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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Thessalonians 2:3–12. His three-level outline is real structure in the source text, so it is rendered as structure.
In these words the apostle confutes the error against which he had cautioned them, and gives the reasons why they should not expect the coming of Christ as just at hand. There were several events previous to the second coming of Christ; in particular, he tells them there would be,
I.A general apostasy, there would come a falling away first, Th2 2:3.
By this apostasy we are not to understand a defection in the state, or from civil government, but in spiritual or religious matters, from sound doctrine, instituted worship and church government, and a holy life. The apostle speaks of some very great apostasy, not only of some converted Jews or Gentiles, but such as should be very general, though gradual, and should give occasion to the revelation of rise of antichrist, that man of sin. This, he says (Th2 2:5), he had told them of when he was with them, with design, no doubt, that they should not take offence nor be stumbled at it. And let us observe that no sooner was Christianity planted and rooted in the world than there began to be a defection in the Christian church. It was so in the Old Testament church; presently after any considerable advance made in religion there followed a defection: soon after the promise there was revolting; for example, soon after men began to call upon the name of the Lord all flesh corrupted their way, - soon after the covenant with Noah the Babel-builders bade defiance to heaven, - soon after the covenant with Abraham his seed degenerated in Egypt, - soon after the Israelites were planted in Canaan, when the first generation was worn off, they forsook God and served Baal, - soon after God's covenant with David his seed revolted, and served other gods, - soon after the return out of captivity there was a general decay of piety, as appears by the story of Ezra and Nehemiah; and therefore it was no strange thing that after the planting of Christianity there should come a falling away.
II.A revelation of that man of sin, that is (Th2 2:3), antichrist would take his rise from this general apostasy.
The apostle afterwards speaks of the revelation of that wicked one (Th2 2:8), intimating the discovery which should be made of his wickedness, in order to his ruin: here he seems to speak of his rise, which should be occasioned by the general apostasy he had mentioned, and to intimate that all sorts of false doctrines and corruptions should centre in him. Great disputes have been as to who or what is intended by this man of sin and son of perdition: and, if it be not certain that the papal power and tyranny are principally or only intended, yet this is plain, What is here said does very exactly agree thereto. For observe,
1.The names of this person, or rather the state and power here spoken of. He is called the man of sin, to denote his egregious wickedness; not only is he addicted to, and practises, wickedness himself, but he also promotes, countenances, and commands sin and wickedness in others; and he is the son of perdition, because he himself is devoted to certain destruction, and is the instrument of destroying many others both in soul and body. These names may properly be applied, for these reasons, to the papal state; and thereto agree also,
2.The characters here given, Th2 2:4.
(1.)That he opposes and exalts himself above all that is called God, or is worshipped; and thus have the bishops of Rome not only opposed God's authority, and that of the civil magistrates, who are called gods, but have exalted themselves above God and earthly governors, in demanding greater regard to their commands than to the commands of God or the magistrate.
(2.)As God, he sits in the temple of God, showing himself that he is God. As God was in the temple of old, and worshipped there, and is in and with his church now, so the antichrist here mentioned is some usurper of God's authority in the Christian church, who claims divine honours; and to whom can this better apply than to the bishops of Rome, to whom the most blasphemous titles have been given, as Dominus Deus noster papa - Our Lord God the pope; Deus alter in terr - Another God on earth; Idem est dominium Dei et papae - The dominion of God and the pope is the same?
