N.T.o. Rev. stronger and more literal, I adjure. oClass. This strong appeal may perhaps be explained by a suspicion on Paul's part that a wrong use might be made of his name and authority (see 2 Thessalonians 2:2), so that it was important that his views should be made known to all. Lightfoot refers to 2 Thessalonians 3:17, as showing a similar feeling in his anxiety to authenticate his letter.

The accumulation of cognate expressions indicates the apostle's earnestness.

Groweth exceedingly (ὑπεραυξάνει)

N.T.o. See on 1 Thessalonians 3:10.

N.T.o. The simple verb καυχᾶσθαι to boast, and the kindred nouns καύχημα ground of boasting, and καύχησις act of boasting, are favorites with Paul.

N.T.o. Comp. ἔνδειξις, Philippians 1:28. The token is the patience and faith with which they endure persecution and tribulation. It is a token of the righteous judgment of God, in that it points to the future glory which God will confer at the final judgment and the righteous award which will be dispensed to the persecutors. Similarly Philippians 1:28.

That ye may be counted worthy

The structure of the sentence is loose. These words should be directly connected with righteous judgment, and denote the purport of that judgment - their assignment to an inheritance in the kingdom of God.

Of the kingdom of God (τῆς βασιλείας τοῦ θεοῦ)

The phrase is not frequent in Paul. βασιλεία θεοῦ four times; βασιλεία τοῦ χριστοῦ καὶ θεοῦ kingdom of Christ and of God, once. Here in the eschatological sense - the future, consummated kingdom, the goal of their striving and the recompense of their suffering. See on Luke 6:20.

More literally, if so be that. Confirming, in a hypothetical form, the assertion of God's judgment upon persecutors, 2 Thessalonians 1:5. It implies no doubt, but rhetorically puts a recognized fact as a supposition. So Romans 3:30; Romans 8:9, Romans 8:17; 1 Corinthians 8:5.

See on liberty, Acts 24:23. With this exception only in Paul.

With us

According to Paul's habit of identifying his experience with that of his Christian readers. See 1 Corinthians 4:8; Romans 8:23; Philippians 1:29, Philippians 1:30; Philippians 2:18; Philippians 3:20, Philippians 3:21; 2 Corinthians 1:7.

When the Lord Jesus shall be revealed (ἐν τῇ ἀποκαλύψει τοῦ κυρίου Ἱησοῦ)

Lit. in the revelation of the Lord Jesus. For ἀποκάλυψις revelation, see on Revelation 1:1.

With his mighty angels (μετ' ἀγγέλων δυνάμεως αὐτοῦ)

Lit. with the angels of his power.

Lit. in a fire of flame. Comp. 1 Corinthians 1:13; 2 Peter 3:7.

Taking vengeance (διδόντος ἐκδίκησιν)

Lit. giving or rendering. Vengeance is an unfortunate rendering, as implying, in popular usage, personal vindictiveness. See on 2 Corinthians 7:11. It is the full awarding of justice to all parties.

On them that know not God - obey not the gospel (τοῖς μὴ εἰδόσι θεὸν - τοῖς μὴ ὑπακούουσιν τῷ εὐγγελίῳ)

To know God is to know him as the one, true God as distinguished from false gods; to know his will, his holiness, his hatred of sin, and his saving intent toward mankind. Two words are used of such knowledge, εἰδέναι and γινώσκειν. Both are applied to the heathen and to Christians, and both are used of the Jews' knowledge of God. Ἑιδέναι, of heathen, Galatians 4:8; 1 Thessalonians 4:5; 2 Thessalonians 1:8. Γινώσκειν of heathen, Romans 1:21; 1 Corinthians 1:21. Ἑιδέναι, of Christ and Christians, John 7:29, John 8:19, John 8:55; John 14:7. Γινώσκειν of Christ and Christians, Galatians 4:9; 1 John 2:13, 1 John 2:14; 1 John 4:6, 1 John 4:7, 1 John 4:8; John 10:15; John 17:3. In John, γινώσκειν of Jews who do not know the Father, John 16:3; John 8:55 : εἰδέναι, John 7:28; John 8:19; John 15:21. The two are combined, John 1:26; John 7:27; John 8:55; 2 Corinthians 5:16. A distinction is asserted between γινώσκειν as knowledge grounded in personal experience, apprehension of external impressions - and εἰδέμαι purely mental perception in contrast with conjecture or knowledge derived from others. There are doubtless passages which bear out this distinction (see on John 2:24), but it is impossible to carry it rigidly through the N.T. In the two classes, - those who know not God and those who obey not the gospel, - it is not probable that Paul has in mind a distinction between Jews and Gentiles. The Jews were not ignorant of God, yet they are described by John as not knowing him. The Gentiles are described by Paul as knowing God, but as refusing to glorify him as God (Romans 1:21). Paul rather describes here the subjects of God's judgment as one class, but under different aspects.

