Exegetical and Hermeneutical Commentary of 2 Thessalonian 1:7
And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels,
7. rest with us ] St Paul’s was a life full of harassment and fatigue, and the hope of rest was sweet to him (note the outburst of Gal 6:17). Men of an easy untroubled life miss the delight of the thought of Heaven.
But in his visions of future joy his children in Christ always shared. Comp. 2Co 4:14, “God will raise us up with Jesus, and will present us with you;” again in 2Ti 4:8, “the crown of righteousness, which the Lord, the righteous Judge (comp. 2Th 1:5 above), shall give me at that day and not to me only, but also to all who love His appearing.”
when the Lord Jesus shall be revealed from heaven ] Lit., in the revelation of the Lord Jesus from heaven. His advent is His people’s deliverance; it guarantees, and virtually contains in itself the relief for which they sigh.
Note, once again, the prevalence of the title Lord Jesus in these letters the designation of the returning, triumphant Saviour. Compare notes on 1Th 2:15; 1Th 2:19.
Here and in 1Co 1:7 (so in 1Pe 1:7 ; 1Pe 1:13; 1Pe 4:13) Christ’s second coming is called His revelation; for it will exhibit Him in aspects of majesty unknown and inconceivable before. In like manner there will be a “revelation of the sons of God,” and “of the righteous judgement of God” upon the wicked (Rom 8:19; Rom 2:5); those events, along with this, certified beforehand, but in their form and nature beyond our present conception. The “coming” of Antichrist is also foretold as a “revelation” (ch. 2Th 2:3; 2Th 2:6 ; 2Th 2:8, see notes). So this revelation comes
from heaven ] comp. 1Th 1:10 (see note); 1Th 4:16; Php 3:20, “from whence we wait for a Saviour, the Lord Jesus Christ;” and the very definite promise of Act 1:11. It will be the unveiling of Christ in His glory ( descending) from heaven; whereas His previous coming was in the form of a lowly man on earth.
with his mighty angels ] Lit., with angels of His power: i.e. “attended by angels as signs and instruments of His power.” Comp. 1Th 4:16 (and note) for the office of the angels in Christ’s advent; and for their relation to Divine Power, Psa 103:20, “Ye angels, mighty in strength, that fulfil His word.” Their presence suits the majesty in which He comes as the Judge of mankind, “in his Father’s glory, with the holy angels” (Mar 8:38); and they are, perhaps, the agents of those changes in material nature by which it will be accompanied. Comp. Deu 33:2, Psa 68:17, for older theophanies.
New and severe features are added to the picture of the Advent in the next verse:
Fuente: The Cambridge Bible for Schools and Colleges
And to you who are troubled – That is, it will be a righteous thing for God to give to you who are persecuted rest in the last day. As it will be right and proper to punish the wicked, so it will he right to reward the good. It will not, however, be in precisely the same sense. The wicked will deserve all that they will suffer, but it cannot be said that the righteous will deserve the reward which they will receive. It will be right and proper, because:
(1) There is a fitness that they who are the friends of God should be treated as such, or it is proper that he should show himself to be their friend; and,
(2) Because in this life this is not always clearly done. They are often less prospered, and less happy in their outward circumstances, than the wicked. There is, therefore, a propriety that in the future state God should manifest himself as their friend, and show to assembled worlds that he is not indifferent to character, or that wickedness does not deserve his smiles, and piety incur his frown. At the same time, however, it will be owing wholly to his grace that any are ever admitted to heaven.
Rest – The future happiness of believers is often represented under the image of rest. It is rest like that of the weary laborer after his day of toil; rest, like that of the soldier after the hardships of a long and perilous march; rest, like the calm repose of one who has been racked with pain; see the notes on Heb 4:9. The word rest here ( anesis) means a letting loose, a remission, a relaxation; and hence composure, quiet; 2Co 2:12; 2Co 7:5.
With us – That is, with Paul, Silas, and Timothy; 2Th 1:1. It would increase the comfort of the Thessalonians derived from the anticipation of the future world, to reflect that they would meet their religious teachers and friends there. It always augments the anticipated joy of heaven to reflect that we are to share its blessedness with them. There is no envy among those who anticipate heaven; there will be none there. They who desire heaven at all, desire that it may be shared in the highest degree by all who are dear to them.
When the Lord Jesus shall be revealed from heaven – Shall appear; shall come from heaven; see the notes, 1Th 4:6.
With his mighty angels – Margin, angels of his power. So the Greek. The sense is, that angels of exalted rank and glory will accompany him; see the 1Th 4:16 note; Mat 24:31; Mat 25:31 notes.
Fuente: Albert Barnes’ Notes on the Bible
2Th 1:7-10
When the Lord Jesus Christ shall be revealed from heaven–This passage both consolatory and doctrinal–consolation designed for a persecuted Church–instruction for the world.
Our subject: the general judgment. We will regard
I. Its certainty. May be argued from moral government.
1. Indicated by reason.
2. Attested by conscience.
3. Proved from Scripture.
II. Its solemnity. Mark the attendant events.
1. The descent of the appointed Judge.
2. The glorious throne He will occupy.
3. The vast concourse of attendants.
4. The time and manner of advent.
5. The resurrection of the sleeping dead.
6. The transformation of the busy living.
7. The destruction of the universe.
III. Its reality. Not fictitious or nominal, but sternly real.
1. Universal citation.
2. Impartial scrutiny.
3. Final separation.
4. Judicial sentence.
5. Eternal execution. (J. Odell.)
Joy and terror in the coming of the Lord
The Lord will come the second time. When, we cannot know. Angels do not know. But this does not detract from its certainty. To us individually His coming is virtually near. It is not long till we go hence, and time for us will be no more. Eternity begins; Christ, the Judge, deciding our state for happiness or misery. Therefore we need not put His coming far away in the future. We are graciously permitted to prepare for it, so that it may be to us an event of joy and not of terror.
I. To unbelievers the Lords coming will be an indescribable terror. They rejected Him come to deliver them from sin. Now they must behold Him as their righteous Judge to pronounce upon them the condemnation of their own choosing. This is their condemnation–that they believed not on Him. Mercies slighted will make justice self-approved. Not mercy, then, but the wrath of the Lamb will be upon them.
II. To believers His coming will bring inconceivable joy. They have accepted Him in His mission of redeeming love in His first advent. At His coming to judge the world He will receive His own to Himself. Such a relation to Him carries with it a desire for His appearing, when they shall appear with Him in glory. They rest from their labours, and their works do follow them.
III. Points for remarks.
1. Great is the mercy of God in extending to us present salvation through the mediation of Christ. Great is His mercy also in forewarning us of His coming again as the Judge.
2. Life appears short in view of the event of Christs coming and the eternity awaiting us. How important this life is, considered as a preparation.
3. Terrible as must be the coming of Christ to the wicked, to the Christian it is a joyous anticipation. It has always been so. Christ is the chiefest among ten thousand, and the One altogether lovely. To see Him face to face and dwell with Him forever is heaven to the soul. This state may well awaken a desire to see Him. (The Study.)
The coming of Christ with His angels
I. There is a time coming when Christ shall be fully revealed and come all His glory.
1. What is this revelation? The coming of Christ is set forth as an apocalypse and as an epiphany. The former is in the text, and in 1Pe 1:13, 1Co 1:7, and means an unveiling; the latter is in 2Ti 4:8, Tit 2:13, and means a forth-flashing. The former is used because–
(1) Many have never seen Him (Act 3:21). This does not hinder His spiritual virtue and influence although it does the enjoyment of His bodily presence! (1Pe 1:8).