3.His rise is mentioned, Th2 2:6, Th2 2:7. Concerning this we are to observe two things: - (1.) There was something that hindered or withheld, or let, until it was taken away. This is supposed to be the power of the Roman empire, which the apostle did not think fit to mention more plainly at that time; and it is notorious that, while this power continued, it prevented the advances of the bishops of Rome to that height of tyranny to which soon afterwards they arrived. (2.) This mystery of iniquity was gradually to arrive at its height; and so it was in effect that the universal corruption of doctrine and worship in the Romish church came in by degrees, and the usurpation of the bishops of Rome was gradual, not all at once; and thus the mystery of iniquity did the more easily, and almost insensibly, prevail. The apostle justly calls it a mystery of iniquity, because wicked designs and actions were concealed under false shows and pretences, at least they were concealed from the common view and observation. By pretended devotion, superstition and idolatry were advanced; and, by a pretended zeal for God and his glory, bigotry and persecution were promoted. And he tells us that this mystery of iniquity did even then begin, or did already work. While the apostles were yet living, the enemy came, and sowed tares; there were then the deeds of the Nicolaitans, persons who pretended zeal for Christ, but really opposed him. Pride, ambition, and worldly interest of church-pastors and church-rulers, as in Diotrephes and others, were the early working of the mystery of iniquity, which, by degrees, came to that prodigious height which has been visible in the church of Rome.
4.The fall or ruin of the antichristian state is declared, Th2 2:8. The head of this antichristian kingdom is called that wicked one, or that lawless person who sets up a human power in competition with, and contradiction to, the divine dominion and power of the Lord Jesus Christ; but, as he would thus manifest himself to be the man of sin, so the revelation or discovery of this to the world would be the sure presage and the means of his ruin. The apostle assures the Thessalonians that the Lord would consume and destroy him; the consuming of him precedes his final destruction, and that is by the Spirit of his mouth, by his word of command; the pure word of God, accompanied with the Spirit of God, will discover this mystery of iniquity, and make the power of antichrist to consume and waste away; and in due time it will be totally and finally destroyed, and this will be by the brightness of Christ's coming. Note, The coming of Christ to destroy the wicked will be with peculiar glory and eminent lustre and brightness.
5.The apostle further describes the reign and rule of this man of sin. Here we are to observe,
(1.)The manner of his coming, or ruling, and working: in general, that it is after the example of Satan, the grand enemy of souls, the great adversary of God and man. He is the great patron of error and lies, the sworn enemy of the truth as it is in Jesus and all the faithful followers of Jesus. More particularly, it is with Satanical power and deceit. A divine power is pretended for the support of this kingdom, but it is only after the working of Satan. Signs and wonders, visions and miracles, are pretended; by these the papal kingdom was first set up, and has all along been kept up, but they have false signs to support false doctrines; and lying wonders, or only pretended miracles that have served their cause, things false in fact, or fraudulently managed, to impose upon the people: and the diabolical deceits with which the antichristian state has been supported are notorious. The apostle calls it all deceivableness of unrighteousness, Th2 2:10. Others may call them pious frauds, but the apostle called them unrighteous and wicked frauds; and, indeed, all fraud (which is contrary to truth) is an impious thing. Many are the subtle artifices the man of sin has used, and various are the plausible pretences by which he had beguiled unwary and unstable souls to embrace false doctrines, and submit to his usurped dominion.
(2.)The persons are described who are his willing subjects, or most likely to become such, Th2 2:10. They are such as love not the truth that they may be saved. They heard the truth (it may be), but they did not love it; they could not bear sound doctrine, and therefore easily imbibed false doctrines; they had some notional knowledge of what was true, but they indulged some powerful prejudices, and so became a prey to seducers. Had they loved the truth, they would have persevered in it, and been preserved by it; but no wonder if they easily parted with what they never had any love to. And of these persons it is said that they perish or are lost; they are in a lost condition, and in danger to be lost for ever. For,
6.We have the sin and ruin of the subjects of antichrist's kingdom declared, Th2 2:11, Th2 2:12.
(1.)Their sin is this: They believed not the truth, but had pleasure in unrighteousness: they did not love the truth, and therefore they did not believe it; and, because they did not believe the truth, therefore they had pleasure in unrighteousness, or in wicked actions, and were pleased with false notions. Note, An erroneous mind and vicious life often go together and help forward one another.
