TRIBULATION AND DISTRESS: thlipsis  kai stenochoria: (Pr 1:27,28; 2 Th 1:6) (See tribulation in ISBE, EASTON) (Torrey's Topic Punishment of the Wicked)

Tribulation (2347) (thlipsis from thlibo = to crush, press together, compress, squeeze in turn derived from thláo = to break) (see in depth study of thlipsis) originally expressed sheer, physical pressure on a man. It conveys the idea of being squeezed or placed under pressure or crushed beneath a weight. Thlipsis is literally a pressing together. When, according to the ancient law of England, those who willfully refused to plead guilty, had heavy weights placed on their breasts, and were pressed and crushed to death, this was literally thlipsis. The iron cage was stenochoria (see below).

Figuratively in the NT, thlipsis usually refers to suffering brought on by outward circumstances affliction, oppression, trouble as Paul described elsewhere in Romans writing...

And not only this, but we also exult in our tribulations, knowing that tribulation brings about perseverance (see notes Romans 5:3).

Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? (see notes Romans 8:35)

Rejoicing in hope, persevering in tribulation, devoted to prayer, (see notes Romans 12:12)

Thlipsis is seen experienced when believers participate in the sufferings of Christ (Col 1:24-note).  of sufferings of the end-time tribulation, trouble, distress (MK 13.19); Thlipsis refers to a specific three and one half years which Jesus referred to as the Great Tribulation (click description including table of synonyms) a  time of great trouble for the world, and especially for Israel (Mt 24:15, 21, 22; Revelation 7:14)

Clearly in the present context thlipsis is referring to eternal destruction in gehenna. In a similar use of thlipsis (and the related verb thlibo) Paul assures the believer who were suffering temporal affliction as the result of their stand for the gospel of Jesus Christ that...

"after all it is only just for God to repay with affliction (thlipsis) those who afflict (verb thlibo) you, and to give relief to you who are afflicted (verb thlibo) and to us as well when the Lord Jesus shall be revealed from heaven with His mighty angels in flaming fire dealing out retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus." (2Thes 1:6-8)

Figuratively thlipsis pictures one being "crushed" by intense pressure, difficult circumstances, suffering or trouble pressing upon them from without. Thus persecution, affliction, distress, opposition or tribulation, all press hard on one's soul. Thlipsis does not refer to mild discomfort but to great difficulty. In Scripture the thlipsis is most often used of outward difficulties, but it is also used of emotional stress and sorrows which "weighs down" a man’s spirit like the sorrows and burden his heart. Thlipsis then includes the disappointments which can "crush the life" out of the one who is afflicted.

The English word "tribulation" is derived from the Latin word tribulum (literally a thing with teeth that tears), which was a heavy piece of timber with spikes in it, used for threshing the corn or grain. The tribulum was drawn over the grain and it separated the wheat from the chaff.

Marvin Vincent has the following note explaining that the root thlibo means...

"to press or squeeze. Tribulation is perhaps as accurate a rendering as is possible, being derived from tribulum, the threshing-roller of the Romans. In both the idea of pressure is dominant, though thlipsis does not convey the idea of separation (as of corn from husk) which is implied in tribulatio." (Vincent, M. R.  Word studies in the New Testament Vol. 1, Page 3-80)

Thlipsis is used 45 times in the NT - Matt. 13:21; 24:9, 21, 29; Mk. 4:17; 13:19, 24; Jn. 16:21, 33; Acts 7:10f; 11:19; 14:22; 20:23; Rom. 2:9; 5:3; 8:35; 12:12; 1 Co. 7:28; 2 Co. 1:4, 8; 2:4; 4:17; 6:4; 7:4; 8:2, 13; Eph. 3:13; Phil. 1:17; 4:14; Col. 1:24; 1 Thess. 1:6; 3:3, 7; 2 Thess. 1:4, 6; Heb. 10:33; Jas. 1:27; Rev. 1:9; 2:9f, 22; 7:14

Distress (4730) (stenochoria from stenos = narrow + chora = place) is literally a narrow place, a confined space and then the painfulness of associated with this condition. Vincent comments that the “dominant idea is constraint." Stenochoria pictures finding oneself in a "tight corner", hemmed in with no way out, in a narrow strait without the possibility of escape.

