2Th 1:6-10 | RWP | e4.org | If so be that it is a righteous thing with God ( ειπερ δικαιον παρα θεω ). Condition of first class, determined as fulfilled, assumed as true, but with ειπερ (if on the whole, provided that) as in , , and with no copula expressed. A righteous thing "with God" means by the side of God ( παρα θεω ) and so from God's standpoint. This is as near to the idea of absolute right as it is possible to attain. Note the phrase in verse . To recompense affliction to them that afflict you ( ανταποδουνα τοις θλιβουσιν ημας θλιψιν ). Second aorist active infinitive of double compound αντ-αποδιδωμ , old verb, either in good sense as in or in bad sense as here. Paul is certain of this principle, though he puts it conditionally.

‏ 2 Thessalonians 1:6-10

If so be that it is a righteous thing with God ( ειπερ δικαιον παρα θεω ). Condition of first class, determined as fulfilled, assumed as true, but with ειπερ (if on the whole, provided that) as in Ro 8:9, 17, and with no copula expressed. A righteous thing "with God" means by the side of God ( παρα θεω ) and so from God's standpoint. This is as near to the idea of absolute right as it is possible to attain. Note the phrase in verse 5.

To recompense affliction to them that afflict you ( ανταποδουνα τοις θλιβουσιν ημας θλιψιν ). Second aorist active infinitive of double compound αντ-αποδιδωμ, old verb, either in good sense as in 1Th 3:9 or in bad sense as here. Paul is certain of this principle, though he puts it conditionally.

Rest with us ( ανεσιν μεθ' ημων ). Let up, release. Old word from ανιημ, from troubles here (2Co 2:13; 7:5; 8:13), and hereafter as in this verse. Vivid word. They shared suffering with Paul (verse 5) and so they will share ( μεθ' ) the

rest.

At the revelation of the Lord Jesus ( εν τη αποκαλυψε του Κυριου Ιησου ). Here the Παρουσια (1Th 2:19; 3:13; 5:23) is pictured as a

Revelation (Un-veiling, απο-καλυψις ) of the Messiah as in 1Co 1:7, 1Pe 1:7, 13 (cf. Lu 17:30). At this Unveiling of the Messiah there will come the

recompense (verse 6) to the persecutors and the

rest from the persecutions. This Revelation will be

from heaven ( απ' ουρανου ) as to place and

with the angels of his power ( μετ' αγγελων δυναμεως αυτου ) as the retinue and

in flaming fire ( εν πυρ φλογος, in a fire of flame, fire characterized by flame). In Ac 7:30 the text is

flame of fire where πυρος is genitive (like Isa 66:15) rather than φλογος as here (Ex 3:2).

Rendering ( διδοντος ). Genitive of present active participle of διδωμ, to give, agreeing with Ιησου.

Vengeance ( εκδικησιν ). Late word from εκδικεω, to vindicate, in Polybius and LXX.

To them that know not God ( τοις μη ειδοσιν θεον ). Dative plural of perfect active participle ειδως. Apparently chiefly Gentiles in mind (1Th 4:3; Ga 4:8; Ro 1:28; Eph 2:12), though Jews are also guilty of wilful ignorance of God (Ro 2:14).

And to them that obey not the gospel of our Lord Jesus ( κα τοις μη υπακουουσιν τω ευαγγελιω του κυριου ημων Ιησου ). Repetition of the article looks like another class and so Jews (Ro 10:16). Both Jews as instigators and Gentiles as officials ( πολιταρχς ) were involved in the persecution in Thessalonica (Ac 17:5-9; 2Th 1:6). Note the use of "gospel" here as in Mr 1:15 "believe in the gospel."

Who ( οιτινες ). Qualitative use, such as. Vanishing in papyri though surviving in Paul (1Co 3:17; Ro 1:25; Ga 4:26; Php 4:3).

Shall suffer punishment ( δικην τισουσιν ). Future active of old verb τινω, to pay penalty ( δικην, right, justice), here only in N.T., but αποτινω once also to repay Phm 1:19. In the papyri δικη is used for a case or process in law. This is the regular phrase in classic writers for paying the penalty.

Eternal destruction ( ολεθρον αιωνιον ). Accusative case in apposition with δικην (penalty). This phrase does not appear elsewhere in the N.T., but is in IV Macc. 10:15 τον αιωνιον του τυραννου ολεθρον the eternal destruction of the tyrant (Antiochus Epiphanes). Destruction (cf. 1Th 5:3) does not mean here annihilation, but, as Paul proceeds to show, separation

from the face of the Lord ( απο προσωπου του κυριου ) and from the

glory of his might ( κα απο της δοξης της ισχυος αυτου ), an eternity of woe such as befell Antiochus Epiphanes. Αιωνιος in itself only means age-long and papyri and inscriptions give it in the weakened sense of a Caesar's life (Milligan), but Paul means by age-long

the coming age in contrast with

this age, as

eternal as the New Testament knows how to make it. See on Mt 25:46 for use of αιωνιος both with ζωην, life, and κολασιν, punishment.

When he shall come ( οταν ελθη ). Second aorist active subjunctive with οταν, future and indefinite temporal clause (Robertson, Grammar, pp. 971ff.) coincident with εν τη αποκαλυψε in verse 7.

To be glorified ( ενδοξασθηνα ). First aorist passive infinitive (purpose) of ενδοξαζω, late verb, in N.T. only here and verse 12, in LXX and papyri.

In his saints ( εν τοις αγιοις αυτου ). The sphere in which Christ will find his glory at the Revelation.

And to be marvelled at ( κα θαυμασθηνα ). First aorist passive infinitive (purpose), common verb θαυμαζω.

That believed ( τοις πιστευσασιν ). Why aorist active participle instead of present active πιστευουσιν (that believe)? Frame thinks that Paul thus reassures those who believed his message when there (1Th 1:6ff.; 2:13f.). The parenthetical clause, though difficult, falls in with this idea:

Because our testimony unto you was believed ( οτ επιστευθη το μαρτυριον ημων εφ' υμας ). Moffatt calls it an anti-climax.

On that day ( εν τη ημερα εκεινη ). The day of Christ's coming (2Ti 1:12, 18; 4:8).