(2.)Their ruin is thus expressed: God shall send them strong delusions, to believe a lie. Thus he will punish men for their unbelief, and for their dislike of the truth and love to sin and wickedness; not that God is the author of sin, but in righteousness he sometimes withdraws his grace from such sinners as are here mentioned; he gives them over to Satan, or leaves them to be deluded by his instruments; he gives them up to their own hearts' lusts, and leaves them to themselves, and then sin will follow of course, yea, the worst of wickedness, that shall end at last in eternal damnation. God is just when he inflicts spiritual judgments here, and eternal punishments hereafter, upon those who have no love to the truths of the gospel, who will not believe them, nor live suitably to them, but indulge false doctrines in their minds, and wicked practices in their lives and conversations.
Historical interpretation
Eleven Centuries of Reception
11 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
There is also another, even greater, obligation for us to pray for the emperors; yes, even for the continuance of the empire in general and for Roman interests. We realize that the tremendous force which is hanging over the whole world, and the very end of the world with its threat of dreadful afflictions, is arrested for a time by the continued existence of the Roman Empire. This event we have no desire to experience and, in praying that it may be deferred, we favor the continuance of Rome. APOLOGY 32.Chrysostom: One may naturally inquire what is that which restrains the man of lawlessness, and in addition, why Paul expresses it so obscurely. What then is it that holds back, that is, that hinders the revealing of, the Antichrist? Some indeed say, the grace of the Spirit, but others the Roman Empire. I agree with the latter position. Why? Because if Paul meant to say the Spirit, he would not have spoken obscurely but plainly, that even now the grace of the Spirit, that is the gifts, hold back the Antichrist. If not, he should have come by now, if his coming was to occur with the cessation of the gifts of the Spirit; for they have long since ceased. But because Paul said this of the Roman Empire, he merely touched the topic, understandably speaking covertly and darkly. For he had no need to create unnecessary enemies and useless dangers.… “For the mystery of lawlessness does already work.” He speaks here of Nero, as if he were the type of the Antichrist.
"And the beast which ascendeth from the abyss." After many plagues completed in the world, in the end he says that a beast ascended from the abyss. Bat that he shall ascend from the abyss is proved by many testimonies; for he says in the thirty-first chapter of Ezekiel: "Behold, Assur was a cypress in Mount Lebanon." Assur, deeply rooted, was a lofty and branching cypress-that is, a numerous people-in Mount Lebanon, in the kingdom of kingdoms, that is, of the Romans. Moreover, that he says he was beautiful in offshoots, he says he was strong in armies. The water, he says, shall nourish him, that is, the many thousands of men which were subjected to him; and the abyss increased him, that is, belched him forth. For even Isaiah speaks almost in the same words; moreover, that he was in the kingdom of the Romans, and that he was among the Caesars. The Apostle Paul also bears witness, for he says to the Thessalonians: "Let him who now restraineth restrain, until he be taken out of the way; and then shall appear that Wicked One, even he whose coining is after the working of Satan, with signs and lying wonders." And that they might know that he should come who then was the prince, he added: "He already endeavours after the secret of mischief" -that is, the mischief which he is about to do he strives to do secretly; but he is not raised up by his own power, nor by that of his father, but by command of God, of which thing Paul says in the same passage: "For this cause, because they have not received the love of God, He will send upon them a spirit of error, that they all may be persuaded of a lie, who have not been persuaded of the truth." And Isaiah saith: "While they waited for the light, darkness arose upon them." Therefore the Apocalypse sets forth that these prophets are killed by the same, and on the fourth day rise again, that none might be found equal to God.
