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Paul, etc. (Παυλοσ, ετχ.). This address or superscription is identical with that in 1 Thessalonians 1:1 save that our (ημων) is added after Father (πατρ).

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From God the Father and the Lord Jesus Christ (απο θεου πατρος κα Κυριου Ιησου Χριστου). These words are not genuine in 1 Thessalonians 1:1, but are here and they appear in all the other Pauline Epistles. Note absence of article both after εν and απο, though both God and Lord Jesus Christ are definite. In both cases Jesus Christ is put on a par with God, though not identical. See on 1 Thessalonians 1:1 for discussion of words, but note difference between εν, in the sphere of, by the power of, and απο, from, as the fountain head and source of grace and peace.

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We are bound (οφειλομεν). Paul feels a sense of obligation to keep on giving thanks to God (ευχαριστειν τω θεω, present infinitive with dative case) because of God's continued blessings on the Thessalonians. He uses the same idiom again in 2 Thessalonians 2:13 and nowhere else in his thanksgivings. It is not necessity (δε) that Paul here notes, but a sense of personal obligation as in 1 John 2:6 (Milligan). Even as it is meet (καθως αξιον εστιν). Οφειλομεν points to the divine, αξιον to the human side of the obligation (Lightfoot), perhaps to cheer the fainthearted in a possible letter to him in reply to Paul's First Thessalonian epistle (Milligan). This adjective αξιος is from αγω, to drag down the scales, and so weighty, worthy, worthwhile, old word and appropriate here. For that your faith groweth exceedingly (οτ υπεραυξανε η πιστις υμων). Causal use of οτ referring to the obligation stated in οφειλομεν. The verb υπεραυξανω is one of Paul's frequent compounds in υπερ (υπερ-βαινω, 1 Thessalonians 4:6; υπερ-εκ-τεινω, 2 Corinthians 10:14; υπερ-εν-τυγχανω, Romans 8:26; υπερ-νικαω, Romans 8:37; υπερ-πλεοναζω, 1 Timothy 1:14) and occurs only here in N.T. and rare elsewhere (Galen, Dio Cass.). Figure of the tree of faith growing above (υπερ) measure. Cf. parable of Jesus about faith-like a grain of mustard seed (Matthew 13:31). Aboundeth (πλεοναζε). Same verb in 1 Thessalonians 3:12, here a fulfilment of the prayer made there. Milligan finds diffusive growth of love in this word because of "each one" (ενος εκαστου). Frame finds in this fulfilment of the prayer of 1 Thessalonians 3:12 one proof that II Thessalonians is later than I Thessalonians.

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So that (ωστε). Another example of ωστε and the infinitive (ενκαυχασθα) for result as in 1 Thessalonians 1:7 which see. We ourselves (αυτους ημας). Accusative of general reference with the infinitive, but not merely ημας (or εαυτους), perhaps in contrast with εν υμιν (in you), as much as to say, "so that we ourselves, contrary to your expectations, are boasting" (Frame). Ενκαυχαομα occurs here alone in N.T., but is found in the LXX and in Aesop's Fables, proof enough of its vernacular use. Paul was not above praising one church to other churches, to provoke them to good works. Here he is boasting of Thessalonica in Macedonia to the Corinthians as he did later to the Corinthians about the collection (2 Corinthians 8:1-15) after having first boasted to the Macedonians about the Corinthians (2 Corinthians 9:1-5). There were other churches in Achaia besides Corinth (2 Corinthians 1:1). For (υπερ). Over, about, like περ (1 Thessalonians 1:2). In all your persecutions (εν πασιν τοις διωγμοις υμων). Their patience and faith had already attracted Paul's attention (1 Thessalonians 1:3) and their tribulations θλιψεσιν (1 Thessalonians 1:6). Here Paul adds the more specific term διωγμος, old word from διωκω, to chase, to pursue, a word used by Paul of his treatment in Corinth (2 Corinthians 12:10). Which ye endure (αις ανεχεσθε). B here reads ενεχεσθε, to be entangled in, to be held in as in Galatians 5:1, but ανεχεσθε is probably correct and the αις is probably attracted to locative case of θλιψεσιν from the ablative ων after ανεχεσθε, from which ye hold yourselves back (cf. Colossians 3:13).

