8. ἐνπυρὶφλογός] a common figure in O.T. theophanies, and frequently associated as here with the thought of judgment, e.g. Isaiah 66:15 ἰδοὺγὰρΚύριοςὡςπῦρἥξει, ... ἀποδοῦναιἐνθυμῷἐκδίκησιναὐτοῦκαὶἀποσκορακισμὸναὐτοῦἐνφλογὶπυρός. See also Apoc. Bar. 48:39, ‘ Therefore a fire will consume their thoughts, and in flame will the meditations of their reins be tried; for the Judge will come and will not tarry,’ where as elsewhere in the same book (44:15, 59:2 (with Charles’ s note), 85:13) material fire seems to be intended. In St Paul’ s hands on the contrary the figure has become entirely spiritualized, and there is certainly no thought here of ‘ fire’ as the actual instrument for the destruction of the ungodly, as Kabisch appears to suggest (Eschatologie des Paulus (1893) p. 246). The v.l. ἐνφλογὶπυρός (BDG 47 71) appears to be a conformation to Isaiah 66:15 (cited above); on the other hand in ἐνπυρὶφλογός (àAKLP) we may have a reminiscence of LXX. Exodus 3:2, where however AF read ἐνφλ. πυρ.: cf. Acts 7:30 where there is a similar variation of reading.διδόντοςἐκδίκησιν] not to be connected with πυρός but directly with τ. κυρ. Ἰησοῦ, and serving to bring out further the judicial aspect under which this ἀποκάλυψις is here presented.Ἐκδίκησις from ἔκδικος (1 Thessalonians 4:6 note) is full, complete punishment, cf. 1 Peter 2:14 εἰςἐκδίκησινκακοποιῶν: elsewhere it has the meaning of ‘ avenging,’ ‘ vindication’ (e.g. Luke 18:7 ff.). The exact phrase δοῦναιἐκδίκησιν is found only here in the N.T., but it occurs several times in the LXX., e.g. Ezekiel 25:14 : cf. Isaiah 66:15 ἀποδοῦναιἐκδίκησιν, and more particularly for the thought Deuteronomy 32:35 ἐνἡμέρᾳἐκδικήσεωςἀνταποδώσω. On the power of judgment here ascribed to the Lord Jesus see Intr. p. 67.The v.l. διδούς (D*FG and some Latin authorities) for διδόντος, if it were better attested, would be an instance of the indifference to concord which we find so frequently in the Apocalypse, and in the less educated papyri (Moulton Prolegg. pp. 9, 60).τοῖςμὴεἰδόσικτλ.] ‘ to them that know not God and to them that obey not the gospel of our Lord Jesus.’ The two clauses (note repeated art.) are often referred to the Gentile (1 Thessalonians 4:5 note) and Jewish (Romans 10:16 ff.) opponents of the Gospel respectively. But it is doubtful whether any such distinction was in the writers’ minds at the time, nor can it be strictly applied, for Gentiles as well as Jews can be taxed with disobedience (Romans 11:30), while the wilful ignorance of God which alone can be thought of here (cf. Romans 2:14) is elsewhere directly ascribed to Jews (cf. Jeremiah 9:6 οὐκἤθελονεἰδέναιμε). On the whole therefore it is better, and more in keeping with the Hebraistic strain of the whole passage (Findlay), to take both clauses as referring to the same general class, viz. all who as the result of wilful ignorance or disobedience oppose themselves to God: cf. Jeremiah 10:25 ἔκχεοντὸνθυμόνσουἐπὶἔθνητὰμὴεἰδότασεκαὶἐπὶγενεὰςαἳτὸὄνομάσουοὐκἐπεκαλέσαντο, where again the two closely parallel clauses form one extended category.The substitution of τ. εὐαγγ. τ. κυρ. ἡμ. Ἰης. for τ. εὐαγγ. τ. θεοῦ (1 Thessalonians 2:2 &c.) is in accordance with the prominence given to the Lord Jesus throughout the section.