Jesus was to be revealed in flaming fire

JESUS WAS TO BE REVEALED IN FLAMING FIRE
EDITED BY GLENN PEASE
2 THESSALONIANS 1:7, 7 and give relief to you who are
troubled, and to us as well. This will happen when the
Lord Jesus is revealedfrom heaven in blazing fire
with his powerful angels.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The Great Day
2 Thessalonians 1:7-10
B.C. Caffin
I. THE JUDGMENT OF THE WICKED.
1. The revelation of the Judge. It is the Lord Jesus, who once was despised and rejected of men;
he is ordained of God to be the Judge of quick and dead. He shall come as God once came down
on Mount Sinai, in the like awful glory.
(1) With the angels. They shall gather the wicked from among the just, and shall cast them into
the furnace of fire. The angels will be the ministers of his justice - the blessed angels who are
now the messengers of his love and grace. Now they rejoice over each sinner that repenteth; then
they will cast the impenitent into the everlasting fire. We think of the angels as gentle, loving,
holy, as our friends and guardians; they are so, so far as we are Christ's. They desire to look into
the mysteries of redemption; they announced the Saviour's birth; they ministered to him in his
temptation, his agony; they celebrated his resurrection and ascension. Now they are sent forth to
minister for them that shall be heirs of salvation; they encamp round about those who fear the
Lord, and deliver them. They help in carrying on his blessed work of love. But they are holy;
they hate evil; they must turn away from those who have yielded themselves to the dominion of
the evil one; they must execute at the last the awful judgment of God. Fearful thought, that the
blessed angels, loving and holy as they are, must one day cast the hardened sinner into hell, as
once they cast Satan out of heaven.

(2) In flaming fire. The Lord shall be revealed in flaming fire, in that glory which he had before
the world was. His throne is fiery flame (Daniel 7:9). He himself is a consuming fire. The sight
will be appalling to the lost, full of unutterable terror; "they shall say to the rocks, Fall on us; and
to the hills, Cover us." "By thine agony and bloody sweat, by thy cross and passion, good Lord,
deliver us."
2. The lost. Two classes are mentioned here.
(1) Those who know not God - the heathen. They might have known him. Some of them did
know him. They had not the Law, the outward Law, but it was written in their hearts; God spoke
to them in the voice of conscience. They listened; they did by nature the things contained in the
Law. Such men, we are sure, God in his great mercy will accept and save. But, alas! the fearful
picture drawn by St. Paul in the first chapter of the Epistle to the Romans represents with only
too much truth the general state of the heathen world in the apostolic times. Their blindness was
criminal; it was the result of willful and habitual sin; their ignorance was without excuse.
(2) Those who obeyed not the gospel. All, whether Jews or Gentiles, who had heard the
preaching of Christ. They had heard, as we have, all that the Lord Jesus had done and suffered
for us; they had had the opportunity of hearing his holy precepts. "This is the condemnation, that
light is come into the world, and men loved darkness rather than light." To know the gospel and
not to obey it, to have the light around us and not to admit it into our hearts, not to walk as
children of light - this must bring the judgment of God upon the disobedient. The greater the
light, the heavier the responsibility of those who sin against light and knowledge.
3. The punishment. The Lord Jesus will award vengeance. "Vengeance is mine; I will
recompense, saith the Lord." Terrible thought, that vengeance must come from him, the most
loving Saviour, who loved the souls of men with a love so burning, so intense in its Divine
tenderness! But it must be so. The exceeding guilt of sin is manifest in this; it turns the chiefest
of blessings into an increase of condemnation; the cross is utter death to the impenitent and the
ungodly. And that vengeance takes effect in destruction. The destruction is eternal; then it is not
annihilation. It is the destruction of all gladness, hope, all that makes life worth living; it is the
exclusion from the face of the Lord, and from the glory of his power. Only the pure in heart can
see God. The lost souls cannot see his face. The exclusion is eternal; is it endless? It continues
through the ages; will those ages of misery ever end in restoration? Can a soul, once so hardened
in guilt that it must be shut out of the presence of God, ever repent in that exclusion? It sinned
obstinately against light during its time of probation; can it recover itself now that the light is
withdrawn? It is hardened through the deceitfulness of sin and the power of evil habits; can it
break those chains of darkness now? These are dark, awful questions. We may ask, on the other
hand, how can "God be all in all," if sin is to exist forever? how can it be that "in Christ shall all
be made alive," while there is still a hell in the universe of God? The subject is beset with
difficulties and perplexities; it excites bewildering, harrowing thoughts. We must leave it where
Holy Scripture leaves it. We would gladly believe, if it were possible, that there is hope beyond
the grave for those who die unblest; but such an expectation has no scriptural authority beyond a
few slight and doubtful hints. Who would dare to trust to a hope so exceeding slender? No; if we
shrink in terror from the thought of being one day shut out of God's presence into the great outer
darkness, let us try to live in that gracious presence now.
II. THE GLORY OF THE RIGHTEOUS.

1. Its time: when he shall come. They suffer now; sometimes they are persecuted, their name is
cast out as evil. But they have their consolation; they see indeed through a glass darkly, but yet
they do see by faith the glory of the Lord; they are changed into the same image from glory to
glory as by the Lord the Spirit. They have a glory now; but it is an inner spiritual glory derived
from the indwelling of the blessed Spirit whom the world seeth not, neither knoweth. Now they
are the sons of God; when he shall appear, they shall be like him, for they shall see him as he is.
2. Its nature: the unveiled presence of Christ. He shall be glorified in his saints. "I am glorified in
them," he said, when about to leave them. When he comes again, that glory shall shine forth in
all its radiant splendour. He shall be admired in all them that believe. The glory of his presence
abiding in them shall arouse the wondering admiration of all. The lost spirits will wonder; they
will be amazed at the strangeness of the salvation of the blessed. "This is he" (Wisd. 5:3, 5)
"whom we sometimes had in derision... how is he numbered among the children of God, and his
lot is among the saints?" The very angels will wonder at the exceeding glory of the Lord shining
in his saints. For he will change the body of their humiliation, and make it like the body of his
glory.
LESSONS.
1. We must all appear before the judgment seat of Christ; let us keep that awful day in our
thoughts.
2. Think on the fearful misery of eternal separation from God; live in his presence now.
3. We hope to be like him in his glory; let us take up the cross. - B.C.C.
Biblical Illustrator
When the Lord Jesus Christ shall be revealed from heaven
2 Thessalonians 1:7-10
Joy and terror in the coming of the Lord
The Study.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 LORD'S 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 Christ's 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
T. Manton, D. D.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 1 Peter 1:13, 1 Corinthians 1:7, and means an unveiling; the
latter is in 2 Timothy 4:8, Titus 2:13, and means a forth-flashing. The former is used because —
(1) Many have never seen Him (Acts 3:21). This does not hinder His spiritual virtue and
influence although it does the enjoyment of His bodily presence! (1 Peter 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 (1 Corinthians 13:12). Vision is reserved for heaven (John 17:24).(4)
His kingdom is not always clear to the world (Luke 17:20).(5) His subjects are under a veil
(Colossians 3:3; 1 John 3:2; Romans 8:19).
2. That this time is coming is evident from —(1) The promise of His coming. This ancient
promise (Jude 1:14, 15) was ever kept afoot in the Church. The scoffers took notice of it (2 Peter
3:4). It has been revived by all the Lord's messengers. Moses, David, Samuel, Joel, Zechariah,
Malachi, and more clearly by Christ (John 14:3). Christ would not flatter us into a fool's
paradise.(2) His remembrancers in the Church (1 Corinthians 11:26; 2 Timothy 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 (Romans 8:23; Revelation 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 (1 Peter 1:18, 19; John 14:3; Hebrews

