2 Thessalonians 1:9

2 Thessalonians 1:7-10 7. When the Lord Jesus shall be revealed from heaven with his mighty angels, 7. Quum manifestabitur Dominus Iesus e coelo cum angelis potentiae suae, 8. In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: 8. In igne flammanti, qui ultionem infliget iis, qui non noverunt Deum, et non obediunt evangelio Domini nostri Iesu Christi: 9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; 9. Qui poenam dabunt interitum aeternum a facie Domini, et a gloria potentiae ipsius, 10. When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day. 10. Quum venerit ut sanctificetur in sanctis suis, et admirabilis reddatur in omnibus, qui credunt (quia fides habita sit testimonio nostro erga vos) in illa die. 7 When the Lord shall be manifested. Here we have a confirmation of the foregoing statement. For as it is one of the articles of our faith, that Christ will come from heaven, and will not come in vain, faith ought to seek the end of his coming. Now this is -- that he may come as a Redeemer to his own people; nay more, that he may judge the whole world. The description which follows has a view to this -- that the pious may understand that God is so much the more concerned as to their afflictions in proportion to the dreadfulness of the judgment that awaits his enemies. For the chief occasion of grief and distress is this -- that we think that God is but lightly affected with our calamities. We see into what complaints David from time to time breaks forth, while he is consumed by the pride and insolence of his enemies. Hence he has brought forward all this for the consolation of believers, while he represents the tribunal of Christ as full of horror, [631] that they may not be disheartened by their present oppressed condition, while they see themselves proudly and disdainfully trampled upon by the wicked. What is to be the nature of that fire, and of what materials, I leave to the disputations of persons of foolish curiosity. I am contented with holding what Paul had it in view to teach -- that Christ will be a most strict avenger of the injuries which the wicked inflict upon us. The metaphor, however, of flame and fire, is abundantly common in Scripture, when the anger of God is treated of. By the angels of his power, he means those in whom he will exercise his power; for he will bring the angels with him for the purpose of displaying the glory of his kingdom. Hence, too, they are elsewhere called the angels of his majesty 8 Who will inflict vengeance. That he may the better persuade believers that the persecutions which they endure will not go unpunished, he teaches that this also involves the interests of God himself, inasmuch as the same persons that persecute the pious are guilty of rebellion against God. Hence it is necessary that God should inflict vengeance upon them not merely with a view to our salvation, but also for the sake of his own glory. Farther, this expression, who will inflict vengeance, relates to Christ, for Paul intimates that this office is assigned to him by God the Father. It may be asked, however, whether it is lawful for us to desire vengeance, for Paul promises it, as though it could be lawfully desired. I answer, that it is not lawful to desire vengeance upon any one, inasmuch as we are commanded to wish well to all. Besides, although we may in a general way desire vengeance upon the wicked, yet, as we do not as yet discriminate them, we ought to desire the welfare of all. In the mean time, the ruin of the wicked may be lawfully looked forward to with desire, provided there reigns in our hearts a pure and duly regulated zeal for God, and there is no feeling of inordinate desire. Who know not. He distinguishes unbelievers by these two marks -- that they know not God, and obey not the gospel of Christ. For if obedience is not rendered to the gospel through faith, as he teaches in the first and in the last chapters of the Epistle to the Romans, [ Romans 1:18 ff, Romans 16:17-19 ,] unbelief is the occasion of resistance to it. He charges them at the same time with ignorance of God, for a lively acquaintance with God produces of itself reverence towards him. Hence unbelief is always blind, not as though unbelievers were altogether devoid of light and intelligence, but because they have the understanding darkened in such a manner, that seeing they do not see. ( Matthew 13:13 .) It is not without good grounds that Christ declares that this is life eternal, to know the true God, etc. ( John 17:3 .) Accordingly, from the want of this salutary knowledge, there follows contempt of God, and in fine, death. On this point I have treated more fully in commenting on the first chapter of First Corinthians. [632] 9. Everlasting destruction from the face. He shews, by apposition, what is the nature of the punishment of which he had made mention -- destruction without end, and an undying death. The perpetuity of the death is proved from the circumstance, that it has the glory of Christ as its opposite. Now, this is eternal, and has no end. Accordingly, the influence of that death will never cease. From this also the dreadful severity of the punishment may be inferred, inasmuch as it will be great in proportion to the glory and majesty of Christ. 10 When he shall come to be sanctified. As he has hitherto discoursed as to the punishment of the wicked, he now returns to the pious, and says that Christ will come, that he may be glorified in them; that is, that he may irradiate them with his glory, and that they may be partakers of it. "Christ will not have this glory for himself individually; but it will be common to all the saints." This is the crowning and choice consolation of the pious, that when the Son of God will be manifested in the glory of his kingdom, he will gather them into the same fellowship with himself. [633] There is, however, an implied contrast between the present condition in which believers labor and groan, and that final restoration. For they are now exposed to the reproaches of the world, and are looked upon as vile and worthless; but then they will be precious, and full of dignity, when Christ will pour forth his glory upon them. The end of this is, that the pious may as it were, with closed eyes, pursue the brief journey of this earthly life, having their minds always intent upon the future manifestation of Christ's kingdom. For to what purpose does he make mention of His coming in power, but in order that they may in hope leap forward to that blessed resurrection which is as yet hid? It is also to be observed, that after having made use of the term saints, he adds, by way of explanation -- those that believe, by which he intimates that there is no holiness in men without faith, but that all are profane. In the close he again repeats the terms -- in that day, for that expression is connected with this sentence. Now, he repeats it with this view, that he may repress the desires of believers, lest they should hasten forward beyond due bounds. Because credit was given What he had said in a general way as to saints, he now applies to the Thessalonians, that they may not doubt that they are of that number. "Because," says he, "my preaching has obtained credit among you, Christ has already enrolled you in the number of his own people, whom he will make partakers of his glory." He calls his doctrine a testimony, because the Apostles are Christ's witnesses. ( Acts 1:8 .) Let us learn, therefore, that the promises of God are ratified in us, when they gain credit with us. Footnotes: [631] "Plein d'horreur et d'espouvantement;" --"Full of horror and terror." [632] See Calvin on the Corinthians, [62]vol. 1, pp. 84-86. [633] "Il les recueillera en plene conionction, et les fera ses consors;" -- "He will gather them in full union, and will make them his partners."

Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;

Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; Who shall be punished — Here is the pain of sense, of eternity, of extremity. From the presence — Here is the pain of loss, which is of the two the greater. And from the glory of his power — God will set himself to inflict upon the damned such a measure of misery as his power can extend unto.

This is the vengeance before spoken of; it is here called destruction, not an annihilation, and cessation of being, but of all well-being: and elsewhere called death, Romans 6:23 , and the second death, Revelation 20:6 , which imports also not all ceasing of life, but all comfort of life. And it is not the body alone, nor the soul alone, but their persons, who, & c.; and as fire is a great destroyer, so Christ’s coming in flaming fire brings their destruction. And this destruction is everlasting: the fire that destroys them is never quenched, Mark 9:43 ,44 . As the fire of the altar, which was a fire of mercy, was not to go out, so the fire of Tophet burns for ever, Isaiah 30:33 , which is the fire of justice; and God living for ever, and his justice never satisfied, their destruction is for ever. They sinned in their eternity, and will be punished in God’s eternity. There was a remedy provided in the gospel for men, but rejecting the gospel, and not obeying it, there remains no hope; their destruction is everlasting. And this destruction is called punishment, dikhn tisousin poenam luent; not the chastisement of a Father, as the temporal affliction of God’s people. It proceeds from vindictive justice; it is taking vengeance. And this punishment is twofold, punishment of loss and sense, and from both together proceed perfect destruction. From the presence of the Lord, and from the glory of his power; the preposition from in the first expression noting separation, in the second noting efficiency. Others conceive efficiency to be meant in both, their destruction proceeding from the face of Christ frowning on them, frowning them into hell, (which smiling upon others, will bring their salvation), as well as from his glorious power manifested against them to destroy them, Romans 9:22 . And yet others interpret the preposition in both places to note separation, both from the face of Christ, which the saints shall behold and rejoice in for ever, and from his glorious power; which will work in some for their complete salvation in the day of his appearing, as it had done before in their first conversion, and sanctification. The destruction of the wicked will be from or by the power of Christ; but by this glory of power may be meant only that power which will bring glory both to the bodies and souls of the saints, and this the wicked shall have no experience of in that day.

