1 Thessalonians 1:10

And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(10) And to wait.—The idea of the Advent is that which both here and throughout the Epistle occupies the foreground in the minds of St. Paul and his friends. These two infinitives, “to serve” and “to wait,” express not so much the intention of the Thessalonians in turning, as the condition into which they came by turning.

Whom he raised.—Not only proves His Sonship (Romans 1:4), but also gives a kind of explanation of the “awaiting Him from heaven.”

Delivered.—Better, delivereth.

To come.—Better, which is already coming. The wrath is on its way to the world, to appear with Christ from heaven (2Thessalonians 1:7-8), and He is day by day working to save us from it (Hebrews 7:25).

Matthew Henry's Concise Commentary

1:6-10 When careless, ignorant, and immoral persons are turned from their carnal pursuits and connexions, to believe in and obey the Lord Jesus, to live soberly, righteously, and godly, the matter speaks for itself. The believers under the Old Testament waited for the coming of the Messiah, and believers now wait for his second coming. He is yet to come. And God had raised him from the dead, which is a full assurance unto all men that he will come to judgment. He came to purchase salvation, and will, when he comes again, bring salvation with him, full and final deliverance from that wrath which is yet to come. Let all, without delay, flee from the wrath to come, and seek refuge in Christ and his salvation.

Barnes' Notes on the Bible

And to wait for his Son from heaven - It is clear from this and from other parts of these two Epistles, that the return of the Lord Jesus to this world was a prominent subject of the preaching of Paul at Thessalonica. No small part of these Epistles is occupied with stating the true doctrine on this point (1 Thessalonians 4:), and in correcting the errors which prevailed in regard to it after the departure of Paul. Perhaps we are not to infer, however, that this doctrine was made more prominent there than others, or that it had been inculcated there more frequently than it had been elsewhere, but the apostle adverts to it here particularly because it was a doctrine so well fitted to impart comfort to them in their trials 1 Thessalonians 4:13-18, and because, in that connection, it was so well calculated to rouse them to vigilance and zeal; 1 Thessalonians 5:1-11. He makes it prominent in the second Epistle, because material errors prevailed there in reference to it which needed to be corrected.

In the passage before us, he says that the return of the Son of God from heaven was an important point which had been insisted on when he was there, and that their conduct, as borne witness to by all, had shown with what power it had seized upon them, and what a practical influence it had exerted in their lives. They lived as if they were" waiting" for his return. They fully believed in it; they expected it. They were looking out for it, not knowing when it might occur, and as if it might occur at any moment. They were, therefore, dead to the world, and were animated with an earnest desire to do good. This is one of the instances which demonstrate that the doctrine that the Lord Jesus will return to our world, is fitted, when understood in the true sense revealed in the Scriptures, to exert a powerful influence on the souls of people. It is eminently adapted to comfort the hearts of true Christians in the sorrows, bereavements, and sicknesses of life John 14:1-3; Acts 1:11; 1 Thessalonians 4:13-18; 2 Peter 3:8-9; to lead us to watchfulness and to an earnest inquiry into the question whether we are prepared to meet him Matthew 24:37-44; Matthew 25:13; to make us dead to the world, and to lead us to act as becomes the children of light (1 Thessalonians 5:5-9; to awaken and arouse impenitent and carless sinners 1 Thessalonians 5:2-3; 2 Peter 3:3-7, and to excite Christians to self-denying efforts to spread the gospel in distant lands, as was the case at Thessalonica. Every doctrine of the gospel is adapted to produce some happy practical effects on mankind, but there are few that are more full of elevated and holy influences than that which teaches that the Lord Jesus will return to the earth, and which leads the soul to wait for his appearing; compare notes, 1 Corinthians 1:7; Philippians 3:20.

Whom he raised from the dead - See the Acts 2:24-32 notes; 1 Corinthians 15:4-9 notes. Paul probably means to intimate here, that this was one of the great truths which they had received, that the Lord Jesus had been raised from the dead. We know it was a prominent doctrine wherever the gospel was preached.

Which delivered us from the wrath to come - Another of the prominent doctrines of Christianity, which was undoubtedly always inculcated by the first preachers of religion. The "wrath to come" is the divine indignation which will come upon the guilty; Matthew 3:7. From that Christ delivers us by taking our place, and dying in our stead. It was the great purpose of his coming to save us from this approaching wrath. It follows from this:

(1) that there was wrath which man had to dread - since Jesus came to deliver us from something that was real, and not from what was imaginary; and,

(2) that the same wrath is to be dreaded now by all who are not united to Christ, since in this respect they are now just as all were before he died; that is, they are exposed to fearful punishment, from which He alone can deliver. It may be added, that the existence of this wrath is real, whether people believe it or not, for the fact of its existence is not affected by our belief or unbelief.