Stenochoria might be used of an army caught in a narrow, rocky defile with space neither to maneuver nor to escape. It might be used of a ship caught in a storm with no room either to ride it or to run before it. There are moments when a man seems to be in a situation in which the walls of life are closing round him -- that is the picture inherent in stenochoria. The opposite state, of being in a large place, was metaphorically used to describe a state of joy as in Ps 118:5 (Spurgeon's note) where the psalmist writes

From my distress I called upon the LORD. The LORD answered me and set me in a large place.

Stenochoria occurs 4 times in the NT...

Romans 2:9 (note) There will be tribulation (thlipsis) and distress for every soul of man who does evil, of the Jew first and also of the Greek,

Romans 8:35 (note) Who shall separate us from the love of Christ? Shall tribulation (thlipsis) , or distress, or persecution, or famine, or nakedness, or peril, or sword?

2Corinthians 6:4 but in everything commending ourselves as servants of God, in much endurance, in afflictions (thlipsis) , in hardships, in distresses,

2Corinthians 12:10 Therefore I am well content with weaknesses, with insults, with distresses, with persecutions, with difficulties, for Christ's sake; for when I am weak, then I am strong.

In Septuagint (LXX), the Greek translation of the Hebrew (LXX), stenochoria is used to picture the horrors of confinement by a siege, Moses recording

Then you shall eat the offspring of your own body, the flesh of your sons and of your daughters whom the Lord your God has given you, during the siege and the distress by which your enemy shall oppress you. (Dt 28:53)

The other 7 uses of stenochoria in the LXX  are found in Deut 28:55, 57, Esther 1:1, 4:17, Isa 8:22, 9:1, 30:6.

Albert Barnes writes that stenochoria

means literally narrowness of place, lack of room, and then the anxiety and distress of mind which a man experiences who is pressed on every side by afflictions, and trials, and want, or by punishment, and who does not know where he may turn himself to find relief. It is thus expressive of the punishment of the wicked. It means that they shall be compressed with the manifestations of God’s displeasure, so as to be in deep distress, and so as not to know where to find relief.

Stenochoria metaphorically refers to great anxiety and distress of mind, such as arises when a man does not know where to turn himself or what to do for relief. It conveys the idea of anguish (which Webster defines as extreme pain; distress of mind and suggests torturing grief or dread ), dire calamity, extreme affliction or distress.  In three of the four NT uses (Ro 2:9; 8:35; 2 Co 6:4) stenochoria is found with thlipsis. Whereas tribulation (thlipsis) emphasizes troubles pressing upon us from without (e.g., persecution, etc). Stenochoria has in view the distress which arises from within (usually caused by thlipsis), such as anguish or discomfort. Trench concludes that stenochoria is the "stronger" of the two words.

Besides capital punishment, solitary confinement has long been considered the worst form of punishment, being the absolute, lonely confinement of a prisoner who is already strictly confined. Part of hell’s torment will be its absolute, isolated, lonely, and eternal confinement, with no possible hope of release or escape.

Four terrifying words in (Romans 2:8, 9) suggest a series of cause and effect. The first wrath  (orge) indicates God’s attitude toward sin, the second indignation (thumos) the expression of that attitude, the third affliction (thlipsis) the result there from, the fourth distress (stenochoria) the realization of entire helplessness. These four descriptions stand in dramatic contrast to eternal life. If this picture of contrasting destinies does not get a sinner's attention, what will? In each contrasting destiny there is a conscious experience either of woe or of blessedness!