3:13).(c) That He may overthrow the wicked (Isaiah 45:23; Romans 14:10, 11; Philippians
2:10).(d) That He may require an account of things during His absence (Matthew 25.).
II. WHEN CHRIST COMES HE WILL BRING HIS MIGHTY ANGELS WITH HIM.
1. Those angels are mighty (Psalm 103:20). One slaughtered many thousands of Sennacherib's
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 (1 Peter 3:22; Ephesians 1:22; Hebrews 1:4-7).(2) Because He has a service for
them.(a) To gather the elect (Matthew 24:31). This shall complete their many services on His
behalf and ours (Luke 2:18, 14; 1 Corinthians 11:10; 1 Timothy 5:21; Luke 15:7, 10; Hebrews
1:14; Psalm 34:7; Luke 16:22).(b) To execute His sentence on the wicked (Matthew 13:41, 42,
49).(c) To show that they are part of the army commanded by the Captain of our salvation.
(Psalm 68:17).
(T. Manton, D. D.)
EXPOSITORY (ENGLISH BIBLE)
Ellicott's Commentary for English Readers(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
Acts 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 1Thessalonians
1:10, 1Th_4:16.)
With his mighty angels.—Literally, with the angels of His power—i.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 God’s purposes. (See Matthew 13:41; Matthew 13:49; Matthew 24:31.)
Matthew Henry's Concise Commentary1:5-10 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.
Barnes' Notes on the BibleAnd 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.
Jamieson-Fausset-Brown Bible Commentary7. 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.
Matthew Poole's Commentary 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.

Gill's Exposition of the Entire BibleAnd 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".
Geneva Study BibleAnd 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.
EXEGETICAL (ORIGINAL LANGUAGES)
Meyer's NT CommentaryHYPERLINK "/2_thessalonians/1-7.htm"2 Thessalonians 1:7.
Θλιβομένοις is passive. Bengel erroneously considers it as middle.

ἄνεσις] from ἀνίημι, denotes the relaxing which follows exertion, the ἐπίτασις (Plat. Rep. i. p.
349 E: ἐν τῇ ἐπιτάσει καὶ ἀνέσει τῶν χορδῶν. Plutarch, Lyc. 29: οὐκ ἄνεσις ἦν ἀλλʼ ἐπίτασις τῆς
πολιτείας) passing over to the idea comfort, refreshment, rest. Comp. 2 Corinthians 2:13; 2
Corinthians 7:5; 2 Corinthians 8:13, and the analogous expression ἀνάψυξις, Acts 3:19. Here
ἄνεσις characterizes the glory of the kingdom of God according to its negative side as freedom
from earthly affliction and trouble.
μεθʼ ἡμῶν] along with us. From this it follows that the apostle and his companions belonged to
the θλιβόμενοι. μεθʼ ἡμῶν accordingly contains a confirmation of the notice contained in 2
Thessalonians 3:2. Others (as Turretin, comp. also de Wette) understand μεθʼ ἡμῶν entirely
generally: with us Christians in general. But the ἄνεσις which will likewise be imparted to the
ἡμεῖς presupposes a preceding θλίψις, 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), μεθʼ ἡμῶν 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.”
ἐν τῇ ἀποκαλύψει τοῦ κυρίου Ἰησοῦ] a statement of the time when ἀνταποδοῦναι will take place,
equivalent to ὅταν ἀποκαλυφθῇ ὁ κύριος Ἰησοῦς. ἀποκάλυψις (1 Corinthians 1:7) is a more
definite expression for παρουσία. 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]
ἈΠʼ ΟὐΡΑΝΟῦ ΜΕΤʼ ἈΓΓΈΛΩΝ ΔΥΝΆΜΕΩς ΑὐΤΟῦ] a specification of the mode of the
ἈΠΟΚΑΛΎΨΕΙ.
ἈΠʼ ΟὐΡΑΝΟῦ] see on 1 Thessalonians 4:16.
ΜΕΤʼ ἈΓΓΈΛΩΝ ΔΥΝΆΜΕΩς ΑὐΤΟῦ] 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 (1 Thessalonians 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 ‫צ‬ָ‫ב‬ָ‫ם‬ is appealed to.
But ΔΎΝΑΜΙς never occurs in this sense in the N. T.; the proofs to the contrary, which
Hofmann finds in Luke 10:19, Matthew 24:29, Mark 13:35, Luke 21:26, are entirely
inappropriate. It would then require to have been written ΜΕΤᾺ ΔΥΝΆΜΕΩς ἈΓΓΈΛΩΝ
ΑὐΤΟῦ. It is a wanton error, proceeding from a want of philological tact, when Hofmann
separates ΑὐΤΟῦ from the words ΜΕΤʼ ἈΓΓΈΛΩΝ ΔΥΝΆΜΕΩς, refers this pronoun to God,
and joins it with ΔΙΔΌΝΤΟς ἘΚΔΊΚΗΣΙΝ into a participial clause, of which ἘΝ Τῇ
ἈΠΟΚΑΛΎΨΕΙ Κ.Τ.Λ. forms the commencement. Granted that ΜΕΤʼ ἈΓΓΈΛΩΝ
ΔΥΝΆΜΕΩς, without the additional ΑὐΤΟῦ, 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 αὐτοῦ, and would have put the dative διδόντι instead of the
genitive διδόντος.

