salut à ceux qui auront cru en lui, fussent-ils déjà morts, 1 Th 4.13-18. Cette venue glorieuse, il la décrit selon les traditions de l’apocalyptique juive et du christianisme primitif (discours eschatologique des Synoptiques, surtout de Mt). Conformément aux enseignements de Jésus, tantôt il insiste sur l’imminence imprévisible de cette venue qui requiert la vigilance, 1 Th 5.1-11, au point de donner l’impression que lui et eux la verront de leur vivant, 1 Th 4.17, tantôt il calme ses fidèles agités par cette perspective, en leur rappelant que le Jour n’est pas encore arrivé et doit être précédé de certains signes, 2 Th 2.1-12. Ceux-ci ne sont plus aussi clairs pour nous qu’ils devaient l’être pour les lecteurs. Il semble que Paul conçoive l’Antichrist comme un individu réservé pour la fin des temps. Quant à l’obstacle « qui le retient présentement », 2 Th 2.6, certains interprètes y ont vu l’Empire romain, d’autres la prédication évangélique, et la chose reste incertaine.
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1:3 It is highly observable, that the apostle wraps up his praise of men in praise to God; giving him the glory.Your faith groweth - Probably he had heard from them since his sending the former letter. Aboundeth - Like water that overflows its banks, and yet increaseth still.
1:4 Which ye endure - "That ye may be accounted worthy of the kingdom."
1:5 A manifest token - This is treated of in the sixth 2Th 1:6 and following verses.
1:6 It is a righteous thing with God - (However men may judge) to transfer the pressure from you to them. And it is remarkable that about this time, at the passover, the Jews raising a tumult, a great number (some say thirty thousand) of them were slain. St. Paul seems to allude to this beginning of sorrows, 1Th 2:16, which did not end but with their destruction.
1:8 Taking vengeance - Does God barely permit this, or (as "the Lord" once "rained brimstone and fire from the Lord outof heaven," Gn 19:24) does a fiery stream go forth from him for ever? Who know not God - (The root of all wickedness and misery) who remain in heathen ignorance. And who obey not - This refers chiefly to the Jews, who had heard the gospel.
1:9 From the glory of his power - Tremble, ye stout - hearted.Everlasting destruction - As there can be no end of their sins, (the same enmity against God continuing,) so neither of theirpunishment; sin and its punishment running parallel throughout eternity itself. They must of necessity, therefore, be cut off from all good, and all possibility of it. From the presence of the Lord - Wherein chiefly consists the salvation of the righteous. What unspeakable punishment is implied even in falling short of this, supposing that nothing more were implied in his taking vengeance!
1:10 To be glorified in his saints - For the wonderful glory of Christ shall shine in them.
1:11 All the good pleasure of his goodness - Which is no less than perfect holiness.
1:12 That the name - The love and power of our Lord may be glorified - Gloriously displayed in you.