The Meaning of 2 Thessalonians 1:8 Explained

2 Thessalonians 1:8

KJV: In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:

YLT: in flaming fire, giving vengeance to those not knowing God, and to those not obeying the good news of our Lord Jesus Christ;

Darby: in flaming fire taking vengeance on those who know not God, and those who do not obey the glad tidings of our Lord Jesus Christ;

ASV: rendering vengeance to them that know not God, and to them that obey not the gospel of our Lord Jesus:

KJV Reverse Interlinear

In  flaming  fire  taking  vengeance  on them that know  not  God,  and  that obey  not  the gospel  of our  Lord  Jesus  Christ: 

What does 2 Thessalonians 1:8 Mean?

Context Summary

2 Thessalonians 1:1-12 - Faithful Through Faith In A Righteous God
Notice the remarkable couplets of this chapter. Grace and peace, 2 Thessalonians 1:2; faith and love, 2 Thessalonians 1:3; faith and patience, 2 Thessalonians 1:4; tribulation for those who trouble, and rest for those who are troubled, 2 Thessalonians 1:6-7; know not, obey not, 2 Thessalonians 1:8; the presence of the Lord, the glory of His power, 2 Thessalonians 1:9; glorified and admired, 2 Thessalonians 1:10; the good pleasure of His goodness and the work of faith, 2 Thessalonians 1:11. Like mirrors that face each other, these words flash back and forth their depths of sacred significance.
What marvelous scenes the future conceals for believers!-such as rest for the weary, palms of victory for the defeated, glory for the name and cause of Christ, and, above all, the revelation of that dear Presence with which we have been so constantly in touch. But how inexpressibly awful and terrible, on the other hand, the fate of the willful rejecters of the love of God!
The final prayer has always been highly prized by God's people. If they shall ever be worthy of their high calling, it is for Him to make them so. His being glorified and admired in His saints is not a far-off event, but one within the possibilities of the present hour; and the name of Jesus may be magnified here and now in us, as it will be finally and more perfectly. Compare II Thessalon ians 1:10, 12. [source]

Chapter Summary: 2 Thessalonians 1

1  Paul certifies the Thessalonians of the good opinion which he had of their faith, love, and patience;
11  and therewithal uses various reasons for the comforting of them in persecution

Greek Commentary for 2 Thessalonians 1:8

Rendering [διδοντος]
Genitive of present active participle of διδωμι — didōmi to give, agreeing with Ιησου — Iēsou [source]
Vengeance [εκδικησιν]
Late word from εκδικεω — ekdikeō to vindicate, in Polybius and lxx. To them that know not God (τοις μη ειδοσιν τεον — tois mē eidosin theon). Dative plural of perfect active participle ειδως — eidōs 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 Repetition of the article looks like another class and so Jews (Romans 10:16). Both Jews as instigators and Gentiles as officials Note the use of “gospel” here as in Mark 1:15 “believe in the gospel.” [source]
To them that know not God [τοις μη ειδοσιν τεον]
Dative plural of perfect active participle ειδως — eidōs 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). [source]
And to them that obey not the gospel of our Lord Jesus [και τοις μη υπακουουσιν τωι ευαγγελιωι 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 Note the use of “gospel” here as in Mark 1:15 “believe in the gospel.” [source]
In flaming fire [ἐν πυρὶ φλογός]
Lit. in a fire of flame. Comp. 1 Corinthians 1:13; 2 Peter 3:7. [source]
Taking vengeance [διδόντος ἐκδίκησιν]
Lit. giving or rendering. Vengeance is an unfortunate rendering, as implying, in popular usage, personal vindictiveness. See on 2 Corinthians 7:11. It is the full awarding of justice to all parties. [source]
On them that know not God - obey not the gospel [τοῖς μὴ εἰδόσι θεὸν - τοῖς μὴ ὑπακούουσιν τῷ εὐγγελίῳ]
To know God is to know him as the one, true God as distinguished from false gods; to know his will, his holiness, his hatred of sin, and his saving intent toward mankind. Two words are used of such knowledge, εἰδέναι and γινώσκειν . Both are applied to the heathen and to Christians, and both are used of the Jews' knowledge of God. Ἑιδέναι , of heathen, Galatians 4:8; 1 Thessalonians 4:5; 2 Thessalonians 1:8. Γινώσκειν of heathen, Romans 1:21; 1 Corinthians 1:21. Ἑιδέναι , of Christ and Christians, John 7:29, John 8:19, John 8:55; John 14:7. Γινώσκειν of Christ and Christians, Galatians 4:9; 1 John 2:13, 1 John 2:14; 1 John 4:6, 1 John 4:7, 1 John 4:8; John 10:15; John 17:3. In John, γινώσκειν of Jews who do not know the Father, John 16:3; John 8:55: εἰδέναι , John 7:28; John 8:19; John 15:21. The two are combined, John 1:26; John 7:27; John 8:55; 2 Corinthians 5:16. A distinction is asserted between γινώσκειν as knowledge grounded in personal experience, apprehension of external impressions - and εἰδέμαι purely mental perception in contrast with conjecture or knowledge derived from others. There are doubtless passages which bear out this distinction (see on John 2:24), but it is impossible to carry it rigidly through the N.T. In the two classes, - those who know not God and those who obey not the gospel, - it is not probable that Paul has in mind a distinction between Jews and Gentiles. The Jews were not ignorant of God, yet they are described by John as not knowing him. The Gentiles are described by Paul as knowing God, but as refusing to glorify him as God (Romans 1:21). Paul rather describes here the subjects of God's judgment as one class, but under different aspects. [source]

