Paul now employs a second parental metaphor, this time of a father (cf. 1Co 4:14, 15, 16, 21; 2Cor 6:11, 12, 13; Php 2:22-note; Phile 1:10).

Just as you know - Paul again appeals to the personal knowledge the Thessalonians had of the facts he is stating. This evidence in confirmation of the virtuous life of the missionaries is in full harmony with the personal knowledge of the readers.

You know (1492) (eido/oida) literally means perception by sight (perceive, see) as in Mt 2:2 where the wise men "saw His star". The meaning of eido/oida is somewhat difficult to convey but in general this type of "knowing" is distinguished from ginosko (and epiginosko, epignosis), the other major NT word for knowing, because ginosko refers to knowledge obtained by experience or "experiential knowledge" whereas eido often refers to more intuitive knowledge, although the distinction is not always crystal clear.

Wuest says eido/oida "speaks of absolute, beyond the peradventure (chance) of a doubt knowledge, a knowledge that is self-evident...a positive knowledge...to know absolutely and finally...to know absolutely...a sure knowledge, a positive knowledge...an absolute acquaintance with something."

Eido/oida is not so much by experience as an intuitive insight that is "drilled into your heart" so to speak. Eido is that perception, that being aware of, that understanding, that intuitive knowledge that only the Holy Spirit of God can give. Eido/oida means to see with the mind’s eye and signifies a clear and purely mental perception. The verb is in the perfect tense which conveys the sense of a permanent or abiding state of knowing.

In short, eido/oida suggests fullness of knowledge, rather than progress in knowledge, which is expressed by ginosko, a distinction illustrated in Jn 8:55, (Jesus said "you have not come to know {ginosko} Him, but I know {oida} Him). Here Jesus says in essence "I know God perfectly (oida)". In John 13:7 Jesus addresses Peter (Jesus answered and said to him, "What I do you do not realize {oida} now, but you shall understand {ginosko} hereafter.")  Another example of ginosko-type" knowledge is found in 1Jn 2:13 where the verb know is ginosko (to know by experience) not eido/oida (absolute, immediate knowledge of a fact once for all) and in context the fact that we know Him is knowledge gained by experience day by day, experiential knowledge gained from the experience of keeping His commandments. Obedience is the way to know (ginosko) Him more and more (cp Jn 14:21).

Marvin Vincent adds that eido/oida refers to "Mental comprehension and knowledge, and referring to the whole range of invisible things." (Word Studies in the New Testament 1:716).

Hiebert comments that...

It is an appeal to the readers' own experience concerning the efforts of the missionaries to induce them to live virtuous lives. This concern of the missionaries for the lives of their converts is evidence of their own high aspirations. "For if any one can be truly desirous that others walk virtuously, this presupposes the endeavor after virtue in himself.' (Hiebert, D. Edmond: 1 & 2 Thessalonians: BMH Book. 1996)

Note that each of the following three verbs (exhorting, encouraging, imploring) are in the present tense indicating that these activities as the missionaries' continual practice. All three of these participles are in the plural, indicating that his colleagues joined Paul in this work. Their appeals carried three elements according to the need...

beseeching or urging, the hesitant, encouraging the faint-hearted, and charging or adjuring, the wavering.

Warren Wiersbe writes...

I once received a letter from a radio listener who thanked me for the encouragement of the messages she had heard. “When we go to church,” she wrote, “all our pastor does is scold us and whip us. We really get tired of this. It’s refreshing to hear some words of encouragement!” (Wiersbe, W: Bible Exposition Commentary. 1989. Victor or Logos)

Exhorting (3870) (parakaleo [word study] from para = side of, alongside, beside + kaleo [ word study] = call) means literally to call one alongside, to call someone to oneself, to call for, to summon. Parakaleo can include the idea of giving help or aid but the primary sense in the NT is to urge someone to take some action, especially some ethical course of action. Sometimes the word means convey the idea of comfort, sometimes of exhortation but always at the root there is the idea of enabling a person to meet some difficult situation with confidence and with gallantry.

Kent Hughes illustrates the root idea of parakaleo "to come alongside and encourage" with the following example

I see this exemplified every time my church has a roller skating party, and the parents put their little ones on skates for the first time. Mom and Dad skate with their child, holding on to his or her hands, sometimes with the child’s feet on the ground and sometimes in the air. But all the time the parents are alongside encouraging....[exhortation] is a wonderful gift, and we are to place it at Christ’s feet and be willing to be worn out in its use.

Encourage one another - Study the "one anothers" - most positive, some negative

Note that Paul repeatedly uses parakaleo in his communication to the Thessalonians (here and also in 1Thes 3:2, 7; 4:1, 10, 18; 5:11, 14; 2Thess. 2:17; 3:12)

Vincent says that persuading is a better translation as "Persuasion is the form which the exhortation assumed."

