2 Thessalonians 1 · Robertson's Word Pictures
1Paul, etc. (Paulos, etch.). This address or superscription is identical with that in 1Th 1:1 save that our (emon) is added after
Father (patr).
2From God the Father and the Lord Jesus Christ (apo theou patros ka Kuriou Iesou Christou). These words are not genuine in 1Th 1:1 , but are here and they appear in all the other Pauline Epistles. Note absence of article both after en and 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 on 1Th 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.
3We are bound (opheilomen). Paul feels a sense of obligation to keep on giving thanks to God (eucharistein to theo, present infinitive with dative case) because of God's continued blessings on the Thessalonians. He uses the same idiom again in 2:13 and nowhere else in his thanksgivings. It is not necessity (de) that Paul here notes, but a sense of personal obligation as in 1Jo 2:6 (Milligan).
Even as it is meet (kathos axion estin). Opheilomen points to the divine, 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 axios is from ago, to drag down the scales, and so weighty, worthy, worthwhile, old word and appropriate here.
For that your faith groweth exceedingly (ot uperauxane e pistis umon). Causal use of ot referring to the obligation stated in opheilomen. The verb uperauxano is one of Paul's frequent compounds in uper (uper-baino, 1Th 4:6 ; uper-ek-teino, 2Co 10:14 ; uper-en-tunchano, Ro 8:26 ; uper-nikao, Ro 8:37 ; uper-pleonazo, 1Ti 1:14 ) and occurs only here in N.T. and rare elsewhere (Galen, Dio Cass.). Figure of the tree of faith growing above (uper) measure. Cf. parable of Jesus about faith-like a grain of mustard seed (Mt 13:31f. ).
Aboundeth (pleonaze). Same verb in 1Th 3:12 , here a fulfilment of the prayer made there. Milligan finds diffusive growth of love in this word because of "each one" (enos ekastou). Frame finds in this fulfilment of the prayer of 1Th 3:12 one proof that II Thessalonians is later than I Thessalonians.
4So that (oste). Another example of oste and the infinitive (enkauchastha) for result as in 1Th 1:7 which see.
We ourselves (autous emas). Accusative of general reference with the infinitive, but not merely emas (or eautous), perhaps in contrast with en umin (in you), as much as to say, "so that we ourselves, contrary to your expectations, are boasting" (Frame). Enkauchaoma 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 (2Co 8:1-15 ) after having first boasted to the Macedonians about the Corinthians (2Co 9:1-5 ). There were other churches in Achaia besides Corinth (2Co 1:1 ).
For (uper). Over, about, like per (1Th 1:2 ).
In all your persecutions (en pasin tois diogmois umon). Their patience and faith had already attracted Paul's attention (1Th 1:3 ) and their tribulations thlipsesin (1Th 1:6 ). Here Paul adds the more specific term diogmos, old word from dioko, to chase, to pursue, a word used by Paul of his treatment in Corinth (2Co 12:10 ).
Which ye endure (ais anechesthe). B here reads enechesthe, to be entangled in, to be held in as in Ga 5:1 , but anechesthe is probably correct and the ais is probably attracted to locative case of thlipsesin from the ablative on after anechesthe,
from which ye hold yourselves back (cf. Col 3:13 ).
5A manifest token of the righteous judgment of God (endeigma tes dikaias kriseos tou theou). Old word from endeiknum, to point out, result reached (-ma), a thing proved. It is either in the accusative of general reference in apposition with the preceding clause as in Ro 8:3; 12:1 , or in the nominative absolute when o estin, if supplied, would explain it as in Php 1:28 . This righteous judgment is future and final (verses 6-10).
To the end that you may be counted worthy (eis to kataxiothena umas). Another example of eis to for purpose with first aorist passive infinitive from kataxioo, old verb, with accusative of general reference umas and followed by the genitive tes basileias (kingdom of God). See 1Th 2:12 for
kingdom of God .
For which ye also suffer (uper es ka paschete). Ye
also as well as we and the present tense means that it is still going on.
6If so be that it is a righteous thing with God (eiper dikaion para theo). Condition of first class, determined as fulfilled, assumed as true, but with eiper (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 (para theo) 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 (antapodouna tois thlibousin emas thlipsin). Second aorist active infinitive of double compound ant-apodidom, 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.
7Rest with us (anesin meth' emon). Let up, release. Old word from aniem, 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 (meth') the
rest .
At the revelation of the Lord Jesus (en te apokalupse tou Kuriou Iesou). Here the Parousia (1Th 2:19; 3:13; 5:23 ) is pictured as a
Revelation (Un-veiling, apo-kalupsis) 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 (ap' ouranou) as to place and
with the angels of his power (met' angelon dunameos autou) as the retinue and
in flaming fire (en pur phlogos, in a fire of flame, fire characterized by flame). In Ac 7:30 the text is
flame of fire where puros is genitive (like Isa 66:15 ) rather than phlogos as here (Ex 3:2 ).
