2 Thessalonians 2:9

The church in Thessalonica was young. Paul founded it on his second missionary journey (Acts 17:1–9), and most of its members were Gentiles who had turned to God from idols to wait for his Son from heaven (1 Thessalonians 1:9–10). They had received the word in much affliction (1 Thessalonians 1:6), they faced opposition from Jews and Gentiles alike (1 Thessalonians 2:14–16), and they were still suffering persecution when this letter reached them (2 Thessalonians 1:4–5). Paul’s first letter had already taught them about the Lord’s return, the resurrection of believers and the day of the Lord (1 Thessalonians 4:13–18, 1 Thessalonians 5:1–11). Under that pressure, and longing for relief, they were easily unsettled by anyone who claimed to know where they stood in God’s plan.

Thessalonica was a busy Roman port city. Its people knew the mystery religions and philosophical schools of the day, many with their own stories of what was to come, so clear teaching from the apostle mattered all the more.

Paul answers with a plain warning: “Let no man deceive you by any means”. The verb exapatáō means to deceive thoroughly, to beguile wholly. He gives the same warning elsewhere, “Let no man deceive you with vain words” (Ephesians 5:6), and “by any means” covers every channel named in verse 2.

Then he sets out the order of events. The KJV supplies the words “that day shall not come” to complete Paul’s sentence, and the sense is that the day comes only after “a falling away first” and after “that man of sin be revealed, the son of perdition”. The word “first” marks the falling away as coming earlier in time.

The falling away, apostasía, means defection or forsaking, a turning away from a position once held, whether in religion or in politics. Here it is a widespread rebellion against God and departure from the true faith among those who profess to be his people. Paul told Timothy the same: “in the latter times some shall depart from the faith” (1 Timothy 4:1–2). Jesus also promised that “the gates of hell shall not prevail” against his church (Matthew 16:18), and through every falling away God keeps his own.

The man of sin must “be revealed”. apokalýptō means to take off the cover, to disclose, to make fully known. At the time God has set, the man will be uncovered and seen for who he is. The same verb comes back in verse 6, “that he might be revealed in his time”.

He is called “the son of perdition”. Perdition, apōleia, means ruin, destruction or loss, and “son of” is a Hebrew way of describing a person by what marks him and where he is headed, so this is a man marked out for destruction. Jesus used the same title of Judas Iscariot (John 17:12). Revelation speaks of a beast from the sea (Revelation 13:1–10), and the man of sin belongs with that picture of the last enemy of God’s people.

He is commonly called the Antichrist, and he is often called the man of lawlessness too, because the verses that follow describe him by lawlessness. John writes that antichrist is coming and that many antichrists are already in the world (1 John 2:18). Paul describes him by what he does.

He “opposeth”: antíkeimai literally means to lie opposite, to set oneself against, and it describes a settled hostility to God. He “exalteth himself”: hyperaíromai means to raise oneself over others, to become haughty. He lifts himself “above all that is called God, or that is worshipped”, which takes in the true God and every lesser object of reverence, every so-called god, ruler or holy thing. He wants every claim to worship for himself.

Daniel had foreseen such a ruler in the little horn that rises from the fourth beast (Daniel 7:8, Daniel 7:23–26) and in the king who exalts and magnifies himself above every god (Daniel 11:36–37). Isaiah shows the same pride in the one who would set his throne above the stars of God (Isaiah 14:13–14), and the beast of Revelation opens his mouth in blasphemy against God (Revelation 13:5–6). In Paul’s world the worship of Caesar was everywhere, so a man claiming divine honours was easy to picture, and it was horrifying to Jews and Christians who worshipped the one God.

His pride ends in a seat: “so that he as God sitteth in the temple of God, shewing himself that he is God”. He takes his seat (kathízō) as a ruler takes a throne, and he shows himself (apodeíknymi), openly displaying and claiming that he is God. This is the height of rebellion, a man taking the worship that belongs to God alone.

Jesus is his opposite in every way. The Word was God from the beginning (John 1:1), yet he “made himself of no reputation” (Philippians 2:6–7). When he came to the temple he cleansed it (John 2:13–17), and he spoke of his own body as the temple (John 2:19–21). The man of sin grasps at a glory that belongs to another, while Christ, who is God, humbled himself.

Paul stops to ask, “Remember ye not, that, when I was yet with you, I told you these things?” The question expects the answer yes, and it is a gentle but firm prompt to their memory. The verb mnēmoneúō means to call to mind, to recollect. éti, “yet”, means still: he taught them while he was still with them in person. légō, “told”, means to set out in words, and here it is the instruction he gave them face to face. “These things” are the falling away and the man of sin. Paul is bringing back teaching they had already received, and their confusion came from letting it slip.