[37] That also we are not here to think, with Hammond, on the destruction of Jerusalem is
evident.
Expositor's Greek TestamentHYPERLINK "/2_thessalonians/1-7.htm"2 Thessalonians 1:7. After
noting the principle of recompence (2 Thessalonians 1:5-7 a), Paul proceeds (7b–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 (9c, 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 ἄγγελοι are the manifestation of Christ’s δύναμις, as
the ἅγιοι (saints not angels) are of his δόξα (2 Thessalonians 1:10); the position of ἀγγ. (cf. Win.,
§ 80, 12b) tells against Hofmann’s interpretation of δυν. = “host” (‫צ‬ָ‫ב‬ָ‫,ם‬ so LXX). Here and in the
following verses the divine prerogatives (e.g., fiery manifestation and judicial authority) are
carried over to Jesus.
Cambridge Bible for Schools and Colleges7. 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 Galatians 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. 2 Corinthians 4:14,
“God will raise us up with Jesus, and will present us with you;” again in 2 Timothy 4:8, “the
crown of righteousness, which the Lord, the righteous Judge (comp. 2 Thessalonians 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 1 Thessalonians 2:15; 1 Thessalonians 2:19.
Here and in 1 Corinthians 1:7 (so in 1 Peter 1:7; 1 Peter 1:13; 1 Peter 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 (Romans 8:19; Romans 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. 2 Thessalonians 2:3; 2
Thessalonians 2:6; 2 Thessalonians 2:8, see notes). So this revelation comes—
from heaven] comp. 1 Thessalonians 1:10 (see note); 1 Thessalonians 4:16; Php 3:20, “from
whence we wait for a Saviour, the Lord Jesus Christ;” and the very definite promise of Acts
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. 1 Thessalonians 4:16 (and note) for the office of the angels in

Christ’s advent; and for their relation to Divine Power, Psalm 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” (Mark 8:38); and they are, perhaps, the
agents of those changes in material nature by which it will be accompanied. Comp. Deuteronomy
33:2, Psalm 68:17, for older theophanies.
New and severe features are added to the picture of the Advent in the next verse:
Bengel's GnomenHYPERLINK "/2_thessalonians/1-7.htm"2 Thessalonians 1:7. Καὶ ὑμῖν, and to
you) To this refer 2 Thessalonians 1:10-11.—τοῖς θλιβουμένοις, who are afflicted) In the middle
voice, who endure affliction; comp. 2 Thessalonians 1:4, at the end.—ἄνεσιν, rest) θλίψις,
affliction, and ἄνεσις, rest, are opposed to each other with great propriety, 2 Corinthians 7:5; 2
Corinthians 8:13. Moreover rest includes also abundance of good things, 2 Thessalonians
1:10.—μεθʼ ἡμῶν) with us, i.e. with the saints of Israel, 2 Thessalonians 1:10, note. Comp. 1
Thessalonians 2:14.—μετʼ ἀγγέλων δυνάμεως, with angels of might, mighty angels) The angels
serve Christ in the putting forth of His power.
Pulpit CommentaryVerse 7. - And to you who are troubled - afflicted - rest. The word "rest" here
is a noun in the accusative, not a verb, as English readers might at the first glance suppose. It
literally denotes relaxation, case. The meaning of the passage is that it is a righteous thing with
God to recompense rest to you who are afflicted. The recompense of the persecutors - those who
afflict, is affliction; the recompense of the persecuted - the afflicted, is rest (comp. Matthew
11:28, 29). The rest or relaxation here mentioned is that which awaits believers, not in this world,
but in the next, "where the wicked cease from troubling, and the weary are at rest" (Job 3:17).
"There remaineth a rest for the people of God" (Hebrews 4:9). The happiness of heaven on its
negative side, as freedom from earthly affliction and persecution, is here stated. It is rest to the
weary, freedom to the enslaved, release from sorrow, suffering, and pain, relaxation from toil,
ease from noise and turmoil, the quiet haven of peace after being tossed about in the tempestuous
ocean. With us; that is, not with us believers in general, or with us the apostles, the champions of
the faith, and still less with us Jews, the saints of israel; but with us, the writers of this Epistle,
namely, Paul and Silas and Timothy. When the Lord Jesus shall be revealed; or, more literally, at
the revelation or apocalypse of the Lord Jesus. The advent of Christ is generally expressed by
another word, parousia, denoting "presence;" here the word is apocalypse, bringing before us in a
more vivid manner the visible manifestation of Christ. The advent of Christ is the period when
he who has hitherto been concealed will be manifested as the supreme Ruler and Judge of the
world. From heaven; where now he is concealed from human view, seated at the right hand of
God. With his mighty angels; not with his host of angels, but, as it is in the margin of our Bibles,
"with the angels of his power" - serving his power and proclaiming his might. It is the uniform
declaration of Scripture that Christ will come to judgment attended by his holy angels (Matthew
16:27; Matthew 24:31; Jude 1:14). And these angels are "the angels of his power," sent forth to
execute his commands. By their instrumentality the dead shall be called from their graves, and
the wicked separated from among the just (1 Thessalonians 4:16; Matthew 13:49).
Vincent's Word StudiesRest (ἄνεσιν)
See on liberty, Acts 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 1
Corinthians 4:8; Romans 8:23; Philippians 1:29, Philippians 1:30; Philippians 2:18; Philippians
3:20, Philippians 3:21; 2 Corinthians 1:7.
When the Lord Jesus shall be revealed (ἐν τῇ ἀποκαλύψει τοῦ κυρίου Ἱησοῦ)
Lit. in the revelation of the Lord Jesus. For ἀποκάλυψις revelation, see on Revelation 1:1.
With his mighty angels (μετ' ἀγγέλων δυνάμεως αὐτοῦ)
Lit. with the angels of his power.
STUDYLIGHTRESOURCES
Adam Clarke Commentary
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 fullness 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 Deuteronomy 33:2; Matthew 25:31; Matthew 16:27; Matthew 26:64; Mark
8:38.
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on 2 Thessalonians 1:7". "The Adam Clarke Commentary".
https:https://www.studylight.org/commentaries/acc/2-thessalonians-1.html. 1832.
l " return to 'Jump List'
Albert Barnes'Notes onthe Whole Bible
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.
Copyright Statement
Bibliography
Barnes, Albert. "Commentary on 2 Thessalonians 1:7". "Barnes' Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/bnb/2-thessalonians-1.html. 1870.
John Gill's Exposition of 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, 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".
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernised and adapted for the computer by
Larry Pierce of Online Bible. All Rightes Reserved, Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard Bearer, 1 Iron Oaks Dr,
Paris, AR, 72855
Bibliography
Gill, John. "Commentary on 2 Thessalonians 1:7". "The New John Gill Exposition of the Entire
Bible". https:https://www.studylight.org/commentaries/geb/2-thessalonians-1.html. 1999.
Geneva Study Bible
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.

