Exegetical and Hermeneutical Commentary of 2 Thessalonian 1:8
In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:
8. in flaming fire ] Lit., fire of flame; or, in other copies, flame of fire. “Fire” is a symbol of Divine anger and majesty, in Scripture; and “flame” is fire in motion, leaping and blazing out. According to 2Pe 3:7; 2Pe 3:10, fire will be the means of destruction for the visible world at the Day of the Lord; while in Heb 1:7, quoted from Psalms 104, this element is represented as a form of angelic manifestation (see last note). In 1Co 3:13-15 fire is itself made the means of judgement.
The comma parting this clause from 2Th 1:7 in the A.V. must be struck out. The “flaming fire” is the element “in” which the Lord Jesus is “revealed” not the means by which He “takes vengeance” on the wicked. It is His awful robe of glory. The words which follow show why He must appear hi majesty so dreadful:
taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ ] Better, rendering vengeance to them (R. V.). We must dissociate from “vengeance” all notions of vindictiveness and passion; it is the inflicting of full justice on the criminal nothing more, nothing less. In this sense it is written, “Vengeance belongeth unto Me; I will repay, saith the Lord” (Deu 32:35; Rom 12:19; Heb 10:30). The wronged are forbidden to avenge themselves, just because this is God’s prerogative. Now “the Father hath committed all judgement to the Son” (Joh 5:22) this, therefore, with the rest.
The R. V. properly distinguishes the two classes here marked out for retribution. Those who know not God belong to the heathen; on this expression comp. note to 1Th 4:5. In Rom 1:18-25, speaking of the heathenism of his own day and of the course and working of Gentile idolatry, the Apostle declares that this ignorance of God was wilful, that idolatry was the outcome of ungodliness, and that its wickedness was shown by the horrible depravity of morals it produced. It was therefore culpable in the highest degree and merited vengeance, being the ignorance of men who “did not think God worth having in their knowledge” (Rom 1:28). Such is the sentence that St Paul pronounces on the Paganism of his time, in view of its general character and fruits. By no means does he suppose that this “vengeance” will fall on all idolaters at the Last Day, and for the mere fact of “not knowing God” as Christians do. He speaks otherwise in Rom 2:14. Countless millions of heathen have had no such knowledge of God brought to them. Each will be judged according to his personal responsibility and share in the common offence. God “leaves Himself not without witness to any” (Act 14:17; Joh 1:9); and by the measure of light and opportunity vouchsafed to him will the conduct of every man be weighed and estimated. The Apostle is thinking of the Gentile persecutors at Thessalonica (2Th 1:6), who refused the knowledge of God and showed their hatred to Him by their hatred toward His children (comp. Joh 15:24; 1Jn 3:13).
Those who obey not the gospel are all, whether Jews or Gentiles, to whose knowledge God’s good news of Christ is brought, and who reject the message. Obedience is practical faith, the submission of heart and life to the demands of Christ. This is what such men refuse; they will not say, “Jesus is Lord” (1Co 12:3; Php 2:10). And the wilful rejecters of Christ became furious persecutors.
St Paul’s warning echoes that of Christ concerning all who are brought face to face with His Gospel: “He that disbelieveth shall be condemned” (Mar 16:16). This condemnation takes effect at once, and operates in the present life; it has the certainty of a moral law: “He that believeth not is condemned already. And this is the condemnation, that light is come into the world, and men loved darkness rather than light” (Joh 3:18-19). This sentence the Lord Jesus pronounces now on those who, with His light shining upon them, refuse Him the obedience of faith. The Judgement of the Last Day will be the consummation of this present, actual judgement.
Read our Lord Jesus, for our Lord Jesus Christ.
Fuente: The Cambridge Bible for Schools and Colleges
In flaming fire – This is a circumstance which is not noticed in the account of his appearing in the parallel place in 1Th 4:16. The object of the apostle here seems to be to represent him as coming amidst vivid flashes of lightning. He is commonly described as coming in clouds, and to that common description there is here added the image of incessant lightnings, as if the whole heavens were illuminated with a continued blaze.
Taking vengeance – Margin, yielding. Greek, giving. The word vengeance is used in the sense of punishment, for there cannot be in God what literally corresponds with the passion of revenge; compare the notes on Rom 12:19.
On them that know not God. – On all who are strangers to him; that is, who are living in pagan darkness, or who, having heard of him, have no practical acquaintance with him.
And that obey not the gospel of our Lord Jesus Christ. – Who do not embrace it, and practice its precepts in their lives; compare the notes on Rom 2:9.
Fuente: Albert Barnes’ Notes on the Bible
2Th 1:8
In flaming fire taking vengeance on them that know not God and obey not the gospel
Christs coming
I.
The terrible manner of Christs coming. In flaming fire, which serves–
1. To set forth the majesty of the Judge (Act 7:20; Deu 5:22-23; Psa 50:3).
2. As the instrument of punishment on the wicked (Mat 13:42; Mat 25:41).
3. To burn up the world (2Pe 3:10-11).
II. The persons brought to judgment and the rules of procedure.
1. Some had no other discovery of God but from the course of nature and the instincts of conscience–these shall not be judged for not believing in Christ, but for not knowing God (Rom 2:12-15). Therefore among the Gentiles–
(1) All Atheists who deny Gods Being are obnoxious to judgment.
(2) All idolaters who corrupt the worship of God.
(3) All wicked men who when they know God glorify Him not as God, etc. (Rom 1:21).
(4) All who despise and resist Gods authority (Exo 5:2). What is all this to us?
To teach us–
(1) That ignorance of God excuses no man from judgment. Whether foreign nations or His own people, God will punish them for wilful ignorance of necessary things.
(2) That it is not enough to know God unless we know Him as we ought to know Him (Tit 1:16).
(3) That the more means there are of knowing God, the greater the crime if we do not know His will (Luk 12:47).
2. Some having a discovery of Christ and His salvation are judged by the gospel.
(1) All such obey not the gospel.
(a) Who obstinately refuse to entertain the doctrine of Christ and His salvation (1Pe 4:17).
(b) Who profess to believe but practically deny (Eph 2:2; Eph 3:6).
(c) Who apostatize (Heb 10:39).