William Newell sums this section up noting that in the tribulation...

the visitation strikes its object. The false peace (cf 1Thes 5:3-note) of his hardened, impenitent earth-life is now horribly broken up by direct visitation from God in vengeance. Finally, anguish: which sets forth the result of that tribulation which meets the lost directly from an angry, indignant Creator and Judge. "I am in anguish in this flame, " cried lost Dives, in Hades (God's prison for the lost until the Day of Judgment). What unspeakable horrors, then, will that Day bring! (Romans 2)

FOR EVERY SOUL OF MAN WHO DOES EVIL: epi pasan psuchen anthropou tou katergazomenou (PMPMSG) to kakon: (soul Ezek 18:4; Mt 16:26) (for evil click kakia) (soul in ISBE, evil in ISBE)

For (epi) - Here the preposition epi is more literally translated upon, which more dramatically pictures the tribulation and distress as if they were coming down upon every rebellious soul.

In Ezekiel God declares...

Behold, all souls are Mine; the soul of the father as well as the soul of the son is Mine. The soul who sins will die. (Ezekiel 18:4)

Jesus speaking of men's souls asked one of the most piercing question in all eternity...

"For what will a man be profited, if he gains the whole world, and forfeits his soul? Or what will a man give in exchange for his soul?" (Mt 16:26)

This future aspect of God's wrath is dramatically illustrated by John who describes

"huge hailstones, about one hundred pounds each, (coming) down from heaven UPON men and men (blaspheming) God because of the plague of the hail, because its plague was extremely severe."  (Rev 16:21 - note)

John gives us a similar picture of this aspect of God's wrath even in the present age of grace noting that

"He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides (continually = present tense) UPON him." (John 3:36)

Every soul of man - This phrase expresses the equality and universality of the treatment dealt out by the just Judge of all mankind.

Does (2716) (katergazomai from kata = intensifies meaning of + ergazomai = engage in an activity involving considerable expenditure of effort) means to work out fully. 

The idea of katergazomai is to finish what one has begun. This verb clearly indicates the thoroughness of their evil behavior. And so we see that men's evil works betray their evil heart which in turn is a heart of unbelief and disobedience. Works are always the outward expression of a person’s heart attitude toward the Lord.

The Roman scholar Strabo uses the verb katergazomai to describe the extraction of silver from mines  with the implication being that intense effort is required to carry mine for precious metal and in this case is motivated by a potential reward.

Paul uses katergazomai to emphasize that these individuals work with effort to bring their evil deeds to fulfillment or completion. The present tense indicates that they continuously, habitually are performing these deeds with "success"!  It is ironic that Paul chose this same verb (Katergazomai) in (Philippians 2:12) calling believers to

Work out (katergazomai in the present imperative = command to believers to continually do this) salvation with fear and trembling"  (see discussion)

This verse emphasizes the effort called for to accomplish the specified task (in this case "salvation" refers not to the first time event which would be "justification" but to the everyday working out of our salvation which is referred to as "sanctification" or "present tense salvation" - see discussion of Three Tenses of Salvation).

Here are the 22 uses of katergazomai in the NT - Rom. 1:27; 2:9; 4:15; 5:3; 7:8, 13, 15, 17, 18, 20; 15:18; 1 Co. 5:3; 2 Co. 4:17; 5:5; 7:10, 11; 9:11; 12:12; Eph. 6:13; Phil. 2:12; Jas. 1:3; 1 Pet. 4:3

Evil (2556) (kakos) (Click for in depth analysis of related word kakia) speaks of lack of goodness, of a bad nature, not such as it ought to be and defines one who is evil in himself, wicked, vicious, bad in heart, conduct, and character and, as such, gets others in trouble. Kakos is found from Homer on in a large variety of associations and means bad in the sense of lacking something, always in contrast to agathos which is good.

Kakos was descriptive of a soldier who was cowardly.  It is seen in several English words, such as "cacophony" (a discordant, bad sound), "cacography" (illegible writing), and "cacodemon" (an evil demon—as if there were "good" demons). The very sound of the word kakos suggests the idea in the word “reprehensible.”

