10. καὶἀναμένειντὸνυἱὸναὐτοῦ] Ἀναμένειν, ἅπ. λεγ. N.T., but fairly frequent in the LXX., e.g. Job 7:2, Isaiah 59:11 ἀνεμείναμενκρίσιν, and see also the instructive parallel from Aesch. Eum. 243 ἀναμένωτέλοςδίκης (cited by Chase The Lord’ s Prayer p. 72 n.2). The leading thought here seems to be to wait for one whose coming is expected , perhaps with the added idea of patience and confidence (ἀνα-, Winer de verb. comp. pt. 3. p. 15). In Acts 1:4 περιμένειν is found in the same sense. The more general word is ἀπεκδέχεσθαι, 1 Corinthians 1:7, Philippians 3:20. Calv.: ‘ Ergo quisque in vitae sancrue cursu perseverare volet, totam mentem applicet ad spem adventus Christi.’ For τὸνυἱὸναὐτοῦ— the only place in these Epp. where Christ is so described— see Intr. p. 66. ἐκτῶνοὐρανῶν] ‘ out of the heavens’ (Wycl. fro heuenes: Tind. and the other Engl. verss. preserve the sing.). The plur. may be a mere Hebraism, the corresponding Heb. word ωΡΘξΗιΔν being plur. in form, but it is possible that St Paul’ s language here, as elsewhere, is influenced by the Rabbinic theory of a plurality of heavens, generally regarded as seven in number, through which ‘ the Beloved’ ascends and descends: cf. especially The Ascension of Isa_6:-11., and on the whole subject see Morrill and Charles Book of the Secrets of Enoch p. 30 ff., Cumont Religions orient. (1907) p. 152. This reference must not however be pressed in view of the fact that the sing. actually occurs oftener than the plur. (11:10) in the Pauline writings: note particularly the use of the sing. in practically the same context as here in 4:16, II. 1:7.It may be added as showing the difference in usage among the N.T. writers that in St Matthew’ s Gospel the plur. is used more than twice as often as the sing. (55:27), while in the Apocalypse out of 52 occurrences of the word only one is in the plur. (12:12), and that in a passage under the direct influence of the LXX. (Isaiah 44:23; Isaiah 49:13, cf. also Dan. 3:59), where the plur. οὐρανοί (like our colloquial heavens) is frequently used of the visible sky, especially in the Pss. (e.g. 8:4, 18. (19.) 2; cf. F. W. Mozley The Psalter of the Church (1905) p. 4).For the use of the art. before οὐρανῶν in the present passage cf. Matthew 3:17, Mark 1:11 (WSchm. p. 162).ὃνἤγειρενἐκ [τῶν] νεκρῶν] ‘ whom He (sc. God) raised out of the dead’— the resurrection of Jesus being traced as always in the Pauline teaching to the direct act of God, cf. 1 Corinthians 6:14; 1 Corinthians 15:15, Galatians 1:1 &c. It is to be noted that in the present passage the thought of the resurrection is introduced not as the argumentum palmarium for the Divine Sonship (as in Romans 1:4), but, in accordance with the context, as the necessary prelude to Christ’ s Return, and the general resurrection by which it will be accompanied: cf. Romans 8:11, 1 Corinthians 15:20 ff., 2 Corinthians 4:14, Colossians 1:18, and especially the words spoken at Athens so shortly before Acts 17:31. Calv.: ‘ in hunc finem resurrexit Christus, ut eiusdem gloriae nos omnes tandem consortes faciat, qui sumus eius membra.’For ἐγείρειν cf. 4:14 note, and for the phrase ἐκ [τῶν] νεκρῶν (elsewhere with art. only Ephesians 5:14, Colossians 1:18) see WSchm. p. 163.Ἰησοῦντὸνῥυόμενονἡμᾶς] It is the historical Jesus (Add. Note D) Who acts as ‘ our Rescuer’ (cf. Romans 11:26 from LXX. Isaiah 59:20), the thought of deliverance by power being apparently always associated with ῥύεσθαι in the Bibl. writings (cf. Genesis 48:16, Romans 7:24; Romans 15:31, 2 Corinthians 1:10, 2 Timothy 4:17 f.), while the following ἐκ (contrast ἀπό 2 Thessalonians 3:2) emphasizes its completeness in the present instance—‘ He brings us altogether out of the reach of future judgment’ ; cf. Sap. 16:8 and see Ps.-Clem. 6:7 ποιοῦντεςγὰρτὸθέληματοῦΧριστοῦεὑρήσομενἀνάπαυσιν· εἰδὲμήγεοὐδὲνἡμᾶςῥύσεταιἐκτῆςαἰωνίουκολάσεως (cited by Chase The Lord’ s Prayer p. 79, where the constructions of ῥύεσθαι are fully discussed).ἐκτ. ὀργῆςτ. ἐρχομένης] ‘ out of the wrath that is coming’—τῆςὀργῆς, as in 2:16, Romans 3:5; Romans 5:9; Romans 9:22; Romans 13:5, being used absolutely of the Divine wrath, and in accordance with the context (ἀναμέν. τ. υἱόνκτλ.) and the general N.T. usage, having here the definite eschatological reference for which the language of the prophetic writings has prepared us, cf. e.g. Isaiah 2:10-22, Zephaniah 3:8 ff., and see further Ritschl Rechtfertigung u. Versφhnung3 2. p. 142 ff. A similar application of the term is found in Judaistic literature, e.g. Book of Jubilees 24:30 , Secrets of Enoch 44:2 , and for classical usage cf. Eur. Hipp. 438 ὀργαὶδʼ εἰςσʼ ἐπέσκηψανθεᾶς. This wrath is further described as τῆςἐρχομένης (cf. Ephesians 5:6, Colossians 3:6), the repeated art. drawing attention to ‘ coming’ as its essential feature, while both verb and tense bring out the certainty and perhaps the nearness of its approach (cf. 5:2 note).Needless to say it is no angry resentment that is thought of, but the hostility to sin which is as necessary a part of God’ s nature as His love; cf. Isaiah 61:8, Zechariah 8:17, and see Lact. de irβ Dei 5: ‘ nam si dens non irascitur impiis et iniustis, nec pios utique iustosque diligit. … In rebus enim diversis, aut in utramque partem moveri necesse est, aut in neutram.’On the bearing of vv. 9, 10 on the missionary teaching of St Paul see Intr. p. 42 f.