2 Thessalonians 1:7–1:10

2 Thessalonians 1:7-10 7. When the Lord Jesus shall be revealed from heaven with his mighty angels, 7. Quum manifestabitur Dominus Iesus e coelo cum angelis potentiae suae, 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 igne flammanti, qui ultionem infliget iis, qui non noverunt Deum, et non obediunt evangelio Domini nostri Iesu Christi: 9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; 9. Qui poenam dabunt interitum aeternum a facie Domini, et a gloria potentiae ipsius, 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. 10. Quum venerit ut sanctificetur in sanctis suis, et admirabilis reddatur in omnibus, qui credunt (quia fides habita sit testimonio nostro erga vos) in illa die. 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 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, [ Romans 1:18 ff, Romans 16:17-19 ,] 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. ( Matthew 13:13 .) It is not without good grounds that Christ declares that this is life eternal, to know the true God, etc. ( John 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] 9. Everlasting destruction from the face. He shews, by apposition, what is the nature of the punishment of which he had made mention -- destruction without end, and an undying death. The perpetuity of the death is proved from the circumstance, that it has the glory of Christ as its opposite. Now, this is eternal, and has no end. Accordingly, the influence of that death will never cease. From this also the dreadful severity of the punishment may be inferred, inasmuch as it will be great in proportion to the glory and majesty of Christ. 10 When he shall come to be sanctified. As he has hitherto discoursed as to the punishment of the wicked, he now returns to the pious, and says that Christ will come, that he may be glorified in them; that is, that he may irradiate them with his glory, and that they may be partakers of it. "Christ will not have this glory for himself individually; but it will be common to all the saints." This is the crowning and choice consolation of the pious, that when the Son of God will be manifested in the glory of his kingdom, he will gather them into the same fellowship with himself. [633] There is, however, an implied contrast between the present condition in which believers labor and groan, and that final restoration. For they are now exposed to the reproaches of the world, and are looked upon as vile and worthless; but then they will be precious, and full of dignity, when Christ will pour forth his glory upon them. The end of this is, that the pious may as it were, with closed eyes, pursue the brief journey of this earthly life, having their minds always intent upon the future manifestation of Christ's kingdom. For to what purpose does he make mention of His coming in power, but in order that they may in hope leap forward to that blessed resurrection which is as yet hid? It is also to be observed, that after having made use of the term saints, he adds, by way of explanation -- those that believe, by which he intimates that there is no holiness in men without faith, but that all are profane. In the close he again repeats the terms -- in that day, for that expression is connected with this sentence. Now, he repeats it with this view, that he may repress the desires of believers, lest they should hasten forward beyond due bounds. Because credit was given What he had said in a general way as to saints, he now applies to the Thessalonians, that they may not doubt that they are of that number. "Because," says he, "my preaching has obtained credit among you, Christ has already enrolled you in the number of his own people, whom he will make partakers of his glory." He calls his doctrine a testimony, because the Apostles are Christ's witnesses. ( Acts 1:8 .) Let us learn, therefore, that the promises of God are ratified in us, when they gain credit with us. Footnotes: [631] "Plein d'horreur et d'espouvantement;" --"Full of horror and terror." [632] See Calvin on the Corinthians, [62]vol. 1, pp. 84-86. [633] "Il les recueillera en plene conionction, et les fera ses consors;" -- "He will gather them in full union, and will make them his partners."

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.

And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, 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 ανεσιν here used properly signifieth remission and relaxation from hard labour, Revelation 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, Mark 8:38 .

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 Hebrews 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 God’s righteousncss in the text. The righteousness of God dispenseth both these recompences; but yet the righteousness in both is not alike; akribodikaion, 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 epieikeia, 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. Christ’s coming is sometimes called his epifaneia, appearing, 2 Timothy 4:8 , or shining forth; sometimes, fanerwsiv, his manifestation, 2 Corinthians 4:2 1Jo 3:2 ; sometimes, apokaluqiv, 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, Hebrews 4:10 , so he will come again to take his people into the same rest with him.

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, Acts 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 2 Kings 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".

Religion, if worth anything, is worth every thing; and those have no religion, or none worth having, or know not how to value it, cannot find their hearts to suffer for it. We cannot by all our sufferings, any more than by our services, merit heaven; but by our patience under sufferings, we are prepared for the promised joy. Nothing more strongly marks a man for eternal ruin, than a spirit of persecution and enmity to the name and people of God. God will trouble those that trouble his people. And there is a rest for the people of God; a rest from sin and sorrow. The certainty of future recompence is proved by the righteousness of God. The thoughts of this should be terrible to wicked men, and support the righteous. Faith, looking to the great day, is enabled partly to understand the book of providence, which appears confused to unbelievers. The Lord Jesus will in that day appear from heaven. He will come in the glory and power of the upper world. His light will be piercing, and his power consuming, to all who in that day shall be found as chaff. This appearance will be terrible to those that know not God, especially to those who rebel against revelation, and obey not the gospel of our Lord Jesus Christ. This is the great crime of multitudes, the gospel is revealed, and they will not believe it; or if they pretend to believe, they will not obey it. Believing the truths of the gospel, is in order to our obeying the precepts of the gospel. Though sinners may be long spared, they will be punished at last. They did sin's work, and must receive sin's wages. Here God punishes sinners by creatures as instruments; but then, it will be destruction from the Almighty; and who knows the power of his anger? It will be a joyful day to some, to the saints, to those who believe and obey the gospel. In that bright and blessed day, Christ Jesus will be glorified and admired by his saints. And Christ will be glorified and admired in them. His grace and power will be shown, when it shall appear what he has purchased for, and wrought in, and bestowed upon those who believe in him. Lord, if the glory put upon thy saints shall be thus admired, how much more shalt thou be admired, as the Bestower of that glory! The glory of thy justice in the damnation of the wicked will be admired, but not as the glory of thy mercy in the salvation of believers. How will this strike the adoring angels with holy admiration, and transport thy admiring saints with eternal rapture! The meanest believer shall enjoy more than the most enlarged heart can imagine while we are here; Christ will be admired in all those that believe, the meanest believer not excepted.

7. rest—governed by "to recompense" (2Th 1:6). The Greek is literally, "relaxation"; loosening of the tension which had preceded; relaxing of the strings of endurance now so tightly drawn. The Greek word for "rest," Mt 11:28, is distinct, namely, cessation from labor. Also, Heb 4:9, "A keeping of sabbath." with us—namely, Paul, Silas, and Timothy, the writers, who are troubled like yourselves. when—at the time when … ; not sooner, not later. with his mighty angels—rather as the Greek, "with the angels of His might," or "power," that is, the angels who are the ministers by whom He makes His might to be recognized (Mt 13:41, 52). It is not their might, but His might, which is the prominent thought.

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 Hebrews 4:9 . The word "rest" here (ἄνεσις anesis) means a letting loose, a remission, a relaxation; and hence composure, quiet; 2 Corinthians 2:12 ; 2 Corinthians 7:5 . With us - That is, with Paul, Silas, and Timothy; 2 Thessalonians 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, 1 Thessalonians 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 1 Thessalonians 4:16 note; Matthew 24:31 ; Matthew 25:31 notes.