Here are the 50 uses of kakos in the NT - Matt. 21:41; 24:48; 27:23; Mk. 7:21; 15:14; Lk. 16:25; 23:22; Jn. 18:23, 30; Acts 9:13; 16:28; 23:9; 28:5; Rom. 1:30; 2:9; 3:8; 7:19, 21; 12:17, 21; 13:3, 4, 10; 14:20; 16:19; 1 Co. 10:6; 13:5; 15:33; 2 Co. 13:7; Phil. 3:2; Col. 3:5; 1 Thess. 5:15; 1 Tim. 6:10; 2 Tim. 4:14; Titus 1:12; Heb. 5:14; Jas. 1:13; 3:8; 1 Pet. 3:9, 10, 11; 3 Jn. 1:11; Rev. 2:2; 16:2

Larry Richards explains that...

one passage in Romans is theologically definitive in explaining the kakos done by human beings who know what is good and who want to do it. Romans 7:7-25 contains Paul's report of his personal struggle with sin. In this passage he links the law of God, expressed in commandments, with "another law [principle] at work in the members of [his] body" (Ro 7:23).

Paul sees in Scripture the divine revelation of righteousness and agrees that God's will is both right and beautiful. But when Paul tries to do what this revelation unveils, he discovers that he cannot. "I know that nothing good lives in me, that is, in my sinful nature" is the apostle's agonized confession (Ro 7:18). Thus he says, "What I do is not the good I want to do; no, the evil [kakos] I do not want to do--this I keep on doing. . . . When I want to do good, evil [kakos] is right there with me" (Ro 7:19, 21).

This is Paul's explanation of the moral gap that exists between what human beings recognize as good and what they actually do. The problem is that sin has warped human nature: "kakos is right there with me." There is a flaw within us that keeps the best of us from being what we should be and what we want to be. (Richards, L O: Expository Dictionary of Bible Words: Regency)

And so we see that one can chose to do (work out) evil deeds or salvation, the evil path terminating in tribulation and distress, the righteous path of sanctification leading to eternal life.

Could the choice between blessing and cursing be more clear? This picture reminds us of Jehovah's warning through Moses to Israel just prior to entering the "land of milk and honey" declaring

"I call heaven and earth to witness against you today, that I have set before you life and death, the blessing and the curse. So choose life in order that you may live, you and your descendants, by loving the LORD your God, by obeying His voice, and by holding fast to Him; for this is your life and the length of your days, that you may live in the land which the LORD swore to your fathers, to Abraham, Isaac, and Jacob, to give them." (Dt 30:19-20)

The words of Paul's warning here in Romans 2 are not identical to those in Deuteronomy , but the message is the same - choose life and blessing that come only from loving and obeying the Gospel of Jesus Christ, not from works of the flesh, of self effort..

OF THE JEW FIRST AND ALSO OF THE GREEK: Ioudaiou te proton kai Hellenos: (Ro 2:10; 1:16; 3:29,30; 4:9, 10,11, 12; 9:24; 10:12; 15:8,9; Am 3:2; Mt 11:20, 21, 22, 23, 24; Lk 2:30, 31, 32; 12:47,48; 24:47; Acts 3:26; 11:18; 13:26,46,47; 18:5,6; Acts 20:21; 26:20; 28:17,28; Gal 2:15,16; 3:28; Eph 2:11, 12, 13, 14, 15, 16, 17; Col 3:11; 1Pet 4:17)

Related Resources:

See Jew in Smith,  ISBE, Easton
See Greek/Gentile in Easton, Smith, ISBE, Torrey's Topical

Jew (2453) (Ioudaios) occurs first in 2Ki 16:6 (ESV - men from Judah, NAS - Judeans, KJV - Jews) the Hebrew word yehudiy which is derived from yehudah meaning Judah or "praise". And so strictly speaking Jew means a member of the tribe of Judah, but with common usage came to be used as a designation of all Israelites. Israel readily received the appellation of Jew and took great pride in this name and its association with praise (cp Ro 2:17-note; see probable play on words by Paul in Ro 2:29-note where he uses the word "praise"!).  The Jewish expectation was that the Gentiles would be judged by God, while they would escape, but Paul quickly dissolves their false assertions.

