The Purpose of Suffering and Glory in the

Pauline Eschatology of Christs Parousia

in 2 Thessalonians 1:5-10

by
Cletus Hull

Introduction
For centuries, Christs parousia has intrigued the church as a stimulating topic of
discussion. Ever since the two angels announced to his disciples, why do you stand looking up
toward heaven? This Jesus, who has been taken up from you into heaven, will come in the same
way as you saw him go into heaven (Acts 1:11),1 Christians have sought to maintain an
awakened readiness of his return. However, the key themes of suffering and glory have gained
insufficient attention concerning his coming. This paper attempts to unpack the meaning of both
issues in Pauls eschatological discourse of his second epistle to the Thessalonians. The apostles
teaching endeavored to convey hope in the midst of suffering. Today, believers throughout the
world are experiencing persecution and martyrdom for their faith in Jesus. My thesis remains to
affirm the promise that Christs salvation calls us to stand up and raise your heads, because your
redemption is drawing near (Luke 21:28) as Christians will suffer awaiting his coming.
A brief description of Thessalonica and the church
During the period of the early churchs growth, Thessalonica thrived as a burgeoning metropolis
of 200,000 people. Because it supported the capital center of the Macedonian province,
thousands of visitors annually passed through its borders. Tourists and bargainers alike found the
city positioned for trade and purchasing merchandise.2 This milieu characterized Pauls ministry
as he eventually planted churches in diverse locales such as Corinth and Philippi where the
people received the gospel. He visited Thessalonica on his second and third missionary journeys,
and consequently, this destination became one of the apostles foremost arenas of ministry for
1 All scriptural quotations are from The New Revised Standard Version (Anglicized Edition), copyright
1989, 1995 by the Division of Christian Education of the National Council of the Churches of Christ in the United
States of America.
2 E.F. Harrison, Introduction to the New Testament (Grand Rapids: Eerdmans, 1977), 260.

without this church, believers may never know the teaching concerning the Lords return.
Though his residency was brief, many important avenues of ministry sprouted from this
encounter. Thus, Thessalonica became a significant location to establish a church.
Paul penned his second letter to the Thessalonians from Corinth where he lived for
eighteen months (Acts 18:1-17). Corinth was the probable place of writing because the apostle
lived in Thessalonica according to Acts 17:1-15. Scholars date the first letters writing between
50-51 A.D. and because the themes of the two letters are similar, the apostle presumably
composed 2 Thessalonians a few months after 1 Thessalonians.3 He wrote to the church for two
reasons: first, he sought to address their suffering for Christ, and second, he desired to identify
with their cause because his ministry spurred opposition in their lives.4 Paul empathized with the
people understanding that he was the cause for their persecution. In 1 Thessalonians 1:7-10 we
read that while Paul evidently received a good report that the believers kept the faith and this
testimony encouraged him. Indeed, this church remained one of his favorites because of their
extraordinary endurance to suffer for Christ.5 However, the disposition of this second letter
appears quite different, as it embodied a less intimate, even cold, and sharp when contrasted
with the first letter.6 Another explanation for the letters purpose involved a necessary correction
about the return of the Lord.7 In connection with the letters, some scholars believe that Paul
3 Harrison, 264.
4 F.F. Bruce, Paul: Apostle of the Heart Set Free (Grand Rapids: Eerdmans, 1977), 227.
5 W. Robertson Nicoll, ed., The Expositors Greek Testament IV (Grand Rapids: Eerdmans, 1961), 4-5.
6 Harrison, 266.
7 The Interpreters Bible, XI (New York: Abingdon-Cokebury Press, 1951-57), 251.

