Touching the coming of our Lord Jesus Christ ( huper tēs parousias tou Kuriou ‛hēmōn' Iēsou Christou ).

For erōtōmen , to beseech, see note on 1Th 4:1; 1Th 5:12. Huper originally meant over, in behalf of, instead of, but here it is used like peri , around, concerning as in 2Th 1:4; 1Th 3:2; 1Th 5:10, common in the papyri (Robertson, Grammar , p. 632). For the distinction between Parousia , Epiphaneia (Epiphany), and Apokalupsis (Revelation) as applied to the Second Coming of Christ see Milligan on Thessalonian Epistles , pp. 145-151, in the light of the papyri. Parousia lays emphasis on the presence of the Lord with his people, epiphaneia on his manifestation of the power and love of God, apokalupsis on the revelation of God’ s purpose and plan in the Second Coming of the Lord Jesus.

And our gathering together unto him ( kai hēmōn episunagōgēs ep' auton ).

A late word found only in 2 Maccabees. 2:7; 2Th 2:1; Heb 10:25 till Deissmann ( Light from the Ancient East , p. 103) found it on a stele in the island of Syme, off Caria, meaning "collection."Paul is referring to the rapture, mentioned in 1Th 4:15-17, and the being forever with the Lord thereafter. Cf. also Mat 24:31; Mar 13:27.

To the end that ( eis to ).

One of Paul’ s favourite idioms for purpose, eis to and the infinitive.

Ye be not quickly shaken ( mē tacheōs saleuthēnai humas ).

First aorist passive infinitive of saleuō , old verb to agitate, to cause to totter like a reed (Mat 11:7), the earth (Heb 12:26). Usual negative mē and accusative of general reference humas with the infinitive.

From your mind ( apo tou noos ).

Ablative case of nous, mind, reason, sober sense, "from your witte"(Wycliffe), to "keep their heads."

Nor yet be troubled ( mēde throeisthai ).

Old verb throeō , to cry aloud (from throos , clamour, tumult), to be in a state of nervous excitement (present passive infinitive, as if it were going on), "a continued state of agitation following the definite shock received (saleuthēnai )"(Milligan).

Either by spirit ( mēte dia pneumatos ).

By ecstatic utterance (1Th 5:10). The nervous fear that the coming was to be at once prohibited by mēde Paul divides into three sources by mēte , mēte , mēte . No individual claim to divine revelation (the gift of prophecy) can justify the statement.

Or by word ( mēte dia logou ).

Oral statement of a conversation with Paul (Lightfoot) to this effect as from us. An easy way to set aside Paul’ s first Epistle by report of a private remark from Paul.

Or by epistle as from us ( mēte di' epistolēs hōs di' hēmōn ).

In 1 Thessalonians 4:13-5:3 Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once, as that the day of the Lord is now present (hōs hoti enestēken hē hēmera tou kuriou ). Perfect active indicative of enistēmi , old verb, to place in, but intransitive in this tense to stand in or at or near. So "is imminent"(Lightfoot). The verb is common in the papyri. In 1Co 3:22; Rom 8:38 we have a contrast between ta enestōta , the things present, and ta mellonta , the things future (to come). The use of hōs hoti may be disparaging here, though that is not true in 2Co 5:19. In the Koiné[28928]š it comes in the vernacular to mean simply "that"(Moulton, Proleg ., p. 212), but that hardly seems the case in the N.T. (Robertson, Grammar , p. 1033). Here it means "to wit that,"though "as that"or "as if"does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. "It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes 1:3-2:17, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes 3:1-18"(Frame). It is enough to give one pause to note Paul’ s indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a "pious fraud"was so common and easily condoned as some today argue, it is difficult to explain Paul’ s evident anger. Moreover, Paul’ s words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation.

Let no man beguile you in any wise ( mē tis humas exapatēsēi kata mēdena tropon ).

First aorist active subjunctive of exapataō (old verb to deceive, strengthened form of simple verb apataō ) with double negative (mē tis , mēdena ) in accord with regular Greek idiom as in 1Co 16:11 rather than the aorist imperative which does occur sometimes in the third person as in Mar 13:15 (mē katabatō ). Paul broadens the warning to go beyond conversation and letter. He includes "tricks"of any kind. It is amazing how gullible some of the saints are when a new deceiver pulls off some stunts in religion.

For it will not be ( hoti ).

There is an ellipse here of ouk estai (or genēsetai ) to be supplied after hoti . Westcott and Hort make an anacoluthon at the end of 2Th 2:4. The meaning is clear. Hoti is causal, because, but the verb is understood. The second coming not only is not "imminent,"but will not take place before certain important things take place, a definite rebuff to the false enthusiasts of 2Th 2:2.

Except the falling away come first ( ean mē elthēi hē apostasia prōton ).

Negative condition of the third class, undetermined with prospect of determination and the aorist subjunctive. Apostasia is the late form of apostasis and is our word apostasy. Plutarch uses it of political revolt and it occurs in 1 Maccabees 2:15 about Antiochus Epiphanes who was enforcing the apostasy from Judaism to Hellenism. In Jos 22:22 it occurs for rebellion against the Lord. It seems clear that the word here means a religious revolt and the use of the definite article (hē ) seems to mean that Paul had spoken to the Thessalonians about it. The only other New Testament use of the word is in Act 21:21 where it means apostasy from Moses. It is not clear whether Paul means revolt of the Jews from God, of Gentiles from God, of Christians from God, or of the apostasy that includes all classes within and without the body of Christians. But it is to be first (prōton ) before Christ comes again. Note this adverb when only two events are compared (cf. Act 1:1).

And the man of sin be revealed, the son of perdition ( kai apokaluphthēi ho anthrōpos tēs anomias , ho huios tēs apōleias ).

First aorist passive subjunctive after ean mē and same condition as with elthēi . The use of this verb apokaluptō , like apokalupsin of the second coming in 2Th 1:7, seems to note the superhuman character (Milligan) of the event and the same verb is repeated in 2Th 2:6, 2Th 2:8. The implication is that the man of sin is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2Co 11:13.), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in 2Th 2:8) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (2Th 2:4). He seems to be the Antichrist of 1Jo 2:18. The terrible phrase, the son of perdition, is applied to Judas in Joh 17:12 (like Judas doomed to perdition), but here to the lawless one (ho anomos , 2Th 2:8), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time.

He that opposeth and exalteth himself ( ho antikeimenos kai huperairomenos ).

Like John’ s Antichrist this one opposes (anti̇ ) Christ and exalts himself (direct middle of huperairō , old verb to lift oneself up above others, only here and 2Co 12:7 in N.T.), but not Satan, but an agent of Satan. This participial clause is in apposition with the two preceding phrases, the man of sin, the son of perdition. Note 1Co 8:5 about one called God and Act 17:23 for sebasma (from sebazomai ), object of worship, late word, in N.T. only in these two passages.

So that he sitteth in the temple of God ( hōste auton eis ton naon tou theou kathisai ).

Another example of the infinitive with hōste for result. Caius Caligula had made a desperate attempt to have his statue set up for worship in the Temple in Jerusalem. This incident may lie behind Paul’ s language here.

Setting himself forth as God ( apodeiknunta heauton hoti estin theos ).

Present active participle (mi form) of apodeiknumi , agreeing in case with auton , showing himself that he is God. Caligula claimed to be God. Moffatt doubts if Paul is identifying this deception with the imperial cultus at this stage. Lightfoot thinks that the deification of the Roman emperor supplied Paul’ s language here. Wetstein notes a coin of Julius with theos on one side and Thessalonikeōn on the other. In 1Jo 2:18 we are told of "many antichrists"some of whom had already come. Hence it is not clear that Paul has in mind only one individual or even individuals at all rather than evil principles, for in 2Th 2:6 he speaks of to katechon (that which restraineth) while in 2Th 2:7 it is ho katechōn (the one that restraineth). Frame argues for a combination of Belial and Antichrist as the explanation of Paul’ s language. But the whole subject is left by Paul in such a vague form that we can hardly hope to clear it up. It is possible that his own preaching while with them gave his readers a clue that we do not possess.

When I was yet with you ( eti ōn pros humas ).

The present participle takes the time of the verb elegon (imperfect active), I used to tell you these things. So Paul recalls their memory of his words and leaves us without the clue to his idea. We know that one of the charges against him was that Jesus was another king, a rival to Caesar (Act 17:7). That leads one to wonder how far Paul went when there in contrasting the kingdom of the world of which Rome was ruler and the kingdom of God of which Christ is king. Frame notes Paul’ s abrupt question here "with an unfinished sentence behind him"(2Th 2:3.), even "with a trace of impatience."

That which restraineth ( to katechon ).

And now you know ( kai nun oidate )

, says Paul in this cryptic apocalyptic passage. Unfortunately we do not know what Paul means by that which restrains (holds back, katechon ), neuter here and masculine in 2Th 2:7 ho katechōn . "This impersonal principle or power is capable also of manifesting itself under a personal form"(Milligan). "He is Satan’ s messiah, an infernal caricature of the true Messiah"(Moffatt). Warfield ( Expositor , III, iv, pp. 30ff.) suggested that the man of lawlessness is the imperial line with its rage for deification and that the Jewish state was the restraining power. But God overrules all human history and his ultimate purpose is wrought out.

To the end that ( eis to ).

Another example of eis to and the infinitive for purpose.

In his own season ( en tōi autou kairōi ).

Note autou (his), not heautou (his own), revealed in his time , in the time set him by God.

For the mystery of lawlessness doth already work ( to gar mustērion ēdē energeitai tēs anomias ).

See note on 1Th 2:13 for energeitai . The genitive tēs anomias (lawlessness) describes to mustērion (note emphatic position of both). This mystery (mustērion secret, from mustēs , an initiate, mueō , to wink or blink) means here the secret purpose of lawlessness already at work, the only instance of this usage in the N.T. where it is used of the kingdom of God (Mat 13:11), of God (1Co 2:1) and God’ s will (Eph 1:9), of Christ (Eph 3:4), of the gospel (Eph 6:9), of faith (1Ti 3:9), of godliness (1Ti 3:16), of the seven stars (Rev 1:20), of the woman (Rev 17:7). But this secret will be "revealed"and then we shall understand clearly what Paul’ s meaning is here.