Scripture often calls God’s people back to what they were first taught. The gospel saves those who “keep in memory” what was preached (1 Corinthians 15:1–2). Jude urges believers to contend for “the faith which was once delivered unto the saints” (Jude 1:3). Peter warns against being led away by the error of the wicked and falling from steadfastness (2 Peter 3:17–18). Paul wants believers grown up in Christ and past the childhood that is “tossed to and fro, and carried about with every wind of doctrine” (Ephesians 4:14). Teaching remembered is firm ground when rumours fly.

“And now ye know what withholdeth that he might be revealed in his time.” The Thessalonians knew (eídō, to see, and so to know) what Paul meant, because he had taught them in person. He kept the answer within that shared knowledge, so the letter leaves the restrainer unnamed.

The verb katéchō means to hold down or hold fast, to restrain. In verse 6 Paul uses it in a neuter form, “what withholdeth” (to katechon), and in verse 7 in a masculine form, “he who now letteth” (ho katechōn), so the restraint is spoken of both as a thing and as a person. In the KJV’s English, “let” means to hinder, and “he who now letteth will let” means that the one who now holds back will go on holding back.

The restraint has a purpose and a limit. The man of sin will be revealed “in his time” (en tō kairō autou), the time God has appointed. “His kingdom ruleth over all” (Psalm 103:19), and that rule reaches even to the hour when evil may show itself. God’s holding back is also his patience, which leaves time for repentance and for the gospel to go out.

“And then shall that Wicked be revealed”. The word is ánomos, lawless, without law, one who throws off God’s law and sets himself against it, so “that Wicked” is the lawless one. The lawlessness that worked in secret in verse 7 now stands in the open in one man.

His end is told in the same breath: “whom the Lord shall consume with the spirit of his mouth”. The verb analískō means to use up, to consume or destroy completely. “The spirit of his mouth” is his breath, his word of command. Isaiah foretold of the Messiah, “he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked” (Isaiah 11:4), and Revelation shows the rider on the white horse with a sharp sword going out of his mouth (Revelation 19:11–16). The God who said “Let there be light” (Genesis 1:3) speaks here too, and Christ ends his enemy with a breath, as easily as a word is spoken.

“And shall destroy with the brightness of his coming”. Brightness is epipháneia, an appearing or manifestation, the visible shining forth of Christ in glory, and coming is parousía, the word of verse 1. His appearing alone undoes the lawless one, as darkness vanishes before light. Daniel saw the same end for the little horn, his dominion taken away and the kingdom given to the saints of the most High (Daniel 7:26–27).

That final victory rests on the one already won. Christ through death destroyed him that had the power of death (Hebrews 2:14–15), he was raised to die no more (Romans 6:9–10), he upholds “all things by the word of his power” (Hebrews 1:3), and he was “manifested, that he might destroy the works of the devil” (1 John 3:8). Every knee will bow to him (Philippians 2:9–11).

“Even him, whose coming is after the working of Satan with all power and signs and lying wonders”. Paul uses parousía for the lawless one’s coming as well, the word he used for Christ’s coming in verses 1 and 8. The man of sin has a “coming” of his own, a copy of the Lord’s, while Christ comes “with power and great glory” (Matthew 24:30–31).

“After the working of Satan” means that his coming follows and is driven by Satan’s activity. Working is enérgeia, energy, effective operation, and Satan, the accuser, the devil, is the power behind the man. He comes “with all power”, pâs dýnamis, all might, and dýnamis is the word for power and for a miracle. Signs, sēmeîon, are marks or tokens that point to something. A sign need be nothing supernatural, and Paul calls his own handwritten greeting at the close of this letter a token by the same word (2 Thessalonians 3:17), but here the signs are wonders meant to give the lawless one’s claims a stamp of authority. Wonders, téras, are prodigies that astonish. They are “lying” wonders, and pseûdos means a lie or falsehood: these wonders are false in their source and in their purpose, done to make a lie believable.

Jesus warned of false Christs and false prophets who would show great signs and wonders to deceive, if it were possible, the very elect (Matthew 24:24). Revelation tells of a beast whose great wonders deceive those who dwell on the earth (Revelation 13:13–14), and the law of Moses gave Israel a test for a prophet who came with signs (Deuteronomy 13:1–5). Power on display has to be weighed by the truth it serves. Christ’s works confirmed the truth and pointed to the Father (John 10:38), and these wonders serve a lie.

“And with all deceivableness of unrighteousness in them that perish”. Deceivableness, apátē, means deceit or delusion, and “all” (pâs) makes it total. It is deceit that springs from unrighteousness and leads further into it, a whole system of lies with moral corruption at its heart. It works “in them that perish”, among those already on the road to destruction.

