2 Thessalonians 2:1-5 - EXEGESIS

 

CONTEXT:  In his first letter to the Thessalonian Christians, Paul encouraged them to live as if Christ's Second Coming might take place at any time (1 Thessalonians 5:1-11).  His second letter acknowledges that Thessalonian Christians have endured persecution (2 Thessalonians 1:4). He assures them that God will set everything right on Judgment Day (1:5-10). He tells them of his constant prayers for them, that they might prove worthy of their calling so "that the name of our Lord Jesus may be glorified in you, and you in him" (1:11-12).  He tells them of events that will precede the Second Coming (2 Thessalonians 2:1-12), and warns against idleness while awaiting it (3:6-15).

2 THESSALONIANS 2:1-5.  LET NO ONE DECEIVE YOU  

1 Now we ask you, brothers and sisters, regarding the  coming of our Lord Jesus Christ and our gathering together to Him, 2 that you not be quickly shaken from your  composure or be disturbed either by a spirit, or a message, or a letter as if from us, to the effect that the day of the Lord has come. 3 No one is to deceive you in any way! For it will not come unless the apostasy comes first, and the man of lawlessness is revealed, the son of destruction, 4 who opposes and exalts himself above [e]every so-called god or object of worship, so that he takes his seat in the temple of God, displaying himself as being God. 5 Do you not remember that while I was still with you, I was telling you these things? 

 

"Now, brothers (adelphoi), concerning the coming (parousia) of our Lord Jesus Christ" (v. 1a). The word adelphos can mean a sibling by the same physical parents, but in the New Testament adelphos is often used metaphorically to mean a spiritual sibling-a brother or sister by virtue of being children of the same Heavenly Father. Christians in the first century referred to each other as brothers or sisters (Acts 6:3; 9:30; 10:23; Romans 8:29; 1 Corinthians 5:11; Ephesians 6:23; 1 Timothy 6:2; Revelation 1:9; 12:10). Some Christians today still use that sort of language. The rest of us would do well to recover it.

• The Greek word parousia means "coming" or "arrival" or "presence." In the New Testament it is used frequently to speak of the Second Coming of Christ (Matthew 24:3, 27, 37, 39; 1 Corinthians 15:23; 1 Thessalonians 2:19; 3:13; 4:15; 5:23; James 5:7; 2 Peter 1:16; 3:4; 1 John 2:28). Christians have adopted the word Parousia-a word moved directly from Greek to English-to mean Christ's Second Coming.
• The idea behind Christ's Second Coming has its roots in the Old Testament understanding of "the Day of the Lord" (Isaiah 13:6, 9; 58:13; Jeremiah 46:10; Ezekiel 13:5; 30:3; Joel 1:15; 2:1, 11, 31; 3:14; Amos 5:18, 20; Obadiah 1:15; Zephaniah 1:7-8, 14, 18; 2:2-3; Malachi 4:5). It was to be a day when God would save the faithful and judge the wicked. In the New Testament, it came to mean the day when God would bring an end to the current age and institute the age to come (Ladd, 138-139).
• In these verses, Paul tries to correct misunderstandings of the Parousia. In verse 5, he reminds these Thessalonian Christians of the things that he taught while he was with them-but he doesn't reiterate what those things were. This puts us at a disadvantage, because we don't know what he previously taught them. However, we know that in his first letter to this church, he told them "that the day of the Lord comes like a thief in the night" (1 Thessalonians 5:2). He assured them that they belong, not to the darkness, but to the light (5:5). He encouraged them not to sleep, but to watch and be sober (5:6).

In verse 2, Paul reassures them that the day of Christ has not yet come, so one of their problems must be anxiety that they have somehow "missed the boat." He also spoke of Christ's coming in the future tense in 1:10 ("when he comes to be glorified in his saints"). Presumably, these Thessalonian Christians have misunderstood the Second Coming because of false teachers planting seeds of doubt in their minds.

"and our gathering together (episunagoge) to him" (v. 1b). The word episunagoge is a combination of epi (to) and sunagoge (a gathering place for Jewish worship-a synagogue). In this verse, Paul is talking about Christ gathering together his faithful to himself at his Second Coming.

 

"we ask (erotao) you not to be quickly shaken (saleuo) in your mind, nor yet be troubled" (v. 1c-2a). In situations like this, Paul often urges (parakalo) particular behavior-parakalo (urge, call, exhort) being a stronger word than erotao (ask, request). In this verse, Paul is making a gentle sort of request.

Paul asks the Thessalonian Christians not to let things bother them-not to be shaken (saleuo) or troubled by the things they hear. The word saleuo (shaken) can be used for a ship being tossed about by the waves. Paul wants the Thessalonians not to be tossed about by every wave of opinion that tries to wash over them.

In verse 15, Paul will give this entreaty a more positive expression, saying, "So then, brothers, stand firm, and hold the traditions which you were taught by us, whether by word, or by letter."

 

"either by spirit, or by word, or by letter as from us" (v. 2b). Spirit, word, and letter are three potential sources of misinformation.

• One person might claim to have been inspired by the Spirit with a particular revelation.
• Other person might claim to have received a word from God.
• Still another might claim to have received a letter from Paul and his companions.

Paul is telling these Thessalonians not to allow themselves to be shaken or troubled by falsehoods received through any of these three sources.

 

"saying that the day of Christ had come" (v. 2c). The misinformation in question is a claim that Christ has already come-that it is no longer a future event-implying that the Thessalonian Christians have missed the boat.

 

"Let no one deceive you in any way" (v. 3a). Being led astray by deception is always a potential problem for believers. Elsewhere, Paul talks about sin, finding occasion through the law, having deceived him (Romans 7:11). He warns Timothy about "evil men and imposters...deceiving" (2 Timothy 3:13). He warns Titus about unruly men, vain talkers, and deceivers" (Titus 1:10) (see also Jeremiah 29:8; Lamentations 2:14; Revelation 12:9).

 

Christians need always to be on guard against such deception (1 Corinthians 15:33; Ephesians 5:6).

"For it will not be, unless the departure (apostasia) comes first, and the man of sin (anomia-lawlessness) is revealed, the son of destruction" (v. 3b). Now Paul says that Christ's coming "will not be" until certain events have occurred.

• The apostasia will come before Christ will come again. This word apostasia can be translated departure, rebellion, or apostasy. In this verse, Paul uses this word to speak of people who appear on the surface to be Christians, but who have departed from the true faith to follow "the man of sin"-"the man of lawlessness"-"the son of destruction".
• People have tried to guess who Paul means by this "man of sin"-this "man of lawlessness". It could have been Antiochus Epiphanes, who profaned the temple and inspired the Maccabean revolt. It could have been Pompey, who profaned the Holy of Holies. It could have been Caligula, a particularly despotic emperor who claimed divinity for himself.

"he who opposes and exalts himself against all that is called God or that is worshiped; so that he sits as God in the temple of God, setting himself up as God" (v. 4). While working on this exegesis, I was also reading a biography of Adolph Hitler. When I came to this verse, I realized how well this description fit Hitler, who opposed God (Hitler was an enemy of Christian churches as well as Jews), who exalted himself as the great messianic Fuhrer (leader), and who set himself up as God.