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A manifest token of the righteous judgment of God (ενδειγμα της δικαιας κρισεως του θεου). Old word from ενδεικνυμ, to point out, result reached (-μα), a thing proved. It is either in the accusative of general reference in apposition with the preceding clause as in Romans 8:3; Romans 12:1, or in the nominative absolute when ο εστιν, if supplied, would explain it as in Philippians 1:28. This righteous judgment is future and final (verses 2 Thessalonians 1:6-10). To the end that you may be counted worthy (εις το καταξιωθηνα υμας). Another example of εις το for purpose with first aorist passive infinitive from καταξιοω, old verb, with accusative of general reference υμας and followed by the genitive της βασιλειας (kingdom of God). See 1 Thessalonians 2:12 for kingdom of God . For which ye also suffer (υπερ ης κα πασχετε). Ye also as well as we and the present tense means that it is still going on.

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If so be that it is a righteous thing with God (ειπερ δικαιον παρα θεω). Condition of first class, determined as fulfilled, assumed as true, but with ειπερ (if on the whole, provided that) as in Romans 8:9; Romans 8:17, and with no copula expressed. A righteous thing "with God" means by the side of God (παρα θεω) and so from God's standpoint. This is as near to the idea of absolute right as it is possible to attain. Note the phrase in verse 2 Thessalonians 1:5. To recompense affliction to them that afflict you (ανταποδουνα τοις θλιβουσιν ημας θλιψιν). Second aorist active infinitive of double compound αντ-αποδιδωμ, old verb, either in good sense as in 1 Thessalonians 3:9 or in bad sense as here. Paul is certain of this principle, though he puts it conditionally.

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Rest with us (ανεσιν μεθ' ημων). Let up, release. Old word from ανιημ, 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 (verse 2 Thessalonians 1:5) and so they will share (μεθ') the rest . At the revelation of the Lord Jesus (εν τη αποκαλυψε του Κυριου Ιησου). Here the Παρουσια (1 Thessalonians 2:19; 1 Thessalonians 3:13; 1 Thessalonians 5:23) is pictured as a Revelation (Un-veiling, απο-καλυψις) 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 (verse 2 Thessalonians 1:6) to the persecutors and the rest from the persecutions. This Revelation will be from heaven (απ' ουρανου) as to place and with the angels of his power (μετ' αγγελων δυναμεως αυτου) as the retinue and in flaming fire (εν πυρ φλογος, in a fire of flame, fire characterized by flame). In Acts 7:30 the text is flame of fire where πυρος is genitive (like Isaiah 66:15) rather than φλογος as here (Exodus 3:2).

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Rendering (διδοντος). Genitive of present active participle of διδωμ, to give, agreeing with Ιησου. Vengeance (εκδικησιν). Late word from εκδικεω, to vindicate, in Polybius and LXX. To them that know not God (τοις μη ειδοσιν θεον). Dative plural of perfect active participle ειδως. Apparently chiefly Gentiles in mind (1 Thessalonians 4:3; Galatians 4:8; Romans 1:28; Ephesians 2:12), though Jews are also guilty of wilful ignorance of God (Romans 2:14). And to them that obey not the gospel of our Lord Jesus (κα τοις μη υπακουουσιν τω ευαγγελιω του κυριου ημων Ιησου). Repetition of the article looks like another class and so Jews (Romans 10:16). Both Jews as instigators and Gentiles as officials (πολιταρχς) were involved in the persecution in Thessalonica (Acts 17:5-9; 2 Thessalonians 1:6). Note the use of "gospel" here as in Mark 1:15 "believe in the gospel."

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