(2) His earthly state was obscure, His Godhead peeping through the veil in a miracle or so.
(3) His spiritual glory is seen but in a glass darkly (1Co 13:12). Vision is reserved for heaven (Joh 17:24).
(4) His kingdom is not always clear to the world (Luk 17:20).
(5) His subjects are under a veil (Col 3:3; 1Jn 3:2; Rom 8:19).
2. That this time is coming is evident from–
(1) The promise of His coming. This ancient promise (Jud 1:14-15) was ever kept afoot in the Church. The scoffers took notice of it (2Pe 3:4). It has been revived by all the Lords messengers. Moses, David, Samuel, Joel, Zechariah, Malachi, and more clearly by Christ (Joh 14:3). Christ would not flatter us into a fools paradise.
(2) His remembrancers in the Church (1Co 11:26; 2Ti 4:1).
(3) Our inward pledge of it. At parting there is a giving of tokens. Christ has gone to make ready for the day of His espousals. To prevent suspicion He left His Spirit to stir up in us expectation of that day (Rom 8:23; Rev 22:17).
(4) Our constant experience of His love and care. There are frequent messages of love passing between us and Christ, in His word, prayer, sacraments, to show that He does not forget us.
(5) The interest of Christ which is concerned in it.
(a) Partly that the glory of His Person may be seen and fully discovered. His first coming was obscure, in the form of a servant, with a poor retinue, etc.; now He comes as the Lord of all in power and great glory.
(b) That He may possess what He has purchased (1Pe 1:18-19; Joh 14:3; Heb 3:13).
(c) That He may overthrow the wicked (Isa 45:23; Rom 14:10-11; Php 2:10).
(d) That He may require an account of things during His absence (Mat 25:1-46.).
II. When Christ comes He will bring His mighty angels with Him.
1. Those angels are mighty (Psa 103:20). One slaughtered many thousands of Sennacheribs army in a single night. Their greatness is mentioned to show the excellency of our Redeemer who is greater than all.
2. He will bring them–
(1) To show His glory and majesty. The most excellent creatures are at His command (1Pe 3:22; Eph 1:22; Heb 1:4-7).
(2) Because He has a service for them.
(a) To gather the elect (Mat 24:31). This shall complete their many services on His behalf and ours (Luk 2:18; Luk 2:14; 1Co 11:10; 1Ti 5:21; Luk 15:7; Luk 15:10; Heb 1:14; Psa 34:7; Luk 16:22).
(b) To execute His sentence on the wicked (Mat 13:41-42; Mat 13:49).
(c) To show that they are part of the army commanded by the Captain of our salvation. (Psa 68:17). (T. Manton, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. And to you who are troubled, rest with us] And while they have tribulation, you shall have that eternal rest which remains for the people of God.
When the Lord Jesus shall be revealed] But this fulness of tribulation to them, and rest to you, shall not take place till the Lord Jesus come to judge the world.
With his mighty angels] The coming of God to judge the world is scarcely ever spoken of in the sacred writings without mentioning the holy angels, who are to accompany him, and to form his court or retinue. See De 33:2; Mat 25:31; Mat 16:27; Mat 26:64; Mr 8:38.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Having spoken of the recompence of the troublers, here of the troubled: and in this we may observe a parallel, as in the former. The recompence to these is expressed by rest; in the Greek, dismission, or cessation from labour or trouble; as Heb 4:9; There remaineth a rest to the people of God, where the word is, keeping a sabbath, importing a rest from labour, as this text doth speak of a rest from trouble. And though the word rest is properly negative, yet under it the apostle comprehends all the felicity of the future state; elsewhere called a crown, a kingdom, an inheritance, glory, salvation, eternal life, yea, it contains in it the perfect satisfaction of the soul in the fruition of God, &c. And this is said to be given them by way of recompence, as tribulation is to their troublers; though there is no parity between their trembles and the rest, that is, their recompence, yet it is a proper recompence; and therefore the grace and mercy of God will be much manifested therein, though it is said to come from Gods righteousncss in the text. The righteousness of God dispenseth both these recompences; but yet the righteousness in both is not alike; , strict justice, dispenseth the one, and the punishment of the wicked riseth from the nature of their sin, and the merit of it; but it is only , equity, that dispenseth the other, and that not so much with respect to the nature of the saints duties or sufferings, as the promises and ordinance of God, and the merit of Christ for them. And this rest the apostle sets forth before them, under a twofold circumstance:
1. Rest with us. Us, the apostles and ministers of Christ, we and you shall rest together; as we have partaken of troubles together, so we shall of rest. And you shall enjoy the same felicity with the apostles themselves, in the same state of rest. And though now place doth separate us, yet we and you shall rest together, which will the more sweeten this rest to you and us.
2. When the Lord Jesus shall be revealed from heaven; the other circumstance. This is the time of their entering into this rest. Christs coming is sometimes called his , appearing, 2Ti 4:8, or shining forth; sometimes, , his manifestation, 2Co 4:2; 1Jo 3:2; sometimes, , his revelation, as in the text. Now the heavens contain him, but he will come in person, and his glory shine forth: though before that their souls shall be at rest in heaven, and their bodies in the grave, yet not till then shall their persons be at rest. And as Christ himself is already entered into his rest, Heb 4:10, so he will come again to take his people into the same rest with him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. restgoverned by “torecompense” (2Th 1:6). TheGreek is literally, “relaxation”; loosening of thetension which had preceded; relaxing of the strings ofendurance now so tightly drawn. The Greek word for “rest,”Mt 11:28, is distinct, namely,cessation from labor. Also, Heb4:9, “A keeping of sabbath.”
with usnamely, Paul,Silas, and Timothy, the writers, who are troubled like yourselves.
whenat the time when .. . ; not sooner, not later.
with his mighty angelsratheras the Greek, “with the angels of His might,” or”power,” that is, the angels who are the ministers by whomHe makes His might to be recognized (Mat 13:41;Mat 13:52). It is not theirmight, but His might, which is the prominent thought.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And to you who are troubled, rest with us,…. This is another branch of the justice of God, in rendering to them who are afflicted and persecuted for righteousness sake, “rest”; a relaxation or rest from persecutions, for a while at least; as the churches of Judea, Galilee, and Samaria had, from that persecution raised at the death of Stephen, Ac 9:31 and as the Christians had at the destruction of Jerusalem; which though it was a day of vengeance to the unbelieving Jews, were times of refreshing to the saints, who were now delivered from their persecutors: or rather this designs a rest which remains for the saints after death in the grave, and at the coming of the Lord, and to all eternity; when they shall rest from all their toil and labour, and be freed from sin, and all disquietude by it, and from the temptations of Satan, and likewise from the persecutions of men; see Job 3:17. And this will be enjoyed in company with the apostles, and other believers; and as it is some alleviation to the sufferings and afflictions of saints now, that the same are accomplished in others, so it will enhance the heavenly glory, rest, and felicity, that they will be partners and sharers in it with the apostles of Christ Jesus, and have the same crown of glory they have; and indeed their company and conversation will be a part of their happiness.