Copyright Statement
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliography
Beza, Theodore. "Commentary on 2 Thessalonians 1:7". "The 1599 Geneva Study Bible".
https:https://www.studylight.org/commentaries/gsb/2-thessalonians-1.html. 1599-1645.
Commentary Critical and Explanatory on the Whole Bible
rest — governed by “to recompense” (2 Thessalonians 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,” Matthew 11:28, is distinct, namely, cessation from labor.
Also, Hebrews 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 (Matthew
13:41, Matthew 13:52). It is not their might, but His might, which is the prominent thought.
Copyright Statement
These files are a derivative of an electronic edition prepared from text scanned by Woodside
Bible Fellowship.
This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and
may be freely used and distributed.
Bibliography
Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on 2 Thessalonians 1:7".
"Commentary Critical and Explanatory on the Whole Bible".
https:https://www.studylight.org/commentaries/jfb/2-thessalonians-1.html. 1871-8.
Robertson's WordPictures in the New Testament
Rest with us (ανεσιν μετ ημων — anesin meth' hēmōn). Let up, release. Old word from ανιημι —
aniēmi from troubles here (2 Corinthians 2:13; 2 Corinthians 7:5; 2 Corinthians 8:13), and
hereafter as in this verse. Vivid word. They shared suffering with Paul (2 Thessalonians 1:5) and
so they will share (μετ — meth') the rest.
At the revelation of the Lord Jesus (εν τηι αποκαλυπσει του Κυριου Ιησου — en tēi apokalupsei
tou Kuriou Iēsou). Here the Παρουσια — Parousia (1 Thessalonians 2:19; 1 Thessalonians 3:13;
1 Thessalonians 5:23) is pictured as a Revelation (Un-veiling, αποκαλυπσις — apȯkalupsis) of
the Messiah as in 1 Corinthians 1:7, 1 Peter 1:7, 1 Peter 1:13 (cf. Luke 17:30). At this Unveiling
of the Messiah there will come the recompense (2 Thessalonians 1:6) to the persecutors and the
rest from the persecutions. This Revelation will be from heaven (απ ουρανου — ap' ouranou) as
to place and with the angels of his power (μετ αγγελων δυναμεως αυτου — met' aggelōn
dunameōs autou) as the retinue and in flaming fire (εν πυρι πλογος — en puri phlogos in a fire of

flame, fire characterized by flame). In Acts 7:30 the text is flame of fire where πυρος — puros is
genitive (like Isaiah 66:15) rather than πλογος — phlogos as here (Exodus 3:2).
Copyright Statement
The Robertson's Word Pictures of the New Testament. Copyright Broadman Press 1932,33,
Renewal 1960. All rights reserved. Used by permission of Broadman Press (Southern Baptist
Sunday School Board)
Bibliography
Robertson, A.T. "Commentary on 2 Thessalonians 1:7". "Robertson's Word Pictures of the New
Testament". https:https://www.studylight.org/commentaries/rwp/2-thessalonians-1.html.
Broadman Press 1932,33. Renewal 1960.
Vincent's Word Studies
Rest ( ἄνεσιν )
See on liberty, Acts 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 1
Corinthians 4:8; Romans 8:23; Philemon 1:29, Philemon 1:30; Philemon 2:18; Philemon 3:20,
Philemon 3:21; 2 Corinthians 1:7.
When the Lord Jesus shall be revealed ( ἐν τῇ ἀποκαλύψει τοῦ κυρίου Ἱησοῦ )
Lit. in the revelation of the Lord Jesus. For ἀποκάλυψις revelationsee on Revelation 1:1.
With his mighty angels ( μετ ' ἀγγέλων δυνάμεως αὐτοῦ )
Lit. with the angels of his power.
Copyright Statement
The text of this work is public domain.
Bibliography
Vincent, Marvin R. DD. "Commentary on 2 Thessalonians 1:7". "Vincent's Word Studies in the
New Testament". https:https://www.studylight.org/commentaries/vnt/2-thessalonians-1.html.
Charles Schribner's Sons. New York, USA. 1887.
Calvin's Commentary on the Bible
7When 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
Copyright Statement
Bibliography
Calvin, John. "Commentary on 2 Thessalonians 1:7". "Calvin's Commentary on the Bible".
https:https://www.studylight.org/commentaries/cal/2-thessalonians-1.html. 1840-57.
Scofield's ReferenceNotes
angels
(See Scofield "Hebrews 1:4").
Copyright Statement
These files are considered public domain and are a derivative of an electronic edition that is
available in the Online Bible Software Library.
Bibliography
Scofield, C. I. "Scofield Reference Notes on 2 Thessalonians 1:7". "Scofield Reference Notes
(1917 Edition)". https:https://www.studylight.org/commentaries/srn/2-thessalonians-1.html.
1917.
John Trapp Complete Commentary
7 And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven
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 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.
Copyright Statement
Bibliography
Trapp, John. "Commentary on 2 Thessalonians 1:7". John Trapp Complete Commentary.
https:https://www.studylight.org/commentaries/jtc/2-thessalonians-1.html. 1865-1868.
Expository Notes with PracticalObservations onthe 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.
Copyright Statement
Bibliography
Burkitt, William. "Commentary on 2 Thessalonians 1:7". Expository Notes with Practical
Observations on the New Testament. https:https://www.studylight.org/commentaries/wbc/2-
thessalonians-1.html. 1700-1703.
Heinrich Meyer's Critical and ExegeticalCommentaryon the New Testament
2 Thessalonians 1:7. θλιβομένοις is passive. Bengel erroneously considers it as middle.
ἄνεσις] from ἀνίημι, denotes the relaxing which follows exertion, the ἐπίτασις (Plat. Rep. i. p.
349 E: ἐν τῇ ἐπιτάσει καὶ ἀνέσει τῶν χορδῶν. Plutarch, Lyc. 29: οὐκ ἄνεσις ἦν ἀλλʼ ἐπίτασις τῆς
πολιτείας) passing over to the idea comfort, refreshment, rest. Comp. 2 Corinthians 2:13; 2
Corinthians 7:5; 2 Corinthians 8:13, and the analogous expression ἀνάψυξις, Acts 3:19. Here
ἄνεσις characterizes the glory of the kingdom of God according to its negative side as freedom
from earthly affliction and trouble.
μεθʼ ἡμῶν] along with us. From this it follows that the apostle and his companions belonged to
the θλιβόμενοι. μεθʼ ἡμῶν accordingly contains a confirmation of the notice contained in 2
Thessalonians 3:2. Others (as Turretin, comp. also de Wette) understand μεθʼ ἡμῶν entirely
generally: with us Christians in general. But the ἄνεσις which will likewise be imparted to the
ἡμεῖς presupposes a preceding θλίψις, 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), μεθʼ ἡμῶν 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.”
ἐν τῇ ἀποκαλύψει τοῦ κυρίου ἰησοῦ] a statement of the time when ἀνταποδοῦναι will take place,
equivalent to ὅταν ἀποκαλυφθῇ ὁ κύριος ἰησοῦς. ἀποκάλυψις (1 Corinthians 1:7) is a more
definite expression for παρουσία. 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)
ἀπʼ οὐρανοῦ ΄ετʼ ἀγγέλων δυνά΄εως αὐτοῦ] a specification of the mode of the ἀποκαλύψει.
ἀπʼ οὐρανοῦ] see on 1 Thessalonians 4:16.
΄ετʼ ἀγγέλων δυνά΄εως αὐτοῦ] 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 (1 Thessalonians 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 ‫צ‬ָ‫ב‬ָ‫ם‬ is appealed to.
But δύνα΄ις never occurs in this sense in the N. T.; the proofs to the contrary, which Hofmann
finds in Luke 10:19, Matthew 24:29, Mark 13:35, Luke 21:26, are entirely inappropriate. It
would then require to have been written ΄ετὰ δυνά΄εως ἀγγέλων αὐτοῦ. It is a wanton error,
proceeding from a want of philological tact, when Hofmann separates αὐτοῦ from the words ΄ετʼ
ἀγγέλων δυνά΄εως, refers this pronoun to God, and joins it with διδόντος ἐκδίκησιν into a
participial clause, of which ἐν τῇ ἀποκαλύψει κ. τ. λ. forms the commencement. Granted that ΄ετʼ
ἀγγέλων δυνά΄εως, without the additional αὐτοῦ, 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 αὐτοῦ, and would have put the dative διδόντι instead of the
genitive διδόντος.
Copyright Statement
Bibliography
Meyer, Heinrich. "Commentary on 2 Thessalonians 1:7". Heinrich Meyer's Critical and
Exegetical Commentary on the New Testament.
https:https://www.studylight.org/commentaries/hmc/2-thessalonians-1.html. 1832.
Johann Albrecht Bengel's Gnomonof the New Testament
2 Thessalonians 1:7. καὶ ὑμῖν, and to you) To this refer 2 Thessalonians 1:10-11.— τοῖς
θλιβουμένοις, who are afflicted) In the middle voice, who endure affliction; comp. 2
Thessalonians 1:4, at the end.— ἄνεσιν, rest) θλίψις, affliction, and ἄνεσις, rest, are opposed to
each other with great propriety, 2 Corinthians 7:5; 2 Corinthians 8:13. Moreover rest includes
also abundance of good things, 2 Thessalonians 1:10.— μεθʼ ἡμῶν) with us, i.e. with the saints

