2-thessalonians 1:6
Translations
King James Version (KJV)
Seeing it is a righteous thing with God to recompense tribulation to them that trouble you;
American King James Version (AKJV)
Seeing it is a righteous thing with God to recompense tribulation to them that trouble you;
American Standard Version (ASV)
if so be that it is righteous thing with God to recompense affliction to them that afflict you,
Basic English Translation (BBE)
For it is an act of righteousness on God's part to give trouble as their reward to those who are troubling you,
Webster's Revision
Seeing it is a righteous thing with God to recompense tribulation to them that trouble you;
World English Bible
Since it is a righteous thing with God to repay affliction to those who afflict you,
English Revised Version (ERV)
if so be that it is a righteous thing with God to recompense affliction to them that afflict you,
Definitions for 2-thessalonians 1:6
Clarke's 2-thessalonians 1:6 Bible Commentary
Seeing it is a righteous thing - Though God neither rewards nor punishes in this life in a general way, yet he often gives proofs of his displeasure, especially against those who persecute his followers. They, therefore, who have given you tribulation, shall have tribulation in recompense.
Barnes's 2-thessalonians 1:6 Bible Commentary
Seeing it is a righteous thing with God to recompense tribulation to them that trouble you - The sense is: "There will be a future judgment, because it is proper that God should punish those who now persecute you. It is not right that they should go unpunished, and triumph forever. It is not an arbitrary thing, a thing which is indifferent, a thing which may or may not be done; it is a just and proper thing that the wicked should be punished." The doctrine is, that the future punishment of the wicked is just and proper; and that, being just and proper, it will be inflicted. Many suppose that there would be no justice in the eternal punishment of the wicked; that the threatening of that punishment is wholly arbitrary; that it might easily be dispensed with, and that because it is unjust it will not be inflicted, and need not be dreaded. But that it is just and proper, a very slight degree of reflection must show. Because:
(1) it is inconceivable that God should threaten such punishment unless it were just. How can it be reconciled with his perfections that he can hold up before mankind the assurance that any of them will be punished forever, unless it be right that it should be so? Can we believe that he deliberately threatens what is wrong, or that, in the face of the universe, he publicly declares his intention to do what is wrong?
(2) people themselves believe that it is just that the wicked should be punished. They are constantly making laws, and affixing penalties to them, and executing them, under the belief that it is right. Can they regard it as wrong in God to do the same thing? Can that be wrong in him which is right in themselves?
(3) if it is right to punish wickedness here, it is not wrong to punish it in the future world. There is nothing in the two places which can change the nature of what is done. If it is right for God to visit the sinner here with the tokens of his displeasure, there is nothing which can make it wrong to visit him in like manner in the future world. Why should that be wrong in another world which is right and proper in this?
(4) it will be a righteous thing for God to punish the wicked in a future state, for they are not always punished here as they deserve. No one can seriously maintain that there is an equal distribution of rewards and punishments on the earth. Many a man goes to the grave having received no adequate punishment for his crimes. Many a murderer, pirate, robber, traitor, and plunderer of nations under the name of a conqueror, thus dies. No one can doubt that it would be a just thing to punish them here if they could be arrested. Why should it be any the less "just" to punish them when they enter another world? In like manner, many a man lives a life of profligacy; or is an open scoffer; or aims to cast off the government of God; or is a seducer of innocence; and yet lives in the midst of wealth, and goes down in calmness and peace to the grave; Psalm 73:3-5; Job 21:23-33. Why is it not just that such an one should be punished in the future world? compare Psalm 73:16-20. But, if it is right that God should punish the wicked in the future world, it will be done. Because:
(1) There is nothing to hinder him from doing it. He has all power, and has all necessary means of inflicting punishment, entirely at his disposal.
(2) it would not be right not to do it. It is not right for a magistrate to treat the righteous and the wicked alike, or to show that he has as much regard to the one as to the other.
(3) it cannot be believed that God has uttered a threatening which he never meant to execute, or to appear before the universe as having held up before men the terror of the most awful punishment which could be inflicted, but which he never intended to carry into effect. Who could have confidence in such a Being? Who could know what to believe when he makes the most solemn declaration?
(4) the Judge of all the earth "will do right;" and if it is right to declare that "the wicked shall be turned into hell," it will not be wrong to inflict the sentence. And if, on the whole, it is right that the sinner should be punished, it will be done.
Them that trouble you. - Those who persecute you; see 1 Thessalonians 2:14.
Wesley's 2-thessalonians 1:6 Bible Commentary
1:6 It is a righteous thing with God - (However men may judge) to transfer the pressure from you to them. And it is remarkable that about this time, at the passover, the Jews raising a tumult, a great number (some say thirty thousand) of them were slain. St. Paul seems to allude to this beginning of sorrows, 1 Thessalonians 2:16, which did not end but with their destruction.