Until he be taken out of the way ( heōs ek mesou genētai ).

Usual construction with heōs for the future (aorist middle subjunctive, genētai ). Note absence of an as often in N.T. and the Koiné‚ . Paul uses heōs only here and 1Co 4:5. When the obstacle is removed then the mystery of lawlessness will be revealed in plain outline.

And then ( kai tote ).

Emphatic note of time, then when the restraining one (ho katechōn ) is taken out of the way, then the lawless one (ho anomos ), the man of sin, the man of perdition, will be revealed.

Whom the Lord [Jesus] shall slay ( hon ho kurios ̣Iēsouš anelei ).

Whether Jesus is genuine or not, he is meant by Lord. Anelei is a late future from anaireō , in place of anairēsei . Paul uses Isa 11:4 (combining by the word of his mouth with in breath through lips ) to picture the triumph of Christ over this adversary. It is a powerful picture how the mere breath of the Lord will destroy this arch-enemy (Milligan).

And bring to naught by the manifestation of his coming ( kai katargēsei tēi epiphaneiāi tēs parousias autou ).

This verb katargeō (kata , argos ) to render useless, rare in ancient Greek, appears 25 times in Paul and has a variety of renderings. In the papyri it has a weakened sense of hinder. It will be a grand fiasco, this advent of the man of sin. Paul here uses both epiphaneia (epiphany , elsewhere in N.T. in the Pastorals, familiar to the Greek mind for a visit of a god) and parousia (more familiar to the Jewish mind, but common in the papyri) of the second coming of Christ. "The apparition of Jesus heralds his doom"(Moffatt). The mere appearance of Christ destroys the adversary (Vincent).

Whose coming is ( hou estin hē parousia ).

Refers to hon in 2Th 2:8. The Antichrist has his parousia also. Deissmann ( Light from the Ancient East , pp. 374, 378) notes an inscription at Epidaurus in which "Asclepius manifested his Parousia ."Antiochus Epiphanes is called the manifest god (3 Maccabees 5:35). So the two Epiphanies coincide.

Lying wonders ( terasin pseudous ).

"In wonders of a lie."Note here the three words for the miracles of Christ (Heb 2:4), power (dunamis ), signs (sēmeia ), wonders (terata ), but all according to the working of Satan (kata energeian tou Satana , the energy of Satan) just as Jesus had foretold (Mat 24:24), wonders that would almost lead astray the very elect.

With all deceit of unrighteousness ( en pasēi apatēi adikias ).

This pastmaster of trickery will have at his command all the energy and skill of Satan to mislead and deceive. How many illustrations lie along the pathway of Christian history.

For them that are perishing ( tois apollumenois ).

Dative case of personal interest. Note this very phrase in 2Co 2:15; 2Co 4:3. Present middle participle of appollumi , to destroy, the dreadful process goes on.

Because ( anth' hon ).

In return for which things (anti and the genitive of the relative pronoun). Same idiom in Luk 1:20; Luk 12:3; Luk 19:44; Act 12:23 and very common in the lxx.

The love of the truth ( tēn agapēn tēs alētheias ).

That is the gospel in contrast with lying and deceit.

That they might be saved ( eis to sōthēnai autous ).

First aorist passive infinitive of sōzō with eis to , again, epexegetic purpose of the truth if they had heeded it.

And for this reason God sendeth them ( kai dia touto pempei autois ho theos ).

Futuristic (prophetic) present of the time when the lawless one is revealed. Here is the definite judicial act of God (Milligan) who gives the wicked over to the evil which they have deliberately chosen (Rom 1:24, Rom 1:26, Rom 1:28).

A working of error ( energeian planēs ).

Terrible result of wilful rejection of the truth of God.

That they should believe a lie ( eis to pisteusai autous tōi pseudei ).

Note eis to again and tōi pseudei (the lie, the falsehood already described), a contemplated result. Note Rom 1:25 "who changed the truth of God into the lie."

That they all might be judged ( hina krithōsin pantes ).

First aorist passive subjunctive of krinō , to sift, to judge, with hina . Ultimate purpose, almost result, of the preceding obstinate resistance to the truth and "the judicial infatuation which overtakes them"(Lightfoot), now final punishment. Condemnation is involved in the fatal choice made. These victims of the man of sin did not believe the truth and found pleasure in unrighteousness.

See note on 2Th 1:3 for same beginning. @@Beloved of the Lord ( ēgapēmenoi hupo kuriou ).

Perfect passive participle of agapaō with hupo and the ablative as in 1Th 1:4, only here kuriou instead of theou , the Lord Jesus rather than God the Father.

Because that God chose you ( hoti heilato humas ho theos ).

First aorist middle indicative of haireō , to take, old verb, but uncompounded only in N.T. here, Phi 1:22; Heb 11:25, and here only in sense of choose , that being usually exaireomai or proorizō .

From the beginning ( ap' archēs ).

Probably the correct text (Aleph D L) and not aparchēn (first fruits, B G P), though here alone in Paul’ s writings and a hard reading, the eternal choice or purpose of God (1Co 2:7; Eph 1:4; 2Ti 1:9), while aparchēn is a favourite idea with Paul (1Co 15:20, 1Co 15:23; 1Co 16:15; Rom 8:23; Rom 11:16; Rom 16:5).

Unto salvation ( eis sōtērian ).

The ultimate goal, final salvation.

In sanctification of the Spirit ( en hagiasmōi pneumatos ).

Subjective genitive pneumatos , sanctification wrought by the Holy Spirit.

And belief of the truth ( kai pistei alētheias ).

Objective genitive alētheias , belief in the truth.

Whereunto ( eis ho ).

The goal, that is the final salvation (sōtēria ). Through our gospel (dia tou euaggeliou hēmōn ). God called the Thessalonians through Paul’ s preaching as he calls men now through the heralds of the Cross as God chose (cf. 1Th 2:12; 1Th 5:24).

To the obtaining ( eis peripoiēsin ).

Probably correct translation rather than possession. See note on 1Th 5:9, there of salvation , here of glory (the shekinah , glory of Jesus).

So then ( ara oun ).

Accordingly then. The illative ara is supported (Ellicott) by the collective oun as in 1Th 5:6; Gal 6:10, etc. Here is the practical conclusion from God’ s elective purpose in such a world crisis.

Stand fast ( stēkete ).

Present imperative active of the late present stēko from hestēka (perfect active of histēmi ). See note on 1Th 3:8.

Hold the traditions ( krateite tas paradoseis ).

Present imperative of krateō , old verb, to have masterful grip on a thing, either with genitive (Mar 1:31) or usually the accusative as here. Paradosis (tradition) is an old word for what is handed over to one. Dibelius thinks that Paul reveals his Jewish training in the use of this word (Gal 1:14), but the word is a perfectly legitimate one for teaching whether oral, by word (dia logou ), or written, by epistle of ours (di' epistolēs hēmōn ). Paul draws here no distinction between oral tradition and written tradition as was done later. The worth of the tradition lies not in the form but in the source and the quality of the content. Paul in 1Co 11:23 says: "I received from the Lord what I also handed over (paredōka ) unto you."He praises them because ye "hold fast the traditions even as I delivered them unto you."The tradition may be merely that of men and so worthless and harmful in place of the word of God (Mar 7:8; Col 2:6-8). It all depends. It is easy to scoff at truth as mere tradition. But human progress in all fields is made by use of the old, found to be true, in connection with the new if found to be true. In Thessalonica the saints were already the victims of theological charlatans with their half-baked theories about the second coming of Christ and about social duties and relations.

Which ye were taught ( has edidachthēte ).

First aorist passive indicative of didaskō , to teach, retaining the accusative of the thing in the passive as is common with this verb like doceo in Latin and teach in English.

And God our Father ( kai ̣hǒ theos ho patēr hēmōn ).

It is uncertain whether the first article ho is genuine as it is absent in B D. Usually Paul has the Father before Christ except here, 2Co 13:13; Gal 1:1.

Which loved us ( ho agapēsas hēmas ).

This singular articular participle refers to ho patēr , "though it is difficult to see how St. Paul could otherwise have expressed his thought, if he had intended to refer to the Son, as well as to the Father. There is probably no instance in St. Paul of a plural adjective or verb, when the two Persons of the Godhead are mentioned"(Lightfoot).

Eternal comfort ( paraklēsin aiōnian ).

Distinct feminine form of aiōnios here instead of masculine as in Mat 25:46.

Comfort and stablish ( parakalesai kai stērixai ).

First aorist active optative of wish for the future of two common verbs parakaleō (see 1Th 3:7; 1Th 4:18; 1Th 5:14) and sterizō (see 1Th 3:2, 1Th 3:13). God is the God of comfort (2Co 1:3-7) and strength (Rom 1:11; Rom 16:25).

By the coming ( ὑπὲρ )

More correctly touching . Comp. Rom 9:27; 2Co 1:8. Ὑπὲρ never in N.T. in a formula of swearing.

Gathering together ( ἐπισυναγωγῆς )

Only here and Heb 10:25. The verb ἐπισυνάγειν is used, as the noun here, of the Lord's gathering together his elect at his coming. See Mat 24:31; Mar 13:27; comp. 2 Macc. 2:7.

Shaken ( σαλευθῆναι )

From σάλος the tossing or swell of the sea. See Luk 21:25. Comp. Mat 11:7; Mat 24:29; Act 4:31; Heb 12:26.

In mind ( ἀπὸ τοῦ νοὸς )

More correctly, from your mind . Νοῦς signifies the judgment , sober sense . Comp. 1Co 14:15, and see on Rom 7:23. They are to " keep their heads" under the temptation to fanatical extravagances concerning the Lord's appearing.

Be troubled ( θρεῖσθαι )

From θροός clamor, tumult. The meaning is be unsettled or thrown into confusion .

By spirit ( διὰ πνεύματος )

By prophetic utterances of individuals in Christian assemblies, claiming the authority of divine revelations.