of Israel, 2 Thessalonians 1:10, note. Comp. 1 Thessalonians 2:14.— μετʼ ἀγγέλων δυνάμεως,
with angels of might, mighty angels) The angels serve Christ in the putting forth of His power.
Copyright Statement
Bibliography
Bengel, Johann Albrecht. "Commentary on 2 Thessalonians 1:7". Johann Albrecht Bengel's
Gnomon of the New Testament. https:https://www.studylight.org/commentaries/jab/2-
thessalonians-1.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy 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 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 1 John
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.

Copyright Statement
Bibliography
Poole, Matthew, "Commentary on 2 Thessalonians 1:7". Matthew Poole's English Annotations
on the Holy Bible. https:https://www.studylight.org/commentaries/mpc/2-thessalonians-1.html.
1685.
Justin Edwards' Family Bible New Testament
When the Lord Jesus shall be revealed; at the day of judgment.
Copyright Statement
Bibliography
Edwards, Justin. "Commentary on 2 Thessalonians 1:7". "Family Bible New Testament".
https:https://www.studylight.org/commentaries/fam/2-thessalonians-1.html. American Tract
Society. 1851.
Cambridge Greek Testamentfor Schools andColleges
7. καὶ ὑμῖν τοῖς θλιβομένοις ἄνεσιν μεθʼ ἡμῶν, and to you that are being afflicted rest with us:
the other and principal side of the coming reversal. Ἄνεσις, here opposed to θλίψις (pressura), is
commonly the antonym of ἐπίτασις (tension, strain); it signifies relaxation, relief, as of a tightly
strung bow, or of the paroxysms of fever; cf. 2 Corinthians 2:12; 2 Corinthians 7:5; 2 Corinthians
8:13. The synonymous ἀνάψυξις (Acts 3:19; 2 Timothy 1:16) is refreshment as from a cooling
wind, a breath of fresh air; while ἀνάπαυσις (Matthew 11:29, &c.) is cessation, the stopping of
labour or pain. Job 3:17, “There the wicked cease from troubling; and there the weary are at
rest,” resembles this text in the Hebrew, but is discrepant in the Greek: that passage relates, as
this does not, to rest in death. St Paul says “with us,” for his life was full of harassing fatigue—a
sigh on his own account! cf. Galatians 6:17; 2 Corinthians 5:2; 1 Corinthians 4:9 ff. In the
Apostle’s visions of glory and reward his children in Christ were always present to his mind; cf.
“with you,” 2 Corinthians 4:14 : also 2 Corinthians 1:7, 2 Timothy 4:8.
ἐν τῇ ἀποκαλύψει τοῦ κυρίου Ἰησοῦ ἀπʼ οὐρανοῦ μετʼ ἀγγέλων δυνάμεως αὐτοῦ, in the
revelation of the Lord Jesus from heaven (attended) with angels of His power. This means more
than “at the revelation”; the retribution just spoken of is a part of the Lord’s “revelation,” it
belongs to the programme of the ἀποκάλυψις. It suits the O.T. imagery, in which the thought of
the Epistle here moves, that the coming of the Lord is styled ἀποκάλυψις, not παρουσία as
heretofore (1 Thessalonians 3:13, &c.) and afterwards in 2 Thessalonians 2:1 : see also 1
Corinthians 1:7; Luke 17:30; 1 Peter 1:7; 1 Peter 1:13; 1 Peter 4:13. Ἐπιφάνεια is its synonym in
the Pastoral Epistles (cf. 2 Thessalonians 2:8). St Paul uses ἀποκάλυψις (-πτω) of the
extraordinary manifestation of Jesus Christ to himself at his conversion (Galatians 1:12;
Galatians 1:16); this Biblical term implies always a supernatural disclosure, whether inward or