8Rendering (didontos). Genitive of present active participle of didom, to give, agreeing with Iesou.
Vengeance (ekdikesin). Late word from ekdikeo, to vindicate, in Polybius and LXX.
To them that know not God (tois me eidosin theon). Dative plural of perfect active participle eidos. 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 (ka tois me upakouousin to euangelio tou kuriou emon Iesou). Repetition of the article looks like another class and so Jews (Ro 10:16 ). Both Jews as instigators and Gentiles as officials (politarchs) 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."
9Who (oitines). 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 (diken tisousin). Future active of old verb tino, to pay penalty (diken, right, justice), here only in N.T., but apotino once also to repay Phm 1:19 . In the papyri dike is used for a case or process in law. This is the regular phrase in classic writers for paying the penalty.
Eternal destruction (olethron aionion). Accusative case in apposition with diken (penalty). This phrase does not appear elsewhere in the N.T., but is in IV Macc. 10:15 ton aionion tou turannou olethron 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 (apo prosopou tou kuriou) and from the
glory of his might (ka apo tes doxes tes ischuos autou), an eternity of woe such as befell Antiochus Epiphanes. Aionios 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 aionios both with zoen, life, and kolasin, punishment.
10When he shall come (otan elthe). Second aorist active subjunctive with otan, future and indefinite temporal clause (Robertson, Grammar, pp. 971ff.) coincident with en te apokalupse in verse 7.
To be glorified (endoxasthena). First aorist passive infinitive (purpose) of endoxazo, late verb, in N.T. only here and verse 12, in LXX and papyri.
In his saints (en tois agiois autou). The sphere in which Christ will find his glory at the Revelation.
And to be marvelled at (ka thaumasthena). First aorist passive infinitive (purpose), common verb thaumazo.
That believed (tois pisteusasin). Why aorist active participle instead of present active pisteuousin (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 (ot episteuthe to marturion emon eph' umas). Moffatt calls it an anti-climax.
On that day (en te emera ekeine). The day of Christ's coming (2Ti 1:12,18; 4:8 ).
11To which end (eis o). So Col 1:29 . Probably purpose with reference to the contents of verses 5-10. We have had the Thanksgiving (verses 3-10) in a long, complicated, but rich period or sentence. Now he makes a brief Prayer (verses 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 (ina). Common after proseuchoma (Col 4:3; Eph 1:17; Php 1:9 ) when the content of the prayer blends with the purpose (purport and purpose).
Count you worthy (umas axiose). Causative verb (aorist active subjunctive) like kataxioo in verse 5 with genitive.
Of your calling (tes kleseos). Klesis can apply to the beginning as in 1Co 1:26; Ro 11:29 , but it can also apply to the final issue as in Php 3:14; Heb 3:1 . Both ideas may be here. It is God's calling of the Thessalonians.
And fulfil every desire of goodness (ka plerose pasan eudokian agathosunes). "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 (Ro 8:29f. ). But God will see it through and so Paul prays to God. Eudokia (cf. Lu 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. Agathosune like a dozen other words in -sune occurs only in late Greek. This word occurs only in LXX, N.T., writings based on them. It is made from agathos, good, akin to agama, to admire. May the Thessalonians find delight in goodness, a worthy and pertinent prayer.
Work of faith (ergon pisteos). The same phrase in 1Th 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 (en duname). In power. Connect with plerose (fulfil), God's power (Ro 1:29; Col 1:4 ) in Christ (1Co 1:24 ) through the Holy Spirit (1Th 1:5 ).
12That (opos). Rare with Paul compared with ina (1Co 1:29; 2Co 8:14 ). Perhaps here for variety (dependent on ina clause in verse 11).
The name (to onoma). The Old Testament (LXX) uses 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 onoma for title or dignity as in the papyri (Milligan) is not quite this idiom. The papyri also give examples of onoma for person as in O.T. and Ac 1:15 (Deissmann, Bible Studies, pp. 196ff.).
In you, and ye in him (en umin, ka umeis en auto). This reciprocal glorying is Pauline, but it is also like Christ's figure of the vine and the branches in Joh 15:1-11 .
According to the grace (kata ten charin). Not merely standard, but also aim (Robertson, Grammar, p. 609).
Of our God and the Lord Jesus Christ (tou theou emon ka kuriou Iesou Christou). Here strict syntax requires, since there is only one article with theou and kuriou that one person be meant, Jesus Christ, as is certainly true in Tit 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 Kurios is often employed as a proper name without the article, a thing not true of soter in Tit 2:13; 2 Peter 1:1 . So in Eph 5:5 en te basileia tou Christou ka theou the natural meaning is
in the Kingdom of Christ and God regarded as one, but here again 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."
2 Thessalonians 2