Remarks On 1 Thessalonians 1

This chapter teaches:

(1) That it is right to commend these who do well; 1 Thessalonians 1:3. Paul was never afraid of injuring any one by commending him when he deserved it: nor was he ever afraid to rebuke when censure was due.

(2) Christians are chosen to salvation; 1 Thessalonians 1:4. Their hope of heaven depends on the "election of God."

(3) it is possible for a people to know that they are chosen of God, and to give such evidence of it that others shall know it also; 1 Thessalonians 1:4. It is possible for a church to evince such a spirit of piety, self-denial, love, and holiness, and such a desire to spread the gospel, as to show that they are "chosen of God," or that they are a true church. This question is not to be determined by their adherence to certain rites and forms; by their holding to the sentiments of an orthodox creed: or by their zeal in defense of the "apostolic succession," but by their bringing forth "the fruits of good living." In determining that the church at Thessalonica was "chosen of God," Paul does not refer to its external organization, or to the fact that it was founded by apostolic hands, or that it had a true ministry and valid ordinances, but to the fact that it evinced the true spirit of Christian piety; and particularly that they had been zealous in sending the gospel to others. There were three things to which he referred:

1. that the gospel had power over themselves, inducing them to abandon their sins;

2. that it had such influence on their lives that others recognized in them the evidence of true religion; and,

3. that it made them benevolent, and excited them to make efforts to diffuse its blessings abroad.

continued...

Jamieson-Fausset-Brown Bible Commentary

10. This verse distinguishes them from the Jews, as 1Th 1:9 from the idolatrous Gentiles. To wait for the Lord's coming is a sure characteristic of a true believer, and was prominent amidst the graces of the Thessalonians (1Co 1:7, 8). His coming is seldom called his return (Joh 14:3); because the two advents are regarded as different phases of the same coming; and the second coming shall have features altogether new connected with it, so that it will not be a mere repetition of the first, or a mere coming back again.

his Son … raised from the dead—the grand proof of His divine Sonship (Ro 1:4).

delivered—rather as Greek, "who delivereth us." Christ has once for all redeemed us; He is our Deliverer ALWAYS.

wrath to come—(1Th 5:9; Col 3:6).

Matthew Poole's Commentary

And to wait for his Son from heaven: this is added to show the further power of the gospel upon them, they had not only faith to God-ward, as was said before, but to Christ-ward. They did not only turn to the true God, in opposition to the heathen, but to the Son of God as the true Christ, in opposition to the unbelieving Jews. For though he was the Son of David after the flesh, yet he was the Son of God also; and not by creation, as the angels are called the sons of God, nor by adoption, as the saints are, but by eternal generation, though the Man Christ Jesus by his personal union is the Son of God. And their faith respecting the Son of God, was their waiting for him from heaven; not that their faith consisted only in this, but it suited their present state of affliction to wait for Christ’s coming as a deliverer and rewarder, therefore here mentioned by the apostle; and their faith, hope, love, and patience may all be included in it. They believed that he was gone to heaven, and would come again, which are two great articles of the Christian faith. And though there was nothing in sense or reason, or any tradition, to persuade them of it, yet they believed it upon the apostle’s preaching it. And though the time of his coming was unknown to them, yet their faith presently put them upon waiting for it. And the certain time of his coming is kept secret, that the saints in every age may wait for it. Though he will not come till the end of the world, yet the saints ought to be influenced with the expectation of it in all generations that do precede it. It is to their advantage to wait for it, though they live not to see him come. And here the apostle concludes his account of the glorious effects of the gospel upon these Thessalonians; that which follows in the chapter is by way of doctrine concerning the Son of God.

Whom he raised from the dead; he mentions his resurrection from the dead after his sonship; for he was there declared to be the Son of God with power, Romans 1:4. And: Thou art my Son, this day have I begotten thee, applied to Christ’s resurrection, Acts 13:33. Or the apostle mentions it to confirm their hope of his coming again. Had they heard of his death, and not of his rising again, they could not have expected his coming from heaven. It is used as an argument by Paul to the Athenians, that Christ will come again to judge the world by God’s raising him from the dead, Acts 17:31. And these believers also might comfortably expect their own resurrection, seeing that he himself is already risen, at his coming; and so be supported under their present sufferings, though they should reach to the killing of the body.