When the Lord Jesus shall be revealed from heaven; then will the justice of God take place in both the above branches and instances of it, rendering tribulation to persecutors, and rest to the persecuted. Christ, ever since a cloud received him out of the sight of the apostles up to heaven, has been, as it were, hid, and has not been seen with corporeal eyes by men on earth ever since, but by a very few, as Stephen, and the Apostle Paul; he has only been seen by an eye of faith; at his second coming there will be a revelation of him, and every eye shall see him: and this revelation of him will be “from heaven”: thither he was received at his ascension, and there he now is; and here he is received, and will be retained until the end of all things; and from hence the saints expect him, and from hence will he descend in person, and then he will be revealed, and appear to the view of everyone: and that
with his mighty angels; which will add to the glory, majesty, and solemnity of that appearance: these are called his angels, because he is the Creator of them, and the object of their worship and adoration, and he is the Lord and head of them, and they are ministering spirits to him and his; and “mighty” angels, because they excel all other creatures in strength; a remarkable instance of the might and strength of angels is in 2Ki 19:35. The words from the original text may be rendered, “with the angels of his power”; as they are by the Vulgate Latin, Arabic, and Ethiopic versions, for they will be the ministers of the power of Christ in gathering the elect from the four winds, and all nations, before Christ; and in taking out of his kingdom all that offend, and do iniquity; and in severing the righteous from the wicked; and in casting the latter into the furnace of fire. The Syriac version reads the words, “with the power of his angels”.
Fuente: John Gill’s Exposition of the Entire Bible
Rest with us ( ‘ ). Let up, release. Old word from , from troubles here (2Cor 2:13; 2Cor 7:5; 2Cor 8:13), and hereafter as in this verse. Vivid word. They shared suffering with Paul (verse 5) and so they will share (‘) the
rest .
At the revelation of the Lord Jesus ( ). Here the (1Thess 2:19; 1Thess 3:13; 1Thess 5:23) is pictured as a
Revelation (Un-veiling, –) of the Messiah as in 1Cor 1:7; 1Pet 1:7; 1Pet 1:13 (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 (‘ ) as to place and
with the angels of his power (‘ ) as the retinue and
in flaming fire ( , in a fire of flame, fire characterized by flame). In Ac 7:30 the text is
flame of fire where is genitive (like Isa 66:15) rather than as here (Ex 3:2).
Fuente: Robertson’s Word Pictures in the New Testament
Rest [] . See on liberty, Act 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 1Co 4:8; Rom 8:23; Phi 1:29, 30; Phi 2:18; Phi 3:20, 21; 2Co 1:7.
When the Lord Jesus shall be revealed [ ] . Lit. in the revelation of the Lord Jesus. For ajpokaluyiv revelation, see on Rev 1:1.
With his mighty angels [ ] . Lit. with the angels of his power.
Fuente: Vincent’s Word Studies in the New Testament
1) “And to you who are troubled” (kai humin tois thlibamenois) “and to those being afflicted”; with, or experiencing persecution, as all that live godly must, 2Ti 3:11-12. Though afflictions of believers are many, God delivers them out of them all, Psa 34:19.
2) “Rest with us” (anesin meth’ hemon) “rest with us”; this rest is in the better I if e, now experienced by the believer through peace with God, even in pain and trouble, yet to be fully experienced in the coming of the Lord, Heb 4:9; Rev 14:13.
3) “When the Lord Jesus shall be revealed from heaven” (en te apoklupsei tou kuriou lesou ap’ ouranou) at the revelation (unveiling), of the Lord Jesus from heaven”; 1Th 4:16; Php_3:20-21; Heb 10:36-37.
4) “With his mighty angels” (met’ angelon dunameos autou) “with his angels of mighty power, of both Michael and Gabriels hosts”; the first aspect of His revelation is for the resurrection of the righteous dead and rapture of His church, into the air, with Him; while the latter aspect is His revelation with the saints, and a myriad of angels to execute judgment, as described in the following verses, Deu 33:2; Jud 1:15; Dan 7:10; Zec 14:5; Mat 25:31-46.
Fuente: Garner-Howes Baptist Commentary
7 When the Lord shall be manifested. Here we have a confirmation of the foregoing statement. For as it is one of the articles of our faith, that Christ will come from heaven, and will not come in vain, faith ought to seek the end of his coming. Now this is — that he may come as a Redeemer to his own people; nay more, that he may judge the whole world. The description which follows has a view to this — that the pious may understand that God is so much the more concerned as to their afflictions in proportion to the dreadfulness of the judgment that awaits his enemies. For the chief occasion of grief and distress is this — that we think that God is but lightly affected with our calamities. We see into what complaints David from time to time breaks forth, while he is consumed by the pride and insolence of his enemies. Hence he has brought forward all this for the consolation of believers, while he represents the tribunal of Christ as full of horror, (631) that they may not be disheartened by their present oppressed condition, while they see themselves proudly and disdainfully trampled upon by the wicked.
What is to be the nature of that fire, and of what materials, I leave to the disputations of persons of foolish curiosity. I am contented with holding what Paul had it in view to teach — that Christ will be a most strict avenger of the injuries which the wicked inflict upon us. The metaphor, however, of flame and fire, is abundantly common in Scripture, when the anger of God is treated of.
By the angels of his power, he means those in whom he will exercise his power; for he will bring the angels with him for the purpose of displaying the glory of his kingdom. Hence, too, they are elsewhere called the angels of his majesty
(631) “ Plein d’horreur et d’espouvantement;” —”Full of horror and terror.”
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXPLANATORY NOTES
2Th. 1:8. In flaming fire.Lit. in a fire of flame. Fire is a symbol of divine anger and majesty in Scripture; and flame is fire in motion, leaping and blazing out (Findlay). Taking vengeance on them that know not God.St. Paul does not consider ignorance as a valid excuse where knowledge might be had, any more than a man would be looked on as innocent who should plead that, being a foreigner, he did not know that the law of any country which he visits forbids murder. This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil (Joh. 3:19).
2Th. 1:9. Who shall be punished with everlasting destruction.R.V. who shall suffer punishment, even eternal destruction. It has been repeatedly shown that only arbitrariness can limit the meaning of this terrible phrase. Our comfort must be that He with whom it is a righteous thing to recompense affliction will always be self-consistent. From the presence of the Lord. The fulness of joy is there, and they who, like Cain, go out from it carry the ache of an irreparable loss with them. The Hebraism in the phrase is brought out by the R.V. from the face of the Lord.
2Th. 1:10. To be glorified in His saints.Two meanings at least suit this phrase:
(1) It may be the apostle thought of the great ascription of praise rising from the vast assembly of saints, or
(2) it may be he is thinking of the saints as the trophies of the Redeemers love and powerthe work that speaks the Masters praise. And to be admired.R.V. marvelled at. The same work describes the fawning sycophancy of men of the Balaam spirit, or it might describe the open-eyed and speechless wonder of an African chief in a State function.
MAIN HOMILETICS OF THE PARAGRAPH.2Th. 1:7-10
The Day of Judgment.