• But Hitler was just one of many people who have done these things. Stalin (USSR), Tojo (Japan), Mao (China), Kim Il Sung (North Korea), Pol Pot (Cambodia), Idi Amin (Uganda), Ceausescu (Romania), Milosevic (Serbia), Saddam Hussein (Iraq), and Kim Jon Il (North Korea) are only a few examples of tyrants who have set themselves up as gods. There are many more-in Africa, the Mideast, Latin American, and Asia.
• But on a smaller scale, we see this same phenomenon in churches-people who believe that they have all the answers-people with little respect for others-people willing to stab opponents in the back, figuratively if not literally-people who bend scripture to fit their purposes-people who set themselves up as congregational demigods.
• Lloyd Rediger wrote a book entitled Clergy Killers: Guidance for Pastors and Congregations under Attack that outlines how this works when laypeople attack clergy. But we must acknowledge that clergy as well as laypeople sometimes exalt themselves, stand against what God wants, and set themselves up as little gods.

"Don't you remember that, when I was still with you, I told you these things?" (v. 5). As noted above, Paul reminds these Christians of the things that he taught them while he was with them-but he doesn't reiterate what those things were. This puts us at a disadvantage, because we don't know what he had previously taught them. However, we know that in his first letter to this church, he told them "that the day of the Lord comes like a thief in the night" (1 Thessalonians 5:2). He assured them that they belong, not to the darkness, but to the light (5:5). He encouraged them not to sleep, but to watch and be sober (5:6).

 

 

 

S. Cole - Lesson 4: God's Comfort in an Evil World (2 Thessalonians 2:1-12)

In our text, Paul shows that God is sovereign even over evil rulers and evil events. At the climax of history, the most powerful, hideously evil ruler ever will gain a worldwide following. Paul shows that this is all part of God's prophetic plan. His point here is not to give us a timetable of end times events to satisfy our curiosity. Rather, he wrote to comfort these persecuted new believers with the truth. Leon Morris puts it (The First and Second Epistles to the Thessalonians [Eerdmans], p. 229), "[Paul] is convinced that all men and events are in the hand of God.... He writes to assure them that whatever happens God is over all."

• But we need to grapple with a number of difficult interpretive matters in these verses. I'll try to explain most of them as we work through the text. But I need to mention a major divide as we begin. Those who hold to the pretribulation rapture of the church contend that the problem Paul was addressing was that some false teachers had told the Thessalonians that they had missed the rapture and were now in "the day of the Lord," which included the tribulation (John MacArthur, The MacArthur New Testament Commentary, 1 & 2 Thessalonians [Moody Press], pp. 265ff.). So Paul is reminding them that he had taught them that that day would not come until the apostasy came first and the man of lawlessness was revealed. Since those two major events had not taken place, they could be assured that they were not in the terrible day of the Lord.
• But there are several problems with this view, which I think reads a preconceived idea into these verses. First, if the Thessalonians thought that they had missed the rapture and were in the day of the Lord, surely Paul would have said, "Don't you remember that I told you that we will be raptured before the day of the Lord?" Why would he tell them about these two signs to look for if they weren't going to be around when they happened? (See Douglas Moo, Three Views of the Rapture [Zondervan], p. 189.)
• A third problem with this view is that those who hold to the pretribulation rapture say that "the coming" (Parousia) of Christ in verse 1 refers to the pretribulation rapture, but the same word in verse 8 refers to His second coming after the tribulation. The burden of proof is on them to explain why Paul without explanation would use the same word in the same context to refer to two separate events (G. K. Beale, 1-2 Thessalonians [IVP Academic], p. 198).
• Also, it's important to recognize that Paul's teaching on the end times in the Thessalonian epistles is very likely based on Jesus' teaching in the Olivet Discourse, which all commentators agree refers to His second coming, not to a pretribulation rapture. Dr. Culver (p. 1129) cites a source that lists 24 correspondences between Jesus' discourse and Paul's teaching. So it is unlikely that Paul's two references to the coming (Parousia) of the Lord (2 Thess. 1:1, 8) refer to different events. Both refer to Christ's coming after the great tribulation.
• What, then, was the problem that Paul is addressing in our text? Dr. Moo (p. 188) says that the verbs suggest "that they were agitated and unsettled-abandoning their normal common sense and daily pursuits in nervous excitement over the nearness of the end." Dr. Beale (p. 200) thinks that the false teachers were claiming that Christ's coming and the resurrection had already happened, "so that there should be no present expectation of any future occurrence of either of these events." He says that this conclusion is supported by the situation in Corinth, where some denied that there would be a final, physical resurrection of the dead. This also "may have entailed a belief that there would be no final coming of Christ at all." He also refers to the false teachers in Ephesus who claimed that the resurrection had already taken place (2 Tim. 2:18).
• A modern version of this false teaching called extreme preterism claims that Christ returned spiritually in A.D. 70 and thus He is not coming back again. I contended with a man from Flagstaff who wrote a short book defending this error. He's cleverly deceptive, in that he says he believes that Christ is coming again. But when you pin him down, he means that Christ comes again spiritually every time we sense His presence. He denies the future bodily return of Christ. The warning that Paul gives in verses 1-3, "Let no one in any way deceive you," applies to this modern version of this false teaching.
• Because there is so much to cover in these verses and it's difficult to break it into two sections, I cannot deal with all of the details in the text. I'll try to explain the main issues. The main idea is:

Believers can have comfort in the midst of persecution or worldwide evil because God is sovereign over all and in His time will judge all evildoers.

1. Although there has always been evil in the world, just before Christ returns it will grow even worse.

As we saw when we studied 1 Thessalonians 5:1-8, the day of the Lord refers to God's intervention in history for judgment on His enemies or for deliverance and blessing for His people. Sometimes these cataclysmic days of judgment found partial fulfillment when God wiped out Israel's enemies and delivered His people from a military threat. But all such events pointed ahead to the culmination of God's judgment and salvation in the first and second comings of Jesus Christ. The final day of the Lord, which Paul refers to in our text, begins with the tribulation and concludes with the second coming of Jesus Christ. Before Christ returns, two main things must take place: unprecedented apostasy; and, the man of lawlessness will be revealed. But before he is revealed, a third event must take place: the restrainer must be removed.

A. Unprecedented apostasy will come.

Paul explains (v. 3) that the day of the Lord will not come unless the apostasy comes first. The word refers to a falling away by those who formerly professed Christ. He adds (v. 7) that "the mystery of lawlessness is already at work." "Mystery" refers to that which is hidden and only known by God's revelation, which now has been given.

Beale (pp. 218-219) thinks that Paul is referring to the antichrist prophecy from Daniel 11, which he mentions in verse 4. Daniel's prophecy was initially fulfilled by Antiochus Epiphanes, who desecrated the temple and claimed to be God. But it awaits final fulfillment in this "man of lawlessness," who will exalt himself above all gods, taking his seat in the temple of God, displaying himself as being God. Although he has not yet appeared, Paul is saying that he is already working deception through these false teachers who were plaguing the Thessalonian church. All false teachers are preparing the way for the grand appearance of the man of lawlessness himself.