Even Jesus: he that was before called the Son of God, is here called Jesus, or Saviour; a name that might more endear him to them, than by calling him the Son of God. And he mentions a great act of his salvation in the next words, and therefore here properly called Saviour; and when he comes, he will come to his people’s salvation, Hebrews 9:28.

Which delivered us from the wrath to come: if we read the word as our translation hath it, delivered, it looks to what Christ hath already done and suffered for our deliverance. If in the present tense, as the Greek now hath it, it implies a continued act: he is delivering us from the wrath to come, either by his intercession, or by supplies of his grace delivering us from the power of sin and temptations, and so preserving us in a state of salvation. Or if we read the word in the future tense, who will deliver us, as we often find the present tense both in the Hebrew and Greek to have a future signification, it refers to his last coming; and therefore the saints need not be afraid of the terror of that day, but wait for it; for though the wrath to come is greater than ever yet brake forth in the world, Romans 2:5, yet a drop of it shall not fall upon them. Though they may meet with temporal afflictions and chastisements at present, and may be assaulted by the wrath of men, yet they shall be free from the wrath to come. And this will be done by a powerful rescue of Christ, as the word imports, ruomenon, notwithstanding all the danger and difficulty that may attend it.

Gill's Exposition of the Entire Bible

And to wait for his Son from heaven,.... The Lord Jesus Christ, who is the natural, essential, and eternal Son of God; and whoever is truly converted, is not only turned to God the Father, and believes in him; but also believes in, receives, embraces, and professes his Son Jesus Christ; who became incarnate, and, in the human nature he assumed, obeyed, suffered, and died and rose again, and ascended into heaven, where he now is, and will be till the time of the restitution of all things; when he will descend from thence, and come and judge the world in righteousness; and from thence the saints expect him, and look and wait by faith for eternal glory and happiness by him, and with him at his appearance and kingdom; so that many articles of faith are contained in this expression, which these Thessalonians were acquainted with, believed, and acted upon: and Christ the Son of God is further described as that person

whom he raised from the dead; that is, God the Father raised from the dead, and whereby he was declared to be the Son of God; and which supposes his dying for the sins of his people, as it expresses his rising again for their justification; things which the faith of these believers was led unto, and in which light they viewed him:

even Jesus, which delivered us from wrath to come; which is revealed from heaven against sin, and comes upon the children of disobedience; which all men are deserving of, even God's elect themselves, but shall not partake of, because they are not appointed to it, but to salvation; and because they are justified by the blood and righteousness of Christ, and so are saved from it; not from all fears about it, and apprehensions of it, which they are filled with, especially under first awakenings, and sometimes afterwards when under afflictive providences; but they are delivered from the thing itself, by which is meant vindictive punishment, even from all punishment in this life, for there is no wrath mixed with any of their mercies or their chastisements; and from all punishment in the world to come, which will fall heavy on others; and that because Christ has bore their sins, and the wrath of God and curse of the law, due unto them, in their room and stead.

Geneva Study Bible

And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from {e} the wrath to come.

(e) This word the is not put here without reason: and by wrath is meant that revenge and punishment with which the Lord will in time judge the world in his terrible wrath.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

1 Thessalonians 1:10. It may surprise us that this characteristic mark is given not as faith in Christ (comp. Acts 20:21; also John 17:3), but the hope of His advent. But, on the one hand, this hope of the returning Christ presupposes faith in Him, as also ῥυόμενον clearly points to faith as its necessary condition and presupposition; and, on the other hand, in the circumstances which occasioned the composition of this Epistle, the apostle must have been already led to touch in a preliminary manner upon the question, whose more express discussion was reserved to a later portion of his Epistle.

ἀναμένειν] here only in the N. T.; in 1 Corinthians 1:7, Php 3:15, etc., ἀπεκδέχεσθαι stands for it. Erroneously Flatt: to expect with joy. The idea of the nearness of the advent as an event, whose coming the church might hope to live to see, is contained in ἀναμένειν.

ἐκ τῶν οὐρανῶν] belongs to ἀναμένειν. A brachyology, in the sense of ἀναμένειν ἐκ τῶν οὐρανῶν ἐρχόμενον, see Winer, p. 547 [E. T. 775].