outward in its sphere; cf., further, note on 2 Thessalonians 2:6. On ἀπʼ οὐρανοῦ, of. 1
Thessalonians 1:10, and note. This “unveiling from heaven” affords a complete contrast to the
lowly and obscure first coming of the Redeemer; see His own words in Matthew 26:64.
For the office of the “angels” at the Advent, see note on 1 Thessalonians 4:16. These beings
attend the judicial Theophanies of the O.T., as contributors to God’s glory and ministers of His
power: see Psalms 68:17; Psalms 103:20; Deuteronomy 33:2. It is significant that “in some cases
the very expressions used in the Hebrew prophets of God have been adopted by St Paul in
speaking of Christ” (Lightfoot).
Αὐτοῦ, qualifying δυνάμεως, forbids our reading the latter in the abstract, as a mere (Hebraistic)
epithet of ἀγγέλων; so the A.V., “mighty angels,” and Beza, “potentibus.” The δύναμις of this
sentence and the ἰσχύς of 2 Thessalonians 1:9 form a part of the consolation: now “power”
belongs to the wrongdoers (cf. Luke 4:5 f., Luke 22:53; Ephesians 6:12, &c.); with this attribute,
on “the day of the Lord,” His “angels” will be clothed.
ἐν πυρὶ φλογός has been wrongly carried over to 2 Thessalonians 1:8; the clause qualifies
ἀποκαλύψει (2 Thessalonians 1:7), and completes the foregoing description given in terms of
local movement (ἀπό), personal accompaniment (μετά), and material surrounding (ἐν). Fire of
flame is Christ’s awful robe: cf. Revelation 1:13-16; Isaiah 66:15. Πῦρ φλογός (or φλὸξ πυρός)
was a recognized sign of miraculous, especially judicial, theophanies; it attends angelic
mediations, in such a way that the “angel” and the “flame” are more or less identified: see on the
latter point, Psalms 104:4 (as read in Hebrews 1:7); Isaiah 6:2; Isaiah 6:4; and, generally, Exodus
3:2-6; Isaiah 4:4 f., Isaiah 30:27; Isaiah 30:30, Isaiah 64:1 f.; Daniel 7:9 f.; also reff. under 2
Thessalonians 1:7 (angels). This “fire of flame” surrounding the returning Jesus may have been
associated in St Paul’s mind with the “light from heaven surpassing the brightness of the sun,”
which flashed on him in the “revelation of Jesus Christ” that brought about his conversion (Acts
26:13); that first appearance to himself unmistakably colours his prediction of the final ἐπιφάνεια
in Philippians 3:20 f. “Fire” symbolizes Divine anger and majesty; “flame” is fire in motion,
leaping and blazing. In 2 Peter 3:7; 2 Peter 3:10, “fire” is the predicted means of destruction for
the material world at the Day of the Lord (a conflagratio mundi was anticipated by Stoic
philosophy); St Paul in 1 Corinthians 3:13 ff. makes this fire, symbolically, the means of final
judgement.
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Bibliography
"Commentary on 2 Thessalonians 1:7". "Cambridge Greek Testament for Schools and Colleges".
https:https://www.studylight.org/commentaries/cgt/2-thessalonians-1.html. 1896.
George Milligan- Paul's Epistle to the Thessalonians
7. ἄνεσιν] ἄνεσις, lit. ‘loosening,’ ‘relaxing’ of the cords of endurance now tightly drawn (cf.
Plato Rep. 1:349 e ἐν τῇ ἐπιτάσει καὶ ἀνέσει τῶν χορδῶν), is, with the exception of Acts 24:23
(‘indulgence’ R.V.), used in the N.T. only by St Paul, and always with the contrast to θλίψις
either stated or implied; cf. 2 Corinthians 2:13 (see v. 4), 7:5, 8:13. In the apocryphal books of

the O.T. it is found also in the more general senses of ‘liberty’ (1 Esdras 4:62) and of ‘licence’
(Sirach 15:20 (21), 26:10 (13)): cf. also Aristeas 284 ἐν ταῖς ἀνέσεσι καὶ ῥᾳθυμίαις, P.Tebt. 24,
73 (2./b.c.) ἐν ἀν[έ]σει γεγονότας ‘becoming remiss.’
In the present passage the ‘rest’ spoken of (Est.: ‘remissionem, relaxationem, scilicet a pressuris
hujus mundi’) is practically synonymous with the καιροὶ ἀναψύξεως of Acts 3:19, where the
context again determines the eschatological reference of the phrase: cf. also Asc. Isai. 4:15 ‘And
He will give rest to the godly whom He shall find in the body in this world.’
μεθʼ ἡμῶν] i.e. with Paul and his companions, rather than with Christians in general: cf. 2
Corinthians 1:7, Philippians 1:30. Oecum.: ἐπάγει τὸ μεθʼ ἡμῶν, ἵνα κοινωνοὺς αὐτοὺς λάβῃ καὶ
τῶν ἀγώνων καὶ τῶν στεφάνων τῶν ἀποστολικῶν.
ἐν τῇ ἀποκαλύψει κτλ.] Cf. 1 Corinthians 1:7, and for the original suggestion of the phrase see
Luke 17:30 ᾗ ἡμέρᾳ ὁ υἱὸς τοῦ ἀνθρώπου ἀποκαλύπτεται. ἐν is not purely temporal but ‘in and
through’ (cf. 1 Thessalonians 2:19 note), the ἀνταπόδοσις being not only associated with the
ἀποκάλυψις but actually forming a part of it: cf. 1 Peter 1:7 (with Hort’s note), and on the
distinction between ἀποκάλυψις and παρουσία see Add. Note F.
For similar language from Jewish Apocalyptic cf. 4 Ezra 7:28 (quoted 1 Thessalonians 4:17
note); 13:32 ‘et erit cum fient haec … tunc reuelabitur filius mens quem uidisti uirum
ascendentem.’
μετʼ ἀγγέλων κτλ.] ‘accompanied by angels of His power’— δυνάμεως not being a mere epithet
of ἀγγέλων, but, as the accompanying αὐτοῦ shows, pointing directly to the power of the Lord
Himself, of which the angels (cf. 1 Thessalonians 3:13 note) were the exponents and ministers.
Calv.: ‘angelos potentiae vocat, in quibus suam potestatem exseret.’
Copyright Statement
Bibliography
Milligan, George. "Commentary on 2 Thessalonians 1:7". "George Milligan - Paul's Epistle to
the Thessalonians". https:https://www.studylight.org/commentaries/gmt/2-thessalonians-1.html.
Whedon's Commentary on the Bible
2. Vivid description of the infliction of justice at the parousia, 2 Thessalonians 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 2 Corinthians
2:13; 2 Corinthians 7:5; 2 Corinthians 8:13; and the analogous expression, Acts 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, Revelation 1:7. Compare 1 Corinthians 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 1 Thessalonians 4:16.
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Bibliography
Whedon, Daniel. "Commentary on 2 Thessalonians 1:7". "Whedon's Commentary on the Bible".
https:https://www.studylight.org/commentaries/whe/2-thessalonians-1.html. 1874-1909.
Schaff's Popular Commentary on the New Testament
2 Thessalonians 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 1 Thessalonians 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.
Copyright Statement