While false teachers have plagued the church since the earliest times, Jesus explained that just before His return, false teaching and apostasy among professing believers will increase (Matt. 24:9-13):

"Then they will deliver you to tribulation, and will kill you, and you will be hated by all nations because of My name. At that time many will fall away and will betray one another and hate one another. Many false prophets will arise and will mislead many. Because lawlessness is increased, most people's love will grow cold. But the one who endures to the end, he will be saved."

The application for them and for us is, we need to be on guard at all times against false teaching. Satan uses both the frontal attack of persecution, and the more subtle attack of false teaching, in an attempt to unsettle believers. Although we may think that the error Paul addressed in our text was relatively minor, he was concerned. It was causing some to be shaken and disturbed in their faith (v. 2). Sound doctrine is essential for peace and steadfastness; being deceived by false teaching leads to anxiety, which makes a person vulnerable to further deception. As the day of the Lord draws near, we can expect a tsunami of false teaching.

B. The restrainer will be removed.

The problem here is that Paul had taught the Thessalonians about the restrainer being removed, but he doesn't tell us what he said! The problem becomes more complex because in verse 6 Paul refers to "what restrains him now," using a neuter participle; whereas in verse 7 he uses a masculine participle. So, as you can expect, there are multiple views.

Most commentators think it refers to a power (neuter participle) and/or person (masculine participle) that restrains evil until this man of lawlessness is revealed. Different suggestions include (John MacArthur, The MacArthur Study Bible, NASB edition [Thomas Nelson], pp. 1823-1824): (1) human government; (2) the preaching of the gospel; (3) the binding of Satan; (4) the providence of God; (5) the Jewish state; (6) the church; (7) the Holy Spirit; and, (8) Michael the archangel.

MacArthur (Commentary, pp. 278-279) understands it to be the Holy Spirit, but not removed with the rapture of the church (which he understands to happen before the tribulation). Rather, he argues that the Holy Spirit will continue His restraining work until the middle of the tribulation, when He will cease that work, allowing the man of lawlessness free reign during the last half of the tribulation. The early church father, John Chrysostom, said that the restrainer could be the Holy Spirit, but he rejected that view because Paul would not have been so enigmatic in referring to the Spirit. So he leaned toward the view that it was the Roman Empire (cited by John Calvin, Calvin's Commentaries [Baker], p. 332).

Beale (pp. 216-217) argues that the restrainer may be an angel who represents God's sovereignty in restraining evil ("the gates of hell"), so that the gospel proclamation is effective during the church age. At the end of the age, God removes the angel and his influence, so that "all hell will break loose." Since Paul alludes to the prophecy in Daniel 11 (in v. 4), by the restrainer he may have had in mind the angel in Daniel 10 who was resisting the demonic power that was over Persia. And, Paul has already stated (2 Thess. 1:7) that when Christ returns, it will be in the company of "His mighty angels in flaming fire." So this view dovetails with the view that human government, under angelic authority, is the restrainer.

George Ladd (The Blessed Hope [Eerdmans], p. 95) suggests that "he that is taken out of the way" (v. 7) should be translated, "until he come out of the midst." So it would not refer to the restrainer, but to antichrist. Ladd suggests that verses 6 & 7 are saying the same thing in parallel form:

6a: "And you know what restrains him now (God's power);

6b: "so that in his time he (antichrist) will be revealed;

7a: "For the mystery of lawlessness is already at work; only He who restrains (God) will do so,

7b: until he (antichrist) comes out of the midst (is revealed).

The bottom line is, with all of these different interpretations about the restrainer, we can only be tentative. But to use these verses to argue for a pretribulation rapture of the church is to read that view into the text. Even MacArthur (who holds to the pretribulation rapture) does not interpret it that way.

What we can know from this text is that God sovereignly determines when the restrainer is removed so that the man of lawlessness will be revealed. Biblical prophecy is not a matter of God's merely foreseeing what will happen, but rather of His predetermining what will happen. And yet, sinners aren't robots. They are accountable for their sin. Once the restrainer is removed, the other factor in the coming of the day of the Lord will take place:

C. The man of lawlessness will be revealed.

Some early manuscripts call him "the man of sin," but since sin is lawlessness (1 John 3:4), both phrases mean the same thing. "Man of" means that this person is characterized by lawlessness. He throws off all regard for God's moral standards. He is also called (2 Thess. 2:3), "the son of destruction." "Son of" is a Hebrew expression also meaning that he is characterized by destruction. Jesus uses the exact phrase (in Greek, John 17:12) to refer to Judas Iscariot (the NASB there translates it, "son of perdition"). It means that both Judas (Luke 22:22) and the man of lawlessness were predestined to hell. And yet, at the same time, both men are responsible for their awful sin and rebellion against God.

Paul uses the same language of the appearing of the man of lawlessness as he does for Christ's appearing. In verses 1 & 8, we read of the coming (Parousia) of Christ; in verse 9, we read of the coming (Parousia) of the man of lawlessness. In 2 Thessalonians 1:7, Jesus will be revealed (apocalupto) from heaven, whereas in 2:3, 6, & 8, the lawless one will be revealed. In 1:7, Jesus will be revealed in a display of power and glory; in 2:9, the lawless one will come "with all power and signs and false wonders." Those terms are frequently used of Jesus' miracles during His first coming. Thus, as John Stott (The Message of 1 & 2 Thessalonians [IVP Academic], p. 172) says, "the coming of Antichrist [is] a deliberate and unscrupulous parody of the second coming of Christ."

He will be empowered by Satan himself to promote widespread deception, lawlessness, and rebellion against Jesus Christ. As Paul says (2 Thess. 2:4), he "opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, displaying himself as being God." This is the "abomination of desolation" predicted by Daniel (9:27) and Jesus (Matt. 24:15).

But, this opens another difficult interpretive question: What does Paul mean by "the temple of God"? Many dispensationalists (who hold to the pretribulation rapture) believe that it refers to the Jewish temple in Jerusalem, which will be rebuilt in the end times. Robert Thomas (The Expositor's Bible Commentary [Zondervan], ed. by Frank Gaebelein, 11:322), for example, argues that the obvious connection with Dan. 9:26, 27; 11:31, 36, 37; 12:11 demands such an interpretation. This view would also demand that Jewish animal sacrifices will again be offered at such a future temple.

Beale (pp. 205-210), however, argues that this view has multiple problems. First (p. 207), 2 Thessalonians 2:3 "does not appear to be talking about an apostasy from the faith in a geographically conceived Israel." Also (ibid.), "It is ... difficult to conceive of 2:3 as alluding to an 'apostasy' of unbelievers among the nations who are not part of the visible church, since they possess no belief from which to fall away." Rather, the apostasy seems to be a "yet future falling away in ... the church throughout the world."

Also, Beale argues (pp. 207-208), "The same phrase, God's temple, is found nine other times in the New Testament outside of 2 Thessalonians, and it almost always refers either to Christ or the church. Not once in Paul (five other times outside 2 Thess.) does it refer to a literal temple in Israel of the past or future."

