2Th 2:8-12 | RWP | e4.org | And then ( κα τοτε ). Emphatic note of time, then when the restraining one ( ο κατεχων ) is taken out of the way, then θε λαwλεσς ονε ( ο ανομος ), the man of sin, the man of perdition, will be revealed. Whom the Lord [Jesus] shall slay ( ον ο κυριος [Ιησουσ] ανελε ). Whether Jesus is genuine or not, he is meant by Lord. Ανελε is a late future from αναιρεω , in place of αναιρησε . Paul uses (combining by the word of his mouth with in breath through lips ) to picture the triumph of Christ over this adversary. It is a powerful picture how the mere breath of the Lord will destroy this arch-enemy (Milligan). And bring to naught by the manifestation of his coming ( κα καταργησε τη επιφανεια της παρουσιας αυτου ). This verb καταργεω ( κατα, αργος ) to render useless, rare in ancient Greek, appears 25 times in Paul and has a variety of renderings. In the papyri it has a weakened sense of hinder. It will be a grand fiasco, this advent of the man of sin. Paul here uses both επιφανεια ( επιφανψ , elsewhere in N.T. in the Pastorals, familiar to the Greek mind for a visit of a god) and παρουσια (more familiar to the Jewish mind, but common in the papyri) of the second coming of Christ. "The apparition of Jesus heralds his doom" (Moffatt). The mere appearance of Christ destroys the adversary (Vincent).

‏ 2 Thessalonians 2:8-12

And then ( κα τοτε ). Emphatic note of time,

then when the restraining one ( ο κατεχων ) is taken out of the way, then θε λαwλεσς ονε ( ο ανομος ), the man of sin, the man of perdition, will be revealed.

Whom the Lord [Jesus] shall slay ( ον ο κυριος [Ιησουσ] ανελε ). Whether Jesus is genuine or not, he is meant by Lord. Ανελε is a late future from αναιρεω, in place of αναιρησε. Paul uses Isa 11:4 (combining

by the word of his mouth with

in breath through lips) to picture the triumph of Christ over this adversary. It is a powerful picture how the mere breath of the Lord will destroy this arch-enemy (Milligan).

And bring to naught by the manifestation of his coming ( κα καταργησε τη επιφανεια της παρουσιας αυτου ). This verb καταργεω ( κατα, αργος ) to render useless, rare in ancient Greek, appears 25 times in Paul and has a variety of renderings. In the papyri it has a weakened sense of hinder. It will be a grand fiasco, this advent of the man of sin. Paul here uses both επιφανεια ( επιφανψ, elsewhere in N.T. in the Pastorals, familiar to the Greek mind for a visit of a god) and παρουσια (more familiar to the Jewish mind, but common in the papyri) of the second coming of Christ. "The apparition of Jesus heralds his doom" (Moffatt). The mere appearance of Christ destroys the adversary (Vincent).

Whose coming is ( ου εστιν η παρουσια ). Refers to ον in verse 8. The Antichrist has his παρουσια also. Deissmann (Light from the Ancient East, pp. 374, 378) notes an inscription at Epidaurus in which "Asclepius manifested his Παρουσια." Antiochus Epiphanes is called the manifest god (III Macc. 5:35). So the two Epiphanies coincide.

Lying wonders ( τερασιν ψευδους ). "In wonders of a lie." Note here the three words for the miracles of Christ (Heb 2:4), power ( δυναμις ), signs ( σημεια ), wonders ( τερατα ), but all according to the working of Satan ( κατα ενεργειαν του Σατανα, the energy of Satan) just as Jesus had foretold (Mt 24:24), wonders that would almost lead astray the very elect.

With all deceit of unrighteousness ( εν παση απατη αδικιας ). This pastmaster of trickery will have at his command all the energy and skill of Satan to mislead and deceive. How many illustrations lie along the pathway of Christian history.

For them that are perishing ( τοις απολλυμενοις ). Dative case of personal interest. Note this very phrase in 2Co 2:15; 4:3. Present middle participle of αππολλυμ, to destroy, the dreadful process goes on.

Because ( ανθ' ον ). In return for which things ( αντ and the genitive of the relative pronoun). Same idiom in Lu 1:20; 12:3; 19:44; Ac 12:23 and very common in the LXX.

The love of the truth ( την αγαπην της αληθειας ). That is the gospel in contrast with lying and deceit.

That they might be saved ( εις το σωθηνα αυτους ). First aorist passive infinitive of σωζω with εις το, again, epexegetic purpose of

the truth if they had heeded it.

And for this reason God sendeth them ( κα δια τουτο πεμπε αυτοις ο θεος ). Futuristic (prophetic) present of the time when the lawless one is revealed. Here is the definite judicial act of God (Milligan) who gives the wicked over to the evil which they have deliberately chosen (Ro 1:24, 26, 28).

A working of error ( ενεργειαν πλανης ). Terrible result of wilful rejection of the truth of God.

That they should believe a lie ( εις το πιστευσα αυτους τω ψευδε ). Note εις το again and τω ψευδε (the lie, the falsehood already described), a contemplated result. Note Ro 1:25 "who changed the truth of God into the lie."

That they all might be judged ( ινα κριθωσιν παντες ). First aorist passive subjunctive of κρινω, to sift, to judge, with ινα. Ultimate purpose, almost result, of the preceding obstinate resistance to the truth and "the judicial infatuation which overtakes them" (Lightfoot), now final punishment. Condemnation is involved in the fatal choice made. These victims of the man of sin did not believe the truth and found pleasure in unrighteousness.