composed 1 Thessalonians to Gentile Christians and 2 Thessalonians to Jewish Christians. 8 Yet,

this idea appeared unlikely because it inferred that Paul created two segregated churches in
Thessalonica. Moreover, that style of church planting would not settle well with the apostles
ecumenical theology (Acts 9:15; 26: 20, 23; Gal. 2:11-16).
Biblical Record of Pauls Ministry in Thessalonica
Acts 17:1-10 presented an overview of Pauls ministry in Thessalonica. As was his
manner, he first traversed to the local synagogue and expounded the Old Testament writings
about Christ. In addition, because Thessalonica was the largest city in Macedonia, there were a
sizeable number of Jews dwelling in the populace.9 Consequently, the Jews not only heard the
gospel but many Gentiles and prominent women also received the message. Certainly, the
apostles words with toil and labor we worked night and day, so that we might not burden any
of you (2 Thessalonians 3:8) demonstrated his earnest mission for the church. He and Silas may
have temporarily arranged a business in Thessalonica with the intention of encountering various
residents of the city; therefore, his ministry included many people as he offered the message of
Christ to the metropolis.
Acts 17:5-10 recounted Pauls sentiments toward the Thessalonians. In time, the furor of the
religious authorities sought to impede his public teaching. Searching for Paul and Silas, they
entered the house of a believer named Jason before the arrival of civil powers of the city. They
claimed that he housed people who declared another king--Jesus. This protest complemented
Pauls themes in Thessalonians of the coming of Christ the King.10 Concerning the local regime,
8 Bruce, 228.
9 Ibid, 223.
10 Harrison, 260.

the government officials discouraged people from forecasting future events; therefore, Pauls
teaching pertaining the coming of Jesus threatened their security. 11 Eventually, Paul was forced
to flee the city protecting not only himself, but also the welfare of the Christians (Acts 17:10).
Altogether, Pauls first stay at Thessalonica lasted one to three months.12 The suffering he and the
Thessalonian church experienced became a major issue of his second letter to the church.
Eschatology in 2 Thessalonians
Eschatology underscored the theme of Pauls two letters to the Thessalonians. James T.
Dennison, Jr. suggested:
the eschatological vector is definitive for Pauls remarks to the Thessalonian Christians.
Because death is past for Christ; because the wrath of God is past for Christ; because
agony, travail and darkness is past for Christ, the eschatological antithesis is present for
the Thessalonian Christians. Life eternal not death; salvation not wrath; light not
darkness; peace and joy not birth pangs of sorrow.13
Every chapter of 1 and 2 Thessalonians contained one reference to the parousia, yet, Pauls
eschatology in 2 Thessalonians was overtly obvious.14 The progression of events entailed: divine
judgment (1:5-10), the man of lawlessness (2:1-12), and deliverance from evil (3:2-3). A
discussion of the various phrases defined his eschatological perspective. F.F. Bruce called 2
Thessalonians 2:1-12 a near-apocalyptic paragraph.15 While Pauline eschatology remained
abundant in his corpus, this paragraph came closest to apocalyptic genre. The phrase the day of
11 Bruce, 226.
12 Nicoll, 3.
13 James T. Dennison, Jr., Eschatology and the Structure of 1 Thessalonians. Kerux, 19, no. 3 (December 2004):
35.
14 Harrison, 265.
15 Bruce, 230.

the Lord carried the Old Testament connotation of judgment and salvation (Isaiah 2:12; Joel
2:1-11, 32; Malachi 4:5). Gary Shogren, in his commentary on the Thessalonian correspondences
commented, in Isaiah 2, the day of the Lord is a day both of salvation for many peoples and
destruction for the idolaters.16 This day is a picture of Gods ultimate triumph, and an
unmistakable declaration of his justice. The ultimate purpose of this day reflects the dual nature
of a warning for some to repent and encouragement for others to persevere.
Paul mentioned a rebellion or apostasy (2 Thessalonians 2:3) which was also discussed in
Johns writing; so perhaps, the apostle believed that this falling away was imminent. If Paul
foretold of a future apostasy, then 1 John 2: 18-19 may reveal an answer. This text indicated that
some believers left the faith and the antichrist (the man of lawlessness) was coming. This idea
may be a fair parallel but we must hear the writers intent and not place the two passages
together because of similarity. In their minds, Paul and John spoke of two very different events.
Nevertheless, we should not discount the Holy Spirits guidance as these authors composed their
documents. The apostasy Paul mentioned illustrated a widespread falling away while John
referred to a specific event. There may be a connection between the two events but the answer
remains uncertain.
Ben Witherington wrote of Pauls eschatology that, this is as stark a depiction of what
happens on judgment day as any found in the Pauline corpus.17 The one destined for destruction
(verse 3) expressed his destiny of ultimate fate. Many interpretations were given for the man of
lawlessness mentioned by the apostle. Some of the solutions proposed were Nero, a future world

