2 Thessalonians 2:1-17

EXPOSITION

CONTENTS.—The apostle now proceeds to the principal object which he had in view in writing this Epistle. The Thessalonians had adopted erroneous notions concerning the advent; they supposed that the day of the Lord was imminent, and, in consequence of this belief, they were thrown into a state of excitement and alarm. The apostle reminds them of his former instructions on this subject; how he bad told them that before the coming of the day of the Lord there should be a great apostasy, and the man of sin, whose nature and characteristics he had described to them, should be revealed; but that at present there was a restraining influence which prevented his appearance.

When that restraining influence was removed, the man of sin would be revealed, accompanied with powers and signs and wonders of falsehood, and would succeed in deceiving those who were destitute of the love of the truth. Then would the Lord Jesus Christ come and destroy him by the breath of his mouth and the appearance of his presence. The apostle thanks God that the Thessalonians, on the contrary, were chosen to salvation and to a participation of the glory of the Lord; he exhorts them to stand fast in the instructions which he had delivered them; and he concludes with a prayer for their consolation and confirmation.

This chapter is involved in difficulties; it is the obscurest passage in the writings of Paul; it is pre-eminently one of those things in his Epistles which are hard to be understood (2 Peter 3:16). But it is to be observed that the description of the man of sin, though obscure to us, was not necessarily obscure to the Thessalonians. They had information on this point which we do not possess. The apostle, when at Thessalonica, had instructed them in this subject, and to these instructions he refers in the description which he here gives (2 Thessalonians 2:5, 2 Thessalonians 2:6). Nor was the information which he imparted to them indefinite and general, but definite and precise. He had described the nature of the apostasy, the characteristics of the man of sin, and the influences which retarded his manifestation (2 Thessalonians 2:3, 2 Thessalonians 2:4); and if these points were known to us, as they were to the Thessalonians, most of the obscurity which rests on this prediction would disappear. At present we give the exposition of the passage, reserving the discussion of the various theories concerning its interpretation to an excursus at the end of the chapter.

2 Thessalonians 2:1

Now; literally, but; a particle of transition. We beseech you. Passing from what he besought God for them to what he beseeches them. Brethren, by. Considered by some, as in the A.V., as a form of adjuration. Thus Calvin: "He adjures believers by the coming of Christ; for it is customary to adjure by those things which are regarded by us with reverence." But such a construction is unknown in the New Testament, and is besides unnatural. Others render the preposition "in behalf of" or "in the interest of," "as though he were pleading, in honour of that day, that the expectation of it might not be a source of disorder in the Church" (Jowett); but such a sense is too artificial. It is best to render it "concerning," or, as in the R.V., "touching." The coming of our Lord Jesus Christ. Some (Whitby, Hammond) suppose that by the coming of the Lord Jesus was here meant his coming in spirit at the destruction of Jerusalem, and that the apostasy was the revolt of the Jews from the Romans; the restraining power being differently interpreted. But this is a forced and extravagant interpretation, and is completely overthrown by what the apostle says in the next verse, for the destruction of Jerusalem was imminent. Besides, the Thessalonians, who were chiefly Gentile converts, were too distant from Jerusalem to be much troubled by the destruction of that city. By the coming of our Lord Jesus Christ, then, is here meant, as is the uniform meaning of the phrase in the writings of Paul, the second advent. And by (or, concerning) our gathering together unto him. The word translated "gathering together" occurs only once again in the New Testament, where it is used with reference to the assembling of Christians for worship (Hebrews 10:35). Here it is used with reference to the assembling of believers to Christ, when he shall be revealed from heaven; it refers, not to the raising of the dead, but to the gathering together of those who are then alive (see 1 Thessalonians 4:17).