In classic Greek parakaleo was used of exhorting troops about to go into battle. One of the Greek historians has an instructive used of parakaleo in his description of a Greek regiment which had lost heart and was utterly dejected. The general sent a leader to talk to it to such purpose that courage was reborn and a body of dispirited men became fit again for heroic action. That is what parakaleo means (Click here for more discussion and examples.)

Encouraging (3888) (paramutheomai from para = towards, beside, pictures one coming to another's side of one to stimulate or comfort + muthéomai = to speak from múthos = a tale, myth, speech) literally means to speak to someone coming close to his or her side and speak to them in a friendly way. The meaning can develop along two main lines -- with reference to rousing up someone's will about what ought to be done (admonish to something) or with reference to what has happened rousing up hope for a good outcome  (to console about something, cheer up - as in a secular use - "consolation for Alexander when he was depressed") It was used in secular Greek especially in connection with death or other tragic events.

In the NT it means to relate near, encourage, console (to serve as a source of comfort in disappointment, loss, sadness, trouble). The idea is to speak kindly or soothingly so as to comfort or pacify.

As someone has said paramutheomai denotes the soothing and encouraging side of exhortation, inspiring the converts to continue the desired course of action. It means to encourage in the sense of comfort and consolation which is critical in assisting spiritual growth because of the many obstacles and failures Christians can experience.

As noted below paramutheomai is used in John 11 referring to the consolation given to Lazarus' grieving family. Thus it was a word reserved for the tender, restorative, compassionate uplifting needed by a struggling, burdened, heartbroken spiritual child.

Wiersbe explains paramutheomai noting that...

This word carries the same idea of “encouragement,” with the emphasis on activity. Paul not only made them feel better, but he made them want to do better. A father must not pamper a child; rather, he must encourage the child to go right back and try over again. Christian encouragement must not become an anesthesia that puts us to sleep. It must be a stimulant that awakens us to do better. (Wiersbe, W: Bible Exposition Commentary. 1989. Victor or Logos)

The TDNT makes the point that...

It is natural to seek a distinction between parakaleo and paramutheomai, but difficult to find a convincing criterion by which to draw any sharp line of demarcation. Both are characterized by the twofoldness of admonition and comfort, nor can one show that in the NT the element of comfort is the more pronounced in the case of paramutheomai.  For in all the relevant passages other meanings might be seen with at least the same right, eg., “to encourage” at 1Th. 2:12, “to strengthen” at 1Thes 5:14...In the NT, however, the close relation between admonition and consolation in the two groups has a very different basis from that in secular usage. In the secular world consolation only too often takes the form of moral exhortation...In the NT, however, admonition becomes genuine comfort and vice versa, so that it is hard to separate or distinguish between the two...The unity of admonition and consolation is rooted in the Gospel itself, which is both gift and task. (Kittel, G., Friedrich, G., & Bromiley, G. W.  Theological Dictionary of the New Testament. Eerdmans)

Paramutheomai occurs only 4 times in Scripture...

John 11:19 and many of the Jews had come to Martha and Mary, to console them concerning their brother.

John 11:31 The Jews then who were with her in the house, and consoling her, when they saw that Mary rose up quickly and went out, followed her, supposing that she was going to the tomb to weep there.

1Thessalonians 2:11 just as you know how we were exhorting and encouraging and imploring each one of you as a father would his own children,

1Thessalonians 5:14 And we urge you, brethren, admonish the unruly, encourage the fainthearted, help the weak, be patient with all men.

Imploring (3143) (marturomai from mártus = witness) (See related word studies - epimartureo;  diamarturomai) in its original sense meant summon to witness and thus conveys the idea of testifying in affirmation or exhortation.

The idea of implore is to beg earnestly or even desperately. Interestingly, the English word implore is from the Latin implorare meaning to "invoke with tears" with a suggestion of greater urgency or anguished appeal!

To affirm (state positively, assert as valid or confirmed, implying conviction based on evidence, experience or faith) something with solemnity (see NT uses below). The verb means to appeal to by something sacred. To urge as a matter of great importance and thus to affirm, insist or implore (Ep 4:17-note, 1Th 2:11-note) To be emphatic in stating an opinion or desire.

It refers here in Thessalonians to making an emphatic demand (implore, insist, urge, charge). This verb conveys an authoritative tone (like a father would do) and points to the solemnity and earnestness with which the appeal is made.