The apostle sought to comfort the persecuted and suffering Church at Thessalonica by assuring them of a coming day of recompense, in which the divine righteousness would be satisfactorily cleared, His enemies punished, and His people rewarded. He now proceeds to depict the startling scenes of that promised daythat day for which all other days were madeand to indicate the twofold aspect of severity and mercy which will characterise the awards of the great Judge. In dealing with a subject of such overwhelming import, and which affords such scope for the play of the most powerful imagination, special care should be taken to keep within the limits of the revealed word. These verses suggest:
I. That the day of judgment will be ushered in with awful splendour.
1. The person of the Judge will be clothed with dazzling brightness. The Lord Jesus shall be revealed from heaven in flaming fire (2Th. 1:7-8). The career of Christ on earth was one of obscurity, humiliation, and suffering, relieved now and then with outbursts of divine glory; but when He comes the second time, He will appear in all the unveiled charms of His peerless majesty, clad with heavenly splendour and brilliant as a fiery flame. The revelation of Jehovah is often referred to in the Old Testament under the emblem of fire (Exo. 13:21; Num. 9:15; Deu. 4:24; Isa. 10:16-17, etc.). The glimpse caught by the seer of Patmos of the ineffable beauty and glory of the God-man bowed him with astonishment and awe (Rev. 1:13-17). And who shall stand before the flashing splendours of the great and holy Judge! Heaven is too narrow for the full display of the divine majesty; it glances on every globe; it irradiates the universe.
2. The Judge will be attended by an angelic retinue.With His mighty angels (2Th. 1:7). The pomp and state of the earthly judge, the gaily decked chariot, the sounding trumpets, the accompanying officers of justice, are but a feeble representation of the pomp and state of the heavenly Judge, who maketh the clouds His chariot, who walketh upon the wings of the wind, and whose gorgeous train is composed of hosts of mighty angels, who attend to execute His will, to punish the wicked, and to assist at the final consummation (Mat. 13:41-42). These angels of might are ministers of His power, and by their agency He will make His power felt. We have an illustration of the colossal mightiness of these angelic messengers in the apparent ease with which one angel in a few hours laid thousands of the Assyrians low (2Ki. 19:35).
II. That the day of judgment will be a time of punishment to the disobedient.
1. The objects of punishment. Them that know not God, and that obey not the gospel of our Lord Jesus Christ (2Th. 1:8). Not that ample opportunity has not been given to all to acquire a knowledge of God. To punish for not knowing what we cannot know would be an injustice and a cruelty. God has given to all the double light of His works and word. He has also given the eyes of sense and reason, and the help of His Holy Spirit to guide all to the knowledge of Himself and of the glorious gospel of the blessed God. It is not the involuntary ignorance of the uninstructed that is meant, but the wilful ignorance of the determined adversary, who not only rejected the gospel himself, but barbarously persecuted those who received and obeyed it. Knowledge of God is of little value if it does not lead to obedience. Confused, indistinct, inoperative knowledge is no knowledge. To know and not to obey the gospel involves a heavier condemnation.
2. The character of the punishment.Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of His power (2Th. 1:9). Awful words! Who can fully explain what they really involve? If destruction means annihilation, how can it be everlasting? Besides, the notion of the absolute extinction of anything God has madethe reduction to nothingness of either a reasonable soul or a material atomhas as little support from the teachings of revelation as of science. Again, it is urged that everlasting does not always in Scripture mean what lasts for ever, but sometimes what lasts only for a long period. But the utmost this argument could prove would be that the present possibly may be, not that it is, one of these peculiar cases. Were it the only fact in the case, there would still be the terrible uncertainty. But then remember, says Dr. Lillie, that if it had really been intended to teach the eternity of future punishment, no stronger words, phrases, and images could have been found for the purpose than those actually employed. Whatever the punishment may be in itself, is it not punishment enough to be for ever excluded from the presence of the Lord, driven, a moral wreck, from the glory of His power? Let the words of this ninth verse be seriously weighed in private meditation, and some sense of their awful signification cannot fail to be realised.
III. That the day of judgment will be a revelation of the glory and blessedness of the faithful.
1. The glory of Christ is bound up and reflected in His Church. When He shall come to be glorified in His saints and to be admired in all them that believe in that day (2Th. 1:10). The Church is the creation of Christ; for her He lived, suffered, died, and triumphed, and into her He poured the glory of His matchless character. The glory which Thou gavest Me I have given them. His Church, like a mirror, shall reflect to the gaze of an admiring universe the unutterable glory of the great Redeemer. The beauty of the Lord our God shall be upon her, and His glory shall be seen upon her. How great a change is this from the sins, the struggles, the failures, the disappointments, and sufferings of earth!
2. A life of faith leads to a life of glory.Because our testimony among you was believed (2Th. 1:10). Faith rests on testimony, and is vitally affected by the character of the testimony. Saving faith relies on the infallible testimony of the word of God concerning Christ. The faith exercised in the midst of discouragements and persecution is often tenacious and vigorous. The gospel is backed by evidence sufficient to convince every sane and reasonable mind. All may believe it who will; none will be excluded from glory but those who will not believe. In ancient Athens were two templesa temple of Virtue and a temple of Honourand none could enter the temple of Honour but by passing through the temple of Virtue. So none can enter the temple of Glory who does not first pass through the temple of Faith.
Lessons.
1. The day of judgment, though future, is inevitable.
2. The proceedings of that day will be in harmony with the holiest principles of divine justice.
3. That day should be solemnly contemplated in its approach, in its attendant circumstances, and in its final decisions.
GERM NOTES ON THE VERSES
2Th. 1:7-8. The Divine Judge
I.
Has appointed a day of retribution.
II.
Will be revealed on that day in terrible majesty.
III.
Will take vengeance on the disobedient.
2Th. 1:9-10. Divine Retribution
I. Will be in strict harmony with the principles of universal righteousness.
II. Means terrible punishment to the wicked.
III. Will bring unspeakable felicity to the good.
IV. Will be recognised as faultlessly just.
V. Will enhance the divine glory.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(7) Rest with us.Why with us? It shows sympathy in their present trials, for it implies that the writers themselves had earned or were earning (see Act. 18:12) that rest by the like trials. The word rest (or relaxation) is the opposite of the strain at which the persecution kept them. Such rest is not to be expected in its fulness till the judgment day.
From heaven.St. Paul seems to delight in calling attention to the quarter from which the Lord Jesus (the human name, to show His sympathy with trouble) will appear. (See 1Th. 1:10; 1Th. 4:16.)
With his mighty angels.Literally, with the angels of His poweri.e., the angels to whom His power is intrusted and by whom it is administered. The angels do not attend merely for pomp, but to execute Gods purposes. (See Mat. 13:41; Mat. 13:49; Mat. 24:31.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Vivid description of the infliction of justice at the parousia, 2Th 1:7-10.
7. And It is rightful for God to repay to you who are troubled by persecutors, a rest, repose, a relaxation from an overstrain. The Greek word for rest is literally applied to the remission of a musical chord after it has been strained. Here it is applied to the repose of paradise after the overstrain, that is, the toils, the persecutions, the martyrdoms of Christian earthly life. It is the reposeful side of future blessedness, the active side of which is glory. Compare 2Co 2:13; 2Co 7:5 ; 2Co 8:13; and the analogous expression, Act 3:19.
With us Your apostolic fellow-sufferers.
When from heaven Literal Greek, at the revelation (apocalypse) of the Lord Jesus from heaven. The picture is, of the person of Christ as revealing itself through the opening sky to human eyes. It is vividly given by John, Rev 1:7. Compare 1Co 1:7.
Mighty angels Greek, angels of his power. The might belongs not to the angels, but to him. They are the offspring and instruments of his power. Their glorious procession, as his advance hosts, is a display of his power. Note on 1Th 4:16.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And to you who are afflicted rest with us at the revelation of the Lord Jesus from Heaven, with the angels of his power, in flaming fire, rendering vengeance to those who do not know God, and to those who do not obey the Gospel of our Lord Jesus.’