ὃν ἤγειρεν ἐκ τῶν νεκρῶν] is emphatically placed before Ἰησοῦν, as God by the resurrection declared Christ to be His υἱός (comp. Romans 1:4). Hofmann strangely perverts the passage, that Paul by ὃν ἤγειρεν ἐκ τῶν νεκρῶν assigns a reason for ἐκ τῶν οὐρανῶν, because “the coming of the man Jesus from where He is with God to the world where His saints are, has for its supposition that He has risen from where He was with the dead.” There is no emphasis on ἐκ τῶν οὐρανῶν, its only purpose is for completing the idea of ἀναμένειν.

τὸν ῥυόμενον] The present participle does not stand for τὸν ῥυσόμενον (Grotius, Pelt); it serves to show that ῥύεσθαι is not begun only at the judgment, but already here, on earth, inasmuch as the inward conviction resides in the believer that he, by means of his fellowship with Christ, the σωτήρ, is delivered from all fears of a future judgment.

τὸν ῥυόμενον] stands therefore as a substantive. See Winer, p. 331 [E. T. 443].

ὀργή] wrath, then the activity of wrath, punishment. It has also this meaning among classical writers. See Kypke, in den Obss. sacr., on Romans 2:5.

Also τῆς ἐρχομένης] is not equivalent to ἐλευσομένης (Grot., Pelt, and others), but refers to the certain coming of the wrath at the judgment, which Christ will hold at His advent (comp. Colossians 3:6).

Expositor's Greek Testament

1 Thessalonians 1:10. In preaching to pagans, the leaders of the primitive Christian mission put the wrath and judgment of God in the forefront (cf. Sabatier’s Paul, 98 f.), making a sharp appeal to the moral sense, and denouncing idolatry (cf. Sap., 14, 12 f., 22 f.). Hence the revival they set on foot. They sought to set pagans straight, and to keep them straight, by means of moral fear as well as of hope. Paul preached at Thessalonica as he did at Athens (Acts 17:29-31; see Harnack’s Expansion of Christianity, i. 108 f.) and the substance of his mission-message on the wrath of God is preserved in Romans 1:18 to Romans 2:16. The living God is manifested by His raising of Jesus from the dead, His awakening of faith in Christians, and His readiness to judge human sin in the hereafter. Seeberg (der Katechismus der Urchristenheit, 82–85) finds here an echo of some primitive Christian formula of faith, but his proofs are very precarious.—τὸν υἱὸν αὐτοῦ. This marked them out from Jewish proselytes, who might also be said to have turned from idols to serve the living God. The quiet combination of monotheism and a divine position of Jesus is striking (cf. Kattenbusch, op. cit., ii. 550 f.).—ἐκ τῶν οὐρανῶν … ἐκ τ. νεκρῶν, both the hope and the historical fact lay outside the experience of the Thessalonians, but both were assured to them by their experience of the Spirit which the risen Jesus had bestowed, and which guaranteed His final work. Were it not for touches like the deeper sense of δουλεύειν, the celestial origin of Jesus, and the eschatological definition of ὀργή, one might be tempted to trace a specious resemblance between this two-fold description of Christianity at Thessalonica and the two cardinal factors in early Greek religion, viz., the service of the Olympian deities (θεραπεύειν) and the rites of aversion (ἀποπομπαί) which were designed to deprecate the dark and hostile powers of evil. Paul preached like the Baptist judgment to come. But his gospel embraced One who baptised with the Spirit and with the fire of enthusiastic hope (cf. 1 Corinthians 1:7).

Cambridge Bible for Schools and Colleges

10. and to wait for his Son from heaven … even Jesus] Lit., from the heavens: comp. 2 Corinthians 12:2, “the third heaven;” and Hebrews 4:14, “Jesus, … Who (in ascending) hath passed through the heavens.” Heaven is a plural word in Hebrew, and its conception was manifold, implying the existence of successive regions and stages, like the Courts and Chambers of the Tabernacle, leading up to the innermost, immediate presence-chamber of the Most High.