The idea of marturomai is to bear witness with a solemn protestation, making an emphatic affirmation or a serious declaration (see below - Acts 20:26, 26:22, Gal 5:3). It means to make a serious declaration on the basis of presumed personal knowledge

McGee states that marturomai...

has a note of severity in it—it involves discipline. It is a virile word, a robust, firm, masculine word. I’m afraid that we find a lot of sissy preaching in our pulpits today. The popular thing is to have a little sermonette given by a preacherette to Christianettes. There is so little urgency. Someone has defined the average church service in a liberal church as when a mild-mannered man gets up before a group of mild-mannered people and urges them to be more mild-mannered. Oh, that is sickening, my friend! (McGee, J V: Thru the Bible Commentary:  Thomas Nelson or Logos)

Marturomai  is used only 5 times in the NT...

Acts 20:26 Therefore I testify to you this day, that I am innocent of the blood of all men.

Acts 26:22 And so, having obtained help from God, I stand to this day testifying both to small and great, stating nothing but what the Prophets and Moses said was going to take place

Galatians 5:3 And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law.

Ephesians 4:17 (Note) This I say therefore, and affirm together with the Lord, that you walk no longer just as the Gentiles also walk, in the futility of their mind,

1Thessalonians 2:11 just as you know how we were exhorting and encouraging and imploring each one of you as a father would his own children

Each one of you - This phrase is placed emphatically forward which stresses Paul's work in every convert, not just his "favorites". The Way translation picks up this sense rendering it "each of you, one by one."

AS A FATHER WOULD HIS OWN CHILDREN: os pater tekna heautou: (Ge 50:16,17; 1Chr 22:11, 12, 13; 28:9,20; Ps 34:11; Pr 1:10,15; 2:1; 3:1; Pr 4:1-12; 5:1,2; 6:1; 7:1,24; 31:1-9; 1Co 4:14,15)

While Paul compares himself to a nurse or mother when he speaks of cherishing his converts, he compares himself to a father when he speaks of instructing them.

Father (3962)(pater) is a father, spoken generally of men and in a special sense of God.

Hiebert writes regarding the nursing mother and exhorting father that...

The former simile stresses the tenderness of the missionaries' dealings with their converts; the simile of the father shows the sterner aspect of their love for their children. The apostles dealt with them not with the severity of the taskmaster but with the earnest concern of the father intent upon training his children according to their individual needs. The figure of a father was commonly used by Jewish teachers to denote their relationship to their pupils. Converted under their ministry, the Thessalonian believers were indeed the writers' spiritual children who needed their instruction and guidance. (Hiebert, D. Edmond: 1 & 2 Thessalonians: BMH Book. 1996)

His own (1438) (heautou)

Children (5043) (teknon [word study] from tikto = bring forth, bear children, be born) is strictly a child produced, male or female, son or daughter. Teknon is thus a child as viewed in relation to his or her parents or family. In the plural, teknon is used generically of descendants, posterity or children. Note that another Greek word huios (5207), translated son, differs from teknon because the latter gives prominence to the fact of birth, whereas huios stresses the dignity and character of the relationship and usually speaks of one who is fully mature. Despite these distinctions, because these words often overlap in meaning and are used seemingly without discrimination, one should not press their semantic differences in every case but allow the context to rule in the interpretation (always a good rule!)

Paul is speaking of coming alongside (the root meaning of the first verb parakaleo) his own children for the purpose of aiding, directing, and instructing wisely in their growth in Christian character and conduct.

Paul claims the privilege of giving his Corinthian converts fatherly admonition explaining that...

So that (1519) (eis) is literally unto or into and introduces the goal or mission of Paul's ministry to the Thessalonians.

So that you may walk in a manner worthy of the God - Here is the supreme purpose of his mission - that the Thessalonians live lives worthy of God. No worthier goal is conceivable in this life for it impacts the eternal life to come!

George MacDonald wrote that...

God will help us when we cannot walk, and He will help us when we find it hard to walk, but He cannot help us if we will not walk. (And so even though you fall, you must try again.)

It is not surprising that Paul's desire for believer's to walk worthy runs as a common thread through all his epistles...

Therefore we have been buried with Him through baptism into death, in order that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness (a brand new potential to live free from the power of sin and self) of life. (see note Romans 6:4)

Let us behave (walk) properly as in the day, not in carousing and drunkenness, not in sexual promiscuity and sensuality, not in strife and jealousy. (see note Romans 13:13)

We walk by faith, not by sight (2Cor 5:7)

But I say, walk by the Spirit, and you will not carry out the desire of the flesh. (Gal 5:16) (The Spirit enables us to walk in that newness of life procured by Christ for every believer).

in which (your trespasses and sins) you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience. (see note Ephesians 2:1)

For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. (see note Ephesians 2:10)

I, therefore, the prisoner of the Lord, entreat you to walk in a manner worthy of the calling with which you have been called (see note Ephesians 4:1)

This I say therefore, and affirm together with the Lord, that you walk no longer just as the Gentiles also walk, in the futility of their mind, (see note Ephesians 4:17)

And walk in love, just as Christ also loved you, and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma. (see note Ephesians 5:2)

for (explaining why we are not to be partakers with the sons of disobedience) you were formerly darkness, but now you are light in the Lord; walk as children of light  (see note Ephesians 5:8)

Therefore be careful how you walk, not as unwise men, but as wise (see note Ephesians 5:15)

Brethren, join in following my example, and observe those who walk according to the pattern you have in us. For many walk, of whom I often told you, and now tell you even weeping, that they are enemies of the cross of Christ (see note Philippians 3:17; 3:18)

John echoes Paul's sentiment about the vital importance of a walk that matches ones talk writing...