The thought continues. When the Lord Jesus is revealed from Heaven in a full revelation of what He is (apokalupsis), with ‘the angels of His power’, that is with the angels who exercise His authority and carry out His powerful commands, as so often promised (Mat 16:27; Mat 13:41-42; Mar 8:38), his own afflicted ones will be relieved from tension (like a bow string slackened from the bow), they will ‘rest’ with Him. The battle will be over. Their afflictions will no longer be important. Paul joins himself and his companions with them in the thought. They will all be there together at rest. They will have ‘entered into their rest’ (Heb 4:1; Heb 4:9).
What this rest involves is described in 1Th 4:13-18 and in Mat 13:43. The angels are involved in that too (Mat 24:31). They will be gathered from the four winds and will shine like the sun in the Kingdom of their Father. As a result of their ‘taking away’ at the time of His revelation of Himself they will be ‘ever with the Lord’, resting in His presence. But that ‘revelation’ (revealing in His fullness) of the Lord Jesus will be very different for the unbeliever, for He and His angels will come in flaming fire (Mat 13:42; Mat 13:50) rendering vengeance on those who had refused to know and acknowledge Him (Rom 1:28), and had therefore refused to obey Him and respond to His message of Good News.
Note that Mat 13:41-43; Mat 13:48-50 indicate the parallel results of the one activity. It could not be clearer. The angels will gather out all that offends, like the weeds are gathered up from the field, and the righteous will shine forth as the sun in the Kingdom of their Father. Note that in Mat 13:48 ‘they gathered the good into pots, but the bad they cast away’. This is then interpreted as ‘the angels shall come forth and sever the wicked from among the just’. The gathering of only the good into pots means that by that the wicked have been severed, just as by the taking away of His people Jesus has severed the evil from among them. Compare also Mat 25:31-46 where the consequences of the judgment are eternal for both types of participant (Mat 25:46). Both the just and the unjust are dealt with around the same time at the coming of Jesus Christ Compare Joh 5:29.
‘From Heaven.’ While on earth He was the Son of man who came down from Heaven (Joh 3:13), but His glory was veiled except at the Transfiguration (see Mat 17:2). Now He is fully revealed in all His glory from Heaven, as the Heavenly One.
‘In flaming fire.’ This may refer to the appearance of His glory (Exo 3:2; Isa 66:15; Eze 1:27; Rev 1:14-15) or to the awfulness of His judgment (Heb 10:27; 2Pe 3:7; 2Pe 3:10). Or indeed both, in the sense that His flame will appear and will devour them (Heb 12:29). Compare Isa 2:10; Isa 2:19; Isa 2:21.
‘Taking vengeance.’ Compare Rev 6:9-10; Psa 79:10; Psa 119:84; Rom 2:5. The idea, as in 2Th 1:6, is that those who have persecuted His people and have revelled in sin will receive according to what they have sown (Gal 6:8). What they have done, so will be done to them. But it is not pure revenge, it is the just punishment of which they are worthy. Vengeance belongs to God (Rom 12:19; Deu 32:25), and He repays justly (compare how the leaders of Israel passed judgment on themselves without being aware of it, acknowledging the rightness of it – Mat 21:41). Thus the One Who rightly takes vengeance is exercising the prerogative of God.
‘Who do not know God — who obey not the Gospel’. Compare Psa 79:6; Rom 1:28; Joh 3:36. They refuse to know, they refuse to obey. Notice that to know God and to obey the Gospel are in parallel. Those who know God will obey the Gospel. And what is that Good News? It is the Lord Jesus Himself. It is His Good News and it points to Him.
Fuente: Commentary Series on the Bible by Peter Pett
2Th 1:7 . is passive. Bengel erroneously considers it as middle.
] from , denotes the relaxing which follows exertion, the (Plat. Rep. i. p. 349 E: . Plutarch, Lyc. 29: ) passing over to the idea comfort, refreshment, rest. Comp. 2Co 2:13 ; 2Co 7:5 ; 2Co 8:13 , and the analogous expression , Act 3:19 . Here characterizes the glory of the kingdom of God according to its negative side as freedom from earthly affliction and trouble.
] along with us . From this it follows that the apostle and his companions belonged to the . accordingly contains a confirmation of the notice contained in 2Th 3:2 . Others (as Turretin, comp. also de Wette) understand entirely generally: with us Christians in general. But the which will likewise be imparted to the presupposes a preceding , that is, according to the context, persecution by those who are not Christians. But such persecutions do not befall Christians everywhere. Strangely, Bengel (and also Macknight), denotes: “nobiscum i. e. cum sanctis Israelitis.” Ewald: “with us, i.e. with the apostles and other converted genuine Jews of the Holy Land, so that they shall have no preference.”
] a statement of the time when will take place, equivalent to . (1Co 1:7 ) is a more definite expression for . The return of Christ is the period at which He, so long hitherto concealed, will as Ruler and Judge be manifested, will publicly appear. [37]
] a specification of the mode of the .
] see on 1Th 4:16 .
] with the angels of His power , i.e. through whom His power manifests itself, inasmuch as the angels are the executors of His commands, by their instrumentality e.g. the resurrection-call to the dead is issued (1Th 4:16 ). Calvin: Angelos potentiae vocat, in quibus suam potentiam exseret. Angelos enim secum adducet ad illustrandam regni sui gloriam. Oecumenius, Theophylact, Piscator, Benson, Flatt, and others erroneously explain it: “with His mighty angels;” still more erroneously Drusius, Michaelis, Krause, Hofmann, and others: “with His angelic host.” For this the Hebrew is appealed to. But never occurs in this sense in the N. T.; the proofs to the contrary, which Hofmann finds in Luk 10:19 , Mat 24:29 , Mar 13:35 , Luk 21:26 , are entirely inappropriate. It would then require to have been written . It is a wanton error, proceeding from a want of philological tact, when Hofmann separates from the words , refers this pronoun to God, and joins it with into a participial clause, of which . . . forms the commencement. Granted that , without the additional , might denote with an angelic host , yet Paul, in order to express the thought assigned to him by Hofmann, if he would be at all understood, would at least have entirely omitted , and would have put the dative instead of the genitive .
[37] That also we are not here to think, with Hammond, on the destruction of Jerusalem is evident.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2211
CHRISTS COMING TO JUDGE THE WORLD
2Th 1:7-10. The Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints, and to be admired in all them that believe.
WE cannot behold the state of the world around us, but we must feel a need of some future day of retribution. Multitudes there are, in every place, who are racked with incessant pains, or pining all their days in want and misery; while others, in no respect superior to them in moral qualities, pass their time in ease and affluence. From hence it is reasonable to conclude, that there will be a period wherein the present inequalities in the dispensations of Providence shall be so adjusted, as to mark more clearly Gods regard to equity. If we look into the Church of God, this argument receives additional strength: for there we see the holiest and best of men, men of whom the world is not worthy, hated, reviled, persecuted; while their proud oppressors exult in their tyranny, and glory in their shame. Can it be imagined that God will never recompense the fidelity of his servants, or notice the impiety of his enemies? Shall religion always suffer? Shall iniquity always triumph? It cannot be. The very existence of such enormities is a manifest proof, or demonstration, that there will be a righteous judgment of God, wherein he will shew it to be a righteous thing with him to recompense tribulation to the troublers of his Israel, and rest to the troubled. The mention of this period is introduced by the Apostle in this very view: and, to impress the thought more powerfully on our minds, he describes, in most energetic terms, the manner in which our Lord will come to judgment, and the ends for which he will come. Let us consider,
I.
