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And as, in those times, vengeance came from God upon the Egyptians who were subjecting Israel to unjust punishment, so is it now, the Lord truly declaring, "And shall not God avenge His own elect, which cry day and night unto Him? I tell you, that He will avenge them speedily." So says the apostle, in like manner, in the Epistle to the Thessalonians: "Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled rest with us, at the revealing of our Lord Jesus Christ from heaven with His mighty angels, and in a flame of fire, to take vengeance upon those who know not God, and upon those that obey not the Gospel of our Lord Jesus Christ: who shall also 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 who have believed in Him."

For some of them, beholding Him in glory, saw His glorious life at the Father's right hand; others beheld Him coming on the clouds as the Son of man; and those who declared regarding Him, "They shall look on Him whom they have pierced," indicated His [second] advent, concerning which He Himself says, "Thinkest thou that when the Son of man cometh, He shall find faith on the earth?" Paul also refers to this event when he says, "If, however, it is a righteous thing with God to recompense tribulation to them that trouble you, and to you that are troubled rest with us, at the revelation of the Lord Jesus from heaven, with His mighty angels, and in a flame of fire."

"If so be that it is a righteous thing with God to recompense affliction to them that afflict you, and to you that are afflicted rest with us at the revelation of the Lord Jesus from heaven with the Angels of His power." The phrase "If so be that" here is put for "because," which we also use, in speaking of things that are quite evident and not to be denied; instead of saying, "Because it is exceedingly righteous." "If so be," he says, "that it is a righteous thing" with God to punish these, he will certainly punish them. As if he had said, "If God cares for human affairs," "If God takes thought." And he does not put it of his own opinion, but among things confessedly true; as if one said, "If God hates the wicked," that he may compel them to grant that He does hate them. For such sentences are above all indisputable, inasmuch as they also themselves know that it is just. For if this is just with men, much more with God. "To recompense," he says, "affliction to them that afflict you, and to you that are afflicted rest." What then? Is the retribution equal? By no means, but see by what follows how he shows that it is more severe, and the "rest" much greater. Behold also another consolation, in that they have their partners in the afflictions, as partners also in the retribution. He joins them in their crowns with those who had performed infinitely more and greater works. Then he adds also the period, and by the description leads their minds upward, all but opening heaven already by his word, and setting it before their eyes; and he places around Him the angelic host, both from the place and from the attendants amplifying the image, so that they may be refreshed a little. "And to you that are afflicted rest with us," he says, "at the revelation of the Lord Jesus from heaven with the Angels of his power."

We are obliged from time to time to recur to certain topics in order to affirm truths which are connected with them We repeat then here, that as the Lord is by the apostle proclaimed as the awarder of both weal and woe, He must be either the Creator, or (as Marcion would be loth to admit) One like the Creator-"with whom it is a righteous thing to recompense tribulation to them who afflict us, and to ourselves, who are afflicted, rest, when the Lord Jesus shall be revealed as coming from heaven with the angels of His might and in flaming fire." The heretic, however, has erased the flaming fire, no doubt that he might extinguish all traces herein of our own God.

When Paul says “since indeed,” he means it as an affirmation without any shred of doubt. When we are in the habit of making an affirmation, we say “Since indeed this is true,” meaning “This is to be treated as true without any question.” Therefore God is said to be just, when, coming as the enforcer of the law, there is reward for us who have suffered for the faith and punishment for the godlessness of our persecutors.

“Since indeed” suggests confirmation, not doubt. It is as if Paul had said that since the source of righteousness can judge what is righteous, just as God has promised rest for those who suffer for his name, so tribulation will come for those who make tribulation for the faithful.

If indeed, a conjunction of cause, is used in this case not for the purpose of doubting but for affirmation, as if he were saying, "Since it is just for God to do this."

He had just said before that the judgment of God is just; he repeats this when he says, it is just for God to repay trouble to those who trouble you. And this is the sense, Nothing is more just than when they are afflicted who cause affliction to the good, and they wo suffer receive rest.

For if it is just before men, how much more before God. In ordinary conversation we are accustomed to saying: if God hates the wicked, or: if God cares about affairs, then such and such will happen — in full confidence that the listeners will necessarily answer: of course, He hates them. So here too the expression "for it is righteous" means, of course, it is righteous. One cannot say that just as the sorrows inflicted upon you are temporary, so too the punishments that will follow in return upon your persecutors from God will be temporary; on the contrary, the latter will be endless — and such also will be your rest.

Above he spoke of how they are well prepared for the coming judgment; here he speaks about the form of that judgment. And first he sets out the judgment as regards the punishment of the wicked and the rewards of the good; second, he speaks about each part individually, at "in a flame of fire." And first, he sets out the judgment as regards the punishment of the wicked; second, as regards the rewards of the good, at "when he shall come." As regards the first, he speaks above about the "tribulations which you endure for an example of the just judgment of God." Here he adds next, "if nonetheless it is just"; "if" is written for "because." Hence other texts have "if indeed." Or "if nonetheless" should be taken in connection with "for an example of the just judgment," as though to say: it is just that you suffer these things if nonetheless you merit thereby. But the first text and explanation is better. "It is just with God to repay tribulation." "Rise up, judge of the earth, render retribution to the proud" (Ps 93:2). "Woe to you who despoil, shall you not yourself be despoiled?" (Isa 33:1). "Tribulation and anguish" (Rom 8:35).