I was very glad to find some of your children walking in truth, just as we have received commandment to do from the Father. (2John 1:4) (Comment: Walking in the sphere or "atmosphere" of truth, means ordering one's life by the Word of God, and thus includes not only accepting the veracity of the Word but also making the moment by moment choice to obey in the power of the Spirit.)

I have no greater joy than this, to hear of my children walking in the truth. (3John 1:4) (Comment: Walking about in the sphere of the truth implies a course of conduct or life or a living in the truth of God's Word. This verse highlights the vital importance of doctrinal integrity and truth.)

Walk (4043) (peripateo from peri = about, around + pateo = walk, tread) means literally to go here and there in walking, to tread all around. Most NT uses are figurative meaning to conduct one's life, to order one's behavior, to behave,  to make one's way, to make due use of opportunities, to live or pass one’s life (with a connotation of spending some time in a place).

The verb peripateo is used 4 other times in Paul's letters to his beloved Thessalonian brethren...

Finally then, brethren, we request and exhort you in the Lord Jesus, that, as you received from us instruction as to how you ought to walk (peripateo)  and please God (just as you actually do walk), that you may excel still more...12 so that you may behave (peripateo)  properly toward outsiders and not be in any need. (see notes 1Thessalonians 4:1; 4:12)

Now we command you, brethren, in the name of our Lord Jesus Christ, that you keep aloof from every brother who leads (peripateo) an unruly life and not according to the tradition which you received from us...11 For we hear that some among you are leading (peripateo) an undisciplined life, doing no work at all, but acting like busybodies. (2Thes 3:6,11)

In this verse the present tense marks the habitual conduct of their daily life.

Such a walk should reflect  the character of God and bring honor to God (note Matthew 5:16). Paul seeks to inculcate in the converts a life encompassing both attitudes and behavior in which the characteristics of God Himself might be observed. Indeed, it had been for "their faith toward God had gone forth" (note 1Thessalonians 1:8) in every place, but Paul's desire was always that they excel still more.

As you therefore have received Christ Jesus the Lord, so walk (aorist imperative - command to do this now, don't delay, can even convey a sense of urgency) in Him (regulate your lives and conduct yourselves) in union with and conformity to Him.) (Col 2:6-note)

I like that figure because a walk, of course, merely consists of two simple steps, repeated over and over again. It is not a complicated thing. In the same way, the Christian life is a matter of taking two steps, one step after another. Then you are beginning to walk. Those two steps follow in this passage. Paul describes them as, "Put off the old man" (Col 3:8-note; Col 3:9-note) and "put on the new." (see notes on specific attitudes and actions beginning in Col 3:12-note) Then repeat them. That is all. Keep walking through every day like that. That is how Scripture exhorts us to live. (Click for full text of True Human Potential)

The purpose of all knowledge is conduct. A Christian’s walk is a Christian’s life. Our walk and our talk should be twins going along on the same trail. Christian service is result of Christ devotion. The work that we do is the outflow of the life that we live abiding in Christ (Jn 15:1, 2, 3, 4, 5, 6, 7, 8). God must make the worker before He can do the work!

Paul is telling the Thessalonians to live in a way that proves you belong to the God Who was continually calling them -- A Christian’s walk is a Christian’s life. An Indian pastor who was worried about the inconsistent lives among some of his flock said to a missionary, “There is much crooked walk by those who make good talk.”

Vincent comments on the counterfeit phrase worthy of the god (not "the God") among the pagans writing...

The formula worthy of God is found among the Pergamum papyri. A priest of Dionysus is described as having performed his sacred duties axios theou (worthy of god). A priestess of Athene as having served worthily of the goddess and of her fatherland. A chief herdsman as having conducted the divine mysteries worthily of his chief, Dionysus.

Hiebert comments regarding the Thessalonians that...

The task of training these converts from paganism how to live, so that there would be true agreement between their new faith and their conduct, enlisted the utmost zeal and persistent efforts of the missionaries. For Paul there was a close connection between Christian faith and life. Acceptance of the gospel message carried with it the obligation to live a life consistent with that message. Paul was never content merely to gain large numbers of converts without seeking to induce them to walk worthily of the Lord they had professed. For a true believer the character of his daily life can never remain a matter of indifference. Morris well remarks,

Paul rapidly turns from contemplating what men should do for God to what God does for men.