By word ( διὰ λόγου )

Oral expressions falsely imputed to Paul.

By letter as from us ( δἰ ἐπιστολῆς ὡς δἰ ἡμῶν )

Const. as from us with word and letter . The reference is to a letter or letters forged in Paul's name; not to the first Thessalonian Epistle, as misunderstood by the readers.

As that ( ὡς ὅτι )

Indicating the contents of such communications.

Is at hand ( ἐνέστηκεν )

Better than Rev. is now present . Lightfoot, happily, is imminent .

Deceive ( ἐξαπατήσῃ )

Better beguile ; since the word means not only making a false impression , but actually leading astray . Except there come a falling away. Before except insert in translation the day shall not come . Such ellipses are common in Paul.

Falling away ( ἀποστασία )

Only here and Act 21:21. Comp. lxx, Jos 22:22; 2Ch 29:19.

The man of sin - the son of perdition ( ὁ ἄνθρωπος τῆς ἀνομίας, ὁ υἱὸς τῆς ἀπωλείας )

See on children of light , 1Th 5:5. The phrase man of sin ( lawlessness ) does not occur elsewhere, either in N.T. or lxx. Son of perdition is found Joh 17:12, o lxx: τέκνα ἄπωλείας children of perdition (A.V. transgression ), Isa 57:4. The man of sin has been thought to refer to Caligula, Titus, Simon Magus, Nero, the Pope of Rome, Luther, Mahomet, etc.

That is called God ( λεγόμενον θεὸν )

Above the true God and the false gods. The opposer claims divine honors for himself.

That is worshipped ( σέβασμα )

An object of adoration, including things as well as persons. Only here and Act 17:23 on which see note under devotions .

Temple of God

According to some, a figure of the Christian Church. Others, the temple of Jerusalem.

Shewing ( ἀποδεικνύντα )

Publicly asserting divine dignity. Rev. setting himself forth as God .

What withholdeth ( τὸ κατέχον )

Better restraineth . The verb means to hold fast , as Luk 8:15 : to hold back , as Luk 4:42. See on Rom 1:18. He refers to some power which hinders the revelation of the man of sin or Antichrist.

In his time ( ἐν τῷ αὐτοῦ καιρῷ )

Better, in his own season , Not before his appointed season.

Mystery of iniquity ( μυστήριον τῆς ἀνομίας )

Better, of lawlessness . The phrase is unique in N.T. and o lxx. Mystery is found in various combinations, as mystery of the kingdom of heaven , Mat 13:11 : of God, 1Co 2:1 : of his will , Eph 1:9 : of Christ, Eph 3:4 : of the gospel, Eph 6:19 : of faith, 1Ti 3:9 : of godliness, 1Ti 3:16 : of the seven stars Rev 1:20 : of the woman , Rev 17:7. A mystery does not lie in the obscurity of a thing, but in its secrecy. It is not in the thing, but envelops it. Applied to a truth, it signifies a truth once hidden but now revealed or to be revealed; a truth which without special revelation would be unknown. It is almost universally found in connection with words signifying publication or revelation. See on Mat 13:11. The mystery of lawlessness is the mass of lawlessness yet hidden, but which is to reveal itself in the person and power of Antichrist. The position of the word is emphatic, emphasizing the concealed character of the evil power.

Only ( μόνον )

The sentence is elliptical: " only we must wait," or " only it must work in secret, until he that letteth," etc. For a similar instance see Gal 2:10. The collocation of A.V. is wrong.

Letteth ( κατέχων )

The same word as restraineth , 2Th 2:6. Let is old English for hinder , prevent . Often in Chaucer.

" May I him lette of that?" (prevent him from it).

Troil . and Cress . ii . 732 .

" And bothe in love y-like sore they brente (burned)

That noon or alle hir (their) frendes might hit lette."

Legend of Good Women , 731 .

So Shakespeare:

" What lets but one may enter?"

Two Gentlemen of Verona , iii . 1 .

" I'll make a ghost of him that lets me."

Hamlet i . 4 .

" The flesh resisteth the work of the Holy Ghost in our hearts, and lets it." - Latimer, Serm .

Consume ( ἀνελεῖ )

Better, slay , as Mat 2:16; Luk 22:2; Act 5:33.

Spirit ( πνεύματι )

Better, breath . Πνεῦμα , almost always translated spirit, is from πνεῖν to breathe or blow . Frequent in class. in this sense. Comp. Joh 3:8; Heb 1:7. lxx, Psa 147:7; Ep. of Jer. 61. Philo says " the spirit of God signifies, in one sense, the air, the third element; and it is used in this sense in the beginning of Genesis... for air, being light, is born up, and uses water as its basis. In the other sense it is the pure wisdom in which every wise man participates" ( De Gigantibus , 5). See on Rom 8:4.

Shall destroy ( καταργήσει )

See on cumbereth , Luk 13:7 and see on make without effect , Rom 3:3.

With the brightness ( τῇ ἐπιφανείᾳ )

See on 1Ti 6:14. Rev., correctly, manifestation . See lxx, Est 5:1; Amo 5:22; 2 Macc. 2:21; 3 Macc. 2:9. In class. (but late) of deities appearing to a worshipper (Plut. Themistocles , 30): of the sudden appearance of an enemy (Polyb. i. 54, 2): of a manifestation of Providence (Diod. Sic. i. 15): of the heathen gods assuming shape and appearing in order to work mischief (Just. Mart. Apol . i. 5). In N.T. of the parousia. See 1Ti 6:14; 2Ti 1:10; 2Ti 4:1, 2Ti 4:8; Tit 2:13. In 2Ti 1:10, of Christ's historical manifestation. So ἐπιφαίνω , Tit 2:11; Tit 3:4. Only here in Paul.

Coming ( παρουσίας )

Or presence , which is the original meaning. In N.T. with a few exceptions, of the second coming of Christ. The combination manifestation of his presence (only here) appears to emphasize the resistless power of the Son of man, not (as Lightfoot) his splendor and glory. The mere appearing of his presence suffices to destroy his adversary.

After the working of Satan

The sense is that the coming of Antichrist proclaims itself to be according to the working of Satan by means of power, signs, etc. Ενέργεια Po . power in exercise , used only of superhuman power. See Col 1:29; Col 2:12.

Signs and lying wonders ( σημείοις καὶ τέρασιν ψεύδους )

Lit. signs and wonders of a lie . Of a lie characterizes the three words, power, signs, wonders. All bear the stamp of fraud. For signs and wonders see on Mat 24:24, and see on mighty works , Mat 11:20.

Deceivableness of unrighteousness ( ἀπάτῃ ἀδικίας )

Better deceit of unrighteousness; which is characteristic of unrighteousness and is employed by it.

Strong delusion ( ἐνέργειαν πλάνης )

Rev., literally and correctly, a working of error . See on working 2Th 2:9. The phrase is unique in N.T. It means an active power of misleading . For πλάνη error which shows itself in action , see on 1Th 2:3.

A lie ( τῷ ψεύδει )

Properly, the lie. The article gives the generic sense, falsehood in all its forms. Comp. Joh 8:44; Rom 1:25; Eph 4:25. Comp. the contrast of truth and unrighteousness in 2Th 2:12. All wrongdoing has an element of falsity.

Might be damned ( κριθῶσιν )

More correctly, judged . See on damnation , 1Ti 5:12.

Hath chosen ( εἵλατο )

The only case in N.T. in which this word is used of God's election. lxx, Deu 26:18, of God's choosing Israel to be his peculiar people. Comp. Phi 1:22; Heb 11:25.

From the beginning ( ἀπ ' ἀρχῆς )

Not elsewhere in Paul. His usual expressions are πρὸ τῶν αἰώνων before the ages (1Co 2:7): πρὸ καταβολῆς κόσμου before the foundation of the world (Eph 1:4): ἀπὸ τῶν αἰώνων from the ages (Eph 3:9). Before eternal times (πρὸ χρόνων αἰωνίων ) is found 2Ti 1:9; Tit 1:2.

Our gospel

See on 1Th 1:5.

Traditions ( παραδόσεις )

See on 1Co 11:2. Not emphasizing a distinction between written and oral tradition. Tradition, in the scriptural sense, may be either written or oral. It implies on the part of a teacher that he is not expressing his own ideas, but is delivering or handing over (παραδίδωμι ) a message received from some one else. See 1Co 11:23. The prominent idea of παράδοσις is therefore that of an authority external to the teacher. Comp. by word nor by letter , 2Th 2:2.

Through grace ( ἐν χάριτι )

Better, in grace , as the element of God's gift. Const. with hath given , not with hath loved and hath given .

In the clouds.

In judgment.

As those easily are who are immoderately fond of knowing future things. Neither by any pretended revelation from the Spirit, nor by pretence of any word spoken by me.

From the pure faith of the gospel, come first. This began even in the apostolic age. But the man of sin, the son of perdition - Eminently so called, is not come yet. However, in many respects, the Pope has an indisputable claim to those titles. He is, in an emphatical sense, the man of sin, as he increases all manner of sin above measure. And he is, too, properly styled, the son of perdition, as he has caused the death of numberless multitudes, both of his opposers and followers, destroyed innumerable souls, and will himself perish everlastingly. He it is that opposeth himself to the emperor, once his rightful sovereign; and that exalteth himself above all that is called God, or that is worshipped - Commanding angels, and putting kings under his feet, both of whom are called gods in scripture; claiming the highest power, the highest honour; suffering himself, not once only, to be styled God or vice - god. Indeed no less is implied in his ordinary title, "Most Holy Lord," or, "Most Holy Father." So that he sitteth - Enthroned.

Mentioned Rev 11:1.

Claiming the prerogatives which belong to God alone.

By what I told you when I was with you.

The power of the Roman emperors. When this is taken away, the wicked one will be revealed.

His appointed season, and not before.

The deep, secret power of iniquity, just opposite to the power of godliness, already worketh. It began with the love of honour, and the desire of power; and is completed in the entire subversion of the gospel of Christ. This mystery of iniquity is not wholly confined to the Romish church, but extends itself to others also. It seems to consist of, Human inventions added to the written word. Mere outside performances put in the room of faith and love. Other mediators besides the man Christ Jesus. The two last branches, together with idolatry and bloodshed, are the direct consequences of the former; namely, the adding to the word of God.