This expectation separated the Church of Thessalonians from the Synagogue. It involved the belief in Jesus as the Christ (Acts 17:3); and if Christ, then Song of Solomon of God and King of His kingdom amongst men. “The kingdom and glory of God to” which “He is calling” the Thessalonians (ch. 1 Thessalonians 2:12), will be inaugurated by the return of their Deliverer from heaven; and this they are awaiting. Jesus, God’s Son, had come already, to suffer affliction and to die for men’s salvation (1 Thessalonians 1:6; ch. 1 Thessalonians 2:15; 1 Thessalonians 5:9). He had gone to heaven, “that He might receive His kingdom and return” (Luke 19:12; comp. Acts 3:21),—return as Judge to reward God’s faithful servants and to render to oppressors and persecutors their due (2 Thessalonians 1:5-10). Such, we gather, had been the line of Paul and Silas’ teaching at Thessalonica: see Introd. Ch. III. Hence their readers were possessed with the idea of the parousia, or second advent of Christ. This formed a chief part of their religion. They were in truth “like men looking for their Lord, when He should return from the wedding” (Luke 12:36). Comp. note on “patience of hope,” 1 Thessalonians 1:3; also ch. 1 Thessalonians 4:13; 1 Thessalonians 4:17, 1 Thessalonians 5:1; 2 Thessalonians 2:1-2; 2 Thessalonians 2:16.

From 1 Thessalonians 1:9-10 we may draw a definition of religion, as consisting of two things—serving and waiting, seen in its present and future, its practical and its ideal aspect; the first springing out of faith, the second out of hope, while both gain through love their Christian character and spirit.

his Son … whom he raised from the dead] “The palmary argument in proof of the Divine sonship of Jesus” (Bengel): comp. Romans 1:4, “declared to be the Son of God with power, according to the spirit of holiness, by the resurrection of the dead.” And Christ’s resurrection was equally the warrant of faith in His future kingdom and judgeship,—“whereof God hath given assurance, in that He hath raised Him from the dead” (Acts 17:31). Indeed it was the seal of the whole Apostolic message (read 1 Corinthians 15:3; 1 Corinthians 15:14; 1 Peter 1:3-5; 1 Peter 1:21; Acts 2:32-36; Acts 3:13-21). Raised from the dead, Jesus was exalted as God’s Son, and man’s Saviour, and Lord of all things, to the highest heaven (Ephesians 1:20-22); and in this character He will return, as He said, “with His Fathers glory and with the holy angels,” to “render to every man according to his deeds” (Matthew 16:27; Mark 8:38). The Resurrection was the first step in Christ’s glorification, the pledge of all the rest.

even Jesus, which delivered us from the wrath to come] delivered should be delivereth (R.V.). The Greek participle is present (“the One delivering”); and such a participle, with the definite article, approaches the force of a substantive (see note on “all that believe,” 1 Thessalonians 1:7), denoting a continued work, or perpetual office. Reference to 2 Corinthians 1:10, or 2 Timothy 4:17-18, where the same verb is used, will show that it signifies rescue rather than redemption, indicating the greatness of the peril, and the sympathy and power of the Deliverer.

This deliverance is not yet complete: see Romans 5:9-10, “having been justified by His blood,—reconciled to God through the death of His Son, we shall be saved from God’s wrath,—saved in His life.” It is a rescue “from the wrath to come” (comp. Matthew 3:7),—more strictly, the wrath that is coming; as in Ephesians 5:6; Colossians 3:6. For God’s anger against sin is never quiet; it is on the way, like a tide that rises till it reach its full height. Comp. 2 Thessalonians 2:11-12; Romans 1:18; Romans 1:28. As against the Jewish nation, the Apostle sees that its term is now reached: “His wrath is come upon them to the uttermost” (ch. 1 Thessalonians 2:16). For others its recompenses are preparing, who “in their hardness and impenitence of heart” are “laying up for themselves a store of wrath” (Romans 2:4-6), comp. 2 Thessalonians 1:7-10 and notes.

How Jesus “delivers us” from the wrath impending over sinful men, St Paul does not tell us here; he had certainly taught the Thessalonians. In ch. 1 Thessalonians 5:8-10 he opposes to God’s “wrath” “salvation through our Lord Jesus Christ, Who died for us;” and this shows that he had proclaimed at Thessalonica the same doctrine of reconciliation through the Cross which he expounds in the next group of his Epistles, and which was the core of his gospel from the beginning. On this most important point, see once more Introd. pp. 16, 17.

Bengel's Gnomen

1 Thessalonians 1:10. Καὶ ἀναμένειν, and to wait for) The compound, ἀναμένειν, is applied to Him who has so gone away, as that He is about to come [again], John 14:3, note; Acts 1:11, note. I do not altogether deny the return, but I say that the coming is elegantly used for His return, because the glorious coming has very many things altogether new connected with it. [To be waiting for [Him], is the most certain characteristic of the true Christian.—V. g.]—ὅν ἤγειρεν ἐκ νεκρῶν, whom He raised from the dead) The preeminent (palmarium) argument is here brought in, from which [viz. His resurrection] it is evident, that Jesus is the Song of Solomon of God.—ῥυόμενον, Who delivers) Christ once ἐλυτρώσατο, hath redeemed us, He alway ῥυέται, delivers us.—ἀπὸ τῆς ὀργῆς τῆς ἐρχομένης, from the wrath to come) The wrath comes at the last judgment, ch. 1 Thessalonians 5:9.