And there is a close connection between the two. The walk demanded of believers is so holy that if left to their own unaided powers they could never attain to it. But God is ever at work in the lives of those He has redeemed, aiding and directing them in the pursuit of holiness. (see notes Philippians 2:12; Philippians 2:13) (Hiebert, D. Edmond: 1 & 2 Thessalonians: BMH Book. 1996)

Worthy (axios) is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing. (Rev 5:12-note) 

worthy to open the book and to break its seals? (Rev 5:2-note)

In the verse above, Paul is exhorting the saints at Philippi to live their lives like what they are, citizens of heaven (Php 3:20, 21-note), so their conduct in a sense "weighs as much as" (axios) the gospel they preach and the faith they profess. In other words, believers in Christ are to see to it that they practice what they preach, that their experience measures up to their new standing as children of the King.  We do not behave (or conduct ourselves in a certain way) in order to go to heaven, as though we could be saved by our good works, but we do conduct ourselves accordingly because our names are already written in heaven!

in a manner worthy of the calling with which you have been called with all humility and gentleness, with patience, showing forbearance to one another in love, being diligent to preserve the unity of the Spirit in the bond of peace. (In short to walk like Jesus walked!) (Ep 4:1, 2, 3-see notes Ep 4:1; 4:2; 4:3)

indeed, all who desire to live godly in Christ Jesus (enabled by His Spirit, walking supernaturally) will be persecuted. (2Ti 3:12-note)

WHAT DOES A "WORTHY WALK"
LOOK LIKE SCRIPTURALLY?

A good picture of a worthy (axios) walk is a set of scales that balance so that the same weight is on one side as on the other side. If Jesus is in me (Col 1:27-note, Ro 8:9-note) then enabled by His Spirit (Eph 5:18-note, Ro 8:13-note, cp Jn 6:63) and depending continually on His all sufficient grace (cp 1Co 15:10, 2Co 12:9-note, 2Co 12:10-note), I possess the supernatural ability to live a lifestyle that will "Measure up" to Who is in me and which gives a proper opinion to the lost and perishing world of His supernatural life (Mt 5:16-note, cp Php 2:15-note, 2Co 2:14, 15, 16, 1Pe 3:15-note).  A worthy walk brings "forth fruit in keeping (axios) with repentance." (Mt 3:8). Those who claim to know Christ, who say they are born again, will demonstrate a new way of walking that corresponds to ("has a weight that equates to" or is worthy of) their new birth (cp 2Co 5:17-note). And so first observe an illustration of a worthy walk and then read the "Scriptural definition" of this walk...

   MY WALKCHRIST IN ME

fear (holy)**(1Pe 1:17-note, cp 2Co 7:1-note)

good works which God prepared beforehand (Ep 2:10-note)

a manner worthy of your calling (Ep 4:1-note, cp 1Th 2:12-note)

A worthy walk is...
 

**Fear (holy) - This fear includes a self-distrust, a Spirit dependence, a tender conscience, a "trembling" at the Word of God (Isa 66:2, 5, Ezra 9:4, 10:3 - "tremble" in all 4 verses = Hebrew chared = reverential awe), a constant vigilance against temptation (Mt 26:41, Pr 4:23-note), taking heed lest we fall (He 3:12-note, He 4:11-note), a constant awareness and apprehension of the deceitfulness of the desires of the fallen flesh (the evil disposition still resident even in believers until we reach glory; Ep 4:22-note, cp He 3:13-note) and the insidious (intractable, irrevocable) the corrupting power of lusts (cp 2Pe 1:4-note, 1Pe 2:11-note where "wage war" = continually strategizing!), and a constant caution and circumspection which timidly (or perhaps "boldly") shrinks away from whatever might offend and/or bring shame and dishonor to the Holy Name of our God and Father (cp Ge 39:9). (See sermon by Alexander Maclaren)

You honor God's name
When you call Him your Father
And live like His Son

In short,

The one who says he abides in Him ought himself to walk in the same manner as He walked” (1Jn 2:6).

Only such a Spirit filled (controlled), grace enabled walk can please God (1Th 4:1-note).

But you have a few people in Sardis who have not soiled their garments; and they will walk with Me in white; for they are worthy. (Rev 3:4-note)

As we discussed above axios was originally used of drawing down a scale and hence it had to do with weight and so of that which is of value. For example when Paul says in Ro 8:18-note "that the sufferings of this present time are not worthy (axios) to be compared with the glory that is to be revealed to us" the picture he is painting is that present sufferings are of no weight in comparison with future glory and are not even to be balanced on the scale with the "heavy" glory that endures forever!