Who shall be punished with everlasting destruction,.... With destruction both of soul and body, though not with the annihilation of either; their gnawing worm of conscience will never die, and the fire of divine wrath will never be quenched; the smoke of their torment will ascend for ever. Sin being committed against an infinite and eternal Being, will be infinite in its duration; nor will it cease to be in the persons punished, who will not be in the least reformed or purged from sin by punishment; which will make the continuance of it just and necessary. And these will be driven from the presence of the Lord; as the former clause may express the punishment of sense the wicked will feel in their own breasts, this may intend the punishment of loss; or what they will be deprived of, the presence of the Lord, in which the happiness of angels, and of glorified saints lies; and may also signify how sudden and terrible their destruction will be. As soon as the Lord appears, they will perish at his presence like wax before the fire; and so awful will be his appearance, they will flee from it with the utmost terror, and call to the rocks and mountains to hide them from the face of the Lord, and to screen them from his wrath: and from the glory of his power; or his glorious power, in which he shall come, and which will be exerted, and shown in raising the dead, and gathering all nations before him, in passing sentence on them, and in executing it. For he has power, as to save, so to destroy, as to glorify the bodies and souls of his saints, so to destroy the wicked, both body and soul, in hell; and the glory of his power will be seen in the one, as well as in the other. And now it will be, that tribulation will be rendered to the troublers of the Lord's people.

Religion, if worth anything, is worth every thing; and those have no religion, or none worth having, or know not how to value it, cannot find their hearts to suffer for it. We cannot by all our sufferings, any more than by our services, merit heaven; but by our patience under sufferings, we are prepared for the promised joy. Nothing more strongly marks a man for eternal ruin, than a spirit of persecution and enmity to the name and people of God. God will trouble those that trouble his people. And there is a rest for the people of God; a rest from sin and sorrow. The certainty of future recompence is proved by the righteousness of God. The thoughts of this should be terrible to wicked men, and support the righteous. Faith, looking to the great day, is enabled partly to understand the book of providence, which appears confused to unbelievers. The Lord Jesus will in that day appear from heaven. He will come in the glory and power of the upper world. His light will be piercing, and his power consuming, to all who in that day shall be found as chaff. This appearance will be terrible to those that know not God, especially to those who rebel against revelation, and obey not the gospel of our Lord Jesus Christ. This is the great crime of multitudes, the gospel is revealed, and they will not believe it; or if they pretend to believe, they will not obey it. Believing the truths of the gospel, is in order to our obeying the precepts of the gospel. Though sinners may be long spared, they will be punished at last. They did sin's work, and must receive sin's wages. Here God punishes sinners by creatures as instruments; but then, it will be destruction from the Almighty; and who knows the power of his anger? It will be a joyful day to some, to the saints, to those who believe and obey the gospel. In that bright and blessed day, Christ Jesus will be glorified and admired by his saints. And Christ will be glorified and admired in them. His grace and power will be shown, when it shall appear what he has purchased for, and wrought in, and bestowed upon those who believe in him. Lord, if the glory put upon thy saints shall be thus admired, how much more shalt thou be admired, as the Bestower of that glory! The glory of thy justice in the damnation of the wicked will be admired, but not as the glory of thy mercy in the salvation of believers. How will this strike the adoring angels with holy admiration, and transport thy admiring saints with eternal rapture! The meanest believer shall enjoy more than the most enlarged heart can imagine while we are here; Christ will be admired in all those that believe, the meanest believer not excepted.