Therefore, as the end of this world approaches, the condition of human affairs must undergo a change, and through the prevalence of wickedness become worse; so that now these times of ours, in which iniquity and impiety have increased even to the highest degree, may be judged happy and almost golden in comparison of that incurable evil. For righteousness will so decrease, and impiety, avarice, desire, and lust will so greatly increase, that if there shall then happen to be any good men, they will be a prey to the wicked, and will be harassed on all sides by the unrighteous; while the wicked alone will be in opulence, but the good will be afflicted in all calumnies and in want. All justice will be confounded, and the laws will be destroyed. No one will then have anything except that which has been gained or defended by the hand: boldness and violence will possess all things. There will be no faith among men, nor peace, nor kindness, nor shame, nor truth; and thus also there will be neither security, nor government, nor any rest from evils. For all the earth will be in a state of tumult; wars will everywhere rage; all nations will be in arms, and will oppose one another; neighbouring states will carry on conflicts with each other; and first of all, Egypt will pay the penalties of her foolish superstitions, and will be covered with blood as if with a river. Then the sword will traverse the world, mowing down everything, and laying low all things as a crop.
And-my mind dreads to relate it, but I will relate it, because it is about to happen-the cause of this desolation and confusion will be this; because the Roman name, by which the world is now ruled, will be taken away from the earth, and the government return to Asia; and the East will again bear rule, and the West be reduced to servitude. Nor ought it to appear wonderful to any one, if a kingdom founded with such vastness, and so long increased by so many and such men, and in short strengthened by such great resources, shall nevertheless at some time fall. There is nothing prepared by human strength which cannot equally be destroyed by human strength, since the works of mortals are mortal.
Now, if good order with its attendant harmony is characteristic of those who look to one source of authority and are subject to one king, then universal disorder and disharmony are a sign that leadership is lacking. By the same token, if we discover in our midst such discord as I have mentioned, both with regard to one another and with respect to the Lord’s commands, it would either be an indictment or our rejection of the true king. That agrees with the scriptural saying, “only that he who now holds back does so until he is taken out of the way,” or of denial of him according to the psalmist, “The fool has said in his heart: There is no God.”
For in the last days false prophets shall be multiplied, and such as corrupt the word; and the sheep shall be changed into wolves, and love into hatred: for through the abounding of iniquity the love of many shall wax cold. For men shall hate, and persecute, and betray one another. And then shall appear the deceiver of the world, the enemy of the truth, the prince of lies, [2 Thessalonians 2:3-12] whom the Lord Jesus "shall destroy with the spirit of His mouth, who takes away the wicked with His lips; and many shall be offended at Him. But they that endure to the end, the same shall be saved. And then shall appear the sign of the Son of man in heaven;" [Isaiah 11:4; Matthew 24:1-51] and afterwards shall be the voice of a trumpet by the archangel; and in that interval shall be the revival of those that were asleep. And then shall the Lord come, and all His saints with Him, with a great concussion above the clouds, with the angels of His power, [Matthew 16:27] in the throne of His kingdom, to condemn the devil, the deceiver of the world, and to render to every one according to his deeds. "Then shall the wicked go away into everlasting punishment, but the righteous shall go into life eternal," [Matthew 25:46] to inherit those things "which eye has not seen, nor ear heard, nor have entered into the heart of man, such things as God has prepared for them that love Him;" [1 Corinthians 2:9] and they shall rejoice in the kingdom of God, which is in Christ Jesus.
The mystery of iniquity began with Nero, who in his zeal for idolatry killed the apostles at the instigation of his father the Devil, and went on to Diocletian, and most recently Julian. And that, AQUINAS all the wicked who have gone before are signs of the Antichrist.
"And now ye know that which restraineth, to the end that he may be revealed in his own season. For the mystery of lawlessness doth already work: only there is one that restraineth now, until he be taken out of the way."