(2) Who shall be judged by the terror of the gospel dispensation.
(a) Those who have lived in the clear sunshine of the gospel (Mar 16:16). They are condemned because of their sins against God, and their refusal of the remedy (Joh 3:18-19).
(b) Those to whom the object of faith was more obscurely propounded.
(i) Those who lived before or after the Flood. Abel, Enoch, Noah, Abraham, Isaac, and Jacob are in the chronicle of faith (Heb 11:1-40; 1Pe 3:19-20).
(ii) Those who lived under the legal administration of the covenant of grace shall be judged according to that (Rom 2:12). The law was more manifest, but the way of salvation was clear enough (Psa 130:3-4; Psa 143:2).
(iii) Those who lived under the ministry of John and of our Lord (Joh 8:24).
(iv) Those who, under the dispensation of the Spirit, know Christ more or less: Mohammedans and Jews.
(v) Those Christians to whom Christ is offered more or less purely: Papists, Socinians, etc. However God may deal with the vulgar who err in the simplicity of their hearts, we know not; but their leaders are terribly responsible. (T. Manton, D. D.)
Ignorance and disobedience
I. Know not God. There is a twofold knowledge of God.
1. Speculative.
(1) The bare sight of the truth; empty and cold notions about God and religion.
(a) Such as many of the heathen have (Rom 1:21).
(b) The Jews (Rom 2:19-20).
(c) Formal Christians (2Ti 3:5).
(2) There are different degrees of this knowledge.
(a) Memorative, such as children have who are taught to speak of Divine mysteries by rote, but are not affected by them.
(b) Opinionative, when not only the memory is charged but the judgment exercised, yet wisdom enters not upon the heart (Pro 2:10). This makes men disputers about, but not practicers of godliness (Pro 2:10).
(c) Sufficiently cordial to be reformative but not regenerating.
2. Practical and saving. We must know God–
(1) So as to trust in Him (Psa 9:10).
(2) So as to love Him (1Co 8:3).
(3) So as to obey Him (1Jn 2:4; Jer 22:16).
Our practices must speak out our knowledge. So then all they that know not God so as to fear Him for His majesty and power, love Him for His goodness, trust Him for His wisdom, imitate Him for His holiness, obey Him for His authority, so as to seek Him and delight in Him, are obnoxious to Christs judgment. He has no religion who has no god, and he has no god who prefers his lusts to obedience.
II. that obey not the Gospel of our Lord Jesus Christ. It is not enough to profess the gospel, we must obey it. This obedience is necessary whether we consider–
1. The gospel which is the sum of things to be believed and done. Its three commands are–
(1) Repentance (Isa 1:19-20).
(2) Faith in Christ (1Jn 3:23; Heb 2:3).
(3) New obedience (Tit 2:12).
2. Faith, which also implies obedience (Rom 10:16; Rom 1:5; Rom 16:26; Act 6:7) for it is a hearty consent to take the blessedness offered for our happiness, the duty required for our work, and so has an influence on our whole obedience.
3. Christ.
(1) His example (Heb 5:8-9; Php 2:8).
(2) His authority and sovereignty (Act 5:31).
III. Uses.
1. If you would have the comfort and not the terror of the Day of Judgment, you must obey the gospel (Rom 6:16).
2. What we have to do is to study to know the Lord, that we may believe in Him and serve Him. (T. Manton , D. D.)
Ignorance of God
We read of an ancient king who, desiring to ascertain what was the natural language of man, ordered two infants as soon as they were born, to be conveyed to a place prepared for them, where they were brought up without any instruction, and without ever hearing a human voice, and what was the event! Why that when they were at length brought out of their confinement, they spake no language at all; they uttered only inarticulate sounds like those of other animals. Were two infants in like manner to be brought up from the womb without being instructed in any religion, there is little room to doubt but (unless the grace of God interposed) the event would be just the same. They would have no religion at all: no more knowledge of God than the beasts of the field. Such is natural religion abstracted from traditional and from the influences of Gods Spirit. (J. Wesley.)
Degrees of Divine knowledge
A young child who has hitherto fancied that the rim of the sky rests on the earth a few miles away, and that the whole world lies within that circle, sails down the Forth there, and sees the river banks gradually widening, and the river passing into a frith. When he comes back he tells his companions how large the ocean is. Poor boy! he has not seen the ocean–only the widened river. Just so with all creature knowledge of God. Though all the archangels were to utter all they knew there would still remain an infirmity untold. (J. Culross, D. D.)
Loyalty and disloyalty to the Gospel
During the Civil War in America those who were loyal displayed the banner of the United States on every house almost throughout the country. Such was the case in Fredericksburg: but when the inhabitants found that Stonewall Jackson and a regiment of Confederates were approaching, they all, with one exception, were frightened and concealed their signs of loyalty. An elderly woman named Barbara Frike had the courage to display the banner outside her window. When the general saw it he ordered the soldiers to fire at it. In the midst of the fire and the smoke the old dame put her head out, and shouted, Strike my grey head, but spare the banner of my country. Her courage overpowered the general, and he ordered his men to let her alone. (Dr. Rees.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. In flaming fire] . In thunder and lightning, taking vengeance-inflicting just punishment on them that know not God-the heathen who do not worship the true God, and will not acknowledge him, but worship idols; and on them that obey not the Gospel-the Jews, particularly who have rejected the Gospel, and persecuted Christ and his messengers; and all nominal Christians who, though they believe the Gospel as a revelation from God, yet do not obey it as a rule of life.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But his coming will be upon another account to many others, which is said here to be to take vengeance, for which purpose he is said to be revealed with his mighty angels, or angels of might; and elsewhere, with all his holy angels. They are said to excel in strength, Psa 103:20, or to be mighty in strength, and have the name of might, Eph 1:21. And here called mighty, because as the work Christ comes upon is great and difficult, so he will have instruments sufficient for it, and none shall be able to hinder. And though he hath power himself sufficient, yet the angels must attend him to solemnize this great day, and to be serviceable to him in the work thereof, which, as it will respect the saints in their resurrection from the dead, and their gathering from the four winds, and separating them from the ungodly, as tares from the wheat and sheep from the goats, so the taking vengeance also in this day of the Lords wrath, which the apostle, especially, is in these verses speaking of, is the work they shall be employed in. As also in flaming fire, or the fire of flame, a Hebraism. Fire is the most dreadful of all the elements, especially flaming, to denote the great wrath of that day, and its breaking forth, as fire when it flameth. Gods wrath is often expressed in Scripture by fire, Deu 32:22; Psa 97:3, &c.; Jer 21:12; Heb 10:27; and as that which attendeth the great day of Christ, Dan 7:10; 1Co 3:13; 2Pe 3:7,12. And whether this flaming fire is material, or only metaphorical; if material, whether the present elementary fire, which shall descend, and be joined with that which shall break forth out of the bowels of the earth, as in Noahs flood the waters were from above and from beneath; or whether it shall be some new created fire, and the action of it natural, or supernatural, I shall leave it to the schoolmen. Yet it is generally conceived it is a material fire; else how can the elements be said to melt with fervent heat, and the world and the works thereof burnt up, as the apostle Peter speaks, 2Pe 3:10; and parallels it with the deluge in Noahs time, which was with material water. But yet it is to be a manifestation of the fire of Gods wrath, and an instrument of it also in the destruction of ungodly men, 2Pe 3:7; for it is said in the text, Christ is revealed in it to take vengeance. Vengeance is an act of justice; it is a retribution of evil for evil, the evil of suffering for the evil done: and God claims it as belonging to himself, Psa 94:1; Rom 12:19; Heb 10:27; and it is mentioned in the parable, Luk 18:7,8, as one great work of Christ, at his coming, to avenge the elect.