Am I conducting myself in a manner
worthy of the Gospel?...

Prove (present imperative) yourselves doers of the Word, and not merely hearers who delude (present tense = continually literally - reasoning beside the truth thus misleading the mind or judgment and deceiving by false reasoning) themselves. (James 1:22-note)

WHO CALLS YOU INTO HIS OWN KINGDOM AND GLORY: tou kalountos (PAPMSG) humas eis ten heautou basileian kai doxan:

God Who calls (2564) (kaleo) where kaleo is in the present tense indicating  that God is continually calling them. Yes He called them initially to salvation (see discussion of klesis) but this verse speaks of an ongoing or continual divine calling.

God's initial call unto salvation is described in the second epistle where Paul writes...

And it was for this (For what? for salvation) He called you (how was this call realized?) through our gospel, (what is the purpose of the call?) that you may gain the glory of our Lord Jesus Christ. (2Th 2:14)

God's initial call is to salvation (justification by faith) and His continuing call is to a life of holiness and obedience (sanctification, present tense salvation - see Three Tenses of Salvation).

Peter pictures God's call to initial salvation and associates this call with a subsequent life manifest by a blameless walk writing...

As obedient children, do not be conformed to the former lusts which were yours in your ignorance, but like the Holy One who called you, be (aorist imperative) holy yourselves also in all your behavior; because it is written, "YOU SHALL BE HOLY, FOR I AM HOLY." (See note 1 Peter 1:14; 1:15; 1:16)

Hiebert explains God's continual calling this way...

The Thessalonians had of course heard and accepted God's initial call, which first came to them through the preaching of the gospel. But God is ever calling believers to increased efforts and higher goals. The Christian life is a matter of advancement and growth. God's call is "a continual beckoning upwards, until the privileges offered are actually attained." (Ed note: However it is not that our efforts merit or earn these privileges!) God's call to His saints will find its consummation at the return of Christ. (Hiebert, D. Edmond: 1 & 2 Thessalonians: BMH Book. 1996)

Believers should be thoroughly consumed by our future hope of His kingdom come to earth wherein righteousness finally and eternally dwells. If we have such a "consumed" future directed mindset, we will be more likely to live circumspectly and then will have confidence and no fear that we will not shrink away from Him in shame at His coming (1Jn 2:28). As explained below, all true believers are even now a part of God's kingdom and each one to some degree manifests His glory. But there is coming a day when we shall enter His eternal kingdom and fully share His glory (Hallelujah!) and this blessed hope (Titus 2:13-note) should be a motivating truth, governing our lives and making us desire to live in a manner pleasing to our Lord and our King, Whose imminent return will soon bring in the consummation of God's Kingdom and glory.

Michael Holmes in the NIV Application Commentary (Zondervan) writes that...

Two points may be noticed here. (1) Paul directs his converts’ attention not to a list of commandments or directory of prescribed behaviors, but to the character of God. This reminds us that for Paul, internal motivation, not simply external actions, is of critical importance. (2) Paul does not view any of this activity as having anything to do with earning or generating God’s love or attention. Instead, it is clearly a response to the God who, on his own initiative, “calls” them “into his own kingdom and glory.

Kingdom - The kingdom indicates God’s righteous rule or dominion and as such is a dynamic rather than a static concept. That is, the kingdom has already been inaugurated by the coming of Jesus, and is to some extent a present reality for Paul writes...

He delivered us (believers) from the domain of darkness (kingdom of Satan), and transferred us to the kingdom of His beloved Son (Col 1:13-note)

Therefore do not let what is for you a good thing be spoken of as evil for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. (See notes Romans 14:16; 17)

For the kingdom of God does not consist in words, but in power. (1Cor 4:20)

However the full manifestation of the kingdom of God awaits a future revelation, when God will fully establish His rule over all creation at the return of the King of kings to establish His Millennial Kingdom which will be following by the New Heaven and New Earth. In short the kingdom of God has both a present and an future or eschatological aspect.

The point is that  believers need to get a perspective of God’s great plan and purpose and live in the light of eternity - walking worthy!

The kingdom of God is held out as something which his children are to inherit an inheritance from which evildoers are excluded (1Cor 6:9, 10; Gal 5:21-note; Ep 5:5-note).

Glory (1391) (doxa [word study]) in this context refers to the radiance and splendor of God’s presence and to the glory which He confers upon Creation and upon every believer. God's glory was lost as a result of sin (Ro 3:23-note). Paul explains that in the future His glory will be restored to Creation and believers writing...