16 Gary S. Shogren, Zondervan Exegetical Commentary on the New Testament: 1 & 2 Thessalonians (Grand
Rapids: Zondervan, 2012), 257.
17 Ben Witherington, 1 and 2 Thessalonians (Grand Rapids: Eerdmans, 2006), 193.

ruler or different world leaders through the centuries. Whoever he was, his power originated
from the evil one whose destiny was eternal torment. In addition, the restrainer (2 Thess. 2:6) has
puzzled students of scripture. Different analyses included the emperor of the Roman Empire to
satan. Because of persecution, a rendering parallel with their situation in the empire may be more
acceptable. Therefore, though Nero was not conclusive because the Greek word is neuter;
nevertheless, the historical context of the emperor was reasonable as opposed to satan. One last
eschatological element of discussion was the parousia (2 Thess. 2:8). The revelation Paul
discussed in 2 Thessalonians 1:7 was the same event, as Christ will come with glory
commencing his kingdom. This picture signified the climax of Pauline eschatology. Hence,
without this letter the church could not discern Pauls entire eschatological hope.
In The Bible and the Future, Anthony Hoekema quoted C.H. Dodds intriguing view of 2
Thessalonians 1:7-10. Dodd wrote that the passage is best understood as a virtual quotation of
some current apocalypse, whether Jewish or Jewish-Christian. There was nothing distinctively
Christian either in its contents or general tone, apart from the fact that the figure of the Messiah
identified with Jesus.18 Dodd may be correct that the text came from a Semitic background; yet,
to downplay the Messianic aspect underestimated Pauls acumen into this notion. The image
represented Christ to both identify and disclose who he was.
If these two letters were the apostles first correspondences, then Paul believed that the second
coming would be soon--even that day. That was why an emphasis on the parousia enveloped his
apostolic teaching. We noticed in his future pastoral letters that his eschatology was not revised
but enlightened, for he anticipated his death in the imminent future placing Christs coming in
respect to that moment (2 Timothy 4:6-8). As a result, Paul knitted the essential themes of
18 Anthony A. Hoekema, The Bible and the Future (Grand Rapids: Eerdmans, 1979), 296-7.

suffering and glory into his eschatology, as the forthcoming exegesis will disclose.
Unquestionably, the parousia illuminated and informed the apostles early teaching to the
churches.
Exegesis of 2 Thessalonians 1:5-10
The immediate context and opening of the letter in verses 1-4 typified Pauls epistles.
First, he conveyed a greeting and brief prayer of thanksgiving to God for the people, and second,
the prologue became a personal prayer expressing his feelings for the believers in Thessalonica.
vs. 5: The theme of suffering and glory reappeared throughout this passage. When Paul utilized
the word he stated that the perseverance of the Thessalonians connoted a token,
guarantee, or proof for God was not acting on their behalf.19 The apostle presented the same
Greek word in Philippians 1:28 about his opponents writing: For them this is evidence of their
destruction, but of your salvation. And this is Gods doing. This evidence () was
important to the people because Paul may have placed an intentional emphasis on the word by
locating it at the beginning of the clause.
One problem in the translation of is whether or not it was an accusative or nominative.
If an accusative, then there remained a clarification of the perseverance and faith (verse 3)
which Paul praised. However, should it be nominative with respect to English grammar, it
presented an object requiring a subject and verb. That is why several versions place this is at
the beginning of the sentence.20 Certainly, ones presuppositions in translation determine the
interpretation of this text.
19 J. E. Frame, International Critical Commentary on the Epistles of St. Paul to the Thessalonians,
XXXVIII (New York: Charles Scribners Sons, 1912), 226.
20 Frame, 226.