Others (Stott, pp. 160, 164; F. F. Bruce, Word Biblical Commentary, 1 & 2 Thessalonians [Thomas Nelson], p. 169; Gary Shogren, Zondervan Exegetical Commentary on the New Testament, 1 & 2 Thessalonians [Zondervan], pp. 282-285) understand "temple" in a metaphorical sense. George Ladd (A Theology of the New Testament [Eerdmans], rev. ed., p. 605) says that it is "a metaphorical way of expressing, in Old Testament language, his defiance of God (see Dan. 11:31, 36; Ezek. 28:2; Isa. 14:13)."

Paul explains (2 Thess. 2:10-12) that by his satanic miracles, this man of lawlessness will come "with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved. For this reason God will send upon them a deluding influence so that they will believe what is false, in order that they all may be judged who did not believe the truth, but took pleasure in wickedness." "What is false" (v. 11) is literally, "the lie." Because they rejected the gospel on account of taking pleasure in wickedness, unbelievers will believe the lie that the man of lawlessness is God Himself.

As a result God will send this deluding influence to insure their judgment. "God is Light, and in Him is no darkness at all" (1 John 1:5). But, He uses even the demons to accomplish His sovereign plans and then He will judge them and all who are deceived by them (1 Kings 22:23)! Then, just when things are at their worst,

2. In God's sovereign timetable, Jesus Christ will return, slay the man of lawlessness, and judge all who were deceived by him.  I can only mention two things that stand out here:

A. Although God is apart from all evil, He sovereignly uses evildoers for His predetermined purposes.

It is very clear here that God is not reacting to this evil ruler who momentarily has gained the upper hand. Rather, as Leon Morris, p. 227) says, "Throughout this whole passage the thought of God's sovereignty is dominant." God is in control of the whole process. In His time, He allows the man of lawlessness to come on the scene and deceive those (v. 10) who "did not receive the love of the truth so as to be saved." Also in His time, Christ appears, slaying the lawless one and judging all (v. 12) "who did not believe the truth, but took pleasure in wickedness." No one can ultimately thwart God's sovereign will (Job 42:2). God uses even the powers of Satan to accomplish His purposes (John 13:27).

B. When Christ returns, He will effortlessly slay the most powerful ruler in the world with the breath of His mouth.

This is a reference to Isaiah 11:4, which says of Messiah, "And He will strike the earth with the rod of His mouth, and with the breath of His lips He will slay the wicked." In a similar way, John describes Jesus at His second coming (Rev. 19:15): "From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty." It won't be a nail-biting battle, where we wonder which side will win! Jesus will win effortlessly and decisively when He returns. All who have opposed Him will be judged. All who have believed in Him will be delivered from all evildoers and will be glorified with Him forever.

Conclusion:  As in the Book of Revelation, some of the details of Paul's words here are debatable. But don't miss the overall picture, which is clear: Jesus is coming back bodily in power and glory and when He comes, He's going to win bigtime! Make sure that you're not among those who "did not receive the love of the truth so as to be saved" (v. 10)! Make sure that you're not one "who did not believe the truth, but took pleasure in wickedness" (v. 12)! Make sure that you are among those who have received the love of the truth by believing the gospel and repenting of your sin! Then you will have God's comfort even in the midst of this evil world.

Application:  Since false teaching is so subtle and deceptive, how can we be on guard and not to be taken in?

1. How can God predestine the man of lawlessness for judgment and yet hold him accountable? Can he blame God for his rebelliousness? Can anyone?
2. What verses teach that God is sovereign over everything? How is this a comfort to believers going through trials?
3. Is there a difference between not receiving the truth and not receiving the love of the truth? What are the implications of this?

 

2 Thessalonians 2:1-8 - Extra Commentary

2 Thessalonians 2:1 "Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and [by] our gathering together unto him,"

"Coming of our Lord Jesus Christ": This is the fifth mention of Christ's coming in the Thessalonian letters (1 Thess. 2:19; 3:13; 4:15; 5:23). The aspect of His coming in view here is identified by the next phrase "our gathering together," which conveys the idea of all believers meeting together with the Lord Jesus. Obviously referring to the rapture of the church described (in 1 Thess. 4:13-18 and John 14:1-3).

See (Hebrews 10:25), for the only other use of this phrase in the New Testament. This was the event the Thessalonians were anticipating (1 Thess. 1:10; 3:13; 5:9).

"Our gathering together" is a reference to the Rapture (1 Thess. 4:17).

Paul, in this first verse, is recognizing the fact that these things are valid to believe. He is not telling them not to believe in these things. He is saying they might not be coming in just a few days. This was the stir in Thessalonica. They had decided that the second coming of Christ was to be immediately.

Paul says, I believe it too, but let us look clearer to when this shall take place. All Christians should believe in the coming again of the Lord Jesus Christ. He is coming for those who are looking for Him. Our "gathering together unto Him", is the same as the time when the trump of God blows in the sky, and we go to meet our Lord in the sky.

The silver trumpet of redemption (the trump of the gathering) will blow, and we shall be changed in the twinkling of an eye to an incorruptible being.

2 Thessalonians 2:2 "That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand."

"Shaken" (Greek saleuo), denotes great anxiety and pain. The Thessalonians were deeply troubled about this matter.

This term has been used of an earthquake (Acts 16:26), and a ship at anchor slipping its mooring in the midst of a heavy wind. Along with the word "disturbed," it describes the state of agitation and alarm that had griped the church. They were greatly distressed because they had expected the Rapture, the gathering together to the Lord, to take place before the Day of the Lord.

They had expected to be taken to glory and heavenly rest, not left to persecution and divine wrath. Paul must have taught them that they would miss the Day of the Lord (1 Thess. 5:2-5; Rev. 3:10). But they had become confused by the persecution they were experiencing, thinking they may have been in the Day of the Lord.

This error had been reinforced by some messages to them claiming that they were indeed in the Day of the Lord. Paul noted the source of these as "spirit," "message," and letter." A "spirit" would most likely refer to a false prophet claiming divine revelation as (in 1 John 4:1-3). A "message" would refer to a sermon or speech given, while a "letter" indicated a written report.

The powerful by harmful effect of this false information was gained by claiming it was from the Apostle Paul

("as if from us"). Whoever was telling them they were in the Day of the Lord, claimed that it came from Paul who heard it, preached it, and wrote it. Thus, their lie was given supposed apostolic sanction.

The result was shock, fear, and alarm. Obviously, they had expected the Rapture before the Day of the Lord. For if they had expected it after, they would have rejoiced because Christ' coming was to be soon. Apostolic authenticity in this letter which corrects the error was important and account for Paul's care to close the letter in his distinctive handwriting (3:7; Gal 6:11).

"As that the day of Christ is at hand" (literally "as though the day of Christ is present"): These people thought the day of the Lord had already begun.

The idea that the Day of the Lord had already come conflicted with what Paul had previously taught them about the Rapture. This error, which so upset the Thessalonians, is what Paul corrected (in verses 3-12). Where he showed that the day hadn't come and couldn't until certain realities were in place, most especially "the man of lawlessness" (verse 3).

This is the purpose of the letter. They had decided that His coming would be in the next few days or weeks, and they had been shaken in their spirit because of this. We do know that for each person there is no more than 100 years to wait. Because if they go the way of the grave, they die within 100 years.