Bibliography
Schaff, Philip. "Commentary on 2 Thessalonians 1:7". "Schaff's Popular Commentary on the
New Testament". https:https://www.studylight.org/commentaries/scn/2-thessalonians-1.html.
1879-90.
The Expositor's Greek Testament
2 Thessalonians 1:7. After noting the principle of recompence (2 Thessalonians 1:5-7 a), Paul
proceeds (7b–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 (9c, 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 ἄγγελοι are
the manifestation of Christ’s δύναμις, as the ἅγιοι (saints not angels) are of his δόξα (2
Thessalonians 1:10); the position of ἀγγ. (cf. Win., § 80, 12b) tells against Hofmann’s
interpretation of δυν. = “host” ( ‫צ‬ָ‫ב‬ָ‫,ם‬ so LXX). Here and in the following verses the divine
prerogatives (e.g., fiery manifestation and judicial authority) are carried over to Jesus.
Copyright Statement
Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on 2 Thessalonians 1:7". The Expositor's
Greek Testament. https:https://www.studylight.org/commentaries/egt/2-thessalonians-1.html.
1897-1910.
Mark Dunagan Commentary on the Bible
2 Thessalonians 1:7 “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”
“And to you”: Notice that the wicked and the righteous are both rewarded or recompensed at the
same time. In the New Testament we only find one future coming of Christ, which involves all
mankind (John 5:28-29; 1 Thessalonians 4:13-18; 1 Thessalonians 5:1-3). “Rest”: Relaxation and
rest. “Means ‘a loosing, relaxing, relief. The slackening of strings that have been pulled tight’”
(Fields p. 172). “Freedom from tensions, relaxation and ease” (Denton Lectureship p. 234). See
Hebrews 4:9; Revelation 14:3. The word "rest" infers that God is not a slave-driver, and God
wants to see people “at ease”, and “free from the troubles of this earthly existence”. God wants
people to be happy and fulfilled. Heaven includes the absence of those things which bring
tension and stress (Revelation 21:4), and there are no frustrations in heaven. “With us”: Paul,
Silvanus and Timothy (1:1). “A little touch which reminds his readers that he is not delivering an
academic disquisition on the nature of suffering and recompense. He is speaking out of his own
difficult situation” (Morris p. 201).

“At the revelation of the Lord Jesus from heaven”: The term “revelation” here means a
disclosure, appearing, coming or manifestation.
The Second coming will be a revealing of Himself to the world, which means it will be a
revelation of His glory and power. “Now the Lord is hid from the view of the world, and it is
even possible for men to deny His existence. But in that day He will be revealed in all His glory.
He will be shown to be what He is” (Morris p. 202). Compare with1 John 3:2 “We shall be like
Him, because we shall see Him just as He is”.
“With the angels of His power in flaming fire”: Compare with Matthew 13:41-42; Matthew
25:31; Jude 1:15). Or, His mighty angels (Isaiah 37:36). “In flaming fire”: “A regular biblical
symbol of the holy, consuming nature of God"s presence (Exodus 3:2; Exodus 13:22; Exodus
19:18)” (Stott p. 148). “Some commentators prefer to take ‘in flaming fire’ with what follows as
indicating the manner in which the vengeance spoken of will be visited on the wicked. It seems
preferable to take it with the preceding, and as being the third in the series of prepositional
phrases describing the Lord"s revelation” (Morris p. 203).
Copyright Statement
Bibliography
Dunagan, Mark. "Commentary on 2 Thessalonians 1:7". "Mark Dunagan Commentaries on the
Bible". https:https://www.studylight.org/commentaries/dun/2-thessalonians-1.html. 1999-2014.
E.W. Bullinger's Companion Bible Notes
rest. Greek. anesis. See Acts 24:23.
with. App-104.
when, &c. = in (Greek. en) the revelation (App-106.) of.
Lord. App-98.
Jesus. App-98.
heaven. Singular. See Matthew 6:9, Matthew 6:10.
His, &c. = the angels of His power (App-172.)
Copyright Statement
Bibliography
Bullinger, Ethelbert William. "Commentary on 2 Thessalonians 1:7". "E.W. Bullinger's
Companion bible Notes". https:https://www.studylight.org/commentaries/bul/2-thessalonians-
1.html. 1909-1922.

Commentary Critical and Explanatory on the Whole Bible - Unabridged
And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven
Rest - governed by "to recompense" (2 Thessalonians 1:6) [ Anesin (Greek #425), relaxation:
loosening the tension, epitasis, which preceded; relaxing the strings of endurance now so tightly
drawn. Anapausis (Greek #372), "rest" (Matthew 11:28; Revelation 14:13), is cessation from
labour. Sabbatismos (Greek #4520) (Hebrews 4:9), 'a keeping of Sabbath.']
With us - namely, Paul, Silas, and Timothy, who are troubled like yourselves (2 Thessalonians
3:2).
When - not sooner, not later.
The, Lord Jesus shall be revealed - for now He is hidden, and our life hidden with Him
(Colossians 3:3-4).
With his mighty angels (Greek, 'with the angels of His power') - i:e., the ministers by whom He
makes His power to be recognized (Matthew 13:41-42). It is not their, but 'His might' which is
prominent.
Copyright Statement
Bibliography
Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on 2 Thessalonians 1:7".
"Commentary Critical and Explanatory on the Whole Bible - Unabridged".
https:https://www.studylight.org/commentaries/jfu/2-thessalonians-1.html. 1871-8.
Ellicott's Commentary for English Readers
(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 Acts 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 1 Thessalonians
1:10; 1Th_4:16.)
With his mighty angels.—Literally, with the angels of His power—i.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 God’s purposes. (See Matthew 13:41; Matthew 13:49; Matthew 24:31.)
Copyright Statement

Bibliography
Ellicott, Charles John. "Commentary on 2 Thessalonians 1:7". "Ellicott's Commentary for
English Readers". https:https://www.studylight.org/commentaries/ebc/2-thessalonians-1.html.
1905.
Treasuryof Scripture Knowledge
who
Isaiah 57:2; Matthew 5:10-12; Luke 16:25; Romans 8:17; 2 Corinthians 4:17; 2 Timothy
2:12; Hebrews 4:1,9,11; 1 Peter 4:1; Revelation 7:14-17; 14:13; 21:4
when
Matthew 13:39-43; 16:27; 25:31; 26:64; Mark 8:38; 14:62; John 1:51; Acts 1:11; 1
Thessalonians 4:16,17; Titus 2:13; Hebrews 9:28; Jude 1:14,15; Revelation 1:7; 20:11
his mighty angels
Gr. the angels of his power.
John 1:3; Ephesians 1:2; Colossians 1:16; 1 Peter 3:22; Revelation 22:6,9,16
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2 T h e s s a l o n i a n s
Purpose Of Prophecy
April 27th, 1958 @ 10:50 AM
2 Thessalonians 1:7
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PURPOSE OF PROPHECY
Dr. W. A. Criswell
2 Thessalonians 1:7
4-27-58 10:50 a.m.
You are listening to the services of the First Baptist Church in Dallas. This is the pastor bringing
the eleven o’clock morning message entitled Purpose in Prophecy. In our preaching through the
Word of God, we have come to one of the great, great apocalyptic passages in the New
Testament. It begins at the seventh verse in the first chapter of the second Thessalonian letter,
and it continues through the second chapter. Before entering into that passage, I have paused for
this morning’s hour to present a sermon on prophecy as such. And the reason I have done it is
this: there are so very many, and especially theologians, who look with supercilious,
contemptuous superiority upon prophecy as though only fools and fanatics were interested in it
or moved by it. So before the presentation of the sermons in Second Thessalonians, I just stopped
and prepared this address and this message on God’s purpose in prophecy, for this is plainly a
prophecy. I shall read part of it, the one that we have now come to in our preaching through the
Word of God. Paul says that:
In all your persecutions and tribulations, we are praying that you might endure:
Seeing it is a righteous thing with God to recompense tribulation to them that trouble you