2 Thessalonians 2:2

That; to the end that, the purpose for which the apostle besought the Thessalonians. Ye be not soon; quickly. This has been variously interpreted, "so soon after my exhortation," or "so soon after my departure from Thessalonica," or "so soon after your reception of the gospel," or "so soon after this opinion of the imminence of Christ's coming was promulgated." Others refer it to manner rather than to time—"soon and with small reason" (Alford). Shaken; agitated like the waves by a storm, as the word signifies. In mind; or rather, from your mind from your sober reason. Or be troubled; a still stronger expression; "terrified." Neither by spirit; not any falsely understood prophecies of the Old Testament, nor any mistaken revelations, whether by visions or dreams; but prophetical discourses delivered by members of the Church in a state of excitement, announcing the immediate coming of Christ, and which were mistaken for Divine communications. There does not appear to have been any intention to deceive; the Thessalonians erred in neglecting "to try the spirits" and to "prove the prophecies." Nor by word; not any traditional word of Christ, nor any misinterpretation of his prophecy concerning the destruction of Jerusalem, nor a calm discourse in distinction from prophetic utterances; but the report of some of the apostle's words, either erroneous or misunderstood. Nor by letter. Not the apostle's former Epistle to the Thessalonians, the passages in which concerning the advent had been misinterpreted (Paley); for, if this were the case, the apostle would have expressed himself more plainly and would not have repudiated it; but some letter, either forged in the apostle's name or pretending to inculcate his views. As from us. These words apply to the last two particulars: "Let no pretended saying or pretended letter of mine disturb you in this matter." As that—to the effect that—the day of Christ; or, as the best manuscripts read, of the Lord. Is at hand; literally, is present, so R.V. The verb is so translated in the other passages where it occurs (Romans 8:38; 1 Corinthians 3:22; Galatians 1:4; Hebrews 9:9), except in 2 Timothy 3:1, where it ought also to have been so rendered. It is, however, difficult to conceive how the Thessalonians could think that the day of the Lord was actually present. We cannot imagine that they thought that Christ had already come for judgment. To escape the difficulty, some conceive that "the day of the Lord" is not identical with "the coming of the Lord," but that, besides the actual advent, it includes the events which are its antecedents and concomitants (Eadie). It appears, however, best to suppose that the word is a strong expression for the imminence of that day; that the hour of the advent was about in strike. The Thessalonians ought always to be living in a state of preparation for the day of the Lord, as that day would come suddenly and unexpectedly; but they were not to be so impressed with a sense of its immediateness as to be deprived of their sober reason.

2 Thessalonians 2:3

Let no man deceive you by any means; in any way, not only in any of the foregoing methods, "by spirit, or word, or letter," but in any way whatever. For (that day shall not come). The bracketed words are not in the original, but are correctly supplied for the completion of the sense. Except there come a falling away; or, the apostasy; namely, that apostasy about which the apostle, when in Thessalonica, had instructed his readers. The falling away here alluded to is evidently religious, not political. Hence it cannot be the revolt of the Jews from the Romans, or any of those revolts and disturbances which then occurred in the political world. Nor must we conceive that the man of sin himself is here meant; for this apostasy precedes his coming—prepares the way for his advent; it is not the result, but the cause, of his appearance. The word, then, is to be taken generally to denote that remarkable "falling away" from Christianity concerning which Paul had instructed the Thessalonians. First; namely, before the coming of the day of the Lord. And that man of sin; in whom sin is, as it were, personified, as righteousness is in Christ. Be revealed. The apostle considers the man of sin as the counterpart of Christ; as Christ was revealed, so shall the man of sin be revealed. The son of perdition; whose sin necessarily conducts to perdition; not here the perdition of his followers, but his own perdition. The same name which was applied by our Lord to Judas Iscariot (John 17:12).