This really is not speaking of that. This is the fact that they were expecting Him to come while they were alive, and were setting a time schedule on this. They were overly excited thinking the time was really soon. It is dangerous to set times.

 ▪ Verses 3-4: "Falling away" (the apostasy): The Day of the Lord cannot occur until a deliberate abandonment of a formerly professed position, allegiance, or commitment occurs (the term was used to refer to military, political or religious rebellion). Some have suggested, on questionable linguistic evidence, that this refers to "departure" in the sense of the Rapture.

Context however, points to a religious defection, which is further described (in verse 4). The language indicates a specific event, not general apostasy which exists now and always will. Rather, Paul has in mind the apostasy. This is an event which is clearly and specifically identifiable and unique, the consummate act of rebellion, and event of final magnitude.

The key to identifying the event is to identify the main person, which Paul does, calling him the "man of lawlessness." Some texts have "man of sin," but there is no real difference in meaning since sin equals lawlessness (1 John 3:4). This is the one who is called "the prince who is to come" (Dan. 9:26), and "the little horn" (Dan. 7-8), who John calls "the beast" (Rev. 13:2-10, 18), and most known as the Antichrist.

The context and language clearly identify a real person in future times who actually does the things prophesied of him in Scripture. He is also call "the son of perdition" or destruction, a term used of Judas Iscariot (John 17:12). This "apostasy" is the abomination of desolation that takes place at the midpoint of the Tribulation, spoken of (in Dan. 9:27; 11:3 and Matt. 24:15).

This man is not Satan, although Satan is the force behind him (verse 9), and he has motives like the desires of the devil (14:13-14). Paul is referring to the very act of ultimate apostasy which reveals the final Antichrist and sets the course for the events that usher in the Day of the Lord.

Apparently, he will be seen as supportive of religion so that God and Christ will not appear as his enemies until the apostasy. He exalts himself and opposes God by moving into the temple, the place for worship of God, declaring himself to be God and demanding the worship of the world. In this act of satanic self-deification, he commits the great apostasy in defiance of God.

For the first 3-1/2 years of the Tribulation, he maintains relations with Israel, but halts those (Dan. 9:27); and for the last 3-1/2 years, there is a great tribulation under his reign (Dan. 7:25; 11:36-39; Matt. 24:15-21; Rev. 13:1-8), culminating with the Day of the Lord.

2 Thessalonians 2:3 "Let no man deceive you by any means: for [that day shall not come], except there come a falling away first, and that man of sin be revealed, the son of perdition;"

"Falling away" (Greek apostasia), is the great and final apostasy or repudiation of the Christian faith that will occur at the appearance of "the son of perdition (the Antichrist; 1 Tim. 5:1-5; 2 Tim. 3:1-5).

"Man of sin": (Some manuscripts read "man of lawlessness"): This is the beast out of the sea (Rev. 13:1), the little horn (Dan. 7:8), and the false Christ who will aim to rule the world (Rev. 13:15-17). This is the Antichrist.

The word "apostasy" means "a standing away from" in the sense of a falling away, withdrawal, or defection from the truth. It may be the result of persecution (Matt. 24:9-10), false teachers (Matt. 24:11), temptation (Luke 8:13), worldliness (2 Tim 4:4), inadequate knowledge of Christ (1 John 2:19), moral lapse (Heb. 6:4-6), forsaking spiritual living and worship (Heb. 10:25-31), or unbelief (Heb. 3:12).

While there are those in every generation who fall away, this will be a general condition prior to the revelation of the Antichrist. In classical Greek, the word apostasy was used of a revolt staged by a military commander.

This "apostasy", spoken of here, as a falling away from the church was not evident then, but is certainly going on today in the church. Before the coming of the Lord, there will be a great falling away from the church. The son of perdition here, is speaking of the devil spirit in the antichrist. This is speaking of the man of perdition bringing sin in the church.

Judas Iscariot was spoken of as son of perdition. This does not mean that it is Judas. It means someone who has sold out to Satan. He is totally controlled by Satan. The reason people will listen to, and follow this man of sin, is that he will do wonders. The Bible says he will even be able to call down fire from heaven.

You may read about this in the 13th chapter of Revelation. I personally believe this man of sin has already begun his nasty work.

2 Thessalonians 2:4 "Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God."

"Sitteth in the temple of God" parallels the "abomination of desolation" (Matt. 24:15; Dan. 9:27; 11:31; 12:11). When the Antichrist desecrates the rebuilt temple in Jerusalem, he will usurp worship for himself.

If he is not for Christ, he is antichrist. This has been the old devil's trick ever since Lucifer was thrown out of heaven. He wanted to be greater than God. He always appeals to the ego of man. His trick with Eve was telling her the fruit of the tree would make her wise like God. He lied then, and he has lied to the antichrist as well. He uses people vulnerable to believe his lies.

The antichrist is not satisfied with being opposed to Christ, but actually wants to sit in the place of God in the temple. He appears as an angel of light.

2 Corinthians 11:14 "And no marvel; for Satan himself is transformed into an angel of light."

There are several opinions of where he will be seated; some believe in the temple in Jerusalem, others believe that he will take his place as the authority in the church of the Christians. Paul many times spoke of the believers in Christ as the temple of God. We do know that a Moslem temple presently sits over the location of the temple in Jerusalem.

One, or all of these things perhaps, will happen. It really does not matter. Our job is to be so full of the Word of God that we will not be deceived into believing the antichrist. It is a dangerous thing to want to be God.

2 Thessalonians 2:5 " Remember ye not, that, when I was yet with you, I told you these things?"

"I told you": The imperfect tense is used indicating repeated action in past time. Apparently, Paul on numerous occasions had taught them the details of God's future plans. Here he reminded them of the issues which proved the false teachers wrong about the Day of the Lord.

Paul had before told them that the revealing of the Antichrist preceded the Day of the Lord; since he has not yet been revealed, they could not possibly be in that Day.

Paul is reminding them that he had preached about these very things, when he was with them. It is a wonderful thing to be looking for the soon coming of the Lord, but it is a bad thing to let it trouble you. Paul is saying, shame on you for not realizing that God will see you through whatever situation you find yourself in, if you will put your trust in Him.

 ▪ Verses 6-7: "Ye know what withholdeth" literally means "restrains," the same word translated "letteth" (in verse 7). The restrainer may be the Holy Spirit, who will restrain sin throughout the church age until "He be taken out of the way," that is until His restraining influence is removed. This will occur at the Rapture of the church.

2 Thessalonians 2:6 "And now ye know what withholdeth that he might be revealed in his time."

"Withholdeth": While the Thessalonians already had been taught and thus knew what was restraining the coming of the Antichrist, Paul does not say specifically in this letter; thus, many suggestions have been made to identify the restraining force (of verses 6-7).

These include:

(1) Human government;

(2) Preaching of the gospel;

(3) The binding of Satan;

(4) The providence of God;

(5) The Jewish state;

(6) The church;

(7) The Holy Spirit; and

(8) Michael.

Whatever now restrains the Antichrist (of verses 3-4, 8-10), from being revealed in the fullness of his apostasy and evil, must be more than human or even angelic power. The power that holds back Satan from bringing the final apostasy and unveiling of his Satan-possessed false Christ must be divinely supernatural.