On them that know not God; these are the persons upon whom he will execute vengeance: by whom some think are meant the heathen, who had not the gospel. Those that had not the gospel, yet had means to know God, by the light of nature, and the works of creation and providence, which if they did not improve, but remained ignorant of God, will fall under this vengeance. And by knowledge here is not meant so much a speculative as a practical knowledge of God; and so such as do not fear, love, and honour God, may be said not to know him. As the Gentiles, who are said to know God, Rom 1:21, but yet not glorifying him as God, and living in idolatry, are said not to know him, Gal 4:8; 1Th 4:5. And as God tells the king of Judah, that to do justice and judgment is to know him, Jer 22:16. And Elis sons, though priests, yet are said not to know the Lord, 1Sa 2:12.
And that obey not the gospel; which may be taken in conjunction with the former words, and then such as obey not the gospel are the same with them that know not God. As God is not known aright but by the gospel, so they only know God aright by the gospel who obey it. Some are ignorant and know not God, though they live under the gospel. Or, such as have knowledge, yet are not obedient. Knowledge and obedience ought to go together. And this obedience is called the obeying of the gospel. The gospel hath not only promises to be believed, but precepts to be obeyed. Yea, faith itself may fall under its precepts, and then those that believe not the gospel do not obey it: as the same word in the Greek signifies to believe and obey. And as the gospel hath some peculiar precepts and institutions, so all the commands of the moral law are comprehended in it; and the equitable part of the judicial law, yea, and the ceremonial law also, where that which is moral is figured by it; and so far as the gospel commands, men ought to obey; and disobedience appears to be a great evil, when it will expose men to this great vengeance. So Rom 2:8,9; To them that do not obey the truth, indignation and wrath, tribulation and anguish, & c. Not to obey the law of nature, exposed the heathen to Gods wrath, Rom 1:18; and to disobey the law of Moses, the Jew, Rom 2:2; Heb 2:3; 10:28; Heb 12:25; much more not to obey the gospel. Christ is said here especially to take vengeance of such at his coming. Gospel sins are most heinous and most provoking, and will be most severely punished.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. In flaming fireGreek,“In flame of fire”; or, as other oldest manuscripts read,”in fire of flame.” This flame of fireaccompanied His manifestation in the bush (Ex3:2); also His giving of the law at Sinai (Ex19:18). Also it shall accompany His revelation at His advent(Dan 7:9; Dan 7:10),symbolizing His own bright glory and His consuming vengeance againstHis foes (Heb 10:27; Heb 12:29;2Pe 3:7; 2Pe 3:10).
takingliterally,”giving” them, as their portion, “vengeance.”
know not GodtheGentiles primarily (Psa 79:6;Gal 4:8; 1Th 4:5);not of course those involuntarily not knowing God, but thosewilfully not knowing Him, as Pharaoh, who might have known Godif he would, but who boasted “I know not the Lord” (Ex5:2); and as the heathen persecutors who might have known God bythe preaching of those whom they persecuted. Secondarily, all who”profess to know God but in works deny Him” (Tit1:16).
obey not the gospelprimarilythe unbelieving Jews (Rom 10:3;Rom 10:16); secondarily, all whoobey not the truth (Ro 2:8).