Paul gives the reason: “because they received not the love of the truth, that they might be saved.” Received, déchomai, means to accept, to take, to welcome. The word behind “not” is ou, the plain Greek negative. Love, agápē, is love and affection. “The love of the truth” is truth welcomed and treasured, held in the heart as well as in the mind. The truth was offered to them so that they might be saved, and they turned it away. Their ruin came from refusing what would have saved them, and the deception found room in hearts already closed to God.

Jesus said that “men loved darkness rather than light” (John 3:19), and Proverbs says, “The fear of the LORD is the beginning of knowledge” (Proverbs 1:7). The truth here is in the end a person. Jesus said, “I am the way, the truth, and the life” (John 14:6). He is the Word made flesh, “full of grace and truth” (John 1:14), and he promised, “the truth shall make you free” (John 8:32). To receive the love of the truth is to receive and love him.

God sends the strong delusion as a judgment on people who have already refused the love of the truth, giving them over to the lie they chose. “For this cause” ties verse 11 to the end of verse 10. The verb pémpō is the ordinary word for to send. “Strong delusion” is literally a working of error: enérgeia is the word for the “working” of Satan in verse 9, and plánē means deceit, delusion or error. The lie, pseûdos, is the same word as the “lying” wonders of verse 9. Satan works with lying wonders, and God, as judge, sends a working of error, so that those who wanted a lie believe one.

This is the righteous judge confirming the path people have already taken, and their rebellion began with them. Paul describes the same judgment in Romans, where God gave people up to the lusts of their own hearts and gave them over to a reprobate mind (Romans 1:24–28). Isaiah was sent to a people whose hearts were to be made fat and whose eyes were to be shut (Isaiah 6:9–10), and Jesus applied those words to the crowds who heard his parables and saw without perceiving (Matthew 13:14–15).

“They” are the people of verse 10 who refused the truth. “A lie” is the great lie of the man of sin, his claim to be God in verse 4 backed by the lying wonders of verse 9, standing opposite God’s truth. Those who love the truth have the Spirit of truth, who guides them into all truth (John 16:13), and Jesus, the light of the world, gives the light of life to those who follow him (John 8:12).

“That they all might be damned who believed not the truth, but had pleasure in unrighteousness.” “That” is hína, which gives the purpose or result of what came before. “Damned” is krínō, properly to distinguish, and so to decide or to judge, and here it is a judicial verdict of condemnation, the verdict of the righteous judge on a settled choice.

The truth, alḗtheia, comes from a word meaning unconcealed, and it means reality, what is so. For Paul it is the gospel, the truth of God revealed in Christ, his death and resurrection and the salvation he offers. The verse gives two marks of those condemned. They “believed not the truth”, and (allá, “but”) they “had pleasure in unrighteousness”. The verb eudokéō means to think well of, to approve, to take delight in, and “in unrighteousness” is en adikía, in wrongdoing against God’s standard. They approve of sin and enjoy it. Their unbelief and their delight go together, as Paul says of men “who hold the truth in unrighteousness” (Romans 1:18), and as Proverbs says, “It is as sport to a fool to do mischief” (Proverbs 10:23).

People ask whether God is to blame for their unbelief. Paul places the cause in them: they perished “because they received not the love of the truth”, and the delusion of verse 11 follows their refusal. God’s judgment answers a heart that has chosen.

Paul wrote this passage to steady frightened believers, and he does it by placing everything in God’s hands. The day of Christ will come, and its timing belongs to God. Evil is real and already at work, yet it is held back until the hour God sets, and when it rises to its height the Lord Jesus ends it with a breath. The man of sin seats himself in the temple and claims to be God, and Christ, who is God, humbled himself, cleansed the temple and became its fulfilment. The lawless one’s coming is a counterfeit, and the brightness of the Lord’s coming outshines it.

The passage also shows God’s mercy. The truth was offered “that they might be saved”. Jesus is the Lamb of God who takes away the sin of the world (John 1:29), and “God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16). Christ “gave himself for our sins, that he might deliver us from this present evil world” (Galatians 1:4), and he gave himself for us “that he might redeem us from all iniquity” (Titus 2:14). “All the promises of God in him are yea, and in him Amen” (2 Corinthians 1:20), and a heart that welcomes him is kept by the love of the truth.

The end is sure. Paul’s hope is “our gathering together unto him”, and the voices of Revelation announce, “The kingdoms of this world are become the kingdoms of our Lord, and of his Christ” (Revelation 11:15). Jesus is the author and finisher of our faith (Hebrews 12:2). When the next claim about the end of the world comes, this passage gives you a measure to weigh it by and a Lord to rest in, the one who is coming for his own.