In the church.

That is, the potentate who successively has Rome in his power. The emperors, heathen or Christian; the kings, Goths or Lombards; the Carolingian or German emperors.

When every prince and power that restrains is taken away.

Emphatically so called, be revealed.

His immediate power.

With the very first appearance of his glory.

Therefore God suffered them to fall into that "strong delusion."

That is, judicially permit to come upon them, strong delusion.

That is, the consequence of which will be, that they all will be condemned who believed not the truth, but had pleasure in unrighteousness - That is, who believed not the truth, because they loved sin.

Of your hearing the gospel.

Taken you out of the world, and placed you in the way to glory.

Faith and holiness.

That which we preached, accompanied with the power of his Spirit.

Without adding to, or diminishing from, the traditions which ye have been taught - The truths which I have delivered to you.

He preached before he wrote. And he had written concerning this in his former epistle.

Rather, "But"; marking the transition from his prayers for them to entreaties to them.

Or "entreat you." He uses affectionate entreaty, rather than stern reproof, to win them over to the right view.

Rather, "with respect to"; as the Greek for "of" (2Co 1:8).

The consummating or final gathering together of the saints to Him at His coming, as announced, Mat 24:31; 1Th 4:17. The Greek noun is nowhere else found except in Heb 10:25, said of the assembling together of believers for congregational worship. Our instinctive fears of the judgment are dispelled by the thought of being gathered together UNTO HIM ("even as the hen gathereth her chickens under her wings"), which ensures our safety.

On trifling grounds, without due consideration.

Literally, "tossed" as ships tossed by an agitated sea. Compare for the same image, Eph 4:14.

Rather as the Greek, "from your mind," that is, from your mental steadfastness on the subject.

This verb applies to emotional agitation; as "shaken" to intellectual.

By a person professing to have the spirit of prophecy (1Co 12:8-10; 1Jo 4:1-3). The Thessalonians had been warned (1Th 5:20-21) to "prove" such professed prophesyings, and to "hold fast (only) that which is good."

Of mouth (compare 2Th 2:5, 2Th 2:15); some word or saying alleged to be that of Paul, orally communicated. If oral tradition was liable to such perversion in the apostolic age (compare a similar instance, Joh 21:23), how much more in our age!

Purporting to be from us, whereas it is a forgery. Hence he gives a test by which to know his genuine letters (2Th 3:17).

The oldest manuscripts read, "day of the Lord."

Rather, "is immediately imminent," literally, "is present"; "is instantly coming." Christ and His apostles always taught that the day of the Lord's coming is at hand; and it is not likely that Paul would imply anything contrary here; what he denies is, that it is so immediately imminent, instant, or present, as to justify the neglect of everyday worldly duties. CHRYSOSTOM, and after him ALFORD, translates, "is (already) present" (compare 2Ti 2:18), a kindred error. But in 2Ti 3:1, the same Greek verb is translated "come." WAHL supports this view. The Greek is usually used of actual presence; but is quite susceptible of the translation, "is all but present."

Greek, "in any manner." Christ, in Mat 24:4, gives the same warning in connection with the same event. He had indicated three ways (2Th 2:2) in which they might be deceived (compare other ways, 2Th 2:9, and Mat 24:5, Mat 24:24).

Rather as the Greek, "the falling away," or "apostasy," namely, the one of which "I told you" before (2Th 2:5), "when I was yet with you," and of which the Lord gave some intimation (Mat 24:10-12; Joh 5:43).

The Greek order is, "And there have been revealed the man of sin." As Christ was first in mystery, and afterwards revealed (1Ti 3:16), so Antichrist (the term used 1Jo 2:18; 1Jo 4:3) is first in mystery, and afterwards shall be developed and revealed (2Th 2:7-9). As righteousness found its embodiment in Christ, "the Lord our righteousness," so "sin" shall have its embodiment in "the man of sin." The hindering power meanwhile restrains its manifestation; when that shall be removed, then this manifestation shall take place. The articles, "the apostasy," and "the man of sin," may also refer to their being well known as foretold in Dan 7:8, Dan 7:25, "the little horn speaking great words against the Most High, and thinking to change times and laws"; and Dan 11:36, the wilful king who "shall exalt and magnify himself above every god, and shall speak marvellous things against the God of gods; neither shall he regard any god."

A title applied besides to Judas (the traitor, Joh 17:12), and to none else. Antichrist (the second "beast" coming up out of the earth); therefore he shall at first be "like a lamb, while he speaks as a dragon" (Rev 13:11); "coming in peaceably and by flatteries," "working deceitfully," but "his heart shall be against the holy covenant" (Dan 11:21, Dan 11:23, Dan 11:28, Dan 11:30). Seeds of "the falling away" soon appear (1Ti 4:1-3), but the full development and concentration of these anti-Christian elements in one person are still to appear. Contrast the King of Zion's coming as JESUS: (1) righteous or just; (2) having salvation; (3) lowly; whereas Antichrist is: (1) "the man of (the embodiment of) sin; (2) the son of perdition; (3) exalting himself above all that is worshipped. He is the son of perdition, as consigning many to it, and finally doomed to it himself (Rev 17:8, Rev 17:11). "He whose essence and inheritance is perdition" [ALFORD]. As "the kingdom of heaven" is first brought before us in the abstract, then in the concrete, the King, the Lord Jesus; so here, first we have (2Th 2:7) "the mystery of iniquity," then "the iniquitous one" (2Th 2:8). Doubtless "the apostasy" of Romanism (the abstract) is one of the greatest instances of the working of the mystery of iniquity, and its blasphemous claims for the Pope (the concrete) are forerunners of the final concentration of blasphemy in the man of sin, who shall not merely, as the Pope, usurp God's honor as vicegerent of God, but oppose God openly at last.

Dan 11:36-37 is here referred to. The words used there as to Antiochus Epiphanes, Paul implies, shall even be more applicable to the man of sin, who is the New Testament actual Antichrist, as Antiochus was the Old Testament typical Antichrist. The previous world kingdoms had each one extraordinary person as its representative head and embodiment (thus Babylon had Nebuchadnezzar, Dan 2:38, end; Medo-Persia had Cyrus; Greece had Alexander, and Antiochus Epiphanes, the forerunner of Antichrist); so the fourth and last world kingdom, under which we now live, shall have one final head, the concentrated embodiment of all the sin and lawless iniquity which have been in pagan and papal Rome. Rome's final phase will probably be an unholy alliance between idolatrous superstition and godless infidelity.

There is but one Greek article to both participles, implying that the reason why he opposeth himself is in order that he may exalt himself above, &c. ALFORD takes the former clause absolutely, "He that withstands (CHRIST)," that is, Antichrist (1Jo 2:18). As at the conclusion of the Old Testament period, Israel apostate allied itself with the heathen world power against Jesus and His apostles (Luk 23:12; and at Thessalonica, Act 17:5-9), and was in righteous retribution punished by the instrumentality of the world power itself (Jerusalem being destroyed by Rome), Dan 9:26-27; so the degenerate Church (become an "harlot"), allying itself with the godless world power (the "beast" of Revelation) against vital religion (that is, the harlot sitting on the beast), shall be judged by that world power which shall be finally embodied in Antichrist (Zec 13:8-9; Zec 14:2; Rev 17:16-17). In this early Epistle, the apostate Jewish Church as the harlot, and pagan Rome as the beast, form the historical background on which Paul draws his prophetic sketch of the apostasy. In the Pastoral Epistles, which were later, this prophecy appears in connection with Gnosticism, which had at that time infected the Church. The harlot (the apostate Church) is first to be judged by the beast (the world power) and its kings (Rev 17:16); and afterwards the beasts and their allies (with the personal Antichrist at their head, who seems to rise after the judgment on the harlot, or apostate Church) shall be judged by the coming of Jesus Himself (Rev 19:20). Anti-Christian tendencies produce different Antichrists: these separate Antichrists shall hereafter find their consummation in an individual exceeding them all in the intensity of his evil character [AUBERLEN]. But judgment soon overtakes him. He is necessarily a child of death, immediately after his ascent as the beast out of the bottomless pit going into perdition (Rev 17:8, Rev 17:11). Idolatry of self, spiritual pride, and rebellion against God, are his characteristics; as Christ-worship, humility, and dependence on God, characterize Christianity. He not merely assumes Christ's character (as the "false Christs," Mat 24:24), but "opposes" Christ. The Greek implies one situated on an opposite side (compare 1Jo 2:22; 2Jo 1:7). One who, on the destruction of every religion, shall seek to establish his own throne, and for God's great truth, "God is man," to substitute his own lie, "Man is God" [TRENCH].

(1Co 8:5). The Pope (for instance, Clement VI) has even commanded the angels to admit into Paradise, without the alleged pains of purgatory, certain souls. But still this is only a foreshadowing of the Antichrist, who will not, as the Pope, act in God's name, but against God.

Rome here again gives a presage of Antichrist. The Greek is Sebasma; and Sebastus is the Greek for Augustus, who was worshipped as the secular ruler and divine vicegerent. The papacy has risen on the overthrow of Cæsar's power. Antichrist shall exalt himself above every object of worship, whether on earth as the Cæsar, or in heaven as God. The various prefigurations of Antichrist, Mohammed, Rome, Napoleon, and modern infidel secularism, contain only some, not all, his characteristics. It is the union of all in some one person that shall form the full Antichrist, as the union in one Person, Jesus, of all the types and prophecies constituted the full Christ [OLSHAUSEN].

"He will reign a time, times, and half a time" (Dan 7:25), that is, three and a half years, and will sit in the temple at Jerusalem: then the Lord shall come from heaven and cast him into the take of fire and shall bring to the saints the times of their reigning, the seventh day of hallowed rest, and give to Abraham the promised inheritance" [IRENÆUS, Against Heresies, 30.4].

