On vv. 1, 2, see on 1 Th. i. 1.
3. We are bound—as itis meet. The accumulation of cognate expressions indicates the apostle’s earnestness.
Groweth exceedingly (imepavédve). N. T.°. See on dehy ci 10.
4, Glory (éveavyacOat). N.T.°. The simple verb cav- xaoPat to boast, and the kindred nouns cavynuwa ground of boasting, and Kxavynois act of boasting, are favorites with Paul.
5. Amanifest token (évdeyua). N.T.°. Comp. évdeks, Philip. i. 28. The token is the patience and faith with which they endure persecution and tribulation. It is a token of the righteous judgment of God, in that it points to the future glory which God will confer at the final judgment, and the righteous award which will be dispensed to the persecutors. Similarly Philip. i. 28.
That ye may be counted worthy. The structure of the sentence is loose. These words should be directly connected with righteous judgment, and denote the purport of that judg- ment — their assignment to an inheritance in the kingdom of God.
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Cru.I.] THE SECOND EPISTLE TO THE THESSALONIANS. 55
Of the kingdom of God (ris Bactrelas Tod Ceod). The phrase is not frequent in Paul. BaovAcéa Oeod four times ; Bactrela Tov ypictovd Kal Peod.kingdom of Christ and of God, once. Here in the eschatological sense — the future, consum- mated kingdom, the goal of their striving and the recom- pense of their suffering. See on L. vi. 20.
6. Seeing it is (eizep). More literally, ¢f so be that. Confirming, in a hypothetical form, the assertion of God’s judgment upon persecutors, ver. 5. It implies no doubt, but rhetorically puts a recognised fact as a supposition. So Rom. iii. 30; viii. 9,17; 1 Cor. viii. 5.
7. Rest (@veow). See on liberty, Acts xxiv. 23. With this exception only in Paul.
With us. According to Paul’s habit of identifying his experience with that of his Christian readers. See 1 Cor. iv. 8; Rom. viii. 23; Philip. i. 29, 30; ii.18; iii. 20,21; 2Cor. iste
When the Lord Jesus shall be revealed (év 77 arroxadtrer Tov xupiov *Incod). Lit. in the revelation of the Lord Jesus. For amoxddvyis revelation, see on Apoc. i. 1.
With his mighty angels (wer ayyéA@v duvdpews avrod). Lit. with the angels of his power.
8. In flaming fire (év mupi proyds). Lit. in a fire of flame. Comp. 1 Cor. i. 18; 2 Pet. iii. 7.
Taking vengeance (6.ddvros éxdienow). Lit. giving or rendering. Vengeance is an unfortunate rendering, as imply- ing, in popular usage, personal vindictiveness. See on 2 Cor. vii. 11. It is the full awarding of justice to all parties.
On them that know not God — obey not the gospel (tots ph eiddae Ocdv — Trois pr) Urraxovovow TO evayyediw). ‘To know God is to know him as the one, true God as distinguished
56 WORD STUDIES IN THE NEW TESTAMENT. ([Cz.L
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, efdévar and yorker. Both are applied to the heathen and to Christians, and both are used of the Jews’ knowledge of God. ’*Evéévat, of heathen, Gal. iv. 8; 1Th.iv.5; 2Th.i.8. Tvoécxev, of heathen, Rom. i. 21; 1 Cor. i. 21. ’Evdévar, of Christ and Christians, J. vii. 29; viii. 19,55; xiv. 7. Twooxev, of Christ and Christians, Galviv.9s 15.11) 1814s ive Gat Sd oe Sy, John, yeveoxev of Jews who do not know the Father, J. xvi. 8; villi. 55: eidévat, J. vii. 28; vii. 19; xv. 21. The two are combined, J. i. 26; vii. 27; vili.55; 2 Cor. v.16. A dis- tinction is asserted between yivaoxe as knowledge grounded in personal experience, apprehension of external impressions —and eédévat purely mental perception in contrast with con- jecture or knowledge derived from others. There are doubt- less passages which bear out this distinction (see on J. ii. 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. i. 21). Paul rather describes here the subjects of God’s judgment as one class, but under different aspects.