Reverse Greek Commentary Search for 2 Thessalonians 1:8

Acts 7:30 In a flame of fire in a bush [εν πλογι πυρος βατου]
Horeb in Exodus 3:1; but Sinai and Horeb were “probably peaks of one mountain range” (Page), Horeb “the mountain of the dried-up ground,” Sinai “the mountain of the thorns.” Literally, “in the flame of fire of a bush” (two genitives, πυρος — puros and βατου — batou dependent on πλογι — phlogi flame). Descriptive genitives as in Acts 9:15; 2 Thessalonians 1:8. ατος — Batos (bush) is the wild acacia (mimosa nilotica). In Exodus 3:20 it is Jehovah who speaks. Hence “angel” here with Stephen is understood to be the Angel of the Presence, the Eternal Logos of the Father, the Angel of Jehovah. [source]
1 Corinthians 3:13 It is revealed in fire [εν πυρι αποκαλυπτεται]
Apparently “the day” is the subject of the verb, not the work, not the Lord. See 2 Thessalonians 1:8; 2 Thessalonians 2:8. This metaphor of fire was employed in the O.T. (Daniel 7:9.; Malachi 4:1) and by John the Baptist (Matthew 3:12; Luke 3:16.). It is a metaphor that must not be understood as purgatorial, but simple testing (Ellicott) as every fire tests (the fire itself will test, το πυρ αυτο δοκιμασει — to pur auto dokimasei) the quality of the material used in the building, of what sort it is (οποιον εστιν — hopoion estin), qualitative relative pronoun. Men today find, alas, that some of the fireproof buildings are not fireproof when the fire actually comes. [source]
2 Corinthians 7:11 Revenge [ἐκδίκησιν]
An unfortunate rendering, because of the personal feeling of vindictiveness which attaches to the popular usage. Rev. avenging is little, if any, better. It is rather meting out of justice; doing justice to all parties. See on Luke 18:3; see on Luke 21:22. The word has, however, the sense of requital (see on Romans 12:19; compare 2 Thessalonians 1:8), and carries with it, etymologically, the sense of vindication, as Luke 18:7, Luke 18:8. Bengel remarks that the six results of godly sorrow fall into pairs: clearing and indignation relating to the disgrace of the Church; fear and longing (vehement desire) to the apostle; zeal and avenging to the offender. [source]
Galatians 4:8 Knew not God []
See on 2 Thessalonians 1:8. [source]
1 Thessalonians 1:5 Our gospel [το ευαγγελιον ημων]
The gospel (see Matthew 4:23; note on Mark 1:1 and Mark 1:15 for ευαγγελιον — euaggelion) which we preach, Paul‘s phrase also in 2 Thessalonians 2:14; 2 Corinthians 4:3; Romans 2:16; Romans 16:25; 2 Timothy 2:8. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul‘s own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul‘s gospel is of God (1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9), in its substance it is Christ‘s (1 Thessalonians 3:2; 2 Thessalonians 1:8), and Paul is only the bearer of it (1 Thessalonians 2:4, 1 Thessalonians 2:9; 2 Thessalonians 2:14) as Milligan points out. Paul and his associates have been entrusted with this gospel (1 Thessalonians 2:4) and preach it (Galatians 2:2). Elsewhere Paul calls it God‘s gospel (2 Corinthians 11:7; Romans 1:1; Romans 15:16) or Christ‘s (1 Corinthians 9:12; 2 Corinthians 2:12; 2 Corinthians 9:13; 2 Corinthians 10:14; Galatians 1:7; Romans 15:19; Philemon 1:27). In both instances it is the subjective genitive. Came unto you (εγενητη εις υμας — egenēthē eis humās). First aorist passive indicative of γινομαι — ginomai in practically same sense as εγενετο — egeneto (second aorist middle indicative as in the late Greek generally). So also εις υμας — eis humās like the Koiné{[28928]}š is little more than the dative υμιν — humin (Robertson, Grammar, p. 594). Not only - but also Sharp contrast, negatively and positively. The contrast between δυναμις — logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι — dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν — dunamis In the Holy Spirit and much assurance (λογωι δυναμει — en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι — en repeated with πληροπορεω — logōiκατως οιδατε — dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν — plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι — plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν — kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα — hoioi and dative δι υμας — humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
2 Thessalonians 1:8 On them that know not God - obey not the gospel [τοῖς μὴ εἰδόσι θεὸν - τοῖς μὴ ὑπακούουσιν τῷ εὐγγελίῳ]
To know God is to know him as the one, true God as distinguished from false gods; to know his will, his holiness, his hatred of sin, and his saving intent toward mankind. Two words are used of such knowledge, εἰδέναι and γινώσκειν . Both are applied to the heathen and to Christians, and both are used of the Jews' knowledge of God. Ἑιδέναι , of heathen, Galatians 4:8; 1 Thessalonians 4:5; 2 Thessalonians 1:8. Γινώσκειν of heathen, Romans 1:21; 1 Corinthians 1:21. Ἑιδέναι , of Christ and Christians, John 7:29, John 8:19, John 8:55; John 14:7. Γινώσκειν of Christ and Christians, Galatians 4:9; 1 John 2:13, 1 John 2:14; 1 John 4:6, 1 John 4:7, 1 John 4:8; John 10:15; John 17:3. In John, γινώσκειν of Jews who do not know the Father, John 16:3; John 8:55: εἰδέναι , John 7:28; John 8:19; John 15:21. The two are combined, John 1:26; John 7:27; John 8:55; 2 Corinthians 5:16. A distinction is asserted between γινώσκειν as knowledge grounded in personal experience, apprehension of external impressions - and εἰδέμαι purely mental perception in contrast with conjecture or knowledge derived from others. There are doubtless passages which bear out this distinction (see on John 2:24), but it is impossible to carry it rigidly through the N.T. In the two classes, - those who know not God and those who obey not the gospel, - it is not probable that Paul has in mind a distinction between Jews and Gentiles. The Jews were not ignorant of God, yet they are described by John as not knowing him. The Gentiles are described by Paul as knowing God, but as refusing to glorify him as God (Romans 1:21). Paul rather describes here the subjects of God's judgment as one class, but under different aspects. [source]
Hebrews 5:9 The author of eternal salvation [αἴτιος σωτηρίας αἰωνίου]
Ἀίτιος , N.T.oan adjective, causing. Comp. captain of salvation, Hebrews 2:10. The phrase σωτηρία αὀώνιος eternalsalvation N.T.obut see lxx, Hebrews href="/desk/?q=heb+5:8&sr=1">Hebrews 5:8, and salvation to save, Hebrews 5:7. If the captain of salvation must learn obedience, so must his followers. Comp. 2 Thessalonians 1:8. [source]
Hebrews 10:27 Expectation [εκδοχη]
Usually reception or interpretation from εκδεχομαι — ekdechomai (Hebrews 11:10), only here in N.T. and in unusual sense like προσδοκια — prosdokia like απεκδεχομαι — apekdechomai (Romans 8:19, Romans 8:23, Romans 8:25), this sense apparently “coined by the writer” (Moffatt) from his use of εκδεχομαι — ekdechomai in Hebrews 10:13. The papyri have it in the sense of interpretation. A fierceness of fire An anger (zeal, jealousy) marked (genitive) by fire. Language kin to that in Isaiah 26:11; Zephaniah 1:18; Psalm 79:5. See also 2 Thessalonians 1:8-10 for a like picture of destined doom. Devour “To eat” (figuratively), present active infinitive. The adversaries Old double compound adjective (υπο εν αντιος — hupo class="translit"> en class="translit"> antios), in N.T. only here and Colossians 2:14. Those directly opposite. [source]