It must be God's power in operation that holds back Satan, so that the man of sin, the son of destruction, won't be able to come until God permits it by removing the restraining power. The reason for the restraint was so that Antichrist would be revealed at God's appointed time and no sooner, just as was Christ (Gal. 4:4). Because God controls Satan.

God has a time schedule when all of these things will happen. The man of sin cannot appear and do these things, until the Lord gives him permission to go ahead. Satan cannot do anything without permission from God to do it. Satan is not in control, the Lord is. The antichrist will appear on the scene, when God gets ready for him to and not one minute earlier.

2 Thessalonians 2:7 "For the mystery of iniquity doth already work: only he who now letteth [will let], until he be taken out of the way."

"The mystery of iniquity': This is the spirit of lawlessness already prevalent in society (1 John 3-4; 5:17). But still a mystery in that it is not fully revealed as it will be in the one who so blatantly opposes God that he blasphemously assumes the place of God on earth which God has reserved for Jesus Christ.

The spirit of such a man is already in operation (1 John 2:18; 4:30), but the man who fully embodies that spirit has not come.

"Taken out of the way": This refers not to spatial removal (therefore it could not be the rapture of the church), but rather "a stepping aside." The idea is "out of the way," not gone (Col. 2:14), where our sins are taken out of the way as a barrier to God.

This restraint will be in place until the Antichrist is revealed, at the midpoint of the Tribulation, leaving him 42 months to reign (Dan. 7:25; Rev. 13:5).

We know this to be true, because we know that the spirit of the devil entered into Judas Iscariot, and he betrayed Jesus. There has always been a battle going on with good and evil ever since the Garden of Eden. Man has a free will. He can follow Jesus, or he can follow Satan.

The antichrist would not have to be the antichrist, if he would follow Jesus. The antichrist has chosen to be an instrument of Satan. The flesh of mankind has always been opposed to the spirit of mankind. The temptations of the flesh are what cause mankind to sin. The free will of mankind chooses to follow the flesh, or the spirit.

Mystery is many times veiled around evil. We know that even Babylon is called, mystery Babylon. It is definitely a mystery why anyone would follow evil instead of good. The only answer to that is they have fallen for a deception. All who oppose Christ are antichrist, but there is a person who personifies this in the end time, and he is the antichrist.

When the restraining influence of the Holy Spirit as teacher and guide is removed, then the antichrist will bring lawlessness and sin like the world has never known. Even now this influence is working in the children of disobedience.

The presence of the Holy Spirit in this world to some extent restrains evil. Often this is accomplished through the presence of Christians who are the "salt of the earth" (Matt. 5:13). At the rapture, when the Christians are removed and the age of the Holy Spirit ceases, this restraining ministry will be "taken out of the way" during the Tribulation. Until that time, God will use the godly examples of Christians to restrain evil in the world.

2 Thessalonians 2:8 "And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming:"

"Then shall that Wicked be revealed" (literally). "Then shall that lawless one be revealed": Paul argues that the day of the Lord simply does not begin until the restraint by the Holy Spirit is removed, and the Antichrist is revealed. Since none of this had occurred, the day of the Lord had not yet come.

At the divinely decreed moment in the middle of the Tribulation when God removes the divine restraint, Satan, who has been promoting the spirit of lawlessness (verse 7), is finally allowed to fulfill has desire to imitate God by indwelling a man who will perform his will as Jesus did God's. This also fits God's plan for the consummation of evil and the judgment of the Day of the Lord.

"The Lord shall consume": Death occurs at God's hand (Dan. 7:26; Rev. 17:11), and this man and his partner, the false prophet, will be cast alive into the lake of fire which burns with brimstone, where he will be eternally separated from God. (Rev. 1:20; 20:10).

"His coming": The aspect of His coming in view here is not the rapture of the church, but the Lord's coming in judgment on that day when He conquers the forces of Satan and sets up his millennial kingdom (Rev. 19: 11-21).

The workings of the evil one are in the world even now, but the teaching by the Holy Spirit of God is keeping him from having the influence he would over the people. When that wicked day comes, the antichrist will have great power. He will no longer be working in secret and in a subtle way.

"The Spirit of the Lord's mouth" is the Word of God. Truth does away with deception. The Word of God is Truth. His brightness is above all other brightness in the world. He is the source of all Light. His Light completely destroys darkness in the world.

Darkness cannot remain where the Light is. This Light reveals all. We have spoken over and over how evil is the darkness of this world. We also know that Jesus Christ is the Light of the world. When these two meet, Jesus' Light does away with all darkness.

 

Exegetical Study of 2 Thess. 2:1-8

(2:1)Ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοί...Paul introduces a change from thanksgiving and prayer in the previous chapter with the preposition δὲ in the phrase Ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφο "Moreover, we urge you, brothers."

This epistolary section is addressed to new believers in Thessalonica in the first chapter, indicating an urgency to listen to the teaching they are about to receive from Paul because false teaching has infiltrated the community (v.2).

Furthermore, the Greek preposition ὑπὲρ "regarding" further clarifies that the members were concerned about whether Jesus was coming soon or not. Paul is going to correct these errors from the Gnostic teachers.

The two nouns, "coming" τῆς παρουσια and "being gathered" επισυναγωγης are only governed by one article with the conjunction καὶ and are therefore considered to be the same event. This gathering is argued by post-tribulationists to explain both nouns have the same referent because of the TSKS construction.

However, some scholars argue that this is a misinterpretation of Sharp's rule because the nouns of the verses are impersonal substantives. Therefore, both nouns might not be referring to the same event but could be separate as dispensationalists would argue.

(2:2) εἰς τὸ μὴ ταχέως σαλευθῆναι... The object in this construction, εἰς τὸ μὴ of ερωοτωμεν has two infinitives: σαλευθῆναι, an aorist that looks at the action without completion and θροεῖσθαι, which defines the action as continual: "we urge you not to be quickly shaken in mind or in a constant state of being troubled."

This suggests that the Thessalonians have either had trouble doctrinally before or Paul is trying to prevent them.  

In the next phrase, μήτε διὰ πνεύματος μήτε διὰ λόγου μήτε δι' ἐπιστολῆς "neither by a spiritual gift of prophecy, nor a spoken word, nor by a letter," these three nouns are functioning as genitives of source.

They all clarify the two infinitives σαλευθῆναι and θροεῖσθαι as being the reason for the difficulty in the Thessalonian church. Moreover, the instrument or means διὰ by which these two infinitives are effected by stands together in negative correlation with the triple μήτe being due to μηδὲ.

Paul is stating the teaching they received through the spirit, the word, and the letter did not come from him but false teachers. Through the spirit, πνεύματος was by means of a spiritual gift of prophecy (1 Cor. 14:12; 1 Th. 5:19-20).

Whatever medium this "life-giving spirit" had on the community, allegedly it had Paul's authority just as the Thessalonians said about the spoken word and the letter they received. Paul intends to correct this mistake.

The construction ἡ ἡμέρα is most commonly used with the meaning "the period between sunrise and sunset." However, the construction τοῦ κυρίου is added here as an appointed day for the appearance of the Lord Jesus Christ.