2 Thessalonians 2:4

Who opposeth; or, the opposer, taken substantively. The object of opposition is not so much believers, as Christ; he is antichrist, the opponent of Christ. And yet antichrist is not Satan, the great adversary (1 Peter 5:8; Revelation 12:10), for he is expressly distinguished from him (2 Thessalonians 2:9), but the instrument of Satan. As Satan entered into the heart of Judas Iscariot, the son of perdition, so does he take possession of the man of sin. And exalteth himself above; or rather, against, in a hostile manner. All that is called God; not only against all the false gods of the heathen, but also against the true God (comp. Daniel 7:25; Daniel 11:36). Or that is worshipped; that is an object of worship. The same word that is used in Acts 17:23, "As I passed by and beheld your devotions"—the objects of your worship. So that he as God. The words "as God" are to be omitted, as not found in the best manuscripts. Sitteth in the temple of God. According to some, the temple of Jerusalem (De Wette, Lunemann, Eadie), either as it then existed or as restored according to the prophecy of Ezekiel But it appears more correct to refer the expression metaphorically to the Christian Church. It is a favourite metaphor of Paul to compare believers in particular, or the Church in general, to the temple of God. Showing—exhibiting—himself that he is God. His sitting in the temple of God was an assertion of his divinity; he claimed to be regarded and worshipped as God. This was the crowning act of his impiety; not only, like the Roman emperors, he demanded to be worshipped as one of many gods, but he claimed to himself the prerogative of the Godhead, not only to the exclusion of the false gods of heathenism, but even of the tree God.

2 Thessalonians 2:5

Remember ye not, that, when I was yet with you, I told you these things? These words contain a reproach. Had the Thessalonians remembered the instructions of the apostle, they would not have been so soon shaken from their sober reason or troubled. The apostle, when he was in Thessalonica, had told them of these things; he had instructed them concerning the nature of the apostasy and the coming of the man of sin; so that, as already observed, this description, so obscure to us, was not obscure to the Thessalonians,—they possessed the key to its interpretation.

2 Thessalonians 2:6

And now. The particle "now" has been variously interpreted. Some connect it with the restraining influence: "And ye know what now withholdeth;" but if so, there would have been a different arrangement of the words in the original Others consider it as a mere particle of transition: "Now, to pass over to another subject;" but there is no transition, the apostle continues his description of the man of sin. It is rather to be considered as a particle of time: "Now ye know, because you have been instructed on this point." Ye know; Paul having told them when he was at Thessalonica. What withholdeth; hindereth. The hindrance does not refer to the prevention of the apostle from speaking freely on this subject, lest he should involve himself in political difficulties; nor to any delay in the coming of Christ; but to a restraint upon the appearance of the man of sin: "Ye know what prevents his open manifestation." That he; namely, the man of sin. Might be revealed in his time; literally, in his season; in his proper time, the time appointed by God. Events were not yet ripe for his appearance. Just as there was a "fulness of time" when Christ should appear (Galatians 4:4), so there was a "fulness of time" when the man of sin should be revealed; there was a series of events going on which would culminate in his revelation. The nature of this restraining or withholding influence will afterwards be considered; whatever it was, the Thessalonians were formerly explicitly informed.

2 Thessalonians 2:7

For the mystery. "Mystery" here denotes something which was unknown or secret before it was revealed (comp. Ephesians 3:3-5). So also one of the names of Babylon, the seat of the antichristian power, is Mystery (Revelation 17:3). Of iniquity; rather, of lawlessness; namely, this apostasy which shall precede the coming of the man of sin. The genitive here is that of apposition—"that mystery which is lawlessness,'' whose essence and sphere of operation is lawlessness. Doth already work; or, is already working. The mystery of iniquity even now works in secret; but the man of sin himself will not appear until the restraining power be removed. Even at the time the apostle wrote the seeds of apostasy were already sown; the leaven of lawlessness was fermenting inside Christianity; the foundations of a false Christianity were being laid. Thus the apostle warned the Ephesians that false teachers would arise from among themselves; to Timothy he writes of those perilous times which were then present; and, in his Epistles, mention is made of false practices and doctrines, such as the worship of angels, abstinence from meats, bodily mortifications, and the honour conferred on celibacy. So also John, in his First Epistle, refers to this working of this antichristian power when he says, "Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists...Every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world" (1 John 2:18; 1 John 4:3). "Antichrist does not step on the scene suddenly without any preparations; on the contrary, a stream of anti-christian sentiment and conduct pervades the whole history of the world" (Olshausen). Only he that now letteth; or, restraineth, the old meaning of the word "let." Will let. These words are not in the original, and ought to be omitted. Until he be taken out of the way. The whole clause ought to be rendered, "The mystery of lawlessness is already working, only until he who restraineth is removed;" when that takes place, when the restraining influence is removed, the mystery of lawlessness will no longer work secretly, but will be openly manifested.