First (4413)(proton) means first in time, place, order or importance. In the present context Paul is emphasizing priority not chronology per se. (See also note on use of first in Ro 1:16-note). Be careful to note that Paul's prioritizing the Jews in no way impugns God's partiality (Ro 2:11-note), for His judgment will still be impartial for all offending parties, irregardless of whether they are Jew or Gentile.

Greek (1672) (hellen) refers to Greeks by birth but in this context refers to Gentiles.

Jew...and...Greek - Encompasses the totality of mankind. No exclusions. No partiality. No favorites. (Ro 2:11-note)

Mounce observes that...

Ironically, priority in blessing (Ro 1:16-note) results in priority in judgment. Israel was privileged to be the first to receive the revelation of God. But spiritual privilege carried with it spiritual responsibility. Failure brought “trouble and distress.” Concerning Israel, God said, “You only have I chosen of all the families of the earth; therefore I will punish you for all your sins” (Amos 3:2).(Mounce, R. H. Romans: The New American Commentary. Broadman & Holman Publishers or Logos)

Cottrell agrees adding that...

Here for the first time in this chapter Paul actually mentions the Jews, and he does so in a way that drives home his main point: the righteous judgment of God falls equally on both Jews and Gentiles. (Ed note: In other words God's judgment will be impartial) This is enough to expose the fallacy of the myth of divine partiality toward the Jews, but Paul goes even further. Not only does God apply the principle of judgment equally to the two groups; He will actually pour out His wrath on the “Jew first.” This is an application of Jesus’ principle, “From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked” (Lk 12:48). (Cottrell, J. Romans : Volume 1. College Press NIV commentary. Joplin, Mo.: College Press)

Haldane writes that...

In this place, “the Jew first” must mean the Jew principally, and implies that the Jew is more accountable than the Gentile, and will be punished according to his superior light; for as the Jew will have received more than the Gentile, he will also be held more culpable before the Divine tribunal, and will consequently be more severely punished. His privileges will aggravate his culpability, and increase his punishment. (Haldane, R. An Exposition on the Epistle to the Roman. Ages Classic Commentaries)

The judgment of God will be according to privilege or light received. The Jews were first in privilege as God’s earthly chosen people and they will be first in responsibility. Israel will receive severer punishment because she was given greater light and blessing (see note Romans 9:3-4). Jesus taught this principle in the gospel of Matthew declaring to the Jewish audience:

Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles had occurred in Tyre and Sidon which occurred in you, they would have repented long ago in sackcloth and ashes. Nevertheless I say to you, it shall be more tolerable for Tyre and Sidon in the day of judgment, than for you. (Matthew 11:21-22)

MacArthur adds that...

God had indeed chosen Israel above other peoples to be His elect nation. “You only have I chosen among all the families of the earth,” He declared to Israel (Amos 3:2a). But He immediately went on to say, “Therefore, I will punish you for all your iniquities” (v. 2b). Israel will receive severer punishment because she was given greater light and greater blessing. As Paul here makes clear, the Jew first means that being first in salvation opportunity also means being first in judgment responsibility. (MacArthur, J: Romans 1-8. Chicago: Moody Press or Logos)

It is truly tragic that God’s bountiful blessings failed to lead the majority of the Jews to repentance. Here in Romans 2 Paul's desire is for the Jew (and all so-called religious and self-righteous persons) to be confronted with their evil, empty works which warrant God's judgment. Paul's goal is that they might see their empty works and their doomed condition and turn to truth of the gospel which is the power of God for salvation.

God doesn't want big talkers but "big doers" (enabled by grace and the indwelling Spirit of the new birth) because anyone can say "I keep the law" but what God wants is men and women who actually live the Law from a (circumcised) heart that obeys God out of love not legalism. That's where most of the Old and New Testament Jews fell short. They did not understand that it is not the possession of the law but the practice of the law (empowered by grace and the Holy Spirit) that pleases God.