The verb (N.T.o.) means to pay or render. Lit. shall pay penalty.

Everlasting destruction (ὄλεθρον αἰώνιον)

The phrase nowhere else in N.T. In lxx, 4 Macc. 10:15. Rev. properly, eternal destruction. It is to be carefully noted that eternal and everlasting are not synonymous. See additional note at the end of this chapter.

From the presence (ἀπὸ προσώπου)

Or face. Ἁπὸ from has simply the sense of separation. Not from the time of the Lord's appearing, nor by reason of the glory of his presence. Πρόσωπον is variously translated in A.V. Mostly face: also presence, Acts 3:13, Acts 3:19; Acts 5:41 : person, Matthew 22:16; Luke 20:21; Galatians 2:6 : appearance, 2 Corinthians 5:12; 2 Corinthians 10:1 : fashion, James 1:11. The formula ἀπὸ προσώπου or τοῦ προσώπου occurs Acts 3:19; Acts 5:41; Acts 7:45; Revelation 6:16; Revelation 12:14; Revelation 20:11. In lxx, Genesis 3:8; Genesis 4:14, Genesis 4:16; Exodus 14:25, and frequently.

Glory of his power (δόξης τῆς ἰσχύος αὐτοῦ)

For glory see on 1 Thessalonians 2:12. Ἱσχὺς power, not often in Paul. It is indwelling power put forth or embodied, either aggressively or as an obstacle to resistance: physical power organized or working under individual direction. An army and a fortress are both ἰσχυρὸς. The power inhering in the magistrate, which is put forth in laws or judicial decisions, is ἰσχὺς, and makes the edicts ἰσχυρὰ valid and hard to resist. Δύναμις is the indwelling power which comes to manifestation in ἰσχὺς The precise phrase used here does not appear elsewhere in N.T. In lxx, Isaiah 2:10, Isaiah 2:19, Isaiah 2:21. The power (δύναμις) and glory of God are associated in Matthew 24:30; Mark 13:26; Luke 21:27; Revelation 4:11; Revelation 19:1. Comp. κράτος τῆς δόξης αὐτοῦ strength of his glory, Colossians 1:11.

Additional Note on ὄλεθρον αἰώνιον eternal destruction, 2 Thessalonians 1:9

Ἁιών transliterated eon, is a period of time of longer or shorter duration, having a beginning and an end, and complete in itself. Aristotle (περὶ οὐρανοῦ, i. 9, 15) says: "The period which includes the whole time of each one's life is called the eon of each one." Hence it often means the life of a man, as in Homer, where one's life (αἰών) is said to leave him or to consume away (Il. v. 685; Od. v. 160). It is not, however, limited to human life; it signifies any period in the course of events, as the period or age before Christ; the period of the millennium; the mytho-logical period before the beginnings of history. The word has not "a stationary and mechanical value" (De Quincey). It does not mean a period of a fixed length for all cases. There are as many eons as entities, the respective durations of which are fixed by the normal conditions of the several entities. There is one eon of a human life, another of the life of a nation, another of a crow's life, another of an oak's life. The length of the eon depends on the subject to which it is attached.