The expressed purpose. This point echoed their reason to suffer and be considered worthy of
the kingdom of God; not to develop a martyr complex, but rather to suffer as a participant in the
kingdom of God. Gods intention for his people was not to create comfort, but rather character in
their lives for holy living. Christs parousia encompasses this express aim.
The phrase demonstrated the connection with their present
suffering and future glory. The carried a sense of on behalf of, in the interest of, with a
view to, in order to gain which.21 A believer suffered affliction with a perspective of Gods
eternal reign in mind. The tied the distress of the Thessalonians with Paul and his
companions ( verse 7).22 Hence, the situation was reciprocal because all Christians
should empathize with each others suffering (Romans 12:15; James 5:13). The apostles
involvement realized their present state positioning you suffer in the present tense. At the time
of his writing, the believers at Thessalonica continued suffering for Christ.
vs. 6: This verse supported the only passage in the New Testament in which Paul welcomes
Gods vengeance on the enemies of the church as an element in the recompense of Christians.23
Romans 12:19 and Revelation 18:6-7 were similar to Pauls comment but their emphasis was not
the apostles (or Johns) request to Gods justice in the matter.
The conjunction began the conditional clause that supposed the truth of a circumstance.24
In Pauls case, this notion emphasized a statement of justice. God ( ) controlled the
21 Leon Morris, New International Commentary on the First and Second Epistles to the Thessalonians. Vol. XIII
(Grand Rapids: Eerdmans, 1959), 199.
22 Frame, 227.
23 Nicoll, 45.
24 Fritz Rienecker, A Linguistic Key to the Greek New Testament (Grand Rapids: Eerdmans, 1976), 606.

circumstances; therefore, he will enforce the ultimatum against the opposers.

Leon Morris noticed the infinitive as having a double effect. There was eternal
life for Gods people and the opposers whose eternal destination was destruction (verse 9).25 As
the New Testament announced the believers destiny in Christ, so also the fate of the unbeliever
in the life to come (Romans 1:18; 1 Thess. 1:9) was disclosed.
vss. 7-10: Some have doubted Pauls authorship of this text because the literary genre (psalm,
hymn, liturgy, etc.) was uncharacteristic of his normal writing style. Charles Giblin suspiciously
remarked, the Letter was written a decade or more after his death, roughly, then, between A.D.
70 and 100, when Pauls letters were being gathered together as a collection (or corpus).26
However, there remained no reason to respond in this manner because Paul wrote with this
approach in his later letters (1 Cor. 13; Phil. 2:5-11).27 The style and pattern may be a quote from
an early liturgical hymn.28 In addition, I. Howard Marshall noted, Paul himself was a Jewish
Christian and was quite capable of producing rhythmic prose.29 Thus, Paul trained in Jewish
thought, penned words that became inspired literature.
vs. 7: Paul employed the word rest () two other times in his writings (2 Cor. 7:15; 8:13)
in contrast to tribulation. In Gods final plan, rest characterized the eternal kingdom; rest from
25 Morris, 200.
26 Charles H. Giblin, The Heartening Apocalyptic of Second Thessalonians. The Bible Today, 26, no. 6
(November 1988): 350.
27 Ibid, 202.
28 Nicoll, 46.
29 I. Howard Marshall, The Acts of the Apostles: An Introduction and Commentary. Tyndale New Testament
Commentaries. (Grand Rapids: Eerdmans 1980), 175.