2 Thessalonians 2:8

And then; namely, so soon as he that restraineth is taken out of the way. Shall that Wicked; or, that lawless one, in whom the mystery of lawlessness is realized; not different from, but the same with, the "man of sin, the son of perdition." Be revealed; appear unveiled in all his naked deformity. No longer working secretly, but openly, and in an undisguised form; no longer the mystery, but the revelation of lawlessness. The apostle now interrupts his description of the man of sin by announcing his doom. Whom the Lord; or, as the best attested manuscripts read, whom the Lord Jesus. Shall consume; or rather, shall slay (R.V.). With the spirit (or, breath) of his mouth. Various interpretations have been given to this clause. Some refer it to the Word of God, and others to the Holy Spirit, and suppose that the conversion of the world is here predicted; but this is evidently an erroneous interpretation, as the doom of antichrist is here announced. Others refer the term to a cry or word, and think that the sentence of condemnation pronounced by the Lord Jesus on the wicked is intended. But the words are to be taken literally as a description of the power and irresistible might of Christ at his coming—that the mere breath of his mouth is sufficient to consume the wicked (comp. Isaiah 11:4, "He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked"). And shall destroy (or, annihilate) with the brightness (or, appearance) of his coming. The two words, epiphany and parousia, which are elsewhere used separately to denote the coming of Christ, are here employed. There is no ground for the assertion that the first is the subjective and the second the objective aspect of Christ's coming (Olshausen). The brightness of Christ's coming is not here expressed; but the meaning is that the mere appearance of Christ's presence will annihilate the wicked.

2 Thessalonians 2:9

The apostle resumes his description of the man of sin. Even him; not in the original, but necessary for the sense. Whose coming. The use of the same term, parousia, employed to denote the coming of Christ exhibits the counterpart of the man of sin. Is after the working—according to the energy—of Satan. Satan is the agent who works in the man of sin; he being the organ or instrument of Satan. With all power and signs and lying wonders. The adjective "lying" ought to be rendered as a substantive, and applied to all three: "With all powers and signs and wonders of falsehood;" whose origin, nature, and purpose is falsehood. Here, also, the counterpart to Christ is manifest; for the same terms—"powers," "signs," and "wonders," are employed to denote his miracles (Acts 2:22; Hebrews 2:4). The miracles of Christ were miracles of truth; the miracles of the man of sin would be miracles of falsehood. There does not seem to be any essential difference between powers, signs, and wonders; but the words are employed as a mere rhetorical enumeration. It is not to be supposed that the man of sin will be enabled to perform real miracles; they are the wonders of falsehood; but still by them his followers will be deceived (comp. Matthew 24:24).

2 Thessalonians 2:10

And with all deceivableness of unrighteousness; or rather, with all deceit of unrighteousness (R.V.); either with all deceit leading to unrighteousness or with all deceit which is unrighteousness. The man of sin works by deceit and falsehood; and by means of imposture and wonders and high pretensions he will succeed in imposing on the world. The energetic power of the man of sin is, however, by no means irresistible; only they who perish will succumb to it. In them. In the best manuscripts the preposition "in" is wanting; therefore the words are to be translated for them or to them. That perish; because they received not the love of the truth. Not only did they not receive the truth when it was offered them, but, what was worse, they were destitute even of a love of the truth. By the truth here is meant, not Christ himself, as some expositors think, but primarily the Christian truth, and secondarily the truth generally. There was in them a want of susceptibility for the truth, and thus not only were they prevented embracing the gospel, but they were led astray by numerous errors and delusions. That they might be saved. The result which naturally would arise from the reception of the truth.

2 Thessalonians 2:11

For this cause; on account of their being destitute of a love of the truth. God shall send them; or rather, God sends them; the present being chosen because the apostasy had already commenced, the mystery of lawlessness was already working. Strong delusion; or, a working of error (R.V.). These words are not to be weakened, as if they meant merely that in righteous judgment God permitted strong delusion to be sent them; the words are not a mere assertion of judicial permission, but of actual retribution. It is the ordinance of God that the wicked by their wicked actions fall into greater wickedness, and that thus sin is punished by sin; and what is an ordinance of God is appointed by God himself. That they should believe a lie; or rather, the lie, namely the falsehood which the man of sin disseminates by his deceit of unrighteousness. Being destitute of the love of the truth, they are necessarily led to believe a lie—their minds are open to all manner of falsehood and delusion.