With blasphemous and arrogant DISPLAY (compare a type, Act 12:21-23). The earliest Fathers unanimously looked for a personal Antichrist. Two objections exist to Romanism being regarded the Antichrist, though probably Romanism will leave its culmination in him: (1) So far is Romanism from opposing all that is called God, that adoration of gods and lords many (the Virgin Mary and saints) is a leading feature in it; (2) the papacy has existed for more than twelve centuries, and yet Christ is not come, whereas the prophecy regards the final Antichrist as short-lived, and soon going to perdition through the coming of Christ (Rev 17:8, Rev 17:11). Gregory the Great declared against the patriarch of Constantinople, that whosoever should assume the title of "universal bishop" would be "the forerunner of Antichrist." The papacy fulfilled this his undesigned prophecy. The Pope has been called by his followers, "Our Lord God the Pope"; and at his inauguration in St. Peter's, seated in his chair upon the high altar, which is treated as his footstool, he has vividly foreshadowed him who "exalteth himself above all that is called God." An objection fatal to interpreting the temple of God here as the Church (1Co 3:16-17; 1Co 6:19) is, the apostle would never designate the apostate anti-Christian Church "the temple of God." It is likely that, as Messiah was revealed among the Jews at Jerusalem, so Antimessiah shall appear among them when restored to their own land, and after they have rebuilt their temple at Jerusalem. Thus Dan 11:41, Dan 11:45 (see on Dan 11:41; Dan 11:45), corresponds, "He shall enter the glorious land (Judea), and he shall plant the tabernacles of his palaces between the seas in the glorious holy mountain"; and then (Dan 12:1) "Michael, the great prince, shall stand up" to deliver God's people. Compare Note, see on Dan 9:26-27. Also the king of Assyria, type of Antichrist (Isa 14:12-14). "Lucifer" (a title of Messiah, assumed by Antichrist, Rev 22:16); "I will exalt my throne above the stars of God." "I will sit upon the mount of the congregation (that is, God's place of meeting His people of old, the temple), in the sides of the north (Psa 48:2); I will be like the Most High." Rev 11:1-2, "The temple of God . . . the holy city" (namely, Jerusalem, Mat 4:5), compare Psa 68:18, Psa 68:29, referring to a period since Christ's ascension, therefore not yet fulfilled (Isa 2:1-3; Eze. 40:1-44:31; Zec 14:16-20; Mal 3:1). "In the temple of God," implies that it an internal, not an external, enemy which shall assail the Church. Antichrist shall, the first three and a half years of the prophetical week, keep the covenant, then break it and usurp divine honors in the midst of the week. Some think Antichrist will be a Jew. At all events he will, "by flatteries," bring many, not only of the Gentiles, but also of "the tribes" of Israel (so the Greek for "kindreds," Rev 11:8-9), to own him as their long-looked-for Messiah, in the same "city where our Lord was crucified." "Sitteth" here implies his occupying the place of power and majesty in opposition to Him who "sitteth on the right hand of the Majesty on high" (Heb 1:3), and who shall come to "sit" there where the usurper had sat (Mat 26:64). See on Dan 9:27; Rev 11:2-3, Rev 11:9, Rev 11:11. Compare Eze 38:2-3, Eze 38:6, Eze 38:9-10, Eze 38:13-14, Eze 38:16, as to Tyre, the type of Antichrist, characterized by similar blasphemous arrogance.

Confuting those who represent Paul as having labored under error as to Christ's immediate coming when writing his first Epistle, and as now correcting that error.

More than once, literally, "I was telling," or "used to tell."

By my having told you. The power must have been one "known" to the Thessalonians.

That which holds him back; "keeps him in check": the power that has restrained the man of sin from his full and final development, is the moral and conservative influence of political states [OLSHAUSEN]: the fabric of human polity as a coercive power; as "he who now letteth" refers to those who rule that polity by which the great upbursting of godlessness is kept down [ALFORD]. The "what withholdeth" refers to the general hindrance; "he who now letteth," to the person in whom that hindrance is summed up. Romanism, as a forerunner of Antichrist, was thus kept in check by the Romanemperor (the then representative of the coercive power) until Constantine, having removed the seat of empire to Constantinople, the Roman bishop by degrees first raised himself to precedency, then to primacy, and then to sole empire above the secular power. The historical fact from which Paul starts in his prediction was probably the emperor Claudius' expulsion of the Jews, the representative of the anti-Christian adversary in Paul's day, from Rome, thus "withholding" them in some degree in their attacks on Christianity; this suggested the principle holding good to the end of time, and about to find its final fulfilment in the removal of the withholding person or authority, whereupon Antichrist in his worst shape shall start up.

Greek, "in order that": ye know that which keeps him back, in God's purposes, from being sooner manifested, "in order that he may be revealed in his own time" (that is, the time appointed by God to him as his proper time for being manifested), not sooner (compare Dan 11:35). The removal of the withholding power will be when the civil polity, derived from the Roman empire, which is to be, in its last form, divided into ten kingdoms (Rev 17:3, Rev 17:11-13), shall, with its leading representative head for the time being ("he who now letteth," Greek, "withholdeth," as in 2Th 2:6), yield to the prevalent godless "lawlessness" with "the lawless one" as its embodiment. The elect Church and the Spirit cannot well be, as DE BURGH suggests, the withholding power meant; for both shall never be wholly "taken out of the way" (Mat 28:20). However, the testimony of the elect Church, and the Spirit in her, are the great hindrance to the rise of the apostasy; and it is possible that, though the Lord shall have a faithful few even then, yet the full energy of the Spirit in the visible Church, counteracting the energy or "working" of "the mystery of lawlessness" by the testimony of the elect, shall have been so far "taken out of the way," or set aside, as to admit the manifestation of "the lawless one"; and so DE BURGH'S'S view may be right (Luk 18:8; Rev 11:3-12). This was a power of which the Thessalonians might easily "know" through Paul's instruction.

The counterwork to "the mystery of godliness" (1Ti 3:16). Anti-Christianity latently working, as distinguished from its final open manifestation. "Mystery" in Scripture means, not what remains always a secret, but that which is for a while hidden, but in due time manifested (compare Eph 3:4-5). Satan will resort to a mode of opposition more conformed to the then imminent "appearing" and "presence" of the Saviour, and will anticipate Him with a last effort to maintain the dominion of the world [DE BURGH], just as at His first advent he rushed into open opposition, by taking possession of the bodies of men. "Iniquity," Greek, "lawlessness"; defiant rejection of God's law (compare Note, see on Zec 5:9, Zec 5:10). "Wickedness" (translated by the Septuagint by the same Greek, meaning "lawlessness," which Paul employs here), embodied there as a woman, answers to "the mystery of iniquity," here embodied finally in "the man of sin": as the former was ultimately banished for ever from the Holy Land to her own congenial soil, Babylon, so iniquity and the man of sin shall fall before Michael and the Lord Himself, who shall appear as the Deliverer of His people (Dan 12:1-3; Zec 14:3-9). Compare Mat 12:43. The Jewish nation dispossessed of the evil spirit, the demon of idolatry being cast out through the Babylonian captivity, receives ultimately a worse form of the evil spirit, Christ-opposing self-righteousness. Also, the Christian Church in course of time taken possession of by the demon of Romish idolatry, then dispossessed of it by the Reformation, then its house "garnished" by hypocrisy, secularity, and rationalism, but "swept empty" of living faith, then finally apostatizing and repossessed by "the man of sin," and outwardly destroyed for a brief time (though even then Christ shall have witnesses for Him among both the Jews, Zec 13:9, and Gentiles, Mat 28:20), when Christ shall suddenly come (Dan 11:32-45; Luk 18:7-8).

(2Jo 1:9-10; Col 2:18-23; 1Ti 4:1); compare "even now already" (1Jo 2:18; 1Jo 4:3) as distinguished from "in his own time" of being revealed hereafter. Antiquity, it appears from hence, is not a justification for unscriptural usages or dogmas, since these were "already," even in Paul's time, beginning to spring up: the written word is the only sure test. "Judaism infecting Christianity is the fuel; the mystery of iniquity is the spark." "It is one and the same impurity diffusing itself over many ages" [BENGEL].

The italicized words are not in the Greek. Therefore, translate rather, "only (that is, the continuance of the MYSTERY of iniquity-working will be only) until he who now withholdeth (the same Greek as in 2Th 2:6) be taken out of the way." "Only (waiting, Heb 10:13) until he," &c. Then it will work no longer in mystery, but in open manifestation.

Translate, "the lawless one"; the embodiment of all the godless "lawlessness" which has been working in "mystery" for ages (2Th 2:7) : "the man of sin" (2Th 2:3).

Some of the oldest manuscripts read, "the Lord Jesus." How awful that He whose very name means God-Saviour, should appear as the Destroyer; but the salvation of the Church requires the destruction of her foe. As the reign of Israel in Canaan was ushered in by judgments on the nations for apostasy (for the Canaanites were originally worshippers of the true God: thus Melchisedek, king of Salem, was the "priest of the most high God," Gen 14:18 : Ammon and Moab came from righteous Lot), so the Son of David's reign in Zion and over the whole earth, is to be ushered in by judgments on the apostate Christian world.

So Dan 7:26, "consume and destroy"; Dan 11:45. He shall "consume" him by His mere breath (Isa 11:4; Isa 30:33) : the sentence of judgment being the sharp sword that goeth out of His mouth (Rev 19:15, Rev 19:21). Antichrist's manifestation and destruction are declared in the same breath; at his greatest height he is nearest his fall, like Herod his type (Isa 1:24-27; Act 12:20-23). As the advancing fire, while still at a distance consumes little insects [CHRYSOSTOM] by its mere heat, so Christ's mere approach is enough to consume Antichrist. The mere "appearance of the coming" of the Lord of glory is sufficient to show to Antichrist his perfect nothingness. He is seized and "cast alive into the take of fire" (Rev 19:20). So the world kingdoms, and the kingdom of the beast, give place to that of the Son of man and His saints. The Greek for "destroy" means "abolish" (the same Greek is so translated, 2Ti 1:10); that is, cause every vestige of him to disappear. Compare as to Gog attacking Israel and destroyed by Jehovah (Eze. 38:1-39:29), so as not to leave a vestige of him.

