Robertson Word Pictures - 2 Thessalonians 2:3 - 2:3

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Robertson Word Pictures - 2 Thessalonians 2:3 - 2:3


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This Chapter Verse Commentaries:

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.