10

physical and mental pains, inflicted wounds, and suffering. In classical Greek, connected
the idea of tension with a bow cord. As Rienecker commented, it is the relaxing of the cords of
endurance now tightly drawn.30 Therefore, as a bow cannot shoot an arrow without tension,
neither can the Christian experience Gods glory by escaping suffering. As a result, suffering as a
believer will consummate in eternal glory.
In the LXX, contained a meaning of uncovering or disclosing works or
secrets.31 This idea described Christs coming as the judge of the wicked and a revelation to all
people. The revelation related to the that Paul mentioned three times in his first
Thessalonian letter (2:19; 3:13; 5:23). The words heaven, angels, and fire were important images
of apocalyptic literature. These specific terms framed the meaning of his return in this text: (
) Christ is coming from heaven to be revealed; () the angels will execute
God's plan; and ( ) the glory of his revelation was depicted rather than a picture
of the punishment of the evil doers.32 Fire in the Old Testament symbolized the presence of God
(Exodus 3:2; Isaiah 66:15) and accordingly, in the New Testament fire represented the
manifestation of the Holy Spirit (Acts 2:3, 4). This inclusive understanding of his coming
adapted well with other New Testament passages (Matthew 25:31; 1 Thess. 3:13; 4:16; Jude 14).
Another note about his coming emphasized the word as his proceeded "power, not
angels, therefore, the stress was on Christ. Thus, the established teaching in Jewish writing of
Messiah, and in the New Testament, related to Christ.
vs 8: As already noticed, the flaming fire" (NRSV) has been attached to verse 7 because it was
30 Rienecker, 606.
31 Ibid, 231.
32 F.F. Bruce, First and Second Thessalonians (Waco, TX: Word, 1982), 150-51.

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part of that clause. Several other translations such as the ESV and GNB have achieved this
adjustment as well. The emphasis in this clause was . Again, Paul may have
placed the words in the forefront to demonstrate the severity of the opposers condition.
was masculine which must agree with "the revelation of the Lord Jesus" (verse 7),
demonstrating the nature of his revelation.33 Semitic parallelism was employed in these latter
verses as and were perceived as two groups of
people.34 Frame believed that the ones not knowing God were Gentiles and the ones not
obeying, the Jews.35 Meanwhile James Moffatt provided a twist to the meaning stating that the
ones not knowing God are immoral pagans (Romans 1:28).36 Another Pauline illustration of
Gentiles not knowing God was discovered in Romans 11:30. In the New Testament, the phrase
Jews not obeying God cannot be found, however, the closest comparison was Romans 10:16,
which asserted, not all have obeyed the good news. Jeremiah 9:6 expressed they refused to
know me, referring to the Jews. Therefore, whether it was one or two groups, the meaning
included all people.
vss 9-10: These verses contained noteworthy Old Testament connotations. The phrase
can be
found in Isaiah 2:10, 19-21 (LXX). The text of this Old Testament passage declared that human
pride and wisdom will be humbled on that Day. It exposed an awesome contrast of humankinds

33 Frame, 233.
34 Morris, 204.
35 Ibid, 233.
36 Nicoll, 45-46.

12

ingenuity in the light of Gods power. Certainly, Paul may have had the idea of Christs presence
in mind. Everyone will see and know what he has fulfilled in comparison with Gods glory.
Hence, the Old Testament text gave tremendous weight to the New Testament interpretation.
vs. 9 Morris stated that connoted a particular group of individuals with certain qualities.37
Paul may be referring to specific people, perhaps those who accompanied Jason to court, the
Jews in Thessalonica, or all opposers of Gods message. Historically, the word
concerned legal matters.38 It undoubtedly contained a nuance of reward; consequently,
those opposers of Christ will receive the opposite of a reward, which contained the penalty that
was due to them.
The meaning of the words and (referring to penalty) was significant.
possessed a literal meaning in classical Greek when compared to its counterpart
which conveyed an ethical significance in the New Testament (Acts 8:20; 2 Thess. 2:3;
1 Timothy 6:9; 2 Peter 2:2).39 Destruction indicated abolition as Rienecker commented, the
word does not mean annihilation, but implies the loss of all things that give worth to existence.40
The destruction clarified the word with Paul signifying eternal and everlasting.41
Thus, the cost of rejecting Christ will continue forever. This notion appeared as a harsh penalty
but contained the consequences of disobedience. The people who willingly reject Gods desire
37 Morris, 205.
38 Ibid, 205.
39 The Interpreters Bible, 321.
40 Rienecker, 606.
41 Frame, 235.