Greek, "the manifestation, (or appearance) of His presence": the first outburst of His advent--the first gleam of His presence--is enough to abolish utterly all traces of Antichrist, as darkness disappears before the dawning day. Next, his adherents are "slain with the sword out of His mouth" (Rev 19:21). BENGEL'S distinction between "the appearance of His coming" and the "coming" itself is not justified by 1Ti 6:14; 2Ti 1:10; 2Ti 4:1, 2Ti 4:8; Tit 2:13, where the same Greek for "appearing" (English Version, here "the brightness") plainly refers to the coming itself. The expression, "manifestation (appearing) of His presence," is used in awful contrast to the revelation of the wicked one in the beginning of the verse.

The same Greek as was used for the Lord's coming (2Th 2:8) or personal "presence."

In its essential character.

According to the working ("energy") of Satan, as opposed to the energy or working of the Holy Spirit in the Church (see on Eph 1:19). As Christ is related to God, so is Antichrist to Satan, his visible embodiment and manifestation: Satan works through him. Rev 13:2, "The dragon gave him (the beast) his power . . . seat . . . great authority."

Literally, "wonders" or "prodigies of falsehood." His "power, signs, and wonders," all have falsehood for their base, essence, and aim (Joh 8:44), [ALFORD]. In Mat 24:24 Jesus implies that the miracles shall be real, though demoniac, such mysterious effects of the powers of darkness as we read of in the case of the Egyptian sorcerers, not such as Jesus performed in their character, power, or aim; for they are against the revealed Word, and therefore not to be accepted as evidences of truth; nay, on the authority of that sure Word of prophecy (here, and Mat 24:24), to be known and rejected as wrought in support of falsehood (Deu 13:1-3, Deu 13:5; Gal 1:8-9; Rev 13:11-15; Rev 19:20). The same three Greek words occur for miracles of Jesus (Act 2:22; Heb 2:4); showing that as the Egyptian magicians imitated Moses (2Ti 3:1-8), so Antichrist will try to imitate Christ's works as a "sign," or proof of divinity.

Rather as Greek, "deceit of (to promote) unrighteousness" (2Th 2:12).

The oldest manuscripts and versions omit "in." Translate, "unto them that are perishing" (2Co 2:15-16; 2Co 4:3): the victims of him whose very name describes his perishing nature, "the son of perdition"; in contrast to you whom (2Th 2:13) "God hath from the beginning chosen to salvation through sanctification of the Spirit and belief of the truth."

Literally, "in requital for"; in just retribution for their having no love for the truth which was within their reach (on account of its putting a check on their bad passions), and for their having "pleasure in unrighteousness" (2Th 2:12; Rom 1:18); they are lost because they loved not, but rejected, the truth which would have saved them.

Greek, "welcomed not"; admitted it not cordially.

Not merely love of truth, but love of THE truth (and of, Jesus who is the Truth, in opposition to Satan's "lie," 2Th 2:9, 2Th 2:11; Joh 8:42-44), can save (Eph 4:21). We are required not merely to assent to, but to love the truth (Psa 119:97). The Jews rejected Him who came in His divine Father's name; they will receive Antichrist coming in his own name (Joh 5:43). Their pleasant sin shall prove their terrible scourge.

Because "they received not the love of the truth." The best safeguard against error is "the love of the truth."

Greek, "sends," or "is sending"; the "delusion" is already beginning. God judicially sends hardness of heart on those who have rejected the truth, and gives them up in righteous judgment to Satan's delusions (Isa 6:9-10; Rom 1:24-26, Rom 1:28). They first cast off the love of the truth, then God gives them up to Satan's delusions, then they settle down into "believing the lie": an awful climax (1Ki 22:22-23; Eze 14:9; Job 12:16; Mat 24:5, Mat 24:11; 1Ti 4:1).

Greek, "the powerful working of error," answering to the energizing "working of Satan" (2Th 2:9); the same expression as is applied to the Holy Ghost's operation in believers: "powerful" or "effectual (energizing) working" (Eph 1:19).

Rather, "the lie" which Antichrist tells them, appealing to his miracles as proofs of it . . . (2Th 2:9).

Rather as Greek, "that all," &c. He here states the general proposition which applies specially to Antichrist's adherents. Not all in the Church of Rome, or other anti-Christian systems, shall be damned, but only "all who believed not the truth," when offered to them, "but had pleasure in unrighteousness" (Rom 1:32; Rom 2:8). Love of unrighteousness being the great obstacle to believing the truth.

In delightful contrast to the damnation of the lost (2Th 2:12) stands the "salvation" of Paul's converts.

In duty (2Th 1:3).

Not to ourselves, your ministers, nor to you, our converts.

Jesus (Rom 8:37; Gal 2:20; Eph 5:2, Eph 5:25). Elsewhere God the Father is said to love us (2Th 2:16; Joh 3:16; Eph 2:4; Col 3:12). Therefore Jesus and the Father are one.

"before the foundation of the world" (Eph 1:4; compare 1Co 2:7; 2Ti 1:9); in contrast to those that shall "worship the beast, whose names are not written in the book of life of the Lamb slain from the foundation of the world" (Rev 13:8). Some of the oldest manuscripts read as English Version, but other oldest manuscripts and Vulgate read, "as first-fruits." The Thessalonians were among the first converts in Europe (compare Rom 16:5; 1Co 16:15). In a more general sense, it occurs in Jam 1:18; Rev 14:4; so I understand it here including the more restricted sense.

The Greek, is not the ordinary word for "elected," implying His eternal selection; but taken for Himself, implying His having adopted them in His eternal purpose. It is found in the Septuagint (Deu 7:7; Deu 10:15).

Rather as Greek, "in sanctification" as the element in which the choice to salvation had place (compare 1Pe 1:2), standing in contrast to the "unrighteousness," the element in which Antichrist's followers are given over by God to damnation (2Th 2:12).

Wrought by the Spirit who sanctifies all the elect people of God, first by eternally consecrating them to perfect holiness in Christ, once for all, next by progressively imparting it.

Contrasted with "believed not the truth" (2Th 2:12).

The oldest manuscripts read, "us."

"through" the Gospel which we preach.

In 2Th 2:13 it was "salvation," that is, deliverance from all evil, of body and soul (1Th 5:9); here it is positive good, even "glory," and that "the glory of our Lord Jesus" Himself, which believers are privileged to share with Him (Joh 17:22, Joh 17:24; Rom 8:17, Rom 8:29; 2Ti 2:10).

God's sovereign choice of believers, so far from being a ground for inaction on their part, is the strongest incentive to action and perseverance in it. Compare the argument, Phi 2:12-13, "Work out your own salvation, FOR it is God which worketh in you," &c. We cannot fully explain this in theory; but to the sincere and humble, the practical acting on the principle is plain. "Privilege first, duty afterwards" [EDMUNDS].

So as not to be "shaken or troubled" (2Th 2:2).

So as not to let go. Adding nothing, subtracting nothing [BENGEL]. The Thessalonians had not held fast his oral instructions but had suffered themselves to be imposed upon by pretended spirit-revelations, and words and letters pretending to be from Paul (2Th 2:2), to the effect that "the day of the Lord was instantly imminent."

Truths delivered and transmitted orally, or in writing (2Th 3:6; 1Co 11:2; Greek, "traditions"). The Greek verb from which the noun comes, is used by Paul in 1Co 11:23; 1Co 15:3. From the three passages in which "tradition" is used in a good sense, Rome has argued for her accumulation of uninspired traditions, virtually overriding God's Word, while put forward as of co-ordinate authority with it. She forgets the ten passages (Mat 15:2-3, Mat 15:6; Mar 7:3, Mar 7:5, Mar 7:8-9, Mar 7:13; Gal 1:14; Col 2:8) stigmatizing man's uninspired traditions. Not even the apostles' sayings were all inspired (for example, Peter's dissimulation, Gal 2:11-14), but only when they claimed to be so, as in their words afterwards embodied in their canonical writings. Oral inspiration was necessary in their case, until the canon of the written Word should be complete; they proved their possession of inspiration by miracles wrought in support of the new revelation, which revelation, moreover, accorded with the existing Old Testament revelation; an additional test needed besides miracles (compare Deu 13:1-6; Act 17:11). When the canon was complete, the infallibility of the living men was transferred to the written Word, now the sole unerring guide, interpreted by the Holy Spirit. Little else has come down to us by the most ancient and universal tradition save this, the all-sufficiency of Scripture for salvation. Therefore, by tradition, we are constrained to cast off all tradition not contained in, or not provable by, Scripture. The Fathers are valuable witnesses to historical facts, which give force to the intimations of Scripture: such as the Christian Lord's day, the baptism of infants, and the genuineness of the canon of Scripture. Tradition (in the sense of human testimony) cannot establish a doctrine, but can authenticate a fact, such as the facts just mentioned. Inspired tradition, in Paul's sense, is not a supplementary oral tradition completing our written Word, but it is identical with the written Word now complete; then the latter not being complete, the tradition was necessarily in part oral, in part written, and continued so until, the latter being complete before the death of St. John, the last apostle, the former was no longer needed. Scripture is, according to Paul, the complete and sufficient rule in all that appertains to making "the man of God perfect, throughly furnished unto all good works" (2Ti 3:16-17). It is by leaving Paul's God-inspired tradition for human traditions that Rome has become the forerunner and parent of the Antichrist. It is striking that, from this very chapter denouncing Antichrist, she should draw an argument for her "traditions" by which she fosters anti-Christianity. Because the apostles' oral word was as trustworthy as their written word, it by no means follows that the oral word of those not apostles is as trustworthy as the written word of those who were apostles or inspired evangelists. No tradition of the apostles except their written word can be proved genuine on satisfactory evidence. We are no more bound to accept implicitly the Fathers' interpretations of Scripture, because we accept the Scripture canon on their testimony, than we are bound to accept the Jews' interpretation of the Old Testament, because we accept the Old Testament canon on their testimony.

As distinguished from a "letter AS from us," 2Th 2:2, namely, that purports to be from us, but is not. He refers to his first Epistle to the Thessalonians.

