2Th 2:3-12 | Clarke | STEP | Verse 3 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, (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 , must mean the same person or thing. It is also remarkable that the wicked Jews are styled by Isaiah, , בנים משחיתים benim mashchithim, "children of perdition;" persons who destroy themselves and destroy others.

2 Thessalonians 2:3-12

Verse 3

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 2Thes 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. Verse 4

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. Verse 5

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. Verse 6

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. Verse 7

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). Verse 8

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. Verse 9

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. Verse 10

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. Verse 11

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. Verse 12

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).