Christomitted by someof the oldest manuscripts, and retained by others.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
In flaming fire,…. Which may either refer to Christ, who will be revealed from heaven in such a manner; and whose coming will be as the lightning, not only sudden, but glorious, illustrious, and visible; he will be seen and easily discerned; there will be such a light and flaming fire about him, which, as it will serve to make him visible, will greatly add to the majesty of his appearance, and strike terror to his enemies, and burn them up round about; see Da 7:7 or else it may refer to the angels, who shall descend in fiery forms, which is agreeably to their nature, Ps 104:4 and so they appeared in the forms of horses of fire, and chariots of fire, when Elijah was carried up to heaven. And it is a tradition of the Jews z, that the angel Gabriel descended
, “in a flame of fire”, to burn Moses, as he was in the inn, when upon his journey from Midian to Egypt: or this clause may be read in construction with the following, as it is in the Vulgate Latin and Syriac versions, “in flaming fire taking vengeance”; and so expresses the manner in which vengeance will be taken on the wicked by Christ, the Judge of all, to whom it belongs: and the punishment of ungodly men is often signified by fire, and flames of fire, by the fire of hell, and a lake which burns with fire and brimstone, by a furnace of fire, everlasting fire, and fire that cannot be quenched, to set forth the endless torture and inconceivable misery of the damned; and it may be, some regard is had to the general conflagration, which will be at the coming of Christ, when the heavens, being on fire, shall be dissolved, the elements shall melt with fervent heat, and the earth, and all that is in it, shall be burnt up, when the bodies of the wicked, then living, will be consumed in flames of fire, and their souls feel the wrath of the Almighty. The persons who will then be punished, and on whom vengeance will be taken, are described as follows,
on them that know not God; which is a periphrasis, or common character of the Gentiles, 1Th 4:5 who know not the one, true, and living God; or know him not so as to glorify him as God, and be thankful to him for the mercies they receive from him, and still less know him in Christ Jesus; which ignorance of theirs is not without sin, nor will it excuse from punishment; for though vengeance will not be taken on them, because they have not a spiritual saving knowledge of God, in the Mediator Jesus Christ, who never was revealed to them; yet forasmuch as they had the light and law of nature, by which the being of God, and the invisible perfections of his nature might be seen and understood, and much of his will, with respect to moral good and evil, be known, against both which they have rebelled, and having sinned, will perish without law: though it may also include all such persons, who having been favoured with an external revelation, have professed to know God, and yet in works have denied him:
and that obey not the Gospel of the Lord Jesus Christ; of which Christ is the author, was the preacher, and is the sum and substance; which is good news and glad tidings of the grace of, God, of peace, pardon, righteousness, life, and salvation by Christ; which may be said to be obeyed, when it is received and embraced by faith, with and from the heart, and confession is made of it with the mouth, and the ordinances of it are submitted to; and which is called the obedience of faith, because faith without obedience is not right, and obedience without faith is of no avail: but all that hear the Gospel do not obey it; there are some that disbelieve and reject the doctrines and ordinances of it, and others that, do profess it, and do not yield a cordial and cheerful obedience to it; both may be reckoned among the disobeyers of it: and though the unbelieving Jews may be chiefly designed here, yet deists of every age and place, where the Gospel revelation has come, and carnal professors, and profane despisers everywhere, may be included; whose condemnation will be aggravated by the external light which has shone around them, and they have hated; the severest punishment will be inflicted on them; it will be more tolerable for Tyre and Sidon, Sodom and Gomorrah, than for such persons; see 1Pe 4:17.
z Zohar in Gen. fol. 63. 2.
Fuente: John Gill’s Exposition of the Entire Bible
Rendering (). Genitive of present active participle of , to give, agreeing with .
Vengeance (). Late word from , to vindicate, in Polybius and LXX.
To them that know not God ( ). Dative plural of perfect active participle . Apparently chiefly Gentiles in mind (1Thess 4:3; Gal 4:8; Rom 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 ( ). Repetition of the article looks like another class and so Jews (Ro 10:16). Both Jews as instigators and Gentiles as officials () were involved in the persecution in Thessalonica (Acts 17:5-9; 2Thess 1:6). Note the use of “gospel” here as in Mr 1:15 “believe in the gospel.”
Fuente: Robertson’s Word Pictures in the New Testament
In flaming fire [ ] . Lit. in a fire of flame. Comp. 1Co 1:13; 2Pe 3:7.
Taking vengeance [ ] . Lit. giving or rendering. Vengeance is an unfortunate rendering, as implying, in popular usage, personal vindictiveness. See on 2Co 7:11. It is the full awarding of justice to all parties.
On them that know not God – obey not the gospel [ – ] . 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, eiJudenai and ginwskein. Both are applied to the heathen and to Christians, and both are used of the Jews ‘ knowledge of God. Eidenai, of heathen, Gal 4:8; 1Th 4:5; 2Th 1:8. Ginwskein of heathen, Rom 1:21; 1Co 1:21. Eidenai, of Christ and Christians, Joh 7:29, Joh 8:19, 55; Joh 14:7. Ginwskein of Christ and Christians, Gal 4:9; 1Jo 2:13, 14; 1Jo 4:6, 7, 8; Joh 10:15; Joh 17:3. In John, ginwskein of Jews who do not know the Father, Joh 16:3; Joh 8:55 : eiJudenai, Joh 7:28; Joh 8:19; Joh 14:21. The two are combined, Joh 1:26; Joh 7:27; Joh 8:55; 2Co 5:16. A distinction is asserted between ginwskein as knowledge grounded in personal experience, apprehension of external impressions – and eiJudemai purely mental perception in contrast with conjecture or knowledge derived from others. There are doubtless passages which bear out this distinction (see on Joh 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 (Rom 1:21). Paul rather describes here the subjects of God ‘s judgment as one class, but under different aspects.
Fuente: Vincent’s Word Studies in the New Testament
1) “In flaming fire” (en puri phlogos) “In a fire of flame”, tongue-lapping, forked flames, of physical judgment on the earth, encircled by a flame of fire, certain judgment upon the religious and irreligious ungodly, Mat 13:40-42.
2) “Taking vengeance on them that know not God”, (didontos ekdikesin tois me eidosin theon) “doling out full vengeance (retribution, repayment) to those not knowing God”; whom to know is eternal life, Joh 17:3; 2Ti 1:12. To unbelievers inciting and engaging in persecution and derision of children of God.
3) “And that obey not the gospel” (kai tois me hupakouousin to euangellio) “and to those not obeying the gospel”; this righteous judgment vengeance is to be upon every unbeliever who has gone on all his life, disobeying the call of the gospel to salvation, resisting the Holy Spirit, and prayers and pleas, of believers, Pro 29:1; Heb 4:7; Rev 22:17.
4) “Of our Lord Jesus Christ” (tou kuriou hemon lesou) “of our Lord Jesus”; to believe that Christ lived, died, and rose again for one’s sins, personally, is obeying the gospel, Rom 10:16; 1Co 15:1-4. Contrary to the erroneous views of’ some, baptism is never called or referred to as “obeying the gospel”. It is a proper response of a believer who has been saved, received a good conscience, to identify himself as a disciple committing himself publicly to follow Christ, Rom 6:4-5; 1Pe 3:21.