– God’s going to: a prophecy –
And to you who are troubled rest with us, when
– and this is His prophecy –
when 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
(because our testimony among you was believed) in that day.
[2 Thessalonians 1:4, 6-10]
Then he continues, and, especially for a long passage in the second chapter, he reveals the time
of the end and the consummation of this age and the coming of our Lord. So we shall just begin
there. We shall just stop there, and we shall say words concerning this thing of prophecy in the
Bible, both the Old and the New Testaments. And I could pray God will help me to present this
plainly and clearly and that God will give us open hearts and open minds as we listen to the truth
of God.
Now to begin. There has always been an undying desire in the heart of mankind to look into the
future, to know the future. It is inescapable. It is born with us. Here Paul speaks of these
Thessalonian Christians. They are persecuted; they are suffering; they are enduring tribulation [2
Thessalonians 1:4]. At the same time in Thessalonica were pagan, heathen, cruel tyrants who
were flourishing in great splendor and affluence and power.
Is that to continue forever – the righteous suffer and the wicked to reign? Is that a projection
from now until infinity? Is it true? Any thinking man wonders. He cannot help it if he thinks.
Any thinking man wonders if there is purpose and plan and program and consummation in
history and in time. Is all that we see, all that we endure, is it fortuitous circumstance? Is it
happen-so, and does the world go on and on without any guiding intelligence? Is there no
consummating purpose? Does life and history have any meaning? Does it reach out toward some
great and final end? Does it? I say any thinking man cannot help but fall into those thoughts and
meditations.
There are many prosaic, utilitarian purposes why men scan the future. A nation will do it with
their finest genius in order to prepare against an inevitable day. Just military preparedness, if
nothing else, would dictate to a nation that they try to foresee the future. Economic projections
do the same thing: plant expansions, the getting ready for the exigencies of a tomorrow.
But all of that is minutiae, insignificance, compared to the great interest in the human heart, for
mankind has always believed – ridicule cannot destroy it, and scorn cannot slay it – mankind has
always believed in a life beyond the grave. And the same mankind that believes in immortality
has an insatiable desire to look into the mysteries of that life. What is there to come? We stand
on the shores of the ultimate sea and look into the vast vistas of the cloud in an uncertain
distance beyond trying to see. Is there a light on another shore? Is there a haven of rest? Is there
an ultimate destiny and final home? And especially is that true in the lifetime of people as we
grow in experience, and in age, and, finally, in years. Standing on the shores of that ultimate sea,

we look at friends and friends and friends who leave us and depart. And finally, it will come to
the circle of home and family. And finally, the beckon and the summons will come to us.
As I stand by the cross on the lone mountain`s crest,
Looking over the ultimate sea,
In the gloom of the mountain a ship lies at rest,
And one sails away from the lea:
One spreads its white wings on the far-reaching track,
With pennant and sheet flowing free;
One hides in the shadow with sails laid back, –
That’s the ship that is waiting for me!
Lo! in the distance the clouds break away,
The Gate`s glowing portals I see;
And I hear from the outgoing ship in the bay
The song of the sailors in glee.
And I think of the footprints that bore
The comfort o`er dark Galilee,
And I wait for the summons to go to the shore,
To the ship that is waiting for me.
["The Two Ships," by Francis Bret Harte, date unknown]
All of us face that inevitable hour, and we cannot but wonder at the journey we are to make. It
cannot die. It won’t die – the desire of the man as he gazes into the dark of the future.
Now, there are many methods that men have devised to divine the future. As far back as you can
study, back to the dawn of the story of the human race, you will find this thing of divination –
seeking to know the future. Those ancient Egyptians, and Chaldeans, Babylonians, Greeks,
Romans – all of them back there – created a vast, vast literature divining the future. For example,
there’s a great literature on orniscopy. Diviners said they could foretell the future by observing
the flight of birds. They went to the right or they flew to the left or up or down, and all of it had a
meaning. And the diviners proposed to foretell the future by the flight of the birds.
Another so-called science they had in ancient days was [haruspicy], extispicy: the foretelling of
the future by the examination of the viscera of sacrificial animals. And a great literature was
created in that foretelling, that divination by examining the insides of the sacrificial victim.
Another way of telling the future was through oracles, such as the Pythian oracle at Delphi. A
great, great temple was erected over it, and the king or the merchant man went to the oracle and
asked the priest a question. He handed it down to the priestess – at Delphi, they called her a
pythonist – who sat on a tripod in the midst of a vast cave and made her oracular response, the
oracles foretelling the future.
Another ancient, ancient so-called science and divination was that of astrology, horoscopy,
horoscopes. It’s with us today. Most of the newspapers, I suppose, of the world carry daily

articles on astrology: your horoscope, foretelling the future for you by the planets and the
situation of the stars at the time of your birth and at any given hour. Then, of course, there are
those who proclaim the future by the spirit of divination. You’d call it spiritism. They are
mediums. They are in contact with the dead – necromancy, foretelling the future by
communication with the deceased. Then, of course, there are your philosophical speculations –
the dreamers like Plato in his Republic [380 BCE] or Sir Thomas More in his Utopia [1516], or
Harrington [James Harrington] in his Oceana [1656], or Francis Bacon in his The New Atlantis
[1627].
It is endless. It is endless. All of it, without exception, all of it coming to futility and
disappointment and despair. There is no such thing as a mere man divining the future whereby
consultation with priestess in oracle, or orniscopy, or necromancy, or mediums, or astrology, or
horoscopes. They all lead to disappointment and disillusionment and despair. I could not
describe it better than Rudyard Kipling [1865-1936] did in one of his famous poems ["En-Dor,"
1919] describing the visit of King Saul to Endor – the witch who conjured up Samuel from the
dead that Saul might ask of the battle of the morrow [1 Samuel 28:1-25]. This is a part of
Kipling’s poem:
The road to En-dor is easy to tread
For Mother or yearning Wife.
There, it is sure, we shall meet our Dead
As they were even in life.
Earth has not dreamed of the blessing in store
For desolate hearts on the road to En-dor in hope.
Whispers shall comfort us out of the dark –
Hands – oh God! – that we knew!
Visions and voices – look and hark! –
Shall prove that the tale is true,
And that those who have passed to the farther shore
May be hailed – at a price – on the road to En-dor.
O the road to En-dor is the oldest road
And the emptiest road of all!
Straight it runs to the Witch’s abode,
As it did in the days of Saul,
And nothing has changed of the sorrow in store
For such as go down the road to En-dor!
[from "The Road to En-dor," by Rudyard Kipling, 1919]
It is the prerogative of God to know the future, and it is the prerogative of God alone. It is the
unique characteristic of the Book I hold in my hand that it alone foretells the future. There is no
such thing in any other faith, in any other religion, as this thing of prophecy. There is no
prophecy in Buddhism. There is no prophecy in Islam, Mohammedanism. There is no prophecy

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