2 Thessalonians 2:12

That; in order that. The statement of purpose depending, not upon "that they should believe a lie," but upon "God sends them a strong delusion"—denoting a still more remote purpose of God. God, as the moral Ruler of the universe, will pronounce sentence of condemnation against them, this sentence being the necessary result of their receiving not the love of the truth. Its reception would have been the cause of their salvation; its rejection results in their condemnation. They all might be damned; or rather, judged (R.V.). The verb employed does not here, or elsewhere, express the idea of condemnation, though this is implied by the context. Who believed not the truth; namely, the Christian truth; their unbelief of it was the consequence of their want of love of the truth, and was the cause of their being judged. But had pleasure in unrighteousness. Their delight in unrighteousness was wholly incompatible with their belief in the truth; their want of faith arose, not from any defect in their understanding, but from the perversion of their moral nature.

Here the description of the man of sin concludes, and hence the second division of the Epistle closes. The succeeding verses should have been attached to a new paragraph, being the commencement of the third or hortatory portion of the Epistle.

2 Thessalonians 2:13

But; this may be considered as a simple particle of transition, or as containing a contrast to these alluded to in the previous verses. I thank God that you are not exposed to the delusions of the man of sin and to the destruction of his followers. We. By some restricted to Paul, and by others as including Silas and Timotheus (2 Thessalonians 1:1). Are bound to give thanks alway to God. Notwithstanding the disorders which had arisen in the Church of Thessalonica, Paul had abundant reason to thank God for his great grace vouchsafed to the Thessalonians, in retaining them in the gospel, and in enabling them to abound in faith and love. For you, brethren beloved of the Lord; that is, of Christ. In the former Epistle he calls them "beloved of God" (1 Thessalonians 1:4), here "of Christ;" one of the numerous indirect proofs in these Epistles of the 1)trinity of Christ. Because God hath from the beginning. Some valuable manuscripts read, "because God hath chosen you as firstfruits," and this rendering has been adopted by several eminent expositors (Jowett, Hofmann, Riggenbach); but the preponderance of authorities is in favour of the reading in our A.V. The phrase, "from the beginning, does not denote "from the beginning' of the gospel," but "from eternity.'' The apostle refers the salvation of the Thessalonians to the eternal election of God. Chosen you to salvation—the final purpose of God's election. Through; or rather, in, denoting the elements in which the salvation consisted, or, which is the same thing, the state into which they were chosen. Sanctification of the Spirit—the Divine side—and belief of the truth—the human side of the element in which the salvation was realized.

2 Thessalonians 2:14

Whereunto; to which. The reference being to the whole clause, being "chosen to salvation in sanctification of the Spirit and belief of the truth." He called you. Whom God elects from eternity, he calls in time. By our gospel; the gospel preached by us. To the obtaining (or, acquisition) of the glory of our Lord Jesus Christ. Different meaning's have been attached to these words; some render them "for the purpose of an acquisition of glory to Jesus Christ;" others, "for a glorious possession of Jesus Christ;" and others, "to be possessors or sharers in the glory of Jesus Christ." The last meaning is the correct one. Believers are constituted "heirs of God and joint heirs with Jesus Christ."

2 Thessalonians 2:15

Therefore, brethren, stand fast, and hold the traditions. Traditions generally denote statements orally delivered and reported; here the word denotes the apostle's instructions in Christianity, whether these are given by word of mouth or by letter. Which ye have been taught, whether by word; referring to the apostle's preaching when in Thessalonica. Or our Epistle; referring to the First Epistle to the Thessalonians.

