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2Th_1:8. Ἐν φλογί πυρός ] is not, as Estius, Cornelius a Lapide, Seb. Schmid, Harduin, Moldenhauer, Macknight, Hilgenfeld (Zeitsch. f. wissensch. Theol. 1862, Part 3, p. 245), Hofmann, and others[38] assume, a statement declaring the instrument of ΔΙΔΌΝΤΟς ἘΚΔΊΚΗΣΙΝ , but is a further specification of the mode of ἈΠΟΚΑΛΎΨΕΙ , 2Th_1:7 : in flaming fire ( áÌÀìÇäÇá àÅùÑ Isa_29:6; Isa_30:30, etc.). In the O. T. God is described as appearing in flames of fire, and especially His coming to judgment is described as a coming in fire; comp. Exo_3:2 ff; Exo_19:18; Dan_7:9-10, etc. What is there asserted of God is here transferred to Christ. (Comp. also 1Co_3:13, where of the day of Christ, i.e. of His advent, it is said: ἘΝ ΠΥΡῚ ἈΠΟΚΑΛΎΠΤΕΤΑΙ .) The additional clause accordingly serves for a further exaltation of the majesty and glory in which Christ will return. More special statements, that Paul thought on thunder and lightning (Zachariae, Koppe, Bolten), on a fire consuming the ungodly, or the world, or both together (Zwingli, Hemming, Aretius, Cornelius a Lapide, Fromond., Sebastian Schmid, and others), are to be discarded, from want of data to decide on.
διδόντος ] is joined, not to πυρός , but to τοῦ κυρίου Ἰησοῦ , 2Th_1:7. The formula διδόναι ἐκδίκησίν τινι , to impart vengeance, that is, punishment, to any one, is only found here in the N. T. But comp. the LXX. Eze_25:14; Num_31:3 ( ðÈúÇï ðÀ÷ÈîÈä ). Paul does not mention only one class of persons who are to be punished (Calvin, Hemming, Turretin, Pelt, Schott, de Wette, Riggenbach), but two classes of persons. This is required by the article repeated before μὴ ὑπακούουσιν . These were the two classes of persons from whom the church of Thessalonica had to suffer persecution
Gentiles and Jews. By ΤΟῖς ΜῊ ΕἸΔΌΣΙΝ ΘΕΌΝ Paul means the former, and by ΤΟῖς ΜῊ ὙΠΑΚΟΎΟΥΣΙΝ Τῷ ΕὐΑΓΓ . Κ . Τ . Λ . the latter, so that the general ΤΟῖς ΘΛΊΒΟΥΣΙΝ ὙΜᾶς , 2Th_1:6, is now specialized. The correctness of this interpretation is further evident from the fact that elsewhere ΜῊ ΕἸΔΌΤΕς ΘΕΌΝ is with Paul a characteristic designation of the Gentiles (1Th_4:5; Gal_4:8; comp. Rom_1:28; Eph_2:12); whereas the characteristic of the theocratic nation of the Jews, as shown by experience, was disobedience to God and His plan of salvation; comp. Rom_10:3; Rom_10:16; Rom_10:21, etc. This reference to Gentiles and Jews is already found in Ambrosiaster, Grotius, Quistorp, Benson, Bengel, Koppe, Baumgarten-Crusius; and also recently, in Alford, Ewald, and Bisping. On the other hand, Harduin and Hofmann interpret the first clause of Gentiles, and the second of Jews and Gentiles; Schrader, the first of Gentiles, and the second of Christians; Aretius, the first of “manifesti Christi hostes, sive Judaei sint sive ethnici,” and the second of “pestes in sinu ecclesiae latitantes.” But with the first view the division, which the article repeated requires, becomes illusory; and the context decides against the last two views. For when, as here, Christians are comforted on account of the afflictions which they suffer from those who are not Christians by an intimation of a future retribution, the discourse cannot possibly have reference to a punishment which is impending on Christians.
τοῦ κυρίου ἡμῶν Ἰησοῦ ] a repetition of the subject already contained in διδόντος in a fuller form, on account of the preceding Θεόν .
[38] Thus also Theodoret must have united the words. For although he does not clearly express himself concerning this union, yet he finds in φλογὶ πυρός expressed: τῆς τιμωρίας τὸ εἶδος , and adds: φλογὶ γὰρ πυρὸς παραδίδονται .