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reap the result of their choice of eternal separation from God. The preposition contained
several approaches of translation. First, the causal sense, at the presence of connoted the Lords
judgment, and second, a temporal clause from the time of the revelation of the Lord, unveiled the
moment of his coming. Ultimately, eternal separation revealed the description of the chasm
between the Lord and his opposers.
A grammatical note on this text demonstrated the parallelism between
, and .42 An analysis confirmed that his presence radiated his glory.
God will be manifest, not only at his coming (verse 7) but also at the judgment (verse 9). Yet,
Paul ended this clause on a triumphant note demonstrating that while the persecutors are harming
Christians, his glory and power will preserve his people.43 Thus, suffering in this life eventually
leads to the splendor of his presence.
vs. 10: The next to the last clause of this extremely long sentence supported a purpose
construction. It commenced with the indefinite conjunction , which proclaimed yes the
Lord is coming but no the day and time are not known.44 More parallelism was discovered with
the two infinitives and . As these infinitives appear within this
purpose structure, they refer to the saints and the ones believing. At Christs revelation, his
glory will cause everyone to marvel and wonder. Various commentators believed that the ones
astonished will be either the nations (Ezekiel 39:21), principalities (Ephesians 3:10), or Israel
(Psalm 68:36, LXX).45 It emerged from Pauls thoughts that all people opposing Christs
42 Ibid, 235.
43 Morris, 206.
44 Ibid, 207.
45 Ibid, 323.

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followers will marvel at those who believed.

Another form of parallelism examined with and . The
in the first parallel to in the second indicated an advance from the
general to the specific.46 As mentioned, all people were included but specific groups remained
in Pauls mind. One of the assemblies the apostle described was the company of believers. He
associated them with Christ as his glory was not reserved for himself but manifested through his
people.47 The believers became partakers Gods kingdom as John Stott wrote, in our
transformation his glory will be seen in us, for we will glow forever with the glory of Christ, as
indeed he glowed with the Father.48 Paul concluded the sentence with in that Day to unveil the
serious tone of Gods judgment and that Day determined salvation for the believer and judgment
for the non-believer. 49 Verse 10 rounds off the exordium on a more positive note50 defending
Gods plan on that Day as the final purpose of God remains to save humankind for his
possession.
Conclusion
Two vital threads of theology intertwine this eschatological passage. First, remains the
connection between suffering and glory, yet, this theme is not new to Paul. He writes of a

46 Frame, 236.
47 Morris, 207.
48 John Stott, The Gospel and the End of Time (Downers Grove, IL: InterVarsity Press, 1991), 150.
49 Frame, 229.
50 Witherington, 197.

15

Calvary and Pentecost experience on several occasions in his epistles (Galatians 3:13-14; 4:47; Philippians 3:9-10). There is irony announcing that tribulation produces Gods glory because
if God is in control, these afflicting events should not be happening.51 However, Pauls writings
teach that the experience of suffering comes before the glory. Shogren observes, in the gospel, it
is suffering in and for Christ that leads one along the kingdom path.52 There cannot be one
without the other. 1 Peter, also written to Christians who suffered for Christ, contained a word
about suffering and glory (1 Peter 1:6-7, 10-11; 4:12-14); thus, the concept was not only Pauline,
but a teaching the other apostles knew and experienced. Stott remarked, so suffering and glory,
tribulation and the kingdom, belong inseparably to one another.53 The life of Christ is
manifested when a believer suffers. Stott continues, we see also the sufferings of the people of
God, who are opposed, ridiculed, boycotted, harassed, imprisoned, tortured and killed. In other
words, what we see is injustice.54 Without the hope of glory, suffering certainly would be
unfathomable to endure.
Currently, believers in the Middle East and worldwide are in urgent danger. ISIS released
a horrifying video showing masked men beheading twenty-one Egyptian Christians. It is not an
exaggeration to assert that Christs followers are facing the darkest days since the persecutions of
early Christianity. Oppressive leadership bans the mention of Jesus name as men and women
risk their lives for the sake of Christ. Countries such as North Korea, Somalia, Iran,
Turkmenistan, Sudan, Chechnya, and China silence believers. Terrorists burn churches as people
51 Morris, 197.
52 Shogren, 248.
53 Stott, 146.
54

Ibid., 147.