Fuente: Garner-Howes Baptist Commentary
8 Who will inflict vengeance. That he may the better persuade believers that the persecutions which they endure will not go unpunished, he teaches that this also involves the interests of God himself, inasmuch as the same persons that persecute the pious are guilty of rebellion against God. Hence it is necessary that God should inflict vengeance upon them not merely with a view to our salvation, but also for the sake of his own glory. Farther, this expression, who will inflict vengeance, relates to Christ, for Paul intimates that this office is assigned to him by God the Father. It may be asked, however, whether it is lawful for us to desire vengeance, for Paul promises it, as though it could be lawfully desired. I answer, that it is not lawful to desire vengeance upon any one, inasmuch as we are commanded to wish well to all. Besides, although we may in a general way desire vengeance upon the wicked, yet, as we do not as yet discriminate them, we ought to desire the welfare of all. In the mean time, the ruin of the wicked may be lawfully looked forward to with desire, provided there reigns in our hearts a pure and duly regulated zeal for God, and there is no feeling of inordinate desire.
Who know not. He distinguishes unbelievers by these two marks — that they know not God, and obey not the gospel of Christ. For if obedience is not rendered to the gospel through faith, as he teaches in the first and in the last chapters of the Epistle to the Romans, [Rom 1:18,] unbelief is the occasion of resistance to it. He charges them at the same time with ignorance of God, for a lively acquaintance with God produces of itself reverence towards him. Hence unbelief is always blind, not as though unbelievers were altogether devoid of light and intelligence, but because they have the understanding darkened in such a manner, that seeing they do not see. (Mat 13:13.) It is not without good grounds that Christ declares that this is life eternal, to know the true God, etc. (Joh 17:3.) Accordingly, from the want of this salutary knowledge, there follows contempt of God, and in fine, death. On this point I have treated more fully in commenting on the first chapter of First Corinthians. (632)
(632) See Calvin on the Corinthians, vol. 1, pp. 84-86.
Fuente: Calvin’s Complete Commentary
Text (2Th. 1:8)
8 rendering vengeance to them that know not God, and to them that obey not the gospel of our Lord Jesus:
Translation and Paraphrase
8.
(For He shall be revealed) in flaming fire, giving (and rendering) vengeance upon them who (have not known and) do not know God, and upon them who disobey the gospel of our Lord Jesus.
Notes (2Th. 1:8)
1.
Christ will be perfectly just in taking vengeance on them that know not God. For people are not innocently ignorant. The peoples of the world do not know God, because they refused to have God in their knowledge. Rom. 1:28. The heathen truly live in ignorance of the gospel. But they also live in definite rebellion against what little they do know of God and morality, By such law as they have written in their own hearts, they are condemned. Rom. 2:14-15; Rom. 3:9-10.
2.
Jer. 10:25 : Pour out thy fury upon the heathen that know thee not, and upon the families that call not on thy name. See also Psa. 79:6.
3.
When Christ is revealed from heaven, it will be a time of vengeance. The day of grace will have ended. The opportunity to obey and be saved will be past and gone.
4.
The words, in flaming fire, can refer either to the way that Christ shall be manifested when He comes, or to the manner in which He shall take vengeance.
In our paraphrase we have connected them with the way Christ shall be revealed. We have done this mainly because we know that sinners will not be sent into the eternal fire prepared for the devil and his angels until AFTER the judgment. See Mat. 25:41; Rev. 20:15. This verse (and 2Th. 1:7) does not so much refer to the events after the judgment as to the events connected with Christs revelation in the clouds of heaven. This revelation will be with flaming fire. Of course, it will be followed by a fiery condemnation of sinners after the judgment.
5.
Isa. 66:15; Isa. 66:24 : For behold, the Lord will come with fire . . . neither shall their fire be quenched.
6.
The presence of the Lord is often associated with fire and smoke. Thus at Mt. Sinai. Exo. 19:18. And at the burning bush. Exo. 3:2; And over the tabernacle. Num. 9:15. See also Isa. 10:16-17; Nah. 1:5-6.
7.
It is a fearful thing to face the fiery vengeance of the Lord. There remaineth . . . a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. Heb. 10:26-27.
8.
This verse makes powerfully plain the necessity for OBEYING the gospel. Truly it is needful to believe the gospel. But the gospel not only has facts to be believed and promises to be received, but commands to be obeyed. For a list of the commands to be obeyed in order to be saved, see notes on 1Th. 1:4, par. 5.
9.
The word obey (Gr., hupakouo) basically means to listen or hearken. Rotherham brings out this force of the word in his translation: And them who decline to hearken unto the glad-message of our Lord Jesus.
10.
Paul warns that there shall be indignation and wrath to them that do not obey the truth. Rom. 2:8. Compare Rom. 1:8; Rom. 16:26. Christ is the author of eternal salvation to all that obey him. Heb. 5:9. Hereby do we know that we know him, if we keep his commandments. 1Jn. 2:3
11.
The teaching of 1Th. 1:7-9 about Jesus coming with his mighty angels, the flaming fire, etc., is frankly rejected by some theologians (or should we call them diabologians?). The Interpreters Bible comments that the mighty angels, or angels of his power, the flaming fire, the glory of his might, all belong to the traditions of Judaism, and thus is a drapery of language. We accept these descriptions as the revelation of God, and not as some fictitious flight of words.
Fuente: College Press Bible Study Textbook Series
(8) In flaming fire.Most critics agree to change the punctuation here, by omitting the comma after angels and inserting it after fire. The flaming fire here is not the instrument of the vengeancei.e., hell-firebut the common pictorial attribute of the Divine Presence (Exo. 3:2; Exo. 19:18; Dan. 7:9).
Taking vengeance.The expression in the original is one which is said to be found nowhere else in Greek literature, save in Eze. 25:14 (though in Hebrew there is an almost exact equivalent in Num. 31:3), so that it is difficult to assign the correct meaning. It certainly does not mean taking vengeance in the sense of taking His revenge, as though our Lord had conceived a personal grudge and were wreaking it. What it does mean would seem to be assigning retribution: appointing, that is, to each man what satisfaction of justice he must make. The very word for vengeance can only mean vengeance exacted on some one elses behalf. (Comp. 1Th. 4:6, and Psa. 79:10.)