9. Who—Greek, "persons who," &c. destruction from the presence of the Lord—driven far from His presence [Alford]. The sentence emanating from Him in person, sitting as Judge [Bengel], and driving them far from Him (Mt 25:41; Re 6:16; 12:14; compare 1Pe 3:12; Isa 2:10, 19). "The presence of the Lord" is the source whence the sentence goes forth; "the glory of His power" is the instrument whereby the sentence is carried into execution [Edmunds]. But Alford better interprets the latter clause (see 2Th 1:10), driven "from the manifestation of His power in the glorification of His saints." Cast out from the presence of the Lord is the idea at the root of eternal death, the law of evil left to its unrestricted working, without one counteracting influence of the presence of God, who is the source of all light and holiness (Isa 66:24; Mr 9:44).

Who shall be punished with everlasting destruction; - see the notes on Matthew 25:41 , Matthew 25:46 . The word which is here rendered "destruction" (ὄλεθρον olethron), is different from that which occurs in Matthew 25:46 , and which is there rendered "punishment" - κόλασις kolasis. The word ὄλεθρον olethron - "olethron" - occurs only here and in 1 Corinthians 5:5 ; 1 Thessalonians 5:3 ; 1 Timothy 6:9 ; in each of which places it is rendered destruction. It does not denote annihilation, but is used in the same sense in which we use the word when we say that a thing is destroyed. Thus, health is destroyed when it fails; property is destroyed when it is burned or sunk in the ocean; a limb is destroyed that is lost in battle; life is destroyed when one dies. In the case before us, the destruction, whatever it be, is: (1) to be continued forever; and, (2) is to be of the nature of punishment. The meaning then must be, that the soul is destroyed as to the great purposes of its being - its enjoyment, dignity, honor, holiness, happiness. It will not be annihilated, but will live and linger on in destruction. It seems difficult to conceive how anyone can profess to hold that this passage is a part of the Word of God, and yet deny the doctrine of future eternal punishment. It would not be possible to state that doctrine in clearer language than this. It is never is in clearer language in any creed or confession of faith, and if it is not true that the wicked will be punished forever, then it must be admitted that it would not have been possible to reveal the doctrine in human language! From the presence of the Lord - That is, a part of their punishment will consist in being banished from the immediate presence of the Lord. There is a sense in which God is everywhere present, and in that sense he will be in the world where the wicked will dwell, to punish them. But the phrase is also used to denote his more immediate presence; the place where are the symbols of his majesty and glory; the home of the holy and the blessed. It is in that sense that the word is used here, and the idea is, that it will be one of the circumstances contributing to the deeper woe of the place of punishment, that those who dwell there will be banished from that holy abode, and will never be permitted to enter there. And from the glory of his power - The meaning seems to be, that they will not be able to endure the manifestation of his power and majesty when he shall appear, but will be driven away by it into outer darkness; see 2 Thessalonians 2:8 . The Saviour, in describing his second coming, uses this language: "They shall see the Son of man coming in the clouds of heaven, with power and great glory;" Matthew 24:30 . There will be a great exhibition of both. The power will be seen in the convulsions of nature which will precede or attend him; in the resurrection of the dead; and in the bringing of all to judgment: and the glory will be seen in his own person; the dignity and number of his attendants; and the honor that shall then be conferred on him as the final Judge of all mankind. By the manifestation of that power and glory the wicked will be driven away into eternal ruin. They will not be able to stand before it, and though, in common with the righteous, they may see the majesty of the Redeemer in the last day, yet they will be driven away to witness it no more.