The manner in which our Lord will come to judgment
[This, though solemn and instructive, must not occupy much of our attention at this time, because of the superior importance of the latter part of our subject. The Lord Jesus is the person that is ordained of God to be the Judge of quick and dead [Note: Act 17:31.]. He is at present in heaven, whither he ascended from Mount Olivet, and where he will continue till the time of the restitution of all things [Note: Act 3:21.]: but at the appointed time he will be revealed from heaven with his mighty angels in flaming fire. When he first came into the world, his advent was obscure; but at his second coming it will be exceeding glorious. He will be attended with an innumerable host of angels, who, on account of their inconceivable strength and power, are called mighty; and who are represented as his angels, because they were created by him, and are continually employed in his service. At the day of judgment in particular they will be actively engaged, in separating the righteous from the wicked [Note: Mat 13:49.], in binding up, as it were, the wicked in bundles to cast them into the fire of hell [Note: Mat 13:30; Mat 13:39.], and in gathering together the elect [Note: Mat 24:31.], in order to their more complete enjoyment of the glory prepared for them. The majesty of his appearance will be greatly increased by his being surrounded with flaming fire. When formerly he descended on Mount Sinai, the whole mountain burned with fire, in so awful a manner, that the whole nation of Israel, and even Moses himself, exceedingly trembled and quaked [Note: Exo 19:16; Exo 19:18. with Heb 12:21.]. But on his future descent from heaven, his throne will be like the fiery flame, and his wheels as burning fire; and a fiery stream will issue and come forth from before him [Note: Dan 7:9-10.]: at the same time the earth itself also shall be on fire, the elements shall melt with fervent heat, and the whole globe whereon we live shall burst forth in one vast and universal conflagration [Note: 2Pe 3:10.].
How terrible this scene will be, no words can express, no imagination can conceive: but that day is justly characterized as the great and terrible day of the Lord [Note: Joe 2:11; Joe 2:31.].]
This description is doubly awful as connected with,
II.
The ends of his coming
These are,
1.
The punishment of the wicked
[It is commonly thought, that if we be moral in our conduct, we need not trouble ourselves about religious principles. But whom will the Lord punish in that day? the immoral and profane? Yes, doubtless: but shall these be the only monuments of his indignation? No: he will take vengeance also on them that know not God, and that obey not the Gospel of our Lord Jesus Christ. In these words are comprehended not only the idolatrous Gentiles, and the unbelieving Jews, but all amongst ourselves also who do not practically know God, and unreservedly obey the Gospel. Theoretical knowledge, or hypocritical profession, will be of no avail: we must feel our obligation to God as our Benefactor, our duty towards him as our Governor, and our dependence on him as our Father and our Friend. We must, moreover, embrace the salvation which he has offered us in the Gospel, trusting solely in the merit of our Redeemers blood, living wholly on the fulness that is treasured up for us in him, and devoting ourselves entirely to him, as his redeemed people.
Would to God this point were sufficiently considered! Brethren, mark attentively the declaration in the text, and then see what becomes of those presumptuous sentiments which are so confidently asserted, and so generally received. See whether morality be all: see whether you are at liberty to disregard the Gospel: see whether the principles of Christianity are of so little consequence, that you may be saved without them: see whether that obedience to the Gospel, which is derided as fanaticism, be a matter of indifference, or deserving of the odium cast upon it. Ah! be assured that, whatever the ungodly world may say or think, all they who do not truly know God, and cordially obey the Gospel, shall perish for ever [Note: 1Pe 4:17.].
Nor let it be thought that the punishment of such persons shall be light, or of short duration. The Apostle enlarges on the idea, in order to fix it more deeply in our minds. Such persons shall be banished from the presence of the Lord, and from all the bright displays of his power and glory. Nor shall they merely suffer this loss (though that were inexpressibly dreadful): they shall also be exposed to pain and anguish, such as God alone can inflict, and such as would destroy their very existence, if the same power that inflicted it did not uphold them under it. To this punishment there shall be no mitigation, no intermission, no end: it will be everlasting: they will have no rest day or night; and the smoke of their torment will ascend up for ever and ever [Note: Rev 14:11.]. The Judge himself will pronounce this sentence on them, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels [Note: Mat 25:41. Mar 9:43-48.].]
2.
The salvation of the righteous
[As the honour of God is pledged for the condemnation of the wicked, so is it also involved in the happiness of the righteous. But who are the righteous? Mark the description given of them in the text: they are the saints, and those who believe. Here then again let infidels and scoffers read their doom: the people, the only people that shall be saved, are they who believe in Christ, and are sanctified by his Spirit. Let the term Saints or Believers be used as expressions of contempt: the time is coming, when they who are worthy of those names shall be held in different estimation, and receive a juster recompence.
The Saviour, at his coming, shall be glorified and admired by them. Now he appears exceeding glorious in their eyes, even fairer than ten thousand, and altogether lovely [Note: Son 5:10; Son 5:16.]; and now he is the one object of their love, their praise, their glorying [Note: Isa 45:25. 1Pe 1:8.]: but, in that day, how will they be filled with wonder at the sight of him! How will they admire his sovereign grace, that chose them from the midst of an ungodly world; his love, that undertook to save them by his own blood; his patience, that bore with them under all their backslidings; his power, that kept them amidst so many enemies; his faithfulness, that accomplished to them so many promises! How will they adore his wisdom and goodness, in every one of his dispensations towards them! And how will the countless multitudes of the redeemed unite in one universal chorus, singing, Worthy is the Lamb that was slain; Salvation to our God, and to the Lamb, for ever!
Then also will the Saviour be glorified and admired in them. While they were in this world, they sinned as lights in it, and were his epistles, known and read of all men.
But how will he be glorified in them in that day, when all their unworthiness shall be contrasted with his goodness, and the work that he has wrought in them shall fully appear! If, in beholding a curious work, we begin to admire the artist, how will he be admired when all the millions of his redeemed shall stand together, all of them his workmanship, transformed from the image of the devil into the very image of their God! How will the virtue of his sacrifice, the prevalence of his intercession, the efficacy of his grace, and all the wonders of his love, then appear! When all, without exception, shall ascribe their salvation to him, how, I say, will he be admired in all, and glorified by all!
For this end then will he come, as well as to condemn the wicked: he will come to consummate the happiness of his saints, by discovering to them fully his own unveiled glory, and by putting upon them such a measure of his glory as their diversified capacities shall enable them to bear.]
Infer
1.
How studious should we be to obtain the knowledge of the Gospel
[It cannot be too often repeated, that our salvation depends on our obeying the Gospel of Christ: yea, there is the greater necessity to repeat it, because men are so riveted to the idea, that morality is all. But before we suffer ourselves to be thus deceived, let us contemplate the inevitable consequences of yielding to that delusion: perish we must, as sure as God is true. Read but the text, and judge for yourselves. If it be the word of man, reject it; and suffer nobody to disturb your peace: but if it be the word of God, remember that neither you nor all the world can alter it. And let the recollection of what is there spoken dwell upon your minds, till it have brought you to the foot of the cross, and determined you to know nothing but Jesus Christ, and him crucified.]
2.
How earnest should we be in diffusing the knowledge of the Gospel
[If we have spoken strongly on this subject, we have done so, because we believe the declaration in the text, and are convinced that they who now deny or disregard it, will find it true to their cost. Does not then this earnestness become us? If you were in as imminent danger with respect to your bodily life, as you are with respect to your souls, should we not be inexcusable, if we neglected to warn you, and to warn you with all earnestness? Surely, if all ministers felt the importance of these truths, they would cry aloud, and not spare. If we had a due concern for the welfare of others, there would also be a greater readiness amongst us to go unto the heathen, and to shew unto them the way of salvation. Would a few trials or difficulties discourage us, if we considered the benefit that would accrue to our perishing fellow-creatures, or the recompence which we ourselves should in due time receive?