For I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us. For the anxious longing of the creation waits eagerly for the revealing of the sons of God (in glory). For the creation was subjected to futility, not of its own will, but because of Him who subjected it, in hope that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God. For we know that the whole creation groans and suffers the pains of childbirth together until now. And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body (our glorified bodies). For in hope we have been saved, but hope that is seen is not hope; for why does one also hope for what he sees? But if we hope for what we do not see, with perseverance we wait eagerly for it (our future redemption and receipt of our glorified bodies). (See notes Romans 8:18; 8:19; 8:20; 8:21; 8:22; 8:23; 8:24; 8:25)

In the meantime it is seen most clearly in Jesus...

John 1:14 And the Word became flesh, and dwelt (tabernacled) among us, and we beheld His glory, glory as of the only begotten from the Father, full of grace and truth.

2Cor 4:4 the god of this world (the devil) has blinded the minds of the unbelieving, that they might not see the light of the gospel of the glory of Christ, who is the image of God. 5 For we do not preach ourselves but Christ Jesus as Lord, and ourselves as your bond-servants for Jesus' sake. 6 For God, who said, "Light shall shine out of darkness," is the One who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Christ.

Believers now experience this glory to some degree for as we

with unveiled face (are) beholding as in a mirror the glory of the Lord, (we) are being transformed into the same image from glory to glory, just as from the Lord, the Spirit. (2Cor 3:18)

And believers are to radiate the glory of God for Jesus exhorts us...

Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven. (Mt 5:16-note)

Paul links kingdom inseparably with glory in that both words share a single preposition and article, and a single possessive pronoun, His, governs both words. The two together indicate a believer’s ultimate goal which is to live under the dominion (kingdom) and in the presence (glory) of God -- the kingdom as marked by the visible radiance of God's presence. God's calling to believers looks forward to their intimate participation in the eschatological kingdom awaiting Christ's return.

Hiebert explains kingdom writing that...

The kingdom of God centers in the person of the King; it is essentially God's rule in action. It is established by the presence and power of God and is not brought about by human effort. It is now a reality in the hearts and lives of those who accept His rule, but it will have a future, visible manifestation in glory when the King returns to establish His rule over the nations (Mt 25:31; Lk 1:32, 33; Re 2:26, 27, 20:4-see notes Re 2:26; 2:27; 20:4). It is the kingdom in its future aspect of glory that is the hope of the believer. Although his present lot is suffering on behalf of Christ and His kingdom (Acts 14:22; 2Th 1:5), the saint yet rejoices amid suffering in hope of the glory of God (Ro 5:3, 4, 5-see notes Ro 5:3; 5:4; 5:5). This reference to glory leads the thought to the final consummation of the Messianic kingdom (see study of Millennium). And thus the paragraph closes with an eschatological outlook. But this eschatological note is ethically motivated. The continuing summons of God to the future kingdom and glory is an ever-renewed inducement to holy living. (Hiebert, D. Edmond: 1 & 2 Thessalonians: BMH Book. 1996)

Vincent comments on kingdom and glory writing that this is the only instance of these 2 words in the NT writing that...

God's kingdom is here conceived as present - the economy of divine grace to which the readers are called as Christians. Glory is the future consummation of that kingdom...

Glory of God expresses the sum total of the divine perfections. The idea is prominent in redemptive revelation: see Isa 60:1; Ro 5:22 (note); Ro 6:4 (note).

Glory of God expresses the form in which God reveals himself in the economy of salvation: see Ro 9:23 (note) Ep 1:12 (note); 1Ti 1:11.

Glory of God is the means by which the redemptive work is carried on: 2Pe 1:3 (note); Ro 6:4 (note); Ep 3:16 (note); Col 1:11 (note).

Glory of God is the goal of Christian hope: Ro 5:2 (note); Ro 8:1 (note), Ro 8:21 (note); Titus 2:13 (note)

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The whole law of our Christian life may be gathered up in another correspondence, ‘Walk worthy of the Gospel’ (Php 1:27-note), in a manner conformed to that great message of God’s love to us.

That covers substantially the same ground as we have’ already been going over, but it presents the same ideas in a different light. It presents the Gospel as a rule of conduct. Now people have always been apt to think of it more as a message of deliverance than as a practical guide, as we all need to make an effort to prevent our natural indolence and selfishness from making us forget that the Gospel is quite as much a rule of conduct as a message of pardon.

It is both by the same act. In the very facts on which our redemption depends lies the law of our lives.

What was Paul’s Gospel? According to Paul’s own definition of it, it was this: ‘How that Jesus Christ died for our sins, according to the Scriptures.’

The whole Christian duty is further crystallized into the one command, to walk in a manner conformed to, and corresponding with, the character which is impressed upon us.