It is sometimes translated world; world representing a period or a series of periods of time. See Matthew 12:32; Matthew 13:40, Matthew 13:49; Luke 1:70; 1 Corinthians 1:20; 1 Corinthians 2:6; Ephesians 1:21. Similarly οἱ αἰῶνες the worlds, the universe, the aggregate of the ages or periods, and their contents which are included in the duration of the world. 1 Corinthians 2:7; 1 Corinthians 10:11; Hebrews 1:2; Hebrews 9:26; Hebrews 11:3.

The word always carries the notion of time, and not of eternity. It always means a period of time. Otherwise it would be impossible to account for the plural, or for such qualifying expressions as this age, or the age to come. It does not mean something endless or everlasting. To deduce that meaning from its relation to ἀεί is absurd; for, apart from the fact that the meaning of a word is not definitely fixed by its derivation, ἀεί does not signify endless duration. When the writer of the Pastoral Epistles quotes the saying that the Cretans are always (ἀεί) liars (Titus 1:12), he surely does not mean that the Cretans will go on lying to all eternity. See also Acts 7:51; 2 Corinthians 4:11; 2 Corinthians 6:10; Hebrews 3:10; 1 Peter 3:15. Ἁεί means habitually or continually within the limit of the subject's life. In our colloquial dialect everlastingly is used in the same way. "The boy is everlastingly tormenting me to buy him a drum."

In the New Testament the history of the world is conceived as developed through a succession of eons. A series of such eons precedes the introduction of a new series inaugurated by the Christian dispensation, and the end of the world and the second coming of Christ are to mark the beginning of another series. See Ephesians 3:11. Paul contemplates eons before and after the Christian era. Ephesians 1:21; Ephesians 2:7; Ephesians 3:9, Ephesians 3:21; 1 Corinthians 10:11; comp. Hebrews 9:26. He includes the series of eons in one great eon, ὁ αἰὼν τῶν αἰώνων the eon of the eons (Ephesians 3:21); and the author of the Epistle to the Hebrews describes the throne of God as enduring unto the eon of the eons (Hebrews 1:8). The plural is also used, eons of the eons, signifying all the successive periods which make up the sum total of the ages collectively. Romans 16:27; Galatians 1:5; Philippians 4:20, etc. This plural phrase is applied by Paul to God only.

The adjective αἰώνιος in like manner carries the idea of time. Neither the noun nor the adjective, in themselves, carry the sense of endless or everlasting. They may acquire that sense by their connotation, as, on the other hand, ἀΐ̀διος, which means everlasting, has its meaning limited to a given point of time in Jde 1:6. Ἁιώνιος means enduring through or pertaining to a period of time. Both the noun and the adjective are applied to limited periods. Thus the phrase εἰς τὸν αἰῶνα, habitually rendered forever, is often used of duration which is limited in the very nature of the case. See, for a few out of many instances, lxx, Exodus 21:6; Exodus 29:9; Exodus 32:13; Joshua 14:9; 1 Samuel 8:13; Leviticus 25:46; Deuteronomy 15:17; 1 Chronicles 28:4. See also Matthew 21:19; John 13:8; 1 Corinthians 8:13. The same is true of αἰώνιος. Out of 150 instances in lxx, four-fifths imply limited duration. For a few instances see Genesis 48:4; Numbers 10:8; Numbers 15:15; Proverbs 22:28; Jonah 2:6; Habakkuk 3:6; Isaiah 61:8.

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Only here and 2 Thessalonians 1:12 in N.T. Repeatedly in lxx. See Exodus 14:4, Exodus 14:17; Isaiah 45:26. oClass.

Better, to which end. Comp. Colossians 1:29. The end is, "that ye may be counted worthy of the kingdom of God," 2 Thessalonians 1:5. The same thought is continued in 2 Thessalonians 1:11.

Count - worthy (ἀξιώσῃ)

Comp. 1 Timothy 5:17; Hebrews 3:3; Hebrews 10:29.

Your calling (τῆς κλήσεως)

Including both the act and the end of the Christian calling. Comp. Philippians 3:14; 1 Thessalonians 2:12; Ephesians 4:1.

