Bible Commentaries

Paul, etc. (Παυλοσ ετχ — Paulosclass="normal greek">ημων — etc.). This address or superscription is identical with that in 1 Thessalonians 1:1 save that our (πατρι — hēmōn) is added after

Father (patri).

From God the Father and the Lord Jesus Christ (απο τεου πατρος και Κυριου Ιησου Χριστου — apo theou patros kai Kuriou Iēsou Christou). These words are not genuine in 1 Thessalonians 1:1, but are here and they appear in all the other Pauline Epistles. Note absence of article both after εν — en and απο — apo though both God and Lord Jesus Christ are definite. In both cases Jesus Christ is put on a par with God, though not identical. See note on 1 Thessalonians 1:1 for discussion of words, but note difference between en in the sphere of, by the power of, and apo from, as the fountain head and source of grace and peace.

We are bound (οπειλομεν — opheilomen). Paul feels a sense of obligation to keep on giving thanks to God (ευχαριστειν τωι τεωι — eucharistein tōi theōi present infinitive with dative case) because of God‘s continued blessings on the Thessalonians. He uses the same idiom again in 2 Thessalonians 2:13 and nowhere else in his thanksgivings. It is not necessity (δει — dei) that Paul here notes, but a sense of personal obligation as in 1 John 2:6 (Milligan).

Even as it is meet (κατως αχιον εστιν — kathōs axion estin). Οπειλομεν — Opheilomen points to the divine, αχιον — axion to the human side of the obligation (Lightfoot), perhaps to cheer the fainthearted in a possible letter to him in reply to Paul‘s First Thessalonian epistle (Milligan). This adjective αχιος — axios is from αγω — agō to drag down the scales, and so weighty, worthy, worthwhile, old word and appropriate here.

For that your faith groweth exceedingly (οτι υπεραυχανει η πιστις υμων — hoti huperauxanei hē pistis humōn). Causal use of οτι — hoti referring to the obligation stated in οπειλομεν — opheilomen The verb υπεραυχανω — huperauxanō is one of Paul‘s frequent compounds in υπερ — huper (υπερβαινω — hupeṙbainō 1 Thessalonians 4:6; υπερεκτεινω — hupeṙek̇teinō 2 Corinthians 10:14; υπερεντυγχανω — hupeṙeṅtugchanō Romans 8:26; υπερνικαω — hupeṙnikaō Romans 8:37; υπερπλεοναζω — hupeṙpleonazō 1 Timothy 1:14) and occurs only here in N.T. and rare elsewhere (Galen, Dio Cass.). Figure of the tree of faith growing above (υπερ — huper) measure. Cf. parable of Jesus about faith-like a grain of mustard seed (Matthew 13:31.).

Aboundeth (πλεοναζει — pleonazei). Same verb in 1 Thessalonians 3:12, here a fulfilment of the prayer made there. Milligan finds diffusive growth of love in this word because of “each one” (ενος εκαστου — henos hekastou). Frame finds in this fulfilment of the prayer of 1 Thessalonians 3:12 one proof that II Thessalonians is later than I Thessalonians.

So that (ωστε — hōste). Another example of ωστε — hōste and the infinitive (ενκαυχασται — enkauchāsthai) for result as in 1 Thessalonians 1:7 which see.

We ourselves (αυτους ημας — autous hēmas). Accusative of general reference with the infinitive, but not merely ημας — hēmās (or εαυτους — heautous), perhaps in contrast with εν υμιν — en humin (in you), as much as to say, “so that we ourselves, contrary to your expectations, are boasting” (Frame). Ενκαυχαομαι — Enkauchaomai occurs here alone in N.T., but is found in the lxx and in Aesop‘s Fables, proof enough of its vernacular use. Paul was not above praising one church to other churches, to provoke them to good works. Here he is boasting of Thessalonica in Macedonia to the Corinthians as he did later to the Corinthians about the collection (2 Corinthians 8:1-15) after having first boasted to the Macedonians about the Corinthians (2 Corinthians 9:1-5). There were other churches in Achaia besides Corinth (2 Corinthians 1:1).

For (υπερ — huper). Over, about, like περι — peri (1 Thessalonians 1:2).

