Chapter # 1 Paragraph # 3 Study # 7
October 11, 2015
Dayton, Texas

• I. The Event.
  • A. His coming.
  • B. His "being glorified".
    • 1. At issue: is the preposition "in", "with", "among" or "by"?
      • a. Both the near context and Matthew 25:31 say that He will come "with" His angels who are called "holy". Are the two "categories" (Holy ones and those who believe) the same persons given two distinct characteristics or are they two distinct types of persons?
        • 1) In Paul's letters, his use of "holy ones" (used as a noun) is typically people, not angels.
        • 2) Thus, it is very likely that he is making a distinction in terms of resultant identity and methodological identity, not in terms of "kind" (angel persons or human persons).
      • b. 1 Thessalonians 3:13 says He shall come "with" all His "saints" ("holy ones"), but here the preposition is more definitive.
      • c. 1 Thessalonians 5:26 says "Greet all the brethren "with" ("by means of") a "holy" kiss; the preposition is the same as in this current text.
      • d. The repetition of the preposition in the verse indicates that we cannot take it the same way each time. In the second case, it seems very likely that it means "by". But, in the third case, it is almost indisputable that it means "in" or "on" ("in that day" or "on that day").
      • e. The use of this preposition after the use of a passive verbal idea would make us lean toward the action of the verb being accomplished by the agents introduced by the preposition. This would mean that the "holy ones" are they who "glorify" the Lord at His coming.
      • f. In the following verses (1:11-12), Paul addresses this same issue again and the strong implication is that the "in" actually means "by" (agency).
      • g. Conclusion: It seems that the immediate context leans heavily toward the idea that the "glorification" is "by" the saints.
    • 2. Another issue: what is the actual meaning of "to be glorified"?
      • a. Is He "to be given glory" in the sense that those who are on hand both recognize what His glory is and express their appreciation for it?
        • 1) Since His coming is a "revelation" (1:7), the likelihood is that this "glorification" is going to be a further enlightenment to those who are exposed to it.
        • 2) The point is that what He is like is still only faintly understood by men in our present time and setting.
      • b. Is He "to be given glory" in the sense that He is visibly given the position of Messiah by the working of the mighty power of God? The issues are not exclusive: what the Father does is recognized by the saints and they express their appreciation.
  • C. His "being the object of wonder" (of 46 uses, 2 use the word "admire").
    • 1. The idea here seems to be that those who have believed will be shocked at what the Lord proves to be (in a good sense). The straightforward implication is that "believers" have a significantly distorted view of Him throughout their lifetime on this earth in this present setting.
    • 2. He will be the object of "wonder" by those who have believed and the Thessalonians will be among them because they believed "our testimony to you".
• II. The Time: When He Should Come ... In That Day.
  • A. The "in that day" can conceivably be understood to be a reference to the actual "day" when the Lord actually plants His feet upon the mount of Olives (Zechariah 14:4).
  • B. However, the events of the seventieth week of Daniel are a part of what causes men to marvel at what the Lord is like and that entire week is called the "Day" of the Lord.
  • C. But, the straightforward implication of the text is that there is a definitive day when the "saints" receive the "revelation" and "glorify" the Lord and the wicked are dealt the final, definitive, blow wherein they are cast into Hell to await their final day of judgment.