16

flee for their lives and many are martyred for their faith. Societal intolerance is fomented by
extreme Islamist groups destroying ancient holy sites such as the tomb of the biblical prophet
Jonah in Mosul, ancient Assyria. After centuries of waiting for Christs coming, suffering for
Jesus is more extensive than ever. Yet, John the Revelator proclaimed the eternal promise that
they have conquered him by the blood of the Lamb and by the word of their testimony, for they
did not cling to life even in the face of death (Rev. 12:11). The blood of the martyrs saturates
the seed of the church, and undeniably, the Thessalonian Christians experienced the meaning of
this prophetic exhortation. Only the assurance of Gods word of glory in the face of affliction can
effect peace in life. The author of Hebrews professed concerning Jesus, who for the sake of the
joy that was set before him endured the cross, disregarding its shame, and has taken his seat at
the right hand of the throne of God (Hebrews 12:2). Christ called his followers to take up the
cross, for both suffering and glory reveal Gods purpose through salvation history.
Lastly, another thread of 2 Thessalonians 1:5-10 connects the suffering and glory theme
to the revelation of Christs parousia. As certain preachers recently promoted the Four Blood
Moons speculation to unveil the return of Christ, again they discovered the words of Jesus that
about that day and hour no one knows (Matthew 24:36) remains in Gods timing, not theirs. At
Gods choosing, Christ will be revealed in his glory (verse 7) and glorified in his people (verse
10). Those who reject him will be excluded from his glory (verses 8, 9) for he is coming with
power to take vengeance on those who oppose his will and all who have suffered for his sake
will share in his glory of the reign of God. The kingdom will no longer exist in part but in its
fullness. Jesus the King will govern the new earth and his coming will herald the eternal
kingdom that removes all suffering.

17

Bibliography
Bruce, F.F. First and Second Thessalonians. Waco, TX: Word, 1982.
Bruce, F.F. Paul: Apostle of the Heart Set Free. Grand Rapids: Eerdmans, 1977.
Frame, J.E. International Critical Commentary on the Epistles of St. Paul to the Thessalonians.
Vol. XXXVIII. New York: Charles Scribners Sons, 1912.
Harrison, Everett F. Introduction to the New Testament. Grand Rapids: Eerdmans, 1977.
Hoekema, Anthony A. The Bible and the Future. Grand Rapids: Eerdmans, 1979.
The Interpreters Bible. Vol. XI. New York: Abingdon, Cokesbury Press, 1951-57.
Marshall, I. Howard. The Acts of the Apostles: An Introduction and Commentary. Tyndale New
Testament Commentaries. Grand Rapids: Eerdmans, 1980.
Morris, Leon. New International Commentary on the First and Second Epistles to the
Thessalonians. Vol. XIII. Grand Rapids: Eerdmans, 1959.
Nicoll, W. Robertson. ed., The Expositors Greek New Testament. Vol. IV. Grand Rapids:
Eerdmans, 1961.
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Shogren, Gary S. Zondervan Exegetical Commentary on the New Testament: 1 & 2
Thessalonians. Grand Rapids: Zondervan, 2012.

18

Stott, John. The Gospel and the End of Time. Downers Grove, Il: InterVarsity Press, 1991.
Witherington, Ben. 1 and 2 Thessalonians. Grand Rapids: Eerdmans, 2006.
Articles
Dennison, James T, Jr. Eschatology and the Structure of 1 Thessalonians. Kerux, 19, no. 3
(December 2004): 31-35.
Giblin, Charles H. The Heartening Apocalyptic of Second Thessalonians. The Bible Today,
26, no. 6 (November 1988): 350-354.