Beloved brethren, let us not fear the face of man; let us not regard a few scoffs or reproaches for the Lords sake; let us not be backward to endure hardness as good soldiers: but let us look unto the end of all things; when the state of all shall be fixed in perfect correspondence with their present characters and conduct, and every individual in the universe receive a just recompence of reward.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
(7) And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, (8) In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: (9) Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; (10) When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.
There is somewhat very interesting and affectionate in what is said in the opening of this paragraph. To such troubles as are sharp and severe, arising from persecution, and under which the spirit faints; there is nothing can bring relief equal to the prospect of the great day of God. Paul, therefore, bids the Church to rest with him and his exercised companions in this blessed hope. I know not which to contemplate most, in respect to the awful solemnity with which the Apostle hath here represented the coming of Christ, whether the destruction of his foes, or the salvation of his people. The imagination can form nothing to itself, which can either give an idea of the alarming nature of the one, or the unspeakable joy of the other. But the admiration of Christ’s Person, is said to form the whole of the felicity of his saints. And, most certainly, the union of God and man in one Person, must of itself become such an object of glory, as cannot fail to arrest, and to fix the whole attention of every beholder. But who shall describe it? Who shall form conception of the divine features of Him, in whom dwelleth all the fullness of the Godhead bodily?
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
7 And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels,
Ver. 7. Rest with us ] As Noah’s ark, after much tossing, rested upon the mountains of Ararat; as the ark of the covenant, formerly transportative, was at length settled in Solomon’s temple. The word here used properly signifieth remission and relaxation from hard labour, Rev 14:13 ; “they rest from their labours.” And as the sleep of a labouring man is sweet, so here.
With his mighty angels ] Oh, what a glorious day must that needs be, when so many glorious suns shall shine at once; the Lord Christ outshining them all, velut inter ignes luna minores! he will not leave one angel in heaven behind him, Mar 8:38 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2Th 1:7 . After noting the principle of recompence (2Th 1:5-7 a ), Paul proceeds (7 b 10), to dwell on its time and setting, especially in its punitive aspect. He consoles the Thessalonians by depicting the doom of their opponents rather than (9 c , 10) their own positive relief and reward. The entire passage breathes the hot air of the later Judaism, with its apocalyptic anticipation of the jus talionis applied by God to the enemies of His people; only, Paul identifies that people not with Israel but with believers in Christ Jesus. He appropriates Israel’s promises for men and women whom Israel expelled and persecuted. The are the manifestation of Christ’s , as the (saints not angels) are of his (2Th 1:10 ); the position of . ( cf. Win., 80, 12 b ) tells against Hofmann’s interpretation of . = “host” ( , so LXX). Here and in the following verses the divine prerogatives ( e.g. , fiery manifestation and judicial authority) are carried over to Jesus.
Fuente: The Expositors Greek Testament by Robertson
rest. Greek. anesis. See Act 24:23.
with. App-104.
when, &c. = in (Greek. en) the revelation (App-106.) of.
Lord. App-98.
Jesus. App-98.
heaven. Singular. See Mat 6:9, Mat 6:10.
His, &c. = the angels of His power (App-172.)
Fuente: Companion Bible Notes, Appendices and Graphics
2Th 1:7. , and to you) To this refer 2Th 1:10-11.- , who are afflicted) In the middle voice, who endure affliction; comp. 2Th 1:4, at the end.-, rest) , affliction, and , rest, are opposed to each other with great propriety, 2Co 7:5; 2Co 8:13. Moreover rest includes also abundance of good things, 2Th 1:10.- ) with us, i.e. with the saints of Israel, 2Th 1:10, note. Comp. 1Th 2:14.- , with angels of might, mighty angels) The angels serve Christ in the putting forth of His power.
Fuente: Gnomon of the New Testament
2Th 1:7
and to you that are afflicted rest with us,-God recompenses evil to the wicked who trouble his children, but will give to those who suffer evil rest with the chosen apostles of Jesus Christ. [Though Pauls absence prevented him sharing their gifts, he was not therefore exempt from affliction. (1Th 3:3-4; 1Th 3:10-11.) The prospect of its early satisfaction had_ faded indeed, but their reunion was assured notwithstanding its delay. Here he associated himself and them who will be alive on the earth at that time, and associated himself with those who would pass away before it. (2Co 4:14; 1Th 4:15.) The subject immediately before his mind was not the rest of the saints, but the retribution of God on their persecutors.]
at the revelation of the Lord Jesus from heaven-When the Lord Jesus shall come from heaven in visible form, it will be a revelation, a manifestation of the Lord Jesus before unseen. Behold, he cometh with the clouds; and every eye shall see him, and they that pierced him; and all the tribes of the earth shall mourn over him. (Rev 1:7.)
with the angels of his power-The angels of exalted rank and glory will accompany him. Their presence suits the majesty in which he cometh in the glory of his Father with the holy angels. (Mar 8:38.) They are frequently associated with Christ in connection with his redemptive and mediatorial work. They announced his birth (Luk 2:8-14), resurrection (Mat 28:2-6), and return (Act 1:10); they minister to him after his temptation (Mat 4:11) and in Gethsemane (Luk 22:43); they will attend him at his return to judgment (Mat 16:27). In that day they will be called upon to worship him. (Heb 1:6.)
in flaming fire,-[God is described in the Old Testament as a consuming fire, and especially his coming to judgment is described as a coming in fire. (Exo 3:2; Dan 7:9-10.) What is there ascribed to God is here transferred to Christ. (1Co 3:13.) The additional clause accordingly serves for a further exaltation of the majesty and glory in which Christ will return.]
Fuente: Old and New Testaments Restoration Commentary
angels
(See Scofield “Heb 1:4”).