One may naturally enquire, what is that which withholdeth, and after that would know, why Paul expresses it so obscurely. What then is it that withholdeth, that is, hindereth him from being revealed? Some indeed say, the grace of the Spirit, but others the Roman empire, to whom I most of all accede. Wherefore? Because if he meant to say the Spirit, he would not have spoken obscurely, but plainly, that even now the grace of the Spirit, that is the gifts, withhold him. And otherwise he ought now to have come, if he was about to come when the gifts ceased; for they have long since ceased. But because he said this of the Roman empire, he naturally glanced at it, and speaks covertly and darkly. For he did not wish to bring upon himself superfluous enmities, and useless dangers. For if he had said that after a little while the Roman empire would be dissolved, they would have warred against him. And he did not say that it will be quickly, although he is always saying it-but what? "that he may be revealed in his own season," he says,
"For the mystery of lawlessness doth already work." He speaks here of Nero, as if he were the type of Antichrist. For he too wished to be thought a god. And he has well said, "the mystery"; that is, it worketh not openly, as the other, nor without shame. For if there was found a man before that time, he means, who was not much behind Antichrist in wickedness, what wonder, if there shall now be one? But he did not also wish to point him out plainly: and this not from cowardice, but instructing us not to bring upon ourselves unnecessary enmities, when there is nothing to call for it. So indeed he also says here. "Only there is one that restraineth now, until he be taken out of the way," that is, when the Roman empire is taken out of the way, then he shall come. And naturally. For as long as the fear of this empire lasts, no one will willingly exalt himself, but when that is dissolved, he will attack the anarchy, and endeavor to seize upon the government both of man and of God. For as the kingdoms before this were destroyed, for example, that of the Medes by the Babylonians, that of the Babylonians by the Persians, that of the Persians by the Macedonians, that of the Macedonians by the Romans: so will this also be by the Antichrist, and he by Christ, and it will no longer withhold. And these things Daniel delivered to us with great clearness.
That which restrains and prevents the coming of the lawless one is the Holy Spirit. Paul says this to show that the mystery of iniquity is already beginning in the heresies that have arisen since apostolic times. The Manichaeans say that the devil is the God of the law, and the Marcionites say that the father of Christ is not the God of the law.
until he is taken from our midst
that is, until the wicked and the hypocrites who are in the Church which now is hidden departs from the Church. For they suppose that it is to this same mystery John alludes when in his epistle he says, “Little children, it is the last time: and as you have heard that Antichrist shall come, even now are there many antichrists; whereby we know that it is the last time. They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us.” (1Jn 2:18-19 )
Indeed, the God of the universe has decreed that this figure shall himself appear during the time of consummation, and thus it is God’s own decree that actually detains him until that appearance. What this means is as follows. When the divine apostle taught that the Lord had instructed him to preach the gospel among all the Gentiles, and then the end would come, and when he saw the worship of idols flourishing in connection with this, he spoke in obedience to the Lord’s teaching. He said that superstition would be openly overturned and that when divine preaching would shine forth, then the adversary of the truth would appear.… Some say that the mystery of iniquity is Nero, that the master of impiety has already lived. But I think that the apostle indicates the heresies that have since arisen.
all the wicked who have gone before are signs of the Antichrist.
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Summary
Second Thessalonians 2:7 is a critical verse within Paul's eschatological discourse, revealing that the pervasive and insidious force of lawlessness, though already active in the world, is currently being restrained. This verse posits that the full manifestation of "the man of lawlessness" (the Antichrist) is being held back by a powerful, divinely appointed entity or principle, which must eventually be "taken out of the way" before the final, unrestrained surge of evil can occur, culminating in the Lord's return.
Context
Literary Context
This verse is situated within Paul's detailed explanation to the Thessalonian believers, who were experiencing confusion and anxiety regarding the timing of the Lord's return and the "day of Christ." In 2 Thessalonians 2:1-2, Paul urges them not to be easily shaken by false teachings suggesting the Day of the Lord had already come. He then clarifies in 2 Thessalonians 2:3 that two major events must precede Christ's second coming: a great "falling away" (apostasy) and the revelation of "the man of lawlessness," who will oppose and exalt himself above God. Verse 7 directly follows Paul's description of this wicked one, explaining why he has not yet been fully revealed, thus providing a crucial piece of the eschatological puzzle by introducing the concept of a restraining force.
