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§ 3. 2Th 2:1-12. THE REVELATION OF THE LAWLESS ONE
In this Epistle, as in the First, the principal aim of the Letter discloses itself in the second chapter, after the opening act of praise. The writers’ thoughts gravitate towards it in their thanksgiving, from 2Th 2:5 onwards. The near coming of Christ preoccupies both themselves and their readers (see §§ 8, 9 of Epistle I., and pp. xxvii. ff. of Introd.). To the preceding section this is related (see Introd. to § 2) as 1Th 5:1-11 to 1Th 4:13-18; in each instance the writers pass, by the contrastive δέ, from consideration of the import of the Parousia to that of its time,—there insisting on its uncertainty of date as a reason for watchfulness, here giving a premonitory sign as evidence that “the day” is not yet in sight and by way of dissuasive from premature excitement on the subject. Cf. Introd. pp. lii., lxiii. f. Chapters 1 and 2 are closed by Prayer and Thanksgiving, as they commenced with Thanksgiving and Prayer (cf. Ephesians 1-3.), being thus rounded off into a whole by themselves, like chaps. 1–3 of Epistle I. (cf. τὸ λοιπόν, 2Th 3:1 below, with λοιπὸν οὖν, 1Th 4:1); but the secondary topic of Epistle I. becomes the primary topic of Epistle II.,—a reversal due to the increased acuteness of the questions connected with the Parousia. The Thessalonian Church was too eager and credulous in its expectation of the Lord’s advent; the Apostles beg them “for the sake of [that] advent” to be cautious (2Th 2:1). Some went so far as to declare that “the day of the Lord is already come” (2Th 2:2). To enable the readers to “prove the prophesyings” (1Th 5:20 f.) addressed to them on this matter, they are furnished with a token, or omen, of the Second Advent, which indeed St Paul had virtually supplied beforehand (2Th 2:5). Preceding Christ’s return in judgement (2Th 1:5 ff.), there must be a supreme manifestation of evil (2Th 2:3-10). This development, as it seems to be represented, will be twofold, producing (1) “the apostasy”; and (2) “the revelation of the man of lawlessness” (or “of sin”), in whom the sin of humanity will culminate, assuming an absolutely Satanic character (2Th 2:3-4; 2Th 2:9-10). This gigantic impersonation of evil is exhibited as the antagonist and antithesis of Christ in such a way that, while St Paul does not give to his conception the name Antichrist, yet this designation correctly sums up his description; the term ἀντίχριστος (the climax of the ψευδόχριστοι of Mat 24:24), subsequently made familiar by St John’s use of it (1Jn 2:18 ff.), was not improbably derived in the first instance from this passage. Meanwhile, we are told, there exists (3) a “withholding” influence, which delays the appearance of Antichrist, though the lawlessness that comes to its height in him “is already at work” (2Th 2:6 f.). When the “revelation” of this “mystery” at last takes place, while it heralds the return of the Lord Jesus (2Th 2:8), at the same time it will prove for His rejecters a signal means of judgement, captivating by its magical delusions all who are not armed against them by “the love of the truth” (2Th 2:9 ff.).
This paragraph is the most obscure in the whole of the Pauline Epistles. It is composed in a reserved, elliptical fashion and bears reference to St Paul’s oral communications, without which indeed he does not expect what is here written to be understood. In their recollection of his spoken words the Thessalonian readers had a key, which was soon lost, to the words of the Letter. We must grope for the interpretation as well as we can. Considerable light is, however, thrown on this dark passage by its relation to O.T. prophecy, and by the historical events and current ideas of the apostolic age. An Appendix will be added on the subject.