2 Thessalonians 2:16

Now our Lord Jesus Christ, and God, even our Father, who hath loved us. These last words, "who hath loved us," are to be restricted to God our Father, whoso love was manifested in sending his Son to rescue sinners from destruction. And hath given us everlasting consolation; or, comfort; everlasting as contrasted with the temporary and deceitful comfort which the world gives. And good hope through grace; or, in grace. "In grace" belongs to the verb "hath given," and denotes the mode of the gift—of his own free grace, in contrast to personal merit.

2 Thessalonians 2:17

Comfort your hearts, and stablish you; or, according to the best manuscripts, stablish them. namely, your hearts. These verbs are in the singular, but their nominative is our Lord Jesus Christ and God our Father, thus implying the unity between these Divine Persons. In every good word and work.

HOMILETICS

2 Thessalonians 2:1, 2 Thessalonians 2:2.—The second advent.

1. The time of the advent. The erroneous notions of the Thessalonians concerning the advent. Our Lord's references and the references in the Epistles to the advent. There is no reason for the assertion that the apostles believed in or taught the immediate coming of Christ. They announced the certainty of the advent, but the precise time was not within the sphere of their inspiration.

2. The practical influence which the doctrine of the second advent should have upon us. Negatively, it should not deprive us of our sober reason or fill us with alarm. Posttively, its certainty should inspire us with hope and fill us with joy; its uncertainty should stir us up to watchfulness and preserve us in patience. We must not measure by our impatience the purposes of him with whom "one day is as a thousand years, and a thousand years as one day."

2 Thessalonians 2:3.—Importance of religious knowledge.

We are surrounded by many influences tending either to lead us into error and delusion, or into scepticism and infidelity. We must add to our faith knowledge, and seek to be rooted and grounded in the faith. The truth ought to be the great subject of inquiry. Let us cultivate the love of the truth; let us pursue the truth wherever it leads, lest we should render ourselves liable to the condemnation of those who believe not the truth, but have pleasure in unrighteousness; and lest we should be led from error to error, and be lost in a perfect maze of falsehood.

2 Thessalonians 2:3-9.—The doctrine of antichrist.

Antichrist is the caricature or counterpart of Christ.

1. He is the man of sin, the personification of iniquity; whereas Christ is the righteous One, the personification of righteousness.

2. He is the mystery of iniquity; whereas Christ is the mystery of godliness.

3. His advent is announced by the same word as the advent of Christ.

4. His coming occurred in its proper season; so also Christ came in the fulness of time.

5. His coming is after the working of Satan; whereas Christ's coming is in the power of the Holy Ghost.

6. He performs miracles of falsehood, a counterpart of the real miracles which Christ performed.

7. He sitteth in the temple of God, thus occupying the proper seat of Christ.

8. He shows or exhibits himself as God, whereas Christ is the true manifestation of the Godhead. In short, the kingdom of light which Christ has established has its counterpart in the kingdom of darkness.

2 Thessalonians 2:13.—Sanctification.

1. Its nature. It denotes separation and consecration. It consists in the mortification of sin and the production of holiness.

2. Its properties. Universal, adapted to our peculiar characters, discernible, progressive, in this life always imperfect, constant, and eternal.

3. Its Author. The Holy Spirit the immediate Author; it is his peculiar office to produce holiness in the soul. He not only purifies our affections, but takes up his abode in our hearts.

4. Its instrument. The belief of the truth. The instrument with which the Spirit works is the Word of God. We must not disjoin these two; the agency of the Spirit and the instrumentality of the Word are both equally essential and equally important.

2 Thessalonians 2:15.—Retention of Scripture.

Whilst we reject the false and wrong, we must hold fast to the true and right. This is an age of testing.

1. We must examine the evidences of the Word of God.

2. We must endeavour to find out its meaning by careful study, and by prayer for the guidance and teaching of God's Spirit.

3. We must bring all doctrines and opinions to the test of Scripture, and draw our belief from the Word of God, and not from the opinions and traditions of men.

4. We must ever walk up to the light which we have. The Spirit is promised to guide us into all truth, and if we depend upon him and follow his guidance, we shall not be suffered to go astray.

2 Thessalonians 2:1, 2 Thessalonians 2:2.—A misapprehension, respecting the time of the second advent.

The apostle's main design in this Epistle is to correct a most disquieting error that had arisen upon this point.

