In verses 6 and 7 the thought already sufficiently clarified above continues. We shall make only a few observations about the expressions used here.
“If indeed,” though “indeed” is not found in any Greek reading, “if it is righteous,” does not express doubt, but strengthens the truth being stated (Theodoret).
This condition is of such a kind that it immediately implies, “but it is certainly righteous.” It is a turn of speech. The thought is as if the Apostle had said, “since it is righteous.”
In other places, in similar speech, the Greek conditional particle “if,” ειπερ, is translated directly in Slavonic as “since” or “because.” Thus Rom 8:9, 17 and 1 Pet 2:3.
“‘If’ is put here instead of ‘for,’ just as we also use the same expression when speaking of things we regard as certain and indisputable.
Instead of saying, ‘for it is most just,’ he says, ‘if it is just.’ He used ‘if’ while speaking of something to which all agreed” (Chrysostom).
“For those who heard, the inference arose by itself: but this is righteous” (Theophylact). The Apostle intended to summon the Thessalonians’ own judgment.
He stirred up the natural sense of righteousness common to all. In this way he raised up in the minds and hearts of his readers a defender and confirmer of the truth of righteous recompense.
“Judgments of this kind remove every doubt, because they themselves knew that this is just. For if it is just before men, much more is it just before God” (Chrysostom).
Before God, with God, in His counsels and decisions, if one takes into account His essential properties, this is righteous. He is God, Who is righteousness itself.
He sees both your sufferings and your good-hearted patience for His own sake, for His work on earth, for faith in Him and His Son.
He Himself called you to this faith, Himself helped your minds and hearts receive it, and now helps you stand in it. Judge for yourselves whether it is righteous with such a God to repay you with relief and your enemies with torments.
“To render.” This word signifies both decisions and actions of the righteous judgment of God: reward (Lk 14:14) and vengeance (Rom 12:19).
Recompense also takes place in the present period of existence, but not fully and not universally. Here it has correction and purification in view.
The true recompense will follow after the resurrection, as a result of the universal and dread judgment. Recompense presupposes correspondence to deeds and merits.
“What then? Will the recompense be equal to the deeds? No. On the contrary, see how from what he says afterward it becomes clear that the punishment will be far more severe and the reward far greater” (Chrysostom).
“Affliction to those who afflict.” Righteousness repays with the very thing by which one has acted unrighteously. “What is so just as this?
Those who oppress the good in this age should in the age to come suffer what they now do to others” (Ambrosiaster). But what will this affliction be? Below, in verse 9, it is called destruction.
THEOSIS