In all your persecutions (εν πασιν τοις διωγμοις υμων — en pasin tois diōgmois humōn). Their patience and faith had already attracted Paul‘s attention (1 Thessalonians 1:3) and their tribulations τλιπσεσιν — thlipsesin (1 Thessalonians 1:6). Here Paul adds the more specific term διωγμος — diōgmos old word from διωκω — diōkō to chase, to pursue, a word used by Paul of his treatment in Corinth (2 Corinthians 12:10).

Which ye endure (αις ανεχεστε — hais anechesthe). B here reads ενεχεστε — enechesthe to be entangled in, to be held in as in Galatians 5:1, but ανεχεστε — anechesthe is probably correct and the αις — hais is probably attracted to locative case of τλιπσεσιν — thlipsesin from the ablative ων — hōn after ανεχεστε — anechesthe from which ye hold yourselves back (cf. Colossians 3:13).

A manifest token of the righteous judgment of God (ενδειγμα της δικαιας κρισεως του τεου — endeigma tēs dikaias kriseōs tou theou). Old word from ενδεικνυμι — endeiknumi to point out, result reached (μα — ̇ma), a thing proved. It is either in the accusative of general reference in apposition with the preceding clause as in Romans 8:3; Romans 12:1, or in the nominative absolute when ο εστιν — ho estin if supplied, would explain it as in Philemon 1:28. This righteous judgment is future and final (2 Thessalonians 1:6-10).

To the end that you may be counted worthy (εις το καταχιωτηναι υμας — eis to kataxiōthēnai humas). Another example of εις το — eis to for purpose with first aorist passive infinitive from καταχιοω — kataxioō old verb, with accusative of general reference υμας — humas and followed by the genitive της βασιλειας — tēs basileias (kingdom of God). See note on 1 Thessalonians 2:12 for kingdom of God.

For which ye also suffer (υπερ ης και πασχετε — huper hēs kai paschete). Ye also as well as we and the present tense means that it is still going on.

If so be that it is a righteous thing with God (ειπερ δικαιον παρα τεωι — eiper dikaion para theōi). Condition of first class, determined as fulfilled, assumed as true, but with ειπερ — eiper (if on the whole, provided that) as in Romans 8:9, Romans 8:17, and with no copula expressed. A righteous thing “with God” means by the side of God (παρα τεωι — para theōi) 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 2 Thessalonians 1:5.

To recompense affliction to them that afflict you (ανταποδουναι τοις τλιβουσιν ημας τλιπσιν — antapodounai tois thlibousin hēmās thlipsin). Second aorist active infinitive of double compound ανταποδιδωμι — anṫapodidōmi old verb, either in good sense as in 1 Thessalonians 3:9 or in bad sense as here. Paul is certain of this principle, though he puts it conditionally.

Rest with us (ανεσιν μετ ημων — anesin meth' hēmōn). Let up, release. Old word from ανιημι — aniēmi from troubles here (2 Corinthians 2:13; 2 Corinthians 7:5; 2 Corinthians 8:13), and hereafter as in this verse. Vivid word. They shared suffering with Paul (2 Thessalonians 1:5) and so they will share (μετ — meth') the rest.

At the revelation of the Lord Jesus (εν τηι αποκαλυπσει του Κυριου Ιησου — en tēi apokalupsei tou Kuriou Iēsou). Here the Παρουσια — Parousia (1 Thessalonians 2:19; 1 Thessalonians 3:13; 1 Thessalonians 5:23) is pictured as a Revelation (Un-veiling, αποκαλυπσις — apȯkalupsis) of the Messiah as in 1 Corinthians 1:7, 1 Peter 1:7, 1 Peter 1:13 (cf. Luke 17:30). At this Unveiling of the Messiah there will come the recompense (2 Thessalonians 1:6) to the persecutors and the rest from the persecutions. This Revelation will be from heaven (απ ουρανου — ap' ouranou) as to place and with the angels of his power (μετ αγγελων δυναμεως αυτου — met' aggelōn dunameōs autou) as the retinue and in flaming fire (εν πυρι πλογος — en puri phlogos in a fire of flame, fire characterized by flame). In Acts 7:30 the text is flame of fire where πυρος — puros is genitive (like Isaiah 66:15) rather than πλογος — phlogos as here (Exodus 3:2).

