STRONGS NT 3639: ὄλεθροςὄλεθρος, ὄλεθρον (ὄλλυμι to destroy (perhaps (ὀλνυμι) allied to Latinvulnus)), from Homer down, rain, destruction, death: 1 Thessalonians 5:3; 1 Timothy 6:9; εἰς ὄλεθρον τῆς σαρκός, for the destruction of the flesh, said of the external ills and troubles by which the lusts of the flesh are subdued and destroyed, 1 Corinthians 5:5 (see παραδίδωμι, 2); equivalent to the loss of a life of blessedness after death, future misery, αἰώνιος (as 4 Macc. 10:15): 2 Thessalonians 1:9 (where L text ὀλέθριον, which see), cf. Wis. 1:12.

STRONGS NT 3639a: ὀλιγοπιστίαὀλιγοπιστία, ὀλιγοπιστιας, ἡ, littleness of faith, little faith: Matthew 17:20 L T Tr WH, for R G ἀπιστία. (Several times in ecclesiastical and Byzantine writings.)

The term points to utter ruin, a loss of well-being so thorough that only God’s intervening grace can reverse it. It need not suggest annihilation; rather, it denotes the devastation of life, purpose, and relationship when cut off from divine favor.

Biblical Usage

• 1 Corinthians 5:5 speaks of handing an unrepentant believer “over to Satan for the destruction of the flesh, so that his spirit may be saved on the day of the Lord.” Here, the word describes a remedial ruin—temporary, physical, and disciplinary—designed to awaken repentance.
• 2 Thessalonians 1:9 warns that the unrepentant “will suffer the penalty of eternal destruction, separated from the presence of the Lord and the glory of His might.” The destruction is everlasting, relational, and judicial.
• 1 Timothy 6:9 links covetousness to spiritual harm: “Those who desire to be rich fall into temptation and a trap and many foolish and harmful desires that plunge men into ruin and destruction.” Greed’s hidden snare issues in moral and eternal loss.
• 1 Thessalonians 5:3 depicts a sudden and inescapable catastrophe: “While people are saying, ‘Peace and security,’ destruction will come upon them suddenly, like labor pains on a pregnant woman, and they will not escape.” The word underscores the unexpected finality of divine judgment.

Theological Significance

1. Dual Aspect: Scripture presents destruction both as temporal discipline for believers (1 Corinthians 5:5) and as eternal retribution for the impenitent (2 Thessalonians 1:9).
2. Moral Causality: The New Testament consistently ties destruction to specific sins—sexual immorality, greed, complacency—demonstrating that judgment is never arbitrary.
3. Separation from God: The ultimate terror is not physical demise but exclusion “from the presence of the Lord,” emphasizing that true life is found only in communion with Him.
4. Eschatological Certainty: Suddenness and inevitability characterize God’s final dealings, urging watchfulness and gospel proclamation.

Historical Context

First-century Judaism expected divine retribution upon idolatrous nations, but the apostolic writings extend the warning to the church itself, insisting on holiness within the covenant community. In Greco-Roman thought, destruction could be cyclical or impersonal; the New Testament anchors it in the righteous character of a personal God.

Pastoral and Ministry Implications

• Church Discipline: 1 Corinthians 5:5 legitimizes severe yet loving corrective action aimed at ultimate restoration.
• Stewardship and Contentment: 1 Timothy 6:9 confronts materialism, calling ministers to model modesty and warn against financial idolatry.
• Evangelistic Urgency: The prospect of irreversible ruin fuels missionary zeal; every proclamation of the gospel is a rescue mission from impending destruction.
• Comfort for the Oppressed: Believers suffering injustice can rest in God’s promise that He will right all wrongs, removing evildoers from His presence.

Echoes in Later Christian Thought

Early church fathers cited these texts to defend church discipline and to warn against heresy and moral laxity. Reformers appealed to the same passages when addressing ecclesial corruption. Contemporary preaching likewise draws upon them to balance assurances of grace with sober reminders of accountability.

Summary

Strong’s 3639 portrays destruction as a divinely governed ruin—sometimes restorative, ultimately retributive—consistently upholding the holiness, justice, and mercy of God.