Pulpit Commentary

Verse 10. - And to wait. The faith of the Thessalonians took the form of hope or expectation for the coming of the Lord; an element of Christian feeling, perhaps, not so prominent in the present day. For his Son from heaven; referring to the second advent. Christ on his departure from this world went to heaven, where he resides, making intercession for us, but from thence he will come to judge the quick and the dead. In the primitive Church the advent of Christ was not regarded as at a distance, but as an event which might at any moment occur. Whom he raised from the dead; with emphasis placed before "Jesus," because his resurrection from the dead was the open declaration, the public inauguration, of his Divine sonship (Romans 1:4). Even Jesus which delivered us. The participle is present; not past, "who delivered us," namely, by his death; nor future, "who shall deliver us," at the judgment; but present," who delivers us;" the deliverance is going on - it commenced with his death, but will not be completed until his advent. Or the word may be used as a substantive, "Jesus, our Deliverer." From the wrath; or righteous indignation of God; here punishment as the effect of wrath. "The wrath of God is, in its deepest ground, love; love itself becomes a consuming fire to whatever is opposed to the nature of goodness" (Koch). To come; literally, which is coming, the coming wrath, denoting its absolute certainty. This coming wrath will take place at the advent of Christ, when he appears, not only for the salvation of his people, but for the destruction of his enemies.



1 Thessalonians 1:10

Vincent's Word Studies

To wait for (ἀναμένειν)

N.T.o. Several times in lxx, as Job 2:9; Job 7:2; Isaiah 59:11. Paul's usual word is ἀπεκδέχομαι: see Romans 8:19, Romans 8:28, Romans 8:25; 1 Corinthians 1:7; Philippians 3:20.

From heaven (ἐκ τῶν οὐρανῶν)

Lit. from the heavens. Comp. 1 Corinthians 15:47; 1 Thessalonians 4:16; 2 Thessalonians 1:7. Paul uses the unclassical plural much oftener than the singular. Although the Hebrew equivalent has no singular, the singular is almost universal in lxx, the plural occurring mostly in the Psalm. Οὐρανός is from a Sanscrit word meaning to cover or encompass. The Hebrew shamayim signifies height, high district, the upper regions. Similarly we have in N.T. ἐν ὑψίστοις in the highest (places), Matthew 21:9; Luke 2:14 : ἐν ὑψηλοῖς in the high (places), Hebrews 1:3. Paul's usage is evidently colored by the Rabbinical conception of a series of heavens: see 2 Corinthians 12:2; Ephesians 4:10. Some Jewish teachers held that there were seven heavens, others three. The idea of a series of heavens appears in patristic writings, in Thomas Aquinas's doctrine of the celestial hierarchies, and in Dionysius the Areopagite, Through the scholastic theologians it passed into Dante's Paradiso with its nine heavens. The words to await his Son from heaven strike the keynote of this Epistle.

Jesus which delivered (Ἱησοῦν τὸν ῥυόμενον)

More correctly, delivereth. See on Matthew 1:21. Ῥύεσθαι to deliver, mostly in Paul. Lit. to draw to one's self. Almost invariably with the specification of some evil or danger or enemy. Σώζειν to save is often used in a similar sense, of deliverance from disease, from sin, or from divine wrath: see Matthew 1:21; Mark 6:56; Luke 8:36; Acts 2:40; Romans 5:9 : but σώζειν is a larger and more comprehensive term, including not only deliverance from sin and death, but investment with all the privileges and rewards of the new life in Christ.

The wrath to come (τῆς ὀργῆς τῆς ἐρχομένης)

Lit. the wrath which is coming. The wrath, absolutely, of the wrath of God, as Romans 5:9 Romans 7:19; 1 Thessalonians 2:16. Sometimes for the punishment which wrath inflicts, as Romans 12:4; Ephesians 5:6; Colossians 3:6. See on John 3:36. The phrase wrath to come is found in Matthew 3:7; Luke 3:7. Coming does not necessarily imply the thought of speedy or imminent approach, but the general tone of the Epistle points in that direction.