Historical & Cultural Context
The Thessalonian church, founded during Paul's second missionary journey, faced significant persecution and misunderstanding, particularly concerning eschatology. Paul had previously taught them about the Lord's return (as seen in 1 Thessalonians 4:13-18), leading to some anxiety and confusion, possibly fueled by forged letters or misinterpretations. In the broader Roman world, the concept of a powerful, restraining force was not alien; the Roman Empire itself was seen by some as a force of order preventing chaos. This cultural backdrop, coupled with the nascent Christian understanding of spiritual warfare and the ultimate triumph of good over evil, would have shaped the Thessalonians' reception of Paul's complex prophetic teaching.
Key Themes
The verse significantly contributes to several key themes within 2 Thessalonians and broader biblical eschatology. Firstly, the "mystery of iniquity" highlights the pervasive, yet often hidden, working of lawlessness or rebellion against God, a theme echoed in 1 John 3:4. Secondly, the introduction of "he who now letteth" (restrains) underscores the concept of a restraining force that actively hinders the full manifestation of evil, demonstrating God's sovereign control even amidst escalating wickedness. This restraint is temporary, leading to the third theme: divine sovereignty and timing. Despite the active presence of evil, God is ultimately in control, orchestrating events according to His perfect timetable, allowing evil to reach its peak only when the restrainer is removed, as part of His ultimate plan for judgment and redemption.
Exposition and Analysis
Key Word Analysis
From a root meaning "to shut the mouth," this term refers to a secret or something revealed only to initiates. In a biblical context, it signifies a truth previously hidden but now disclosed by divine revelation, often pertaining to God's plan. Here, it describes the hidden, insidious, and pervasive working of lawlessness, which is not yet fully manifest but is actively preparing the way for its ultimate revelation.
Derived from "without law," this word denotes illegality, lawlessness, or violation of divine law. It encompasses not merely individual acts of sin but a deeper principle of rebellion against God's authority and moral order. The "mystery of iniquity" therefore refers to the underlying spirit of rebellion that is already at work in the world, subtly undermining divine and human order.
This verb means "to hold down," "hold fast," "keep," or "restrain." In the KJV, "letteth" is an archaic usage meaning "hinders" or "restrains," not "permits." This word is crucial, indicating an active, powerful force that is currently suppressing or delaying the full emergence of the man of lawlessness and the ultimate expression of his wickedness.
Meaning "middle" or "midst," when used with "out of," it implies removal from the midst, or getting out of the way. This signifies the complete removal or cessation of the restraining force, allowing the full manifestation of lawlessness to proceed unimpeded.
Verse Breakdown
"For the mystery of iniquity doth already work:"
This clause explains the reason for the preceding statements about the man of lawlessness. It reveals that the spirit of rebellion and lawlessness, though not yet fully embodied in the Antichrist, is already an active, hidden, and pervasive force in the world. It is a "mystery" because its full scope and ultimate manifestation are not yet openly revealed, but its influence is subtly at play.
"only he who now letteth [will let],"
This introduces the crucial concept of the restrainer. There is a specific "he" (or "that which," depending on interpretation) who is actively "letting" (hindering or restraining) the full revelation of the mystery of iniquity and the man of lawlessness. This restraint is ongoing and effective in the present time.
"until he be taken out of the way."
This final clause indicates the temporary nature of the restraint. The restrainer's activity will continue only "until" a specific point in time, when this "he" (or "that which") is removed or ceases to be an impediment. This removal will then clear the path for the unrestrained operation and full revelation of the man of lawlessness.
Literary Devices
Paul employs several significant literary devices in 2 Thessalonians 2:7. The phrase "mystery of iniquity" is a powerful example of paradox and personification. It is a paradox because a "mystery" is something hidden, yet "works," implying an active, discernible influence. It personifies "iniquity" as an active, almost sentient force. The concept of "he who now letteth" introduces a profound sense of tension and suspense, as the identity of this restrainer is left ambiguous, yet its role is presented as absolutely critical to the unfolding of end-time events. This ambiguity creates an enigma, inviting theological speculation while emphasizing God's sovereign control over the timing of these events. Furthermore, the entire verse functions as a form of apocalyptic revelation, providing a glimpse into the spiritual forces at play behind the scenes of human history, a common feature of eschatological literature.