On them that know not God.According to the Greek, the word them should be repeated also in the next clause. The effect will then be to mark off the culprits into two classes: them that know not, and them that obey not. A comparison of Eph. 4:17-18, 1Th. 4:5, shows that by the first class are meant Gentiles; a comparison of Rom. 10:16; Rom. 10:21 (and many other passages) will show disobedience to be the characteristic of the Jews. The Greek negative particle here is one which shows that the ignorance of the one set and the disobedience of the other were just the points for which they were to be punished: therefore, of course, only those Gentiles whose ignorance was voluntary, who chose (Rom. 1:28) to be Gentiles when they might have been joined to the true God, are objects of wrath. Here, as the context shows, St. Paul is thinking chiefly of those Gentiles and Jews who actually persecuted the truth.
Obey not the gospel.A noteworthy phrase; see the reference. The gospel, the glad tidings, contains not only a statement of facts, but also a call to obey a law which is the outcome of the facts. Even the acceptance of evangelical promises requires a submission. (Comp. Luk. 24:47; Act. 11:18; Rev. 22:3.) It is here called specially the gospel of our Lord Jesus Christ, because the sin of the Jews (who constitute this class of sinners) consisted precisely in the wilful rejection of Jesus as the Christ.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. In flaming fire Greek, in a fire (consisting) of flame; in a pure fiery flame. Not the penal fire of gehenna, but the resplendent and consuming blaze of his glorious epiphany. Compare 2Th 2:8.
Taking vengeance More literally, administering retribution.
Them The troublers, who are divided (as the repeated Greek article shows) into two classes, the pagans who ignore God, and the Jews who reject his Son Messiah.
Know not God Specifically applied to the Gentiles in 1Th 4:5. They once in former ages knew God; they then began to bow in reverence to finite material or animal representatives of God; and they then lost sight of the Infinite in the finite, first forming finite living gods, as in classic mythology, and last, holding the worshipped object or idol as a god, as in fetichism.
Obey not the gospel Messiah’s glad announcement. Descriptive, especially, of the Jews rejecting their own Christ. Rom 10:3; Rom 10:16; Rom 10:21.
Lord Jesus Christ Repeated from 2Th 1:7. The rejected one is the avenging one.
Fuente: Whedon’s Commentary on the Old and New Testaments
2Th 1:8 . ] is not, as Estius, Cornelius a Lapide, Seb. Schmid, Harduin, Moldenhauer, Macknight, Hilgenfeld ( Zeitsch. f. wissensch. Theol. 1862, Part 3, p. 245), Hofmann, and others [38] assume, a statement declaring the instrument of , but is a further specification of the mode of , 2Th 1:7 : in flaming fire ( Isa 29:6 ; Isa 30:30 , etc.). In the O. T. God is described as appearing in flames of fire, and especially His coming to judgment is described as a coming in fire; comp. Exo 3:2 ff; Exo 19:18 ; Dan 7:9-10 , etc. What is there asserted of God is here transferred to Christ. (Comp. also 1Co 3:13 , where of the day of Christ, i.e. of His advent, it is said: .) The additional clause accordingly serves for a further exaltation of the majesty and glory in which Christ will return. More special statements, that Paul thought on thunder and lightning (Zachariae, Koppe, Bolten), on a fire consuming the ungodly, or the world, or both together (Zwingli, Hemming, Aretius, Cornelius a Lapide, Fromond., Sebastian Schmid, and others), are to be discarded, from want of data to decide on.
] is joined, not to , but to , 2Th 1:7 . The formula , to impart vengeance, that is, punishment, to any one, is only found here in the N. T. But comp. the LXX. Eze 25:14 ; Num 31:3 ( ). Paul does not mention only one class of persons who are to be punished (Calvin, Hemming, Turretin, Pelt, Schott, de Wette, Riggenbach), but two classes of persons. This is required by the article repeated before . These were the two classes of persons from whom the church of Thessalonica had to suffer persecution
Gentiles and Jews . By Paul means the former, and by . . . . the latter, so that the general , 2Th 1:6 , is now specialized. The correctness of this interpretation is further evident from the fact that elsewhere is with Paul a characteristic designation of the Gentiles (1Th 4:5 ; Gal 4:8 ; comp. Rom 1:28 ; Eph 2:12 ); whereas the characteristic of the theocratic nation of the Jews, as shown by experience, was disobedience to God and His plan of salvation; comp. Rom 10:3 ; Rom 10:16 ; Rom 10:21 , etc. This reference to Gentiles and Jews is already found in Ambrosiaster, Grotius, Quistorp, Benson, Bengel, Koppe, Baumgarten-Crusius; and also recently, in Alford, Ewald, and Bisping. On the other hand, Harduin and Hofmann interpret the first clause of Gentiles, and the second of Jews and Gentiles; Schrader, the first of Gentiles, and the second of Christians; Aretius, the first of “manifesti Christi hostes, sive Judaei sint sive ethnici,” and the second of “pestes in sinu ecclesiae latitantes.” But with the first view the division, which the article repeated requires, becomes illusory; and the context decides against the last two views. For when, as here, Christians are comforted on account of the afflictions which they suffer from those who are not Christians by an intimation of a future retribution, the discourse cannot possibly have reference to a punishment which is impending on Christians .
] a repetition of the subject already contained in in a fuller form, on account of the preceding .
[38] Thus also Theodoret must have united the words. For although he does not clearly express himself concerning this union, yet he finds in expressed: , and adds: .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:
Ver. 8. In flaming fire ] Natural fire, 2Pe 3:6-7 , whereby the elements shall melt like scalding lead upon the wicked, while they give account with all the world on a flaming fire about their ears. Of this last dreadful fire the very heathen had some blind notions. Esse quoque in fatis meminit, &c. (Ovid, Metam. lib. i.) Lucretius and Cicero (De Nat. Deor.) say somewhat to it, but little to the purpose.
And that obey not the gospel ] This is the grand sin of this age,Joh 3:19Joh 3:19 . No sin will gripe so in hell as this. This will be a bodkin at the heart one day, I might have been delivered, but I have wilfully cut the throat of my poor soul by refusing those rich offers of mercy made me in the gospel.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2Th 1:8 . Those who know not God are of course not pagans as such but immoral pagans, in the sense of Rom 1:28 f. Those who refuse obedience to the gospel are, as the repetition of the article suggests, a different class of people, perhaps drawn both from Jews and pagans. But as Paul never seems to contemplate the idea of any Jew failing to hear the gospel ( cf. Rom 10:16 f.), the description here applies principally to them. , one of the most favourite realistic traits of the last judgment, in apocalyptic Judaism ( cf. passages in Volz’s Jdische Eschatologie , 285, 286); here it is simply a descriptive touch, which Paul does not pause to elaborate ( cf. 1Co 3:13 ). The rather “broad and inflated” language (Weizscker) of the whole passage is probably due to the subject, more than to Paul’s employment of Silvanus, himself a prophet ( cf. Act 15:32 and 1Th 2:12-16 ), as his amanuensis.