Fuente: Scofield Reference Bible Notes
who: Isa 57:2, Mat 5:10-12, Luk 16:25, Rom 8:17, 2Co 4:17, 2Ti 2:12, Heb 4:1, Heb 4:9, Heb 4:11, 1Pe 4:1, Rev 7:14-17, Rev 14:13, Rev 21:4
when: Mat 13:39-43, Mat 16:27, Mat 25:31, Mat 26:64, Mar 8:38, Mar 14:62, Joh 1:51, Act 1:11, 1Th 4:16, 1Th 4:17, Tit 2:13, Heb 9:28, Jud 1:14, Jud 1:15, Rev 1:7, Rev 20:11
his mighty angels: Gr. the angels of his power, Joh 1:3, Eph 1:2, Col 1:16, 1Pe 3:22, Rev 22:6, Rev 22:9, Rev 22:16
Reciprocal: Deu 20:13 – thou shalt smite Deu 33:2 – ten thousands Jos 10:40 – utterly 2Sa 16:12 – requite 2Sa 19:33 – Come thou Job 3:17 – the wicked Job 34:33 – he will Psa 9:17 – The wicked Psa 18:24 – the Lord recompensed me Psa 89:5 – in the congregation Psa 92:9 – For Psa 92:15 – and Psa 94:13 – mayest Psa 103:21 – ministers Psa 119:132 – as thou usest to do unto those Pro 12:14 – and Isa 10:17 – for a flame Isa 10:34 – by a mighty one Isa 11:10 – his rest Isa 26:21 – Lord Isa 61:2 – and Jer 50:34 – that he Dan 7:9 – his throne Dan 12:13 – rest Joe 3:11 – cause Zec 1:11 – they answered Zec 14:5 – and all Mal 3:17 – they shall Mat 7:2 – General Mat 10:41 – a righteous man’s Mat 11:28 – and I Mat 13:49 – and sever Mat 19:28 – when Mat 24:30 – see Mat 25:6 – Behold Mat 26:53 – and he Mar 13:26 – General Luk 17:30 – General Joh 5:22 – General Act 2:36 – that same Act 3:19 – when Act 3:23 – that every Act 24:25 – judgment Rom 8:18 – the glory 1Co 1:7 – coming 1Co 3:13 – the day 1Co 10:10 – destroyer Phi 3:20 – from 1Th 2:19 – in 2Th 1:5 – for 2Ti 4:1 – who Heb 1:4 – so Heb 1:14 – ministering Heb 6:10 – God 1Pe 1:7 – might 1Pe 1:13 – the grace 1Pe 4:13 – when 1Pe 5:4 – appear 2Pe 2:11 – angels Rev 2:9 – tribulation Rev 6:16 – and from Rev 12:7 – and his Rev 19:14 – the armies
Fuente: The Treasury of Scripture Knowledge
2Th 1:7. The word rest is a noun (not a verb), and it is the object of the verb “recompense” in the preceding verse. The two verses contain a sentence that has two objects. God is the actor or subject; recompense is the verb or predicate; tribulation and rest are the objects. Since these objects are opposite in kind, it follows that they will not be recompensed to the same people. The preceding verse says the tribulation will be recompensed to the troublers of God’s children; this verse says the rest will be recompensed to the ones who are troubled by these evil workers. With us means that faithful Christians will join wth the apostles in enjoying this rest–the rest that “remaineth to the people of God” (Heb 4:9). The time when all this is to take place will be when the Lord Jesus shall be revealed from heaven with his angels.
Fuente: Combined Bible Commentary
2Th 1:7. Best. To those suffering persecution no promise could present greater attraction. Their rest is not the rest of a stone, cold and lifeless, but of wearied humanity. They rest from their labours; they have no more persecution, nor stoning, nor scourging, nor crucifying; no more martyrdoms by fire, or the wheel, or barbed shafts; they have no more false witness, nor cutting tongues; no more bitterness of heart, nor iron entering into the soul; no more burdens of wrong, nor amazement, nor perplexity. Never again shall they weep for unkindness, and disappointment, and withered hopes, and desolation of heart. All is over now. . . Their last sickness is over. They shall never again bear the tokens of coming dissolution, no more the hollow eye, and the sharp lines of distress, and the hues of fading loveliness. Now is their weariness changed into refreshment, their weakness into excellence of strength, their wasting into a spirit ever new, their broken words into the perfection of praise, their weeping into a chant of bliss (Manning).
With us. The persons who urge you to endure, and who have ourselves been afflicted and persecuted. Possibly there is also intended a contrast between the company the Thessalonians would then enjoy, and that to which at present they were subjected.
When the Lord Jesus shall be revealed. Paul does not present death to them as their release, but the second coming of Christ; which indicates that he considered it possible, if not even probable, that this would occur during their lifetime. See note on 1Th 4:15.
From heaven, as the centre of authority and power.
With the angels of his power, i.e. the angels who are the manifestation and instruments of His power.
Fuente: A Popular Commentary on the New Testament
That is,”As God will certainly punish your persecutors, so he will ere long give rest to you his sufferers, together with us who are companions with you in the same sufferings; you that are troubled shall have rest with us, his persecuted apostles: you shall have rest as well as we, and you shall have rest together with us.”
Blessed be God that there is a day undoubtedly coming, when all the troubles of his people shall be ended indeed, and all his suffering saints shall be fully and finally rewarded for all their services and sufferings; and this distribution of rewards and punishments shall be in the presence of the whole world, at the great day, for the glory of divine justice. Then all those, who doubt or complain of God’s justice, shall awfully admire and adore it. To you that are troubled, rest with us.
Where note, 1. That the present time is a time of trouble to the people of God: their time of rest hereafter.
2. That Almighty God alloweth his troubled saints a liberty to comfort themselves with the expectation and hope, that their troubles shall shortly end, and their everlasting rest begin.
3. That it addeth much to the excellency of that rest which the troubled saints expect, that it shall be enjoyed, not by a few of the most eminent sufferers, but by all of them: All you that are troubled shall rest with us.; with us apostles, with all the prophets and faithful servants of God.
Hail, happy day! when all the saints shall sing and rejoice together; when there shall be not one wicked person among them to damp their mirth, or to diminish their joy. How desirable is the communion of saints here! How happy do they esteem themselves when they can get together by themselves! But how joyful will the time and place be, when they get to heaven, where none shall interrupt their quiet, nothing shall disturb their rest! God will recompense tribulation to them that trouble you: and to you who are troubled, rest with us.
When the Lord Jesus shall be revealed from heaven with his mighty angels, In these words we have an awful description of the day of judgment, and of the process of that solemn day.
Where observe, 1. The judge described, The Lord Jesus, he shall be revealed from heaven: since his ascension, the heavens have contained him, and concealed him also from our sight and senses; but he shall then visibly appear, and locally descend from the highest heavens into the region of the air. He shall come in the clouds, and every eye shall see him.
Observe, 2. His noble attendants; the mighty angels, every one stronger than an host of armed men. As the work Christ comes about is a great and mighty work, so he will have instruments strong and mighty, sufficient for that work; yet doth Christ make use of the angels, not for necessity, but for majesty, he can do his work without them.
Observe, 3. The manner of his coming: in flaming fire, by which the heavens and the earth shall be burnt up, and in which the damned shall be eternally tormented.
Observe, 4. The end of his coming: to take vengeance on the ignorant, and on the disobedient, on such as knew not God, and on them that do know, but obey not the gospel of our Lord Jesus.
Learn hence, 1. That it greatly tends to the comfort and support of persecuted Christians, that Christ their righteous judge will come: He shall be revealed, and nobly attended; he shall come as an exalted king, accompanied with a glorious train of mighty angels.
Learn, 2. That the dread and terror of the day of judgment, will be matter of comfort to the godly, no ways terrifying. Those very flames which shall set the heavens and the earth in a blaze, and occasion dreadful consternation and fear to the wicked and impenitent world, shall be a comfortable sight to the godly, and the fore-thoughts of them may and should yield comfort to them under their present troubles.
Learn, 3. That ignorance, whether in pagans or in Christians, doth very much, but disobedience to the gospel doth very much more, expose persons, and lay them open to the vengeance of the great day: If Christ will render vengeance to them that know him not, much more to them that do know, but obey not the gospel of our Lord Jesus.
Fuente: Expository Notes with Practical Observations on the New Testament
and to you that are afflicted rest with us, at the revelation of the Lord Jesus from heaven with the angels of his power in flaming fire,
Fuente: McGarvey and Pendleton Commentaries (New Testament)
1:7 And to you who are troubled rest {4} with us, {5} when the Lord Jesus shall be revealed from heaven with his mighty angels,
(4) He strengthens and encourages them also along the way by this means, that the condition both of this present state and the state to come, is common to him with them.
(5) A most glorious description of the second coming of Christ, to be set against all the miseries of the godly, and the triumphs of the wicked.