2nd Thessalonians Chapter 1 verse 9 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerse 9. - Who; namely, the unbelieving Gentiles and Jews. Shall be punished; literally, shall pay the penalty; shall suffer punishment (R.V.). With everlasting destruction; or rather, even everlasting destruction; the words being in apposition. "Destruction" here denotes ruin, death; the word is only used in Paul's Epistles (1 Corinthians 5:8; 1 Thessalonians 5:3; 1 Timothy 6:9). The Greek word translated "everlasting," from dogmatic reasons, has given rise to much controversy. Here it appears to denote eternal - eternity to come. The eternal punishment of the wicked seems here asserted; a terrible declaration, which the mind shudders to contemplate. The observation of Olshausen is worthy of attention: "This is the only passage in Paul's Epistles in which everlasting damnation is openly declared, whereas not a few occur in which a bringing back of all the lost ones is apparently assumed as possible;" but he adds, "For the supposition that Paul did indeed in the earliest of his Epistles still teach everlasting damnation, but gave it up in later times, there exists no sufficient foundation, because the bringing back again is nowhere freely and openly declared." From the presence (or, face) of the Lord. This clause has received a threefold interpretation. Some (De Wette, Hofmann) take the preposition "from" in a causal sense, denoting the efficient cause of the punishment of the wicked - that they will be as it were blasted by the face of the Lord. Others (Chrysostom, Theophylact) take it in a temporal sense, denoting the swiftness of the punishment of the wicked - that their punishment will rise directly on the appearance of Christ (Lunemann, Alford). And others take it in a local sense, denoting banishment or separation - that the wicked will be expelled from that joy and glory which reign in the presence of Christ; they shall be banished away from the presence of the Lord. This last interpretation seems to be the correct meaning; it gives to the proposition its full force. And from the glory of his power; not a Hebraism for "his mighty glory" (Jowett), but from that glory which has its origin in his power - the wicked will be banished from the manifestation of his power in the glorification of his saints. The punishment of the wicked on its negative side is here stated. As the presence of the glorified Jesus will constitute the happiness of heaven, so banishment from his presence will constitute the misery of hell, because the soul is then cut off from the source of all good and of all holiness.

Ellicott's Commentary

Ellicott's Commentary for English Readers(9) Punished with everlasting destruction specifies the "vengeance" to be taken. But the word "destruction" does not stand absolutely and alone as a synonym for "annihilation." This passage, in itself, gives us no reason to suppose that the lost will be "destroyed" in the ordinary sense of the word. They are to be "destroyed from the presence of the Lord, and from the glory of His power"--i.e., cut off from it for ever. The "presence"--or, more literally here, "the face--of the Lord," as well as "the glory of His power," is a metaphor from the courts of Oriental kings, where only honoured courtiers are admitted to spend their time in the immediate and familiar presence of the sovereign. Familiar contact with Christ hereafter, which will be accorded to all the saved, was God's ideal intention for the lost as well, therefore it is a positive "destruction" to be banished from it. But to the Jews, who looked for a Messiah who should keep regal state, the punishment was peculiarly appropriate. The word is used besides in 1Corinthians 5:5; 1Thessalonians 5:3; 1Timothy 6:9. As for the word rendered "everlasting" (or eternal, for it is the same which is used, e.g., Hebrews 6:2), it would certainly convey to St. Paul's readers the notion of incessant duration in time; it is, of course, only an adaptation to human language to speak of time at all in such a case, as we cannot tell what may take the place of time in the next dispensation; however, so far as the actual words go, there is nothing in these passages (Matthew 18:8; Matthew 25:41; Matthew 25:46; Mark 3:29; Hebrews 6:2; Jude 1:7) to suggest any future alteration in the state of the lost. In this, as in some other doctrines, there seem to be two distinct sets of passages, the logical reconciliation of which in our present state seems almost impossible. . . .