In the last chapter of the Epistle to the Romans (Ro 16:2-note), we read about a very small matter, that it is to be done ‘worthily of the saints.’ It is only about the receiving of a good woman who was traveling from Corinth to Rome, and extending hospitality to her in such a manner as became professing Christians; but the very minuteness of the details to which the great principle is applied points a lesson. The biggest principle is not too big to be brought down to the narrowest details, and that is the beauty of principles as distinguished from regulations. Regulations try to be minute,  and, however minute you make them, some case always starts up that is not exactly provided for in them, and so the regulations come to nothing. A principle does not try to be minute, but it casts its net wide and it gathers various cases into its meshes. Like the fabled tent in the old legend that could contract so as to have room for but one man, or expand wide enough to hold an army, so this great principle of Christian conduct can be brought down to giving ‘Phoebe our sister, who is a servant of the church at Cenchrea,’ good food and a comfortable lodging, and any other little kindnesses, when she comes to Rome. And the same principle may be widened out to embrace and direct us in the largest tasks and most difficult circumstances.

‘Worthily of saints’ — the name is an omen, and carries in it rules of conduct. The root idea of ‘saint’ is ‘one separated to God,’ and the secondary idea which flows from that is ‘one who is pure.’

All Christians are ‘saints.’ They are consecrated and set apart for God’s service, and in the degree in which they are conscious of and live out that consecration, they are pure.

So their name, or rather the great fact which their name implies, should be ever before them, a stimulus and a law. We are bound to remember that we are consecrated, separated as God’s possession, and that therefore purity is indispensable. The continual consciousness of this relation and its resulting obligations would make us recoil from impurity as instinctively as the sensitive plant shuts up its little green fingers when anything touches it; or as the wearer of a white robe will draw it up high above the mud on a filthy pavement, Walk ‘worthily of saints’ is another way of saying, Be true to your own best selves. Work up to the highest ideal of your character. That is far more wholesome than to be always looking at our faults and failures, which depress and tempt us to think that the actual is the measure of the possible, and the past or present of the future. There is no fear of self- conceit or of a mistaken estimate of ourselves. The more clearly we keep our best and deepest self before our consciousness, the more shall we learn a rigid judgment of the miserable contradictions to it in our daily outward life, and even in our thoughts and desires. It is a wholesome exhortation, when it follows these others of which we have been speaking (and not else), which bids Christians remember that they are saints and live up to their name.

A Christian’s inward and deepest self is better than his outward life. We have all convictions in our inmost hearts which we do not work out, and beliefs that do not influence us as we know they ought to do, and sometimes wish that they did. By our own fault our lives but imperfectly show their real inmost principle. Friction always wastes power before motion is produced.

So then, we may well gather together all our duties in this final form of the all-comprehensive law, and say to ourselves, ‘Walk worthily of saints.’ Be true to your name, to your best selves, to your deepest selves. Be true to your separation for God’s service, and to the purity which comes from it. Be true to the life which God has implanted in you. That life may be very feeble and covered by a great deal of rubbish, but it is divine. Let it work, let it out. Do not disgrace your name.

These are the phases of the law of Christian conduct. They reach far, they fit close, they penetrate deeper than the needle points of minute regulations. If you will live in a manner corresponding to the character, and worthy of the love of God, as revealed in Christ, and in conformity with the principles that are enthroned upon His Cross, and in obedience to the destiny held forth in your high calling, and in faithfulness to the name that He Himself has impressed upon you, then your righteousness shall exceed the righteousness of the painful and punctilious pharisaical obedience to outward commands, and all things lovely and of good report will spring to life in your hearts and bear fruit in your lives.

One last word — all these exhortations go on the understanding that you are a Christian, that you have taken Christ for your Saviour, and are resting upon Him, and recognising in Him the revelation of God, and in His Cross the foundation of your hope; that you have listened to, and yielded to, the divine summons, and that you have a right to be called a saint.

Is that presumption true about you, my friend?

If it is not, Christianity thinks that it is of no use wasting time talking to you about conduct.

It has another word to speak to you first, and after you have heard and accepted it, there will be time enough to talk to you about rules for living. The first message which Christ sends to you by my lips is, Trust your sinful selves to Him as your only all-sufficient Saviour. When you have accepted Him, and are leaning on Him with all your weight of sin and suffering, and loving Him with your ransomed heart, then, and not till then, will you be in a position to hear His law for your life, and to obey it. Then, and not till then, will you appreciate the divine simplicity and breadth of the great command to walk worthy of God, and the divine tenderness and power of the motive which enforces it, and prints it on yielding and obedient hearts, even the dying love and Cross of His Son. Then, and not till then, will you know how the voice from heaven that calls you to His kingdom stirs the heart like the sound of a trumpet, and how the name which you bear is a perpetual spur to heroic service and priestly purity. Till then, the word which we would plead with you to listen to and accept is that great answer of our Lord’s to those who came to for a rule of conduct, instead of for the gift of life: ‘This is the work of God, that ye should believe on Him whom He hath sent.’ (Alexander Maclaren. Walking Worthy. 1Thes 2:12)