Fuente: The Expositors Greek Testament by Robertson
flaming fire = fire of flame (Greek. phlox. Here; Luk 16:24. Act 7:30. Heb 1:7. Rev 1:14; Rev 2:18; Rev 19:12).
taking . . . on = giving . . . to.
vengeance. Greek. ekdikesis. See Luk 18:8.
know. App-132.
gospel. App-140.
Christ. The texts omit.
Fuente: Companion Bible Notes, Appendices and Graphics
2Th 1:8. ) Others read .[1] The same variety occurs, Act 7:30 : , LXX., Isa 66:15.- ) to those who are living in heathen ignorance of God, 1Th 4:5; Psa 79:6. So Job 18:21, , , of those[2] who know not the Lord.- , who do not obey) chiefly by the Jews, to whom the Gospel concerning Christ[3] had been preached.
[1] Lachm. reads with BD()Gg Vulg., Iren. 273, 265. Tisch. reads with Af and Rec. Text.-ED.
[2] The Hebrew is sing., of him that knoweth not God.-TR.
[3] It is considered, however, by the margin of the 2d ED., that the name of Christ should rather be omitted in this verse, and therefore the Germ. Vers. has rejected it.-E. B.
BD() omit , and so Tisch. But AGfg Vulg., Iren. 265, and Rec. Text, support it. Lachm. therefore retains it, but in brackets.-ED.
Fuente: Gnomon of the New Testament
2Th 1:8
rendering vengeance to them that know not God,-He will send his angels to execute his wrath on all who know not God. [This has reference to the Gentiles who gave way to the gratification of every lust and evil desire. In speaking of heathenism, Paul declares that this ignorance of God was willful, that idolatry was the outcome of ungodliness, and that its wickedness was shown by the horrible depravity of morals it produced. It was, therefore, culpable in the highest degree and merited vengeance, being the ignorance of men who refused to have God in their knowledge, God gave them up unto a reprobate mind, to do those things which are not fitting; being filled with all unrighteousness, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, malignity; whisperers, backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, without understanding, covenant-breakers, without natural affection, unmerciful: who, knowing the ordinance of God, that they that practise such things are worthy of death, not only do the same, but also consent with them that practise them. (Rom 1:28-32.) Such is the sentence that Paul pronounces on heathenism in view of its general character and fruits. In this Paul had before his mind those Gentiles who refused the knowledge of God and showed their hatred toward his children.]
and to them that obey not the gospel of our Lord Jesus:-[These are all, whether Jews or Gentiles, to whom the gospel of Christ is brought and who reject the message. Obedience is faith in practice, the submission of heart and life to the demands of the gospel of Christ. This is what such men refuse. This warning echoes that of Christ concerning all who are brought face to face with the gospel. They are warned: He that disbelieveth shall be condemned. (Mar 16:16.) This condemnation takes effect at once, and operates in the present life: He that believeth on him is not judged: he that believeth not hath been judged already, because he hath not believed on the name of the only begotten Son of God. And this is the judgment, that the light is come into the world, and men loved the darkness rather than the light; for their works were evil. (Joh 3:18-19.) This sentence the Lord Jesus pronounces on those who, with his light shining upon them, refuse him the obedience of faith. The judgment of the last day will be the consummation of this present actual judgment.]
Fuente: Old and New Testaments Restoration Commentary
flaming: Gen 3:24, Deu 4:11, Deu 5:5, Psa 21:8, Psa 21:9, Psa 50:2-6, Dan 7:10, Mat 25:41, Mat 25:46, Heb 10:27, Heb 12:29, 2Pe 3:7, 2Pe 3:10-12, Rev 20:10, Rev 20:14, Rev 20:15, Rev 21:8
taking: or, yielding vengeance, Deu 32:35, Deu 32:41, Deu 32:42, Psa 2:9-12, Psa 94:1, Isa 61:2, Isa 63:4-6, Heb 10:30, Rev 6:10, Rev 6:16, Rev 6:17
that know: Exo 5:2, 1Sa 2:12, Psa 9:10, Psa 79:6, Isa 27:11, Jer 9:6, Zep 1:6, Joh 3:19, Joh 8:19, Rom 1:28, 1Co 15:34, 1Th 4:5
and that: Deu 4:30, Psa 18:44, Isa 1:19, Act 6:7, Rom 1:5, Rom 2:7, Rom 2:8, Rom 6:16, Rom 10:16, Rom 15:18, Rom 16:26, 2Co 10:5, Gal 3:1, Heb 2:3, Heb 5:9, Heb 11:8, 1Pe 1:2, 1Pe 3:6, 1Pe 4:17
Reciprocal: Exo 19:18 – in fire Deu 9:3 – a consuming fire Deu 32:22 – For a fire Jdg 2:2 – but ye have Jdg 2:10 – knew not 2Sa 22:41 – I might 2Sa 23:7 – and they shall 2Ki 18:12 – they obeyed not 1Ch 16:33 – because Job 15:30 – the flame Job 18:21 – knoweth Psa 2:12 – when Psa 18:8 – went Psa 36:12 – There Psa 37:38 – General Psa 45:4 – right Psa 50:3 – a fire Psa 68:2 – as wax Psa 89:46 – thy wrath Psa 94:13 – mayest Psa 97:3 – General Psa 103:21 – ministers Isa 1:28 – the destruction Isa 9:5 – burning Isa 26:11 – fire Isa 30:30 – the flame Isa 33:14 – everlasting Isa 50:11 – ye shall Isa 55:4 – a leader Isa 59:17 – the garments Jer 10:25 – that know Jer 12:17 – if Jer 50:15 – for it Lam 1:13 – above Eze 1:27 – the appearance of fire Eze 3:19 – he shall Eze 24:9 – I will Dan 7:9 – his throne Mic 5:15 – General Mal 4:1 – shall burn Mat 7:13 – that Mat 10:28 – able Mat 11:29 – my Mat 18:8 – everlasting Mat 18:34 – and delivered Mat 25:31 – the Son Mat 25:42 – General Mar 16:16 – but Luk 9:26 – when Luk 16:24 – for Joh 12:48 – the word Joh 15:21 – because Joh 16:3 – because Joh 17:3 – this Joh 17:25 – the world 1Co 10:10 – destroyer 1Co 16:22 – Anathema Gal 4:8 – when Gal 5:7 – obey Eph 1:6 – praise Phi 3:20 – from 1Th 4:6 – the Lord 2Th 2:8 – with the brightness 1Pe 3:1 – obey 1Jo 4:6 – he that knoweth Rev 14:10 – in the Rev 20:9 – and fire
Fuente: The Treasury of Scripture Knowledge