Theological and Thematic Connections
The theological implications of 2 Thessalonians 2:7 are profound, underscoring the ongoing spiritual battle between good and evil, and God's ultimate sovereignty over all things. It teaches us that evil is not merely a future threat but an active "mystery" already at work in the world, subtly preparing for its full manifestation. Yet, it simultaneously assures believers that God has appointed a powerful restraining force, preventing evil from reaching its crescendo prematurely. This demonstrates God's patient long-suffering and His meticulous control over the timeline of human history and redemption. The temporary nature of this restraint highlights that there is an appointed time for all things, including the escalation of evil and its final defeat, all within the framework of God's redemptive plan.
Reflection and Application
For believers today, 2 Thessalonians 2:7 offers both a sober warning and a profound source of comfort. It calls us to a heightened sense of spiritual vigilance, recognizing that the "mystery of iniquity" is not a distant future phenomenon but an active, pervasive force in our present world. This awareness should motivate us to discern the times, stand firm in truth, and actively resist the subtle influences of lawlessness in our own lives and in society. Simultaneously, the verse provides immense comfort, reminding us that God is sovereignly in control. Even as evil progresses, it is held in check by a divine restrainer, operating according to God's perfect timing. This truth should inspire unwavering trust in God's plan, enabling us to live with hope and purpose, knowing that Christ's ultimate victory is assured, and all things are unfolding according to His wise and righteous will.
Questions for Reflection
FAQ
What is the "mystery of iniquity" mentioned in 2 Thessalonians 2:7?
The "mystery of iniquity" (or "mystery of lawlessness") refers to the hidden, insidious, and pervasive working of rebellion against God's law and authority. It is not merely individual acts of sin but a spiritual principle of ungodliness that is already active in the world, subtly preparing the way for its ultimate manifestation in the "man of lawlessness" (Antichrist) described in 2 Thessalonians 2:3. It signifies that the spirit of the Antichrist is already present, even if his full revelation is yet to come.
Who or what is "he who now letteth" (the restrainer)?
The identity of the restrainer is one of the most debated topics in eschatology, as the Bible does not explicitly name it. Common interpretations include:
While the specific identity remains a "mystery," the text clearly indicates a powerful, active force preventing the full revelation of lawlessness until God's appointed time.
What does it mean for the restrainer to be "taken out of the way"?
"Taken out of the way" signifies the removal or cessation of the restraining force. This implies that at a divinely appointed time, the entity or principle that is currently holding back the full manifestation of the "man of lawlessness" will no longer be an impediment. This removal will then allow the "mystery of iniquity" to culminate in the open revelation and unrestrained operation of the Antichrist, leading to the events described in 2 Thessalonians 2:8-10.
Christ-Centered Fulfillment
While 2 Thessalonians 2:7 describes the active work of lawlessness and its temporary restraint, its ultimate fulfillment points to the absolute sovereignty and final triumph of Jesus Christ. The "mystery of iniquity" represents the antithesis of Christ's kingdom, a rebellion against His rightful rule. Yet, Christ is the ultimate Restrainer and Conqueror. He is the one who has already "disarmed the rulers and authorities and put them to open shame, by triumphing over them in him" (Colossians 2:15). Though lawlessness works, Christ's death and resurrection have broken the power of sin and death (Hebrews 2:14-15), and He presently upholds all things by the word of His power (Hebrews 1:3). The removal of the restrainer will indeed allow evil to reach its zenith, but only to set the stage for Christ's glorious return, when He will "consume with the spirit of his mouth, and shall destroy with the brightness of his coming" the man of lawlessness (2 Thessalonians 2:8). Thus, the temporary restraint and eventual unleashing of evil serve to magnify Christ's ultimate and decisive victory, culminating in His righteous judgment and the establishment of His eternal kingdom, as powerfully depicted in Revelation 19.