Note: This article is part of a series. Here, Part 1 presents a consistent, straightforward conditionalist understanding of 2 Thessalonians 1:9. Since conditionalists question the NIV’s interpolation (“and shut out from”)—practically the only time we would quibble with any modern English translation—Part 2 will cover the more complex issues raised by a traditionalist reading, showing that the simple face value reading is correct. All references are from the ESV unless otherwise noted.
2 Tesalonicenses1:9 Es uno de los primeros textos que me convencieron de tomar en serio la idea de la aniquilación. No solo de una manera aislada, donde parece obvio que la destrucción debida a la venida de Cristo es el punto; sino en el contexto de lo que se dice en los primeros capítulos de la epístola. (El NRSV incluso usa la palabra “aniquilación” apenas once versos más tarde con respecto al “hombre de iniquidad”, que es bastante intrigante por sí solo). El impacto general del pasaje debería hacer que cualquiera se detenga a considerar este tema, ya que retrata el día del juicio y el fuego del juicio de manera diferente de las expectativas familiares de la tradición cristiana. Con demasiada frecuencia, nuestros críticos tratan una sola palabra de este verso como un texto de prueba aislado a su favor, o sugieren que así es como lo tratamos nosotros, cuando por supuesto, cada parte debe prestar la debida atención al contexto estructural más completo.
“Los cuales sufrirán pena de eterna destrucción, excluidos de la gloria del Señor y de la presencia de su poder…” (2 Tes. 1:9-11 RV60)
Our conditionalist reading is that the glorious presence and power of the Lord directly causes the punishment of “destruction,” which is indeed “everlasting” as God’s permanent judgment. Let’s explore how this makes the best sense. Continue reading “Annihilation in 2 Thessalonians 1:9 (Part 1): Destroyed by the Glory of His Manifest Presence”
How do you know when your small movement is gaining momentum? Perhaps first, you get well-respected thought leaders or cultural icons to adopt and promote your cause. Perhaps next, you find recognition in a well known national or international publication. And finally, in terms of seeing an impact, you begin to receive increasing mention by thought leaders in the community you are trying to influence.
Historically, traditionalists have not shied away from affirming their belief that the lost will rise from the dead immortal in the sense that they will live forever in hell. While some contemporary traditionalists are comfortable speaking this way, others are not. They appeal on the one hand to the longstanding dominance of their view of hell within the Church as a reason to be skeptical of alternatives, but on the other hand they claim that their predecessors were using biblically imprecise language. Their claim, however, does not hold up under scrutiny. Whether intentional or not, it only obfuscates the truth that their view is one in which the lost will, in fact, live forever—biblically speaking—thus failing to truly rescue it from the answer to the biblical question of immortality. 
Having held to this minority Christian view on the doctrine of hell for some time now, I find that it has taught me a lot about things that go far beyond final punishment. I also find that I am not alone in these things. Therefore, I have decided to write some of them down. This is the first installment in what we hope to be an ongoing series here at RethinkingHell. After all, there is always more to learn.
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Does the Greek word for “destroy” – apollumi – really mean destroy in the strong sense that annihilationists think it does? Short answer: yes.