By His own might, as contrasted with our feebleness; ensuring the efficacy of our prayer. Here our Lord Jesus stands first; in 1Th 3:11, "God our Father."

In the work of our redemption. Referring both to our Lord Jesus (Rom 8:37; Gal 2:20) and God our Father (Joh 3:16).

Not transitory, as worldly consolations in trials (Rom 8:38-39). This for all time present, and then "good hope" for the future [ALFORD].

Rather as Greek "IN grace"; to be joined to "hath given." Grace is the element in which the gift was made.

Unsettled as you have been through those who announced the immediate coming of the Lord.

The oldest manuscripts invert the order, "work and word." Establishment in these were what the young converts at Thessalonica needed, not fanatical teaching (compare 1Co 15:58).

We beseech you - by the coming of our Lord - It is evident that the Thessalonians, incited by deceived or false teachers, had taken a wrong meaning out of the words of the first epistle, 1Th 4:15, etc., concerning the day of judgment; and were led then to conclude that that day was at hand; and this had produced great confusion in the Church: to correct this mistake, the apostle sent them this second letter, in which he shows that this day must be necessarily distant, because a great work is to be done previously to its appearing

Of the day of general judgment he had spoken before, and said that it should come as a thief in the night, i.e. when not expected; but he did not attempt to fix the time, nor did he insinuate that it was either near at hand, or far off. Now, however, he shows that it must necessarily be far off, because of the great transactions which must take place before it can come.

Be not soon shaken in mind - Απο του νοος· From the mind; i.e. that they should retain the persuasion they had of the truths which he had before delivered to them; that they should still hold the same opinions, and hold fast the doctrines which they had been taught

Neither by spirit - Any pretended revelation

Nor by word - Any thing which any person may profess to have heard the apostle speak

Nor by letter - Either the former one which he had sent, some passages of which have been misconceived and misconstrued; or by any other letter, as from us - pretending to have been written by us, the apostles, containing predictions of this kind. There is a diversity of opinion among critics concerning this last clause, some supposing that it refers simply to the first epistle; others supposing that a forged epistle is intended. I have joined the two senses. The word σαλευθηναι, to be shaken, signifies to be agitated as a ship at sea in a storm, and strongly marks the confusion and distress which the Thessalonians had felt in their false apprehension of this coming of Christ

As that the day of Christ is at hand - In the preface to this epistle I have given a general view of the meaning of the phrase the coming of Christ. Now the question is: Whether does the apostle mean, the coming of Christ to execute judgment upon the Jews, and destroy their polity, or his coming at the end of time, to judge the world? There are certainly many expressions in the following verses that may be applied indifferently to either, and some seem to apply to the one, and not to the other; and yet the whole can scarcely be so interpreted as to suit any one of these comings exclusively. This is precisely the case with the predictions of our Lord relative to these great events; one is used to point out and illustrate the other. On this ground I am led to think that the apostle, in the following confessedly obscure words, has both these in view, speaking of none of them exclusively; for it is the custom of the inspired penmen, or rather of that Spirit by which they spoke, to point out as many certain events by one prediction as it was possible to do, and to choose the figures, metaphors, and similes accordingly; and thus, from the beginning, God has pointed out the things that were not by the things that then existed, making the one the types or significations of the other. As the apostle spoke by the same Spirit, he most probably followed the same plan; and thus the following prophecy is to be interpreted and understood.

Except there come a falling away first - We have the original word αποστασια in our word apostasy; and by this term we understand a dereliction of the essential principles of religious truth - either a total abandonment of Christianity itself, or such a corruption of its doctrines as renders the whole system completely inefficient to salvation. But what this apostasy means is a question which has not yet, and perhaps never will be, answered to general satisfaction. At present I shall content myself with making a few literal remarks on this obscure prophecy, and afterwards give the opinions of learned men on its principal parts

That man of sin - Ὁ ανθρωπος της ἁμαρτιας· The same as the Hebrew expresses by איש און ish aven , and איש בליעל ish beliyaal ; the perverse, obstinate, and iniquitous man. It is worthy of remark that, among the rabbins, Samael, or the devil, is called איש בליעל ואיש און ish beliyaal veish aven , the man of Belial, and the man of iniquity; and that these titles are given to Adam after his fall

The son of perdition - Ὁ υἱος της απωλειας· The son of destruction; the same epithet that is given to Judas Iscariot, Joh 17:12 (note). The son of perdition, and the man of sin, or, as some excellent MSS. and versions, with several of the fathers, read, ανθρωπος της ανομιας, the lawless man, see 2Th 2:8, must mean the same person or thing. It is also remarkable that the wicked Jews are styled by Isaiah, Isa 1:4, בנים משחיתים benim mashchithim , "children of perdition;"persons who destroy themselves and destroy others.

Who opposeth and exalteth - He stands against and exalts himself above all Divine authority, and above every object of adoration, and every institution relative to Divine worship, σεβασμα, himself being the source, whence must originate all the doctrines of religion, and all its rites and ceremonies; so that sitting in the temple of God - having the highest place and authority in the Christian Church, he acts as God - taking upon himself God’ s titles and attributes, and arrogating to himself the authority that belongs to the Most High

The words ως Θεον, as God, are wanting in ABD, many others, Erpen’ s Arabic, the Coptic, Sahidic, Ethiopic, Armenian, the Vulgate, some copies of the Itala, and the chief of the Greek fathers. Griesbach has left them out of the text, and Professor White says, Certissime delenda ; "They should most certainly be erased."There is indeed no evidence of their being authentic, and the text reads much better with out them: So that he sitteth in the temple of God, etc.

I told you these things - In several parts of this description of the man of sin, the apostle alludes to a conversation which had taken place between him and the members of this Church when he was at Thessalonica; and this one circumstance will account for much of the obscurity that is in these verses. Besides, the apostle appears to speak with great caution, and does not at all wish to publish what he had communicated to them; the hints which he drops were sufficient to call the whole to their remembrance.

And now ye know what withholdeth - I told you this among other things; I informed you what it was that prevented this man of sin, this son of perdition, from revealing himself fully.

For the mystery of iniquity doth already work - There is a system of corrupt doctrine, which will lead to the general apostasy, already in existence, but it is a mystery; it is as yet hidden; it dare not show itself, because of that which hindereth or withholdeth. But when that which now restraineth shall be taken out of the way, then shall that wicked one be revealed-it will then be manifest who he is, and what he is. See the observations at the end of this chapter (note).

Whom the Lord shall consume - He shall blast him so, that he shall wither and die away; and this shall be done by the spirit of his mouth - the words of eternal life, the true doctrine of the Gospel of Jesus; this shall be the instrument used to destroy this man of sin: therefore it is evident his death will not be a sudden but a gradual one; because it is by the preaching of the truth that he is to be exposed, overthrown, and finally destroyed

The brightness of his coming - This may refer to that full manifestation of the truth which had been obscured and kept under by the exaltation of this man of sin.

Whose coming is after the working of Satan - The operation of God’ s Spirit sends his messengers; the operation of Satan’ s spirit sends his emissaries. The one comes κατ ’ ενεργειαν του Θεου, after or according to the energy or inward powerful working of God; the other comes κατ ’ ενεργειαν του Σατανα, according to the energy or inward working of Satan

With all power - Πασῃ δυναμει· All kinds of miracles, like the Egyptian magicians; and signs and lying wonders: the word lying may be applied to the whole of these; they were lying miracles, lying signs, and lying wonders; only appearances of what was real, and done to give credit to his presumption and imposture. Whereas God sent his messengers with real miracles, real signs, and real wonders; such Satan cannot produce.

And with all deceivableness of unrighteousness - With every art that cunning can invent and unrighteousness suggest, in order to delude and deceive

In them that perish - Εν τοις απολλυμενοις· Among them that are destroyed; and they are destroyed and perish because they would not receive the love of the truth, that they might be saved. So they perish because they obstinately refuse to be saved, and receive a lie in preference to the truth. This has been true of all the Jews from the days of the apostle until now.

God shall send them strong delusion - For this very cause, that they would not receive the love of the truth, but had pleasure in unrighteousness, therefore God permits strong delusion to occupy their minds; so that they believe a lie rather than the truth, prefer false apostles and their erroneous doctrines to the pure truths of the Gospel, brought to them by the well-accredited messengers of God; being ever ready to receive any false Messiah, while they systematically and virulently reject the true one.

That they all might be damned - Ἱνα κριθωσι· So that they may all be condemned who believed not the truth when it was proclaimed to them; but took pleasure in unrighteousness, preferring that to the way of holiness. Their condemnation was the effect of their refusal to believe the truth; and they refused to believe it because they loved their sins. For a farther and more pointed illustration of the preceding verses, see the conclusion of this chapter (note).

God hath from the beginning chosen you to salvation, etc. - In your calling, God has shown the purpose that he had formed from the beginning, to call the Gentiles to the same privileges with the Jews, not through circumcision, and the observance of the Mosaic law, but by faith in Christ Jesus; but this simple way of salvation referred to the same end - holiness, without which no man, whether Jew or Gentile, can see the Lord

Let us observe the order of Divine grace in this business

1.    They were to hear the truth - the doctrines of the Gospel

2.    They were to believe this truth when they heard it preached

3.    They were to receive the Spirit of God in believing the truth

4.    That Spirit was to sanctify their souls-produce an inward holiness, which was to lead to all outward conformity to God

5.    All this constituted their salvation - their being fitted for the inheritance among the saints in light

6.    They were to obtain the glory of our Lord Jesus Christ - that state of felicity for which they were fitted, by being saved here from their sins, and by being sanctified by the Spirit of God.