2Th 1:8. In flaming fire. The first word is from the Greek EN, and Thayer’s general definition is, “in, on, at, with, by, among.” In the King James Version it has been rendered through 37 times, by 142, with 139. In Luk 21:27; Act 1:9-11; Rev 1:7 it is shown that Jesus will actually be accompanied with clouds when he comes, yet there is no teaching that clouds will be used as instruments for the punishment of the unrighteous. On the other hand, there is plenty of scripture that teaches us that fire will be the element used in their punishment. (See Mat 3:12 Mat 25:41; Mar 9:43-48; 2Pe 3:7; Rev 20:15 Rev 21:8.) From this information the conclusion is that when Jesus comes he will be prepared to administer the fire upon the unsaved. All fire will burn, but a flame is more active and penetrating, so the phrase j laming fire is used to indicate the intensity of punishment that is to be inflicted upon the wicked. Vengeance is not used in the sense of spitework or the “get-even” spirit as men often do, but it is from an original that means legal and judicial punishment on one who has shown disrespect for some law. Know nut God means those who refuse to recognize Him, and that attitude is manifested by their refusal to obey the Gospel of Christ who is the Son of God.
Fuente: Combined Bible Commentary
2Th 1:8. In flaming fire. This accompaniment of the revelation of Jesus Christ is the same which under the Old Testament symbolized the majesty and holiness of God. See the references. The fire is not viewed primarily as the instrument of vengeance, but as the natural symbol of perfect purity and unapproachable majesty.
Them that know not God. The first class who will be the objects of this vengeance spoken of: those who did not like to retain God in their knowledge, and who were therefore given over to a reprobate mind. To this first class belong the Gentiles, whose conduct and doom is described by Paul in the first chapter of the Epistle to the Romans.
Them that obey not the gospel. This second class includes the Jews, who had rejected Christ, and to whom the persecutions of the Christians were mainly due. To obey the Gospel is to yield oneself to its influence; to accept its light, to think of God as He is revealed in it, and to give ourselves to the life to which it prompts.
Fuente: A Popular Commentary on the New Testament
Punishment
Thomas says, “The original term for ‘destruction’ ( olethros ) literally means ruin or death; and since death always involves a separation , the implication is that the sinner will be forever separated from God, who is the source of all life.” The two classes of people described in verse 8 will be vanished from the Lord’s presence, power and glory for all of the ages to come, or eternity.
The banishment will come in the day of the Lord’s second coming. Kelcy says the original “has ‘whenever’ with the aorist subjunctive, a construction indicating the certainty of the event and yet the uncertainty of the time of it.” He will have two purposes at that time. First, Christ’s glory will be seen in all of His set apart children. Second, all of those obedient believers will marvel, or be in awe, of the Lord at his coming. Remember, He will not come again as a man to be a perfect sacrifice for sins but as a king who has conquered His enemies ( 1Co 15:23-28 ; Rev 1:12-18 ). Paul wrote all of this because his testimony was believed by the Thessalonian brethren who would be a part of those showing forth Christ’s glory and awed in His presence ( 2Th 1:8-10 ).
Fuente: Gary Hampton Commentary on Selected Books
rendering vengeance to them that know not God, and to them that obey not the gospel of our Lord Jesus [The patience and faith of the Thessalonians were a manifest token (i. e., pledge, proof or demonstration) of that coming day wherein God will disclose the righteousness of his judgments, and wherein all apparent violations of justice shall be rectified (Ecc 3:16-17; Phi 1:28). The purpose of this judgment will be that those who suffer for the kingdom of God may graciously be counted worthy of the heavenly joys of that kingdom, and that the wicked may be punished. If it is indeed a righteous thing (and who can doubt it?) for God to recompense evil for evil, so that those who afflict the righteous shall themselves be afflicted, and those who have suffered affliction for righteousness’ sake may find rest with their fellow-Christians when Jesus, who is now hidden from their sight in heaven, reveals himself to human vision with the angels which display his power, and with that flaming fire which at once shows forth his glory and consumes his enemies (Heb 10:27; Heb 12:29), rendering vengeance as a great judge, not as a resentful potentate, to them that willfully know not God– Exo 5:2; Rom 1:28; Luk 12:47-48; Rom 2:14-15 (principally Gentiles), and them that obey not the gospel (principally Jews)– Rom 10:3; Rom 10:16 . In verse 6 Paul draws a comparison between the law which forbids retaliation to the individual (Rom 12:17), and that which accords it to all government, especially the government of God himself, under whose rule unforgiven iniquity never escapes punishment (Heb 2:2; Rev 20:12). He does this to show that God is under the second and not under the first law. In verse 7 we are reminded that the negative happiness of heaven is rest from all afflictions, sorrows, pains, persecutions, etc. (Heb 4:9; Rev 14:13; Rev 21:4). It is the quiet haven of the storm-tossed bark. Continuing the thought, Paul says further of the objects of God’s vengeance–]:
Fuente: McGarvey and Pendleton Commentaries (New Testament)
1:8 In flaming fire taking vengeance on them {6} that know not God, and that obey not the gospel of our Lord Jesus Christ:
(6) There is no knowledge of God to salvation, without the Gospel of Christ.