The verb ἐνέστηκεν is used by Paul to negate that it is present and argue for a future day of trouble. Paul describes in the following verses what events must first take place.

(2:3) μή τις ὑμᾶς ἐξαπατήσῃ κατὰ μηδένα τρόπον...Paul's language here is emphatic: "Do not let anyone deceive you in any way."  First, the verb he prefers ἐξαπατήσῃ, is in the subjunctive, referring to Satan's subtle deception (2 Cor. 11:3; 1 Tim. 2:14). Second, ὅτι ἐὰν μὴ ἔλθῃ "because it will not be if not shall have come" is a rare expression of the Aorist subjunctive with the negation μή.

This elliptical condition is incomplete because the corresponding apodosis does not follow. Paul could have been using a rhetorical device known as anacoluthon to emphasize his urgency to warn.

Afterward, Paul states the day of the Lord will not come until three events occur: the apostasy, the man of lawlessness is revealed, and the restrainer removed (v. 6-7).

Although the temporal adverb πρῶτον helps to clarify the sequence of events in which the apostasy would be followed, the absence of ἔπειτα (then) verifies these events will occur simultaneously. The difficulty is interpreting how long these events will transpire before the end.

Paul and other New Testament writers express that this time of apostasy will be an increase of wrongdoing and opposition to God (Matt 24:10; Mk. 13:5; Lk. 8:13; Jude 18; 2 Tim. 3:1-9). The leader of this rebellion, ὁ ἄνθρωπος τῆς ἀνομίας, can be translated as the "man of sin" or "of lawlessness" (Ps. 89:22).

He is identified as the son of destruction ὁ υἱὸς τῆς ἀπωλείας not only because he "opposes" God but because he "exalts himself over everything that is called God or is worshipped (2 Thess. 2:4; Dan. 11:36-37).

Moreover, this genitive of relationship ὁ υἱὸς τῆς ἀπωλείας "son of perdition" is paralleled to Σὺ εἶ ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ, "The Christ, the Son of God (Matt. 16:16). Christ will be revealed in all his glory and the Antichrist (1 Jn.2:18) will be followed by his destruction in the lake of fire with the rest of God's enemies (1 Thess. 5:3; Rev. 17:8).

Daniel's prophecy in 11:30-45 and Paul's teaching in 2:3-4 are clearly paralleled. They both state that the "man of sin" will influence the world with smooth words and deceive those who forsake the holy covenant by acting wickedly, fulfilling the apostasy in 2:3.

Then, he will persuade others to become godless and persecute those who remain loyal to God's covenant ( Dan. 11:32-35).

Finally, this lawless one who will (2:4A) ὁ ἀντικείμενος καὶ ὑπεραιρόμενος ἐπὶ πάντα λεγόμενον θεὸν ἢ σέβασμα..."oppose and exalt himself above every so-called god or object of worship," will meet his end under God's judicial judgment (Dan. 11:45; 2 Thess. 2:8) when he sets himself in the temple as God.  

λεγόμενον θεὸ refers to would-be gods and the true living God. Paul articulates this phrase to prevent believers from placing the true God in the same position with the idols of the pagan world.

(2:4B) ὥστε αὐτὸν εἰς τὸν ναὸν τοῦ θεοῦ καθίσαι, ἀποδεικνύντα ἑαυτὸν ὅτι ἔστιν θεός... Next, the lawless one commits the greatest blasphemy "so that he takes his seat in the temple of God, proclaiming himself that he is God" ( Is. 14:14; 47:8; Ezek. 28:9). This is known as the abomination of desolation ( Dan. 9:27; 11:31; Matt. 24:15-16; Mk. 13:14).

Scholars interpret this event in (3) ways: Occurred during first and second temple Judaism before its destruction in AD 70, the current rebuilt temple under the new covenant, the church (1 Cor. 3:16-17; 2 Cor. 6:16), or God's heavenly temple (Ps. 11:4; Acts 7:49; Heb. 8:1-2).

First, since Paul has already stated in his letter that the man of lawlessness has not yet been revealed (v. 3, 6-8), we can eliminate the first and second temple Judaism of the past. Second, the noun ναὸν (temple) is made definite by the article and the possessive genitive τοῦ θεοῦ (of God).

This explains a physical building was intended, not believers who are the temple of the living God (1 Cor. 6:19). The best clue in the text is the conjunction ὥστε with the infinitive. It indicates a tendency or purpose not realized. Therefore, the lawless one will attempt to dethrone God's heavenly throne, not in a physical place, but through the powers of this dark world and through the spiritual forces of evil in the heavenly realms (Eph. 6:12).

(2:5) Οὐ μνημονεύετε ὅτι ἔτι ὢν πρὸς ὑμᾶς ταῦτα ἔλεγον ὑμῖν... This is now the fourth time in these two letters where Paul expresses the first person singular and the fourth of six instances where Paul exhorts them to remember what they had been taught (1 Thess. 2:9; 3:4; 4:1; 5:1-2; 2 Thess 3:10).

The first person implies that he felt personally responsible for the instruction he gave to the Thessalonians and the writing of the letter (1 Thess. 5:27), even though it was written with the assistance of Timothy and Silvanus. Paul's authority implies that the church already accepted apostolic authority.

Moreover, Paul applies a stative verb ἔλεγον ("I said") with a transitive preposition πρὸς("with"). πρὸς is the only preposition whose force is overridden by the verb, making it static or an undefined duration: "Do you not remember when I was yet with you, I was repeatedly telling you these things?"

The imperfect tense of ἔλεγον also verifies the view Paul was in Thessalonica longer than the three Sabbath days (Acts 17).

(2:6A) καὶ νῦν τὸ κατέχον οἴδατεκαὶ νῦν τὸ κατέχον οἴδατε, εἰς τὸ ἀποκαλυφθῆναι αὐτὸν ἐν τῷ ἑαυτοῦ καιρῷ..."and as to the present, you know that which restrains him, that he may be revealed in his time." The church knew about Paul's previous teaching concerning the apostasy and the man of lawlessness.

Also, they "knew" the unnamed restrainer (v. 6-7) as either the Roman government, the archangel Michael, an angel of Satan, the Holy Spirit, or the pre-tribulation church.

In Greek, the usage of the neuter gender κατέχον is an abstract expression where a singular appears when one would naturally look for a plural. This verse is synonymous with ὁ κατέχων in the next verse, implying the same object or person. Therefore, the best explanation is this person is Michael and his angels fighting against the adversary (Dan. 10:13; Rev. 12:7).

Lastly, this restraint is placed on the man of lawlessness for a purpose that he should be revealed: "in the time that is right for his revealing." This shows God is in control and the lawless one's fate is determined.

(2:7A) τὸ γὰρ μυστήριον ἤδη ἐνεργεῖται τῆς ἀνομίας...τῆς ἀνομίας is the descriptive genitive in a subordinate relation to the subject of the clause τὸ μυστήριον. The text would, therefore, be rendered: "For indeed the mystery of lawlessness is already working."

Though this mystery is presently at work in the world, it won't be fully revealed until the second coming of Christ for at least two reasons: God is concealing this truth to harden unbelievers (Rom. 11:25; 2 Thess. 2:11-12) and transform Christians at the appointed time (1 Cor. 15:51), or the mystery is too difficult to grasp because it transcends human understanding.