Therefore, brethren, stand fast - Their obtaining eternal glory depended on their faithfulness to the grace of God; for this calling did not necessarily and irresistibly lead to faith; nor their faith to the sanctification of the spirit; nor their sanctification of the spirit to the glory of our Lord Jesus. Had they not attended to the calling, they could not have believed; had they not believed, they could not have been sanctified; had they not been sanctified they could not have been glorified. All these things depended on each other; they were stages of the great journey; and at any of these stages they might have halted, and never finished their Christian race

Hold the traditions which ye have been taught - The word παραδοσις, which we render tradition, signifies any thing delivered in the way of teaching; and here most obviously means the doctrines delivered by the apostle to the Thessalonians; whether in his preaching, private conversation, or by these epistles; and particularly the first epistle, as the apostle here states. Whatever these traditions were, as to their matter, they were a revelation from God; for they came by men who spake and acted under the inspiration of the Holy Spirit; and on this ground the passage here can never with any propriety be brought to support the unapostolical and anti-apostolical traditions of the Romish Church; those being matters which are, confessedly, not taken from either Testament, nor were spoken either by a prophet or an apostle.

Now our Lord Jesus - As all your grace came from God through Christ, so the power that is necessary to strengthen and confirm you unto the end must come in the same way

Everlasting consolation - Παρακλησιν αιωνιαν· The glad tidings of the Gospel, and the comfort which ye have received through believing; a gift which God had in his original purpose, in reference to the Gentiles; a purpose which has respected all times and places, and which shall continue to the conclusion of time; for the Gospel is everlasting, and shall not be superseded by any other dispensation. It is the last and best which God has provided for man; and it is good tidings, everlasting consolation - a complete system of complete peace and happiness. The words may also refer to the happiness which the believing Thessalonians then possessed

And good hope through grace - The hope of the Gospel was the resurrection of the body, and the final glorification of it and the soul throughout eternity. This was the good hope which the Thessalonians had; not a hope that they should be pardoned or sanctified, etc. Pardon and holiness they enjoyed, therefore they were no objects of hope; but the resurrection of the body and eternal glory were necessarily future; these they had in expectation; these they hoped for; and, through the grace which they had already received they had a good hope - a well-grounded expectation, of this glorious state.

Comfort your hearts - Keep your souls ever under the influence of his Holy Spirit: and stablish you - confirm and strengthen you in your belief of every good word or doctrine, which we have delivered unto you; and in the practice of every good work, recommended and enjoined by the doctrines of the Gospel. It is not enough that we believe the truth; we must love the truth

Antinomianism says: "Believe the doctrines, and ye are safe."The testimony borne by the Gospel is: Believe, love, obey: none of these can subsist without the other. The faith of a devil may exist without loving obedience; but the faith of a true believer worketh by love; and this faith and love have not respect to some one commandment, but to all; for God writes his whole law on the heart of every genuine Christian, and gives him that love which is the fulfilling of the law

The reader will have observed that, in going through this chapter, while examining the import of every leading word, I have avoided fixing any specific meaning to terms: the apostasy or falling away; the man of sin; son of perdition; him who letteth or withholdeth, etc. The reason is, I have found it extremely difficult to fix any sense to my own satisfaction; and it was natural for me to think that, if I could not satisfy myself, it was not likely I could satisfy my readers. But, as something should be said relative to the persons and things intended by the apostle, I choose to give rather what others have said, than attempt any new mode of interpretation. The great variety of explanations given by wise and learned men only prove the difficulty of the place

1.    The general run of Protestant writers understand the whole as referring to the popes and Church of Rome, or the whole system of the papacy

2.    Others think that the defection of the Jewish nation, from their allegiance to the Roman emperor, is what is to be understood by the apostasy or falling off; and that all the other terms refer to the destruction of Jerusalem

3.    The fathers understood the Antichrist to be intended, but of this person they seem to have formed no specific idea

4.    Dr. Hammond refers the apostasy to the defection of the primitive Christians to the Gnostic heresy; and supposes that, by the man of sin and son of perdition, Simon Magus is meant

5.    Grotius applies the whole to Caius Caesar

6.    Wetstein applies the apostasy to the rebellion and slaughter of the three princes that were proclaimed by the Roman armies, previously to the reign of Vespasian; and supposes Titus and the Flavian family to be intended by the man of sin and son of perdition

7.    Schoettgen contends strongly that the whole refers to the case of the Jews, incited to rebellion by the scribes and Pharisees, and to the utter and final destruction of the rabbinic and Pharisaic system; and thinks he finds something in their spirit and conduct, and in what has happened to them, to illustrate every word in this prophecy. Dr. Whitby is nearly of the same sentiments

8.    Calmet follows, in the main, the interpretation given by the ancient fathers; and wonders at the want of candour in the Protestant writers, who have gleaned up every abusive tale against the bishops and Church of Rome; and asks them, would they be willing that the Catholics should credit all the aspersions cast on Protestantism by its enemies

9.    Bishop Newton has examined the whole prophecy with his usual skill and judgment. The sum of what he says, as abridged by Dr. Dodd, I think it right to subjoin. The principal part of modern commentators follow his steps. He applies the whole to the Romish Church: the apostasy, its defection from the pure doctrines of Christianity; and the man of sin, etc. the general succession of the popes of Rome. But we must hear him for himself, as he takes up the subject in the order of the verses

    2Th 2:3, 2Th 2:4. For that day shall not come, except, etc. - " The day of Christ shall not come except there come the apostasy first."The apostasy here described is plainly not of a civil but of a religious nature; not a revolt from the government, but a defection from the true religion and worship. In the original, it is the apostasy, with an article to give it an emphasis; the article being added signifies, "that famous and before-mentioned prophecy."So likewise is the man of sin with the like article, and the like emphasis. If, then, the notion of the man of sin be derived from any ancient prophet, it must be derived from Dan 7:25; Dan 11:36. Any man may be satisfied that St. Paul alluded to Daniel’ s description, because he has not only borrowed the same ideas, but has even adopted some of the phrases and expressions. The man of sin may signify either a single man, or a succession of men; a succession of men being meant in Daniel, it is probable that the same was intended here also. It is the more probable, because a single man appears hardly sufficient for the work here assigned; and it is agreeable to the phraseology of Scripture, and especially to that of the prophets, to speak of a body or number of men, under the character of one: thus, a king, Dan 7:8; Revelation 17:1-18, is used for a succession of kings. The man of sin being to be expressed from Dan 7:24, according to the Greek translation, He shall exceed in evil all that went before him; and he may fulfill the character either by promoting wickedness in general, or by advancing idolatry in particular, as the word sin signifies frequently in Scripture. The son of perdition is also the denomination of the traitor Judas, Joh 17:12, which implies that the man of sin should be, like Judas, a false apostle; like him, betray Christ; and, like him, be devoted to destruction. Who opposeth, etc., is manifestly copied from Daniel, He shall exalt himself, etc. The features exactly resemble each other: He opposeth and exalteth himself above all; or, according to the Greek, above every one that is called God, or that is worshipped. The Greek word for worshipped is σεβασμα, alluding to the Greek title of the Roman emperors, σεβαστος, which signifies august or venerable. He shall oppose; for the prophets speak of things future as present; he shall oppose and exalt himself, not only above inferior magistrates, (who are sometimes called gods in holy writ), but even above the greatest emperors; and shall arrogate to himself Divine honors. So that he, as God, sitteth in the temple, etc. By the temple of God the apostle could not well mean the temple of Jerusalem; because that, he knew, would be destroyed within a few years. After the death of Christ the temple of Jerusalem is never called by the apostles the temple of God; and if at any time they make mention of the house or temple of God, they mean the Church in general, or every particular believer. Who ever will consult 1Co 3:16, 1Co 3:17; 2Co 6:16; 1Ti 3:15; Rev 3:12; will want no examples to prove that, under the Gospel dispensation, the temple of God is the Church of Christ; and the man of sin sitting implies this ruling and presiding there; and sitting there as God implies his claiming Divine authority in things spiritual as well as temporal; and showing himself that he is God, implies his doing it with ostentation

    2Th 2:5, 2Th 2:6, 2Th 2:7. Remember ye not, etc. - The apostle thought it part of his duty, as he made it a part of his preaching and doctrine, to forewarn his new converts of the grand apostasy that would infect the Church, even while he was at Thessalonica. From these verses it appears that the man of sin was not then revealed; his time was not yet come, or the season of his manifestation. The mystery of iniquity was indeed already working; the seeds of corruption were sown, but they were not grown up to maturity; the man of sin was yet hardly conceived in the womb; it must be some time before he could be brought forth; there was some obstacle that hindered his appearing. What this was we cannot determine with absolute certainty at so great a distance of time; but if we may rely upon the concurrent testimony of the fathers, it was the Roman empire. Most probably it was somewhat relating to the higher powers, because the apostle observes such caution; he mentioned it in discourse, but would not commit it to writing

    2Th 2:8. Then shall that Wicked be revealed - When the obstacle, mentioned in the preceding verse, should be removed, then shall that wicked, etc. Nothing can be plainer than that the lawless, ( ὁ ανομος ), as the Greek signifies, the wicked one, here mentioned, and the man of sin, must be one and the same person. The apostle was speaking before of what hindered that he should be revealed, and would continue to hinder it till it was taken away; and then the wicked one, etc. Not that he should be consumed immediately after he was revealed. But the apostle, to comfort the Thessalonians, no sooner mentions his revelation than he foretells also his destruction, even before he describes his other qualifications. His other qualifications should have been described first, in order of time; but the apostle hastens to what was first and warmest in his thoughts and wishes: Whom the Lord shall consume, etc. If these two clauses refer to two distinct and different events, the meaning manifestly is, that the Lord Jesus shall gradually consume him with the free preaching and publication of his word; and shall utterly destroy him at his second coming, in the glory of his Father, with all the holy angels. If these two clauses relate to one and the same event, it is a pleonasm very usual in the sacred, as well as other oriental writings; and the purport plainly is, that the Lord Jesus shall destroy him with the greatest facility, when he shall be revealed from heaven, as the apostle has expressed it in the preceding chapter

    2Th 2:9-12. Whose coming is after, etc. - The apostle was eager to foretell the destruction of the man of sin; and for this purpose having broken in upon his subject, he now returns to it again, and describes the other qualifications by which this wicked one should advance and establish himself in the world. He should rise to credit and authority by the most diabolical methods; should pretend to supernatural powers; and boast of revelations, visions, and miracles, false in themselves, and applied to promote false doctrines