All the good pleasure of his goodness (πᾶσαν εὐδοκίαν ἀγαθωσύνης)

Wrong. Paul does not mean all the goodness which God is pleased to bestow, but the delight of the Thessalonians in goodness. He prays that God may perfect their pleasure in goodness. So Weizscker, die Freude an allem Guten. The Rev. desire for εὐδοκίαν is infelicitous, and lacks support. Ἁγαθωσύνη goodness (P. see on Romans 3:19) is never predicated of God in N.T. In lxx, see Nehemiah 9:25, Nehemiah 9:35. Ἑυδοκία good pleasure, delight, is a purely Biblical word. As related to one's self, it means contentment, satisfaction: see Sir. 29:23; Ps. of Sol. 3:4; 16:12. As related to others, good will, benevolence. Luke 10:21, Ephesians 1:5, Ephesians 1:9; Philippians 1:15; Philippians 2:13; Ps. of Sol. 8:39.

In no case where it is joined with Jesus, or Christ, or Lord Jesus, does it mean the title or dignity. Paul follows O.T. usage, according to which the name of the Lord is often used for all that the name covers; so that the name of the Lord equals the Lord himself.

More correctly touching. Comp. Romans 9:27; 2 Corinthians 1:8. Ὑπὲρ never in N.T. in a formula of swearing.

Gathering together (ἐπισυναγωγῆς)

Only here and Hebrews 10:25. The verb ἐπισυνάγειν is used, as the noun here, of the Lord's gathering together his elect at his coming. See Matthew 24:31; Mark 13:27; comp. 2 Macc. 2:7.

From σάλος the tossing or swell of the sea. See Luke 21:25. Comp. Matthew 11:7; Matthew 24:29; Acts 4:31; Hebrews 12:26.

In mind (ἀπὸ τοῦ νοὸς)

More correctly, from your mind. Νοῦς signifies the judgment, sober sense. Comp. 1 Corinthians 14:15, and see on Romans 7:23. They are to "keep their heads" under the temptation to fanatical extravagances concerning the Lord's appearing.

Be troubled (θρεῖσθαι)

From θροός clamor, tumult. The meaning is be unsettled or thrown into confusion.

By spirit (διὰ πνεύματος)

By prophetic utterances of individuals in Christian assemblies, claiming the authority of divine revelations.

By word (διὰ λόγου)

Oral expressions falsely imputed to Paul.

By letter as from us (δἰ ἐπιστολῆς ὡς δἰ ἡμῶν)

Const. as from us with word and letter. The reference is to a letter or letters forged in Paul's name; not to the first Thessalonian Epistle, as misunderstood by the readers.

As that (ὡς ὅτι)

Indicating the contents of such communications.

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Better beguile; since the word means not only making a false impression, but actually leading astray. Except there come a falling away. Before except insert in translation the day shall not come. Such ellipses are common in Paul.

Falling away (ἀποστασία)

Only here and Acts 21:21. Comp. lxx, Joshua 22:22; 2 Chronicles 29:19.

The man of sin - the son of perdition (ὁ ἄνθρωπος τῆς ἀνομίας, ὁ υἱὸς τῆς ἀπωλείας)

See on children of light, 1 Thessalonians 5:5. The phrase man of sin (lawlessness) does not occur elsewhere, either in N.T. or lxx. Son of perdition is found John 17:12, olxx: τέκνα ἄπωλείας children of perdition (A.V. transgression), Isaiah 57:4. The man of sin has been thought to refer to Caligula, Titus, Simon Magus, Nero, the Pope of Rome, Luther, Mahomet, etc.

Above the true God and the false gods. The opposer claims divine honors for himself.

That is worshipped (σέβασμα)

An object of adoration, including things as well as persons. Only here and Acts 17:23 on which see note under devotions.

Temple of God

According to some, a figure of the Christian Church. Others, the temple of Jerusalem.

Shewing (ἀποδεικνύντα)

Publicly asserting divine dignity. Rev. setting himself forth as God.