(2:7B) μόνον ὁ κατέχων ἄρτι ἕως ἐκ μέσου γένηται..."only the one who now restrains will continue to do so until he is taken out of the way." There is an ellipsis in this passage. μόνον is related to ἕως and identifies a limitation involved with the mystery until the object is removed and the Antichrist is revealed.

Though we can only speculate on who this restrainer is, the text implies that the end was not immediate (v. 2). Paul clarifies "the one who restrains" is still actively present in the world, further justifying the parousia has not yet come.

(2:8) καὶ τότε ἀποκαλυφθήσεται ὁ ἄνομος, ὃν ὁ κύριος [Ἰησοῦς] ἀνελεῖ τῷ πνεύματι τοῦ στόματος αὐτοῦ καὶ καταργήσει τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ...The conjunction καὶ and adverb τότε denote that Paul is no longer referring to the present but to the future when the lawless one will be revealed and destroyed by the Lord.

The phrase τῷ πνεύματι τοῦ στόματος αὐτοῦ is referring to the passage in Isaiah 11:4: "And He will strike the earth with the rod of his mouth, and with the breath of His lips He will slay the wicked (NASB)."

Moreover, καταργήσει τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ declares that God will not only destroy the evil one with the breath of His mouth but also with the appearance of his coming. τῇ ἐπιφανείᾳ refers to an unexpected personal appearance of hidden divinity. It is used both of Jesus' incarnation (2 Ti. 1:10) and his appearance in judgment (1 Ti. 6:14; 2 Ti. 4:1; 8; Tit. 2:13).

This defeat is not only focused on the man of sin but also the destruction of all evil (1 Cor. 15:24), culminating in the establishment of the Kingdom of God.

 

2 Thess. 2:1-8 - Expository Examination

Overview:  The apostle Peter once wrote that "there are some things in [Paul's letters] that are hard to understand" (2 Pet. 3:15). One can't help but wonder if he had 2 Thessalonians 2 in mind. The "rebellion" (2:3), the "man of lawlessness" (2:3, cf. 2:8), the restrainer (2:6-7)-who or what are these things?  It appears Paul is reminding the Thessalonians of what he had taught them earlier (2 Thess. 2:5-6). If only we could've been there to record that sermon! We may not be able to fully resolve every question that arises from this chapter, but enough is clear for us to receive the comfort and encouragement that Paul wanted to give the Thessalonians through this part of his letter.

Summary of Paul's Instructions:  In the chapter's opening, Paul explains his reason for writing. It appears the Thessalonians had become unsettled by a teaching (allegedly Paul's) "that the day of the Lord has come" (2 Thess. 2:2). Paul not only disavows the teaching, but reminds the Thessalonians what he had earlier taught them. The day of the Lord has not yet come, with all of the future blessing that believers in Christ eagerly await. Paul doesn't want to frighten the Thessalonians; he wants to comfort them by reassuring them of their future hope that lies in the gospel.  To do that, Paul proves that Christ's return ("the day of the Lord") has yet to happen. There are, he says, certain things that must happen first. The "rebellion" must "come first," and "the man of lawlessness"-that is, the "son of destruction"-must be "revealed" (2 Thess. 2:3). He will be "revealed in his time," Paul continues, though for the present something "is restraining him" (2:6). But one day, he who now restrains the mystery of lawlessness will be removed (2:7). Then "the lawless one will be revealed," and the Lord Jesus will destroy him at his appearing "with the breath of his mouth" (2:8).

Examining Three Puzzling Phrases - Paul mentions three things that deserve a closer look.

1. The Rebellion (2 Thess. 2:3)

The underlying Greek word is apostasia, from which we get "apostasy." In light of the context of the whole chapter, "apostasy" expresses Paul's meaning well. He is likely thinking of some kind of future, marked rejection of God's truth within the visible church.

2. The Man of Lawlessness (2 Thess. 2:3)

The second thing is the "man of lawlessness" (2 Thess. 2:3), also referred to as the "son of destruction" (2:3) or "the lawless one" (2:8, 9). Paul is clear both that this person has yet to appear, and that he is someone other than Satan (2:9). A clue to his identity lies in verse 7, where Paul says "the mystery of lawlessness is already at work." "Lawlessness" is common to both the man and the mystery (2:3, 7), but while the man of lawlessness is future, the mystery of lawlessness is present.

Lawlessness is common to both the man and the mystery (2:3, 7), but while the man of lawlessness is future, the mystery of lawlessness is present.

   ▪ So what does Paul mean by the "mystery of lawlessness"? The word "mystery" does not mean a puzzle or riddle we must try and solve, like Sherlock Holmes or Father Brown. In the Bible, the word "mystery" refers to something that God had formerly concealed but has now revealed. Paul is saying that God has made known to us, in his Word, a present "lawlessness" that will come to climactic expression in the "man of lawlessness." Since the "man of lawlessness" will be active within the church (the "temple of God," 2:4), the present "lawlessness" is likely at work within the church as well. If so, then the false teaching Paul is opposing (2:1-2) is Exhibit A of that "lawlessness" in the Thessalonian church.  But, of course, the "man of lawlessness" is not yet here. Which leads to Paul's third point. 

3. The Restrainer (2 Thess. 2:7)

There is a restrainer, keeping the man of lawlessness back. Who or what is it? Paul speaks of this restrainer in both personal terms ("he who now restrains it," 2:7) and impersonal terms ("what is restraining him now," 2:6), so the restrainer could as easily be a "what" as a "who." One recent commentary has identified seven mainstream proposals as to the restrainer's identity, ranging from the civil magistrate (the Roman empire/emperor; "the principle of law and order and the political leaders in general") to the church (the presence of gospel proclamation, Paul, or the Holy Spirit) to angels (demons and Satan, the archangel Michael).

   ▪ So What's important is that the restrainer does precisely what God intends for him/it to do, and for as long as God intends for him/it to do it.

   ▪ So It's impossible to be certain, but since Paul is thinking of lawlessness that transpires within the church, the restrainer is probably also found within the church. Paul may be thinking, then, of the gospel message, the Word of God, ministers of the Word, the government of the church, the Spirit who indwells the church, or some combination of any of these. In any case, what's important is that the restrainer does precisely what God intends for him/it to do, and for as long as God intends for him/it to do it. Nothing, Paul says, that takes place in the church-now or later-falls outside the providence of God.

Message of Hope

And that point helps us to see Paul's underlying message of comfort and hope. In all of the distressing events that befall the church, God is sovereign. He is all-powerful. Even when things seem at their worst for the church, when the "lawless one" is revealed, Jesus will appear and effortlessly bring him to nothing (2 Thess. 2:8).  And our sovereign, all-powerful God is also gracious. He has set his saving love upon us, he has called us through the gospel, and we will "obtain the glory of our Lord Jesus Christ" (2 Thess. 2:13-14). Because he holds us firm in the grip of his grace (2:16), we may "stand firm and hold to" the Word of God he has given us through his apostles (2:15), abounding "in every good work and word" (2:17).  That is the good news of 2 Thessalonians 2: God is on his throne, and we are in his hands.