Rendering (διδοντος — didontos). Genitive of present active participle of διδωμι — didōmi to give, agreeing with Ιησου — Iēsou

Vengeance (εκδικησιν — ekdikēsin). Late word from εκδικεω — ekdikeō to vindicate, in Polybius and lxx.

To them that know not God (τοις μη ειδοσιν τεον — tois mē eidosin theon). Dative plural of perfect active participle ειδως — eidōs Apparently chiefly Gentiles in mind (1 Thessalonians 4:3; Galatians 4:8; Romans 1:28; Ephesians 2:12), though Jews are also guilty of wilful ignorance of God (Romans 2:14).

And to them that obey not the gospel of our Lord Jesus (και τοις μη υπακουουσιν τωι ευαγγελιωι του κυριου ημων Ιησου — kai tois mē hupakouousin tōi euaggeliōi tou kuriou hēmōn Iēsou). Repetition of the article looks like another class and so Jews (Romans 10:16). Both Jews as instigators and Gentiles as officials (πολιταρχς — politarchs) were involved in the persecution in Thessalonica (Acts 17:5-9; 2 Thessalonians 1:6). Note the use of “gospel” here as in Mark 1:15 “believe in the gospel.”

Who (οιτινες — hoitines). Qualitative use, such as. Vanishing in papyri though surviving in Paul (1 Corinthians 3:17; Romans 1:25; Galatians 4:26; Philemon 4:3).

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

Eternal destruction (ολετρον αιωνιον — olethron aiōnion). Accusative case in apposition with δικην — dikēn (penalty). This phrase does not appear elsewhere in the N.T., but is in 4 Maccabees 10:15 τον αιωνιον του τυραννου ολετρον — ton aiōnion tou turannou olethron the eternal destruction of the tyrant (Antiochus Epiphanes). Destruction (cf. 1 Thessalonians 5:3) does not mean here annihilation, but, as Paul proceeds to show, separation from the face of the Lord (απο προσωπου του κυριου — apo prosōpou tou kuriou) and from the glory of his might (και απο της δοχης της ισχυος αυτου — kai apo tēs doxēs tēs ischuos autou), an eternity of woe such as befell Antiochus Epiphanes. Αιωνιος — Aiōnios 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 note on Matthew 25:46 for use of aiōnios both with zōēn life, and αιωνιος — kolasin punishment.

When he shall come (οταν ελτηι — hotan elthēi). Second aorist active subjunctive with οταν — hotan future and indefinite temporal clause (Robertson, Grammar, pp. 971ff.) coincident with εν τηι αποκαλυπσει — en tēi apokalupsei in 2 Thessalonians 1:7.

To be glorified (ενδοχαστηναι — endoxasthēnai). First aorist passive infinitive (purpose) of ενδοχαζω — endoxazō late verb, in N.T. only here and 2 Thessalonians 1:12, in lxx and papyri.

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

And to be marvelled at (και ταυμαστηναι — kai thaumasthēnai). First aorist passive infinitive (purpose), common verb ταυμαζω — thaumazō

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

Because our testimony unto you was believed (οτι επιστευτη το μαρτυριον ημων επ υμας — hoti episteuthē to marturion hēmōn Ephesians' humas). Moffatt calls it an anti-climax.

On that day (εν τηι ημεραι εκεινηι — en tēi hēmerāi ekeinēi). The day of Christ‘s coming (2 Timothy 1:12, 2 Timothy 1:18; 2 Timothy 4:8).

To which end (εις ο — eis ho). So Colossians 1:29. Probably purpose with reference to the contents of 2 Thessalonians 1:5-10. We have had the Thanksgiving (2 Thessalonians 1:3-10) in a long, complicated, but rich period or sentence. Now he makes a brief Prayer (2 Thessalonians 1:11-12) that God will fulfil all their hopes and endeavours. Paul and his colleagues can still pray for them though no longer with them (Moffatt).

