2Th 1:9, 2Pe 1:17, Rev 15:8, 21:11, 23 | Barnes | STEP | Verse 9. Who shall be punished with everlasting destruction . . The word which is here rendered destruction (ολεθρον,) is different from that which occurs in , and which is there rendered punishment κολασις. The word ολεθρον --occurs only here and in ; 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 for ever; 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 with enjoyment, dignity, honour, holiness, happiness. It will not be annihilated, but will live and linger on in destruction. It seems difficult to conceive how any one 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 never is stated in clearer language in any creed or confession of faith; and if it be not true that the wicked will be punished for ever, 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 . The Saviour, in describing his Second Advent, uses this language: "They shall see the Son of man coming in the clouds of heaven, with power and great glory," . 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 honour 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. (e) "destruction from" (f) "glory"

2 Thessalonians 1:9

Verse 9. Who shall be punished with everlasting destruction. Mt 25:41,46. The word which is here rendered destruction (ολεθρον,) is different from that which occurs in Mt 25:46, and which is there rendered punishment κολασις. The word ολεθρον --occurs only here and in 1Cor 5:5, 1Thes 5:8, 1Timm 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 for ever; 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 with enjoyment, dignity, honour, holiness, happiness. It will not be annihilated, but will live and linger on in destruction. It seems difficult to conceive how any one 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 never is stated in clearer language in any creed or confession of faith; and if it be not true that the wicked will be punished for ever, 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 2Thes 2:8. The Saviour, in describing his Second Advent, uses this language: "They shall see the Son of man coming in the clouds of heaven, with power and great glory," Mt 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 honour 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.

(e) "destruction from" Php 3:19, 2Pet 3:7 (f) "glory" Isa 2:19

2 Peter 1:17

Verse 17. For he received from God the Father honour and glory, He was honoured by God in being thus addressed.

When there came such a voice to him from the excellent glory. The magnificent splendour; the bright cloud which overshadowed them, Mt 17:5.

This is my beloved Son, in whom I am well pleased. Mt 17:5; Mt 3:17, This demonstrated that he was the Messiah. Those who heard that voice could not doubt this; they never did afterwards doubt.

Revelation of John 15:8

Verse 8. And the temple was filled with smoke. The usual symbol of the Divine presence in the temple. Isa 4:6; 6:4.

From the glory of God. From the manifestation of the Divine Majesty. That is, the smoke was the proper accompaniment of the Divine Being when appearing in majesty. So on Mount Sinai he is represented as appearing in this manner: "And Mount Sinai was altogether on a smoke, because the Lord descended on it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly," Ex 19:18. The purpose here seems to have been partly to represent the smoke as the proper symbol of the Divine presence, and partly to represent it as so filling the temple that no one could enter it until the seven plagues were fulfilled.

And from his power. Produced by his power; and the symbol of his power.

And no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. Till those vials had been poured out, and all that was indicated by them was accomplished. The meaning here seems to be, that no one would be permitted to enter to make intercession-to turn away his wrath--to divert him from his purpose. That is, the purpose of punishment had been formed, and would certainly be executed. The agents or instrumentalities in this fearful work had been now sent forth, and they would by no means be recalled. The mercy-seat, in this respect, was inaccessible; the time of judgment on the great foe had come, and the destruction of the grand enemy of the church was certain. The point, therefore, at which this vision leaves us, is that where all the preparations are made for the infliction of the threatened punishment on the grand Antichristian power which had so long stood up against the truth; where the agents had prepared to go forth; and where no intercession will ever avail to turn away the infliction of the Divine wrath. The details follow in the next chapter.

(b) "filled" Isa 6:4 (c) "glory of God" Ps 29:9

Revelation of John 21:11

Verse 11. Having the glory of God. A glory or splendour such as became the dwelling-place of God. The nature of that splendour is described in the following verses.

And her light. In Rev 21:23 it is said that "the glory of God did lighten it." That is, it was made light by the visible symbol of the Deity--the Shekinah. Lk 2:9; Acts 9:3. The word here rendered light--φωστηρ--occurs nowhere else in the New Testament except in Php 2:15. It means, properly, a light, a light-giver, and, in profane writers, means commonly a window. It is used here to denote the brightness or shining of the Divine glory, as supplying the place of the sun, or of a window.

Like unto a stone most precious. A stone of the richest or most costly nature.

Even like a jasper stone. On the jasper, Rev 4:3. It is used there for the same purpose as here, to illustrate the majesty and glory of God.

Clear as crystal. Pellucid or resplendent like crystal. There are various kinds of jasper--as red, yellow, and brown, brownish yellow, etc. The stone is essentially a quartz, and the word crystal here is used to show that the form of it referred to by John was clear and bright.

(m) "glory of God" Isa 60:1,2

Revelation of John 21:23

Verse 23. And the city had no need of the sun, neither of the moon, to shine in it. This imagery seems to be derived from Isa 60:19-20. Isa 60:19 Isa 60:20. No language could give a more striking or beautiful representation of the heavenly state than that which is here employed.

For the glory of God did lighten it. By the visible splendour of his glory. Rev 21:11. That supplied the place of the sun and the moon.

And the Lamb is the light thereof. The Son of God; the Messiah. Rev 5:6; Isa 60:19.

(a) "sun" Rev 22:5, Isa 60:19,20 (b) "the light" Jn 1:4