Torrey's Topic
The Jews

Descended from Abraham -Isaiah 51:2; John 8:39
Divided into twelve tribes -Genesis 35:22; 49:28

CALLED
Hebrews -Genesis 14:13; 40:15; 2 Corinthians 11:22
Israelites -Exodus 9:7; Joshua 3:17
Seed of Abraham -Psalms 105:6; Isaiah 41:8
Seed of Jacob -Jeremiah 33:26
Seed of Israel -1 Chronicles 16:13
Children of Jacob -1 Chronicles 16:13
Children of Israel -Genesis 50:25; Isaiah 27:12
Jeshurun -Deuteronomy 32:15
Chosen and loved by God Deuteronomy 7:6,7
Circumcised in token of their covenant relation -Genesis 17:10,11; Acts 7:8
Separated from all other nations -Exodus 33:16; Leviticus 20:24; 1 Kings 8:53

DESCRIBED AS
A peculiar people -Deuteronomy 14:2
A peculiar treasure -Exodus 19:5; Psalms 135:4
A holy nation -Exodus 19:6
A holy people -Deuteronomy 7:6; 14:21
A kingdom of priests -Exodus 19:6
A special people -Deuteronomy 7:6
The Lord’s portion Deuteronomy 32:9
Sojourned in Egypt -Exodus 12:40,41
Brought out of Egypt by God -Exodus 12:42; Deuteronomy 5:15; 6:12
In the desert forty years -Numbers 14:33; Joshua 5:6
Settled in Canaan -Numbers 32:18; Joshua 14:1-5
Under the theocracy until the time of Samuel -Exodus 19:4, 5, 6; 1 Samuel 8:7
Desired and obtained kings -1 Samuel 8:5,22
Divided into two kingdoms after Solomon -1 Kings 11:31,32; 12:19,20
Often subdued and made tributary -Judges 2:13,14; 4:2; 6:2,6; 2 Kings 23:33
Taken captive to Assyria and Babylon -2 Kings 17:32; 18:11; 24:16; 25:11
Restored to their own land by Cyrus -Ezra 1:1, 2, 3, 4
Had courts of justice -Deuteronomy 16:18
Had an ecclesiastical establishment -Exodus 28:1; Numbers 18:6; Mal 2:4, 5, 6, 7
Had prophets to promote national reformation-Je 7:25; 26:4,5; 35:15; 44:4; Ezek 38:17
The only people who had knowledge of God -Ps 76:1; 1Th 4:5; Ps 48:3; Ro 1:28
The only people who worshipped God -Exodus 5:17; Psalms 96:5; 115:3,4; John 4:22

Religion of, according to rites prescribed by God -Lv 18:4; Dt 12:8, 9, 10, 11; He 9:1
Religion of, typical -Hebrews 9:8-11; 10:1
Their national greatness -Genesis 12:2; Deuteronomy 33:29
Their national privileges -Romans 3:2; 9:4,5
Their vast numbers -Genesis 22:17; Numbers 10:36

NATIONAL CHARACTER OF
Pride of descent, &c -Jeremiah 13:9; John 8:33,41
Love of country -Psalms 137:6
Fondness for their brethren -Exodus 2:11,12; Romans 9:1, 2, 3
Attachment to Moses -John 9:28,29; Acts 6:11
Attachment to customs of the law -Acts 6:14; 21:21; 22:3
Fondness for tradition-Jeremiah 44:17; Ezekiel 20:18,30,21; Mark 7:3,4
Stubborn and stiff-necked -Exodus 32:9; Acts 7:51
Prone to rebellion -Deuteronomy 9:7,24; Isaiah 1:2
Prone to backsliding -Jeremiah 2:11-13; 8:5
Prone to idolatry -Isaiah 2:8; 57:5
Prone to formality in religion -Isaiah 29:13; Ezekiel 33:31; Matthew 15:7-9
Self-righteous -Isaiah 65:5; Romans 10:3
Unfaithful to covenant engagements -Jeremiah 3:6-8; 31:32; Ezekiel 16:59
Ungrateful to God -Deuteronomy 32:15; Isaiah 1:2
Ignorant of the true sense of Scripture -Acts 13:27; 2 Corinthians 3:13,