That (ινα — hina). Common after προσευχομαι — proseuchomai (Colossians 4:3; Ephesians 1:17; Philemon 1:9) when the content of the prayer blends with the purpose (purport and purpose).

Count you worthy (υμας αχιωσηι — humas axiōsēi). Causative verb (aorist active subjunctive) like καταχιοω — kataxioō in 2 Thessalonians 1:5 with genitive.

Of your calling (της κλησεως — tēs klēseōs). Κλησις — Klēsis can apply to the beginning as in 1 Corinthians 1:26; Romans 11:29, but it can also apply to the final issue as in Philemon 3:14; Hebrews 3:1. Both ideas may be here. It is God‘s calling of the Thessalonians.

And fulfil every desire of goodness (και πληρωσηι πασαν ευδοκιαν αγατωσυνης — kai plērōsēi pasan eudokian agathōsunēs). “Whom he counts worthy he first makes worthy” (Lillie). Yes, in purpose, but the wonder and the glory of it all is that God begins to count us worthy in Christ before the process is completed in Christ (Romans 8:29.). But God will see it through and so Paul prays to God. Ευδοκια — Eudokia (cf. Luke 2:14) is more than mere desire, rather good pleasure, God‘s purpose of goodness, not in ancient Greek, only in lxx and N.T. Αγατωσυνη — Agathōsunē like a dozen other words in συνη — ̇sunē occurs only in late Greek. This word occurs only in lxx, N.T., writings based on them. It is made from αγατος — agathos good, akin to αγαμαι — agamai to admire. May the Thessalonians find delight in goodness, a worthy and pertinent prayer.

Work of faith (εργον πιστεως — ergon pisteōs). The same phrase in 1 Thessalonians 1:3. Paul prays for rich fruition of what he had seen in the beginning. Work marked by faith, springs from faith, sustained by faith.

With power (εν δυναμει — en dunamei). In power. Connect with πληρωσηι — plērōsēi (fulfil), God‘s power (Romans 1:29; Colossians 1:4) in Christ (1 Corinthians 1:24) through the Holy Spirit (1 Thessalonians 1:5).

That (οπως — hopōs). Rare with Paul compared with ινα — hina (1 Corinthians 1:29; 2 Corinthians 8:14). Perhaps here for variety (dependent on ινα — hina clause in 2 Thessalonians 1:11).

The name (το ονομα — to onoma). The Old Testament (lxx) uses ονομα — onoma embodying the revealed character of Jehovah. So here the Name of our Lord Jesus means the Messiahship and Lordship of Jesus. The common Greek idiom of ονομα — onoma for title or dignity as in the papyri (Milligan) is not quite this idiom. The papyri also give examples of ονομα — onoma for person as in O.T. and Acts 1:15 (Deissmann, Bible Studies, pp. 196ff.).

In you, and ye in him (εν υμιν και υμεις εν αυτωι — en huminκατα την χαριν — kai humeis en autōi). This reciprocal glorying is Pauline, but it is also like Christ‘s figure of the vine and the branches in John 15:1-11.

According to the grace (του τεου ημων και κυριου Ιησου Χριστου — kata tēn charin). Not merely standard, but also aim (Robertson, Grammar, p. 609).

Of our God and the Lord Jesus Christ (τεου — tou theou hēmōn kai kuriou Iēsou Christou). Here strict syntax requires, since there is only one article with κυριου — theou and Κυριος — kuriou that one person be meant, Jesus Christ, as is certainly true in Titus 2:13; 2 Peter 1:1 (Robertson, Grammar, p.786). This otherwise conclusive syntactical argument, admitted by Schmiedel, is weakened a bit by the fact that σωτηρ — Kurios is often employed as a proper name without the article, a thing not true of εν τηι βασιλειαι του Χριστου και τεου — sōtēr in Titus 2:13; 2 Peter 1:1. So in Ephesians 5:5 τεος — en tēi basileiāi tou Christou kai theou the natural meaning is in the Kingdom of Christ and God regarded as one, but here again Κυριος — theos like Kurios often occurs as a proper name without the article. So it has to be admitted that here Paul may mean “according to the grace of our God and the Lord Jesus Christ,” though he may also mean “according to the grace of our God and Lord, Jesus Christ.”