What do the individual words in 2 Thessalonians 1:8 mean?

in a fire of flame inflicting vengeance on those not knowing God and obeying the gospel of the Lord of us Jesus
ἐν πυρὶ φλογός διδόντος ἐκδίκησιν τοῖς μὴ εἰδόσιν Θεὸν καὶ ὑπακούουσιν τῷ εὐαγγελίῳ τοῦ Κυρίου ἡμῶν Ἰησοῦ

πυρὶ  a  fire 
Parse: Noun, Dative Neuter Singular
Root: πῦρ  
Sense: fire.
φλογός  of  flame 
Parse: Noun, Genitive Feminine Singular
Root: φλόξ  
Sense: a flame.
διδόντος  inflicting 
Parse: Verb, Present Participle Active, Genitive Masculine Singular
Root: διδῶ 
Sense: to give.
ἐκδίκησιν  vengeance 
Parse: Noun, Accusative Feminine Singular
Root: ἐκδίκησις  
Sense: a revenging, vengeance, punishment.
τοῖς  on  those 
Parse: Article, Dative Masculine Plural
Root:  
Sense: this, that, these, etc.
εἰδόσιν  knowing 
Parse: Verb, Perfect Participle Active, Dative Masculine Plural
Root: οἶδα  
Sense: to see.
Θεὸν  God 
Parse: Noun, Accusative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ὑπακούουσιν  obeying 
Parse: Verb, Present Participle Active, Dative Masculine Plural
Root: ὑπακούω  
Sense: to listen, to harken.
εὐαγγελίῳ  gospel 
Parse: Noun, Dative Neuter Singular
Root: εὐαγγέλιον  
Sense: a reward for good tidings.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Κυρίου  Lord 
Parse: Noun, Genitive Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.
ἡμῶν  of  us 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
Ἰησοῦ  Jesus 
Parse: Noun, Genitive Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.