I. THE PANIC IN THE THESSALONIAN CHURCH.

1. It was concerning the date of the second coming of Christ. "Touching the coming of our Lord Jesus Christ and our gathering together unto him." The facts of this august event had been prophetically described in the First Epistle.

2. The misapprehension caused a sort of panic. "That ye be not soon shaken in mind, or be troubled"—like a ship tossed upon a stormy sea. It was this deep agitation of mind, this consternation and surprise, which led to the unsettled spirit that manifested itself in the Thessalonian Church. Errors in the region of dispensational truth often have this tendency.

3. The panic was due to one or other of three sources. "Neither by spirit, nor by word, nor by letter as from us."

II. THE GROUND OF THE PANIC. "As that the day of the Lord is now present." This is the correct translation; not "it is at hand."

1. It could inspire no terror for the Thessalonians to know that the day was at hand, for this had always been the apostle's teaching, as well as that of all Scripture (Matthew 24:1-51.; Romans 13:12; Philippians 4:5; Hebrews 10:25, Hebrews 10:37; James 5:8; 1 Peter 4:7). They had been already familiar with the doctrine, which ought rather to have filled their hearts with transcendent gladness.

2. Their disquietude and distress arose from the belief that the Lord had already come without their sharing in the glory of his kingdom. Their relatives were still lying in their graves without any sign of resurrection, and they themselves saw no sign of that transformation of body in themselves that was to be the prelude to their meeting the Lord in the air. The apostle tells them distinctly that the day has not come, and that the signs of its approach had not yet been exhibited.—T.C.

2 Thessalonians 2:3-8.—The rise of the apostasy and the revelation of the man of sin must precede the second advent.

This fact would assure them that a period of time of at least indefinite extent would intervene before the day of the Lord. "Let no man deceive you by any means."

I. THE COMING OF THE APOSTASY. "Because the day will not set in unless there come the apostasy first."

1. The apostasy is so described because it was already familiar to their minds through his oral teaching. "Remember ye not, that, when I was with you, I was telling you of these things?"

2. It points to a signal defection from the Christian faith. We imagine that the primitive Churches were signally free from error or fault of any sort. The apostle himself notes the signs of beginning apostasy even in his own day.

II. THE REVELATION OF THE MAN OF SIN. "And that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above every one called God, or an object of worship." His characteristics are here distinctly described.

1. He does not represent a system of error, like Romanism, or the papal hierarchy, or a succession of Popes, but a single person. The man of sin has not yet appeared. Yet Romanism, or the papacy, comprehends much that is involved in the idea of this terrible person, who, however, goes beyond it in the appalling extent of his wickedness. The passage is not symbolic, but literal. It is a literal person who is described.

2. He is "the son of perdition."

3. His boundless and blasphemous assumptions.

(a) The description does not apply to the pope or the papacy:

( α) Because the pope, though the head of a system of idolatry, does not oppose God or exalt himself above him, but rather owns himself "a servant of servants of the most high God," and blesses the people, not in his own name, but in the Name of the Triune God.

( β) Because, instead of exalting himself above God or objects of worship, he multiplies the objects of worship by the canonization of new saints, and submits, like the humblest of his followers, to the worship of the very saints he has made.

( γ) Because the pope, though guilty of arrogating almost Divine powers to himself, does not supersede God so as to make himself God. The man of sin "sitteth in the temple of God, showing himself that he is God." Though votaries of the papacy have often given Divine titles to the popes, the Popes have never assumed to be God, but only vicars of Jesus Christ on earth. They have claimed to be viceroys of God. The temple of God cannot be the Vatican; nor the Christian Church, which is an ideal building; nor can Rome be regarded as the centre of the Christian Church.

( δ) Because this prophetic sketch contains no allusion to strictly papal peculiarities, such as idolatry, either as to the Virgin Mary, saints, angels, or relics, the invention of purgatory, priestly absolution, bloody fanaticism, debased casuistry, lordship over the world of spirits.

(b) The description applies to the man of sin—the lawless one—for whom the Papacy prepares the way by a long course of apostasy from the truth.