For all its doctrinal complexity, this lengthy eschatological text was written primarily out of deep pastoral concern. As verses 1–2 make plain, a rumor was circulating among the Thessalonian house churches to the effect that the Day of the Lord had come: that it was imminent. Since this rumor was troubling the brethren, distracting them from their spiritual mission and daily responsibilities, Paul addressed it pointedly. His message is clear: The Day of the Lord will not come until certain things happen first; until certain unmistakable signs appear on the historical horizon. Therefore, until you see those signs, stand firm (v. 15) and stay busy (v. 17; 3:6–13).

Because this passage informs the Church about important events leading up to the Consummation, it demands close attention. My approach will be to give the gist of each section and to spotlight the many characteristics indicating that Paul presupposed a single Consummation at the Parousia of Christ.

An Urgent Request (vv. 1–2)

Verses 1–2 give us the apostle’s urgent request. The subject matter is threefold: The Coming of Christ (1 Thess. 2:19; 3:13; 4:15; 5:23), the gathering together of the saints to him (i.e., the “Catching Up” of 1 Thess. 4:17), and the Day of the Lord (1 Thess. 5:2). Dispensationalists assert that the gathering together is distinct from the Day of the Lord, with seven years between the two. But Paul says no such thing. On the contrary, the juxtaposition of these closely related subjects makes it quite clear that he has in mind a single Consummation. Yes, each is a discrete event; but the discrete events are elements of a single Momentous Event. If the concerned apostle and pastor thought otherwise, would he not have said so?

As for the request itself, it may be paraphrased thus: “Don’t let any evil spirit, any false teaching or prophecy, or any fake letter as if from one of us apostles persuade you that the Day of the Lord has come, and so shake you from your proper spiritual composure” (see Mark 13:5–6). Concerning the crucial verb “has come,” the NIV Study Bible well remarks: “Obviously, Christ’s climactic return had not occurred, but Paul was combating the idea that the final days  had begun and their completion would be imminent.” “No,” says the apostle, “certain things must happen first; certain signs must appear on the stage of history.” This simple truth, directly contradicted by dispensational teaching on the Rapture, is of great importance for all of God’s people, but especially for those who will live and serve in the last of the last days. By holding firmly to it, Christians should be well able to keep their cool, even at the end of the world.

It Will Not Come Until (vv. 3–5)

What exactly are the telltale signs that will enable them to do so? In the Olivet Discourse the Lord had identified several. Here, Paul focuses on just two, presumably because they are especially important and will occur closest to the end. They are the rebellion (Greek: apostasia) and the revelation of the Man of Lawlessness (or the Antichrist).

Concerning the first of these, it is true that the New Testament anticipates a large-scale apostasy, or falling away from the (profession of) faith, at the time of the end (Matt. 24:10–12; 1 Tim. 4:1; 2 Tim. 3:1–9). Here, however, the close association of the apostasia with the revelation of the Man of Lawlessness strongly suggests a causal relation. If so, it is surely best to follow the NIV and ESV in translating apostasia as rebellion. On this reading, Paul is saying that the Day of the Lord will not come until the corrupt world system fully and finally rebels against the Law and Gospel of God, paving the way for Satan to go public with his counterfeit christ, and for the fallen world system to follow after him (vv. 10–11; Matt. 24:12; Rev. 13:3).

As for the Man of Lawlessness, Paul draws freely upon OT prophecy to give us the gist of his character and very short career (vv. 3–4; Dan. 7:8, 20–21, 25; 9:26–27; 11:36). Though Paul does not use the word, it is clear that he thinks of this man, above all, as an antichrist. As the apostle John would put it, he is the final human embodiment of “the spirit of Antichrist,” and so is the Antichrist himself (1 John 2:18, 22; 4:3).

Very importantly, the Greek word anti means against or instead of. We see both meanings here and throughout our text. The Man of Lawlessness will act against Christ, even as he blasphemously tries to act instead of Christ as the appointed prophet, priest, and king of the world. Verses 3–5 give us several illustrations of this all-pervading motif.

Like Christ at his first and second comings, the Man of Lawlessness will be revealed in his proper time; his time, however, will be (cut) short, since he, unlike Christ, is “a son of destruction”—that is, a man “doomed to destruction” (v. 3; 2 Thess. 1:7; 2 Tim. 1:10; 1 Peter 1:7, 13; 1 John 3:2).

Unlike Christ, who loved the Father and delighted to do his will, the Man of Lawlessness will oppose every so-called god or object of worship, including the one true living God and his divine Son (vv. 4, 8; John 8:28; Heb. 10:7). He will stand against the triune God and his people.

Finally, acting instead of Christ, the Man of Lawlessness will exalt himself, “taking his seat in the sanctuary [or, temple] of God, displaying himself as God” (v. 4). This verse calls to mind the sin of (the archangel?) Lucifer, who, from the very beginning, has sought to exalt himself above God, and to usurp the worship that properly belongs to the LORD (Is. 14:13–14; Matt. 4:9). In the Man of Lawlessness—who will present himself as God incarnate—he (Satan) will briefly achieve his goal: The whole (unregenerate) world will worship him (Rev. 13:8).

This, I believe, is the sense of Paul’s words about “the sanctuary,” (Greek, naos: the inmost, and therefore most sacred, part of a temple). He is not looking for the Man of Lawlessness to seat himself in the temple at Jerusalem, from which, in Paul’s day, he could hardly have been expected to gain a worldwide following. Still less is he looking for him to seat himself in the Church, since at the time of this letter the Church had neither institutional status nor spiritual credibility in the eyes of the Gentile world (1 Cor. 3:16; 2 Cor. 6:16; Eph. 2:21). Rather, he is simply looking for the Man of Lawlessness to present himself as God incarnate, thereby seating himself in the place of the universal worship rightfully belonging to God and Christ (Is. 14:13-14).¹

Note from verse 5 that Paul had previously taught the Thessalonians about these things, and is therefore surprised that they have already forgotten them. Now if, as dispensationalists admonish us, the Church is to look only for Christ (i.e., at a secret Rapture), and never for the Antichrist (i.e., as a sign of Christ’s Coming), why does Paul tell the Thessalonians to do the exact opposite? The answer is clear: He never told them to look for a secret Rapture. Rather, he told them to look for the one Coming of Christ, but also for the foremost sign of that Coming: the appearance of the Antichrist. Armed with such wisdom, no believer can fall prey to false prophecies about an “any moment” return of Christ—as all too many of our dispensational brethren have.

The Restrainer (vv. 6–7)

Seeking to keep the Thessalonians on their spiritual toes, Paul now reminds them that the mystery of lawlessness is already at work (v. 7). He means that the spirit of Antichrist (i.e., Satan and his demon hosts) is now abroad in the world, eager to raise up the Antichrist himself: the Man of Lawlessness (1 John 2:18). For the moment, God is restraining Satan from doing so—through what instrumentality, Paul does not say, since he spoke of this earlier when he was with them. Possibly he has in mind a (Roman) ruler (something he would be loath to mention in a letter), or an angel, or simply the power and person of the Holy Spirit himself (Rom. 13:1–7; Rev. 12:7). In any case, his inspired words assure the Church that the restrainer will continue to restrain Satan until God, at his good pleasure, takes him out of the way. Since this must happen, and since it could happen without warning, the saints must stand watch.

In passing, let us note how closely these verses parallel the teaching of Revelation 20 (Rev. 20:1–3, 7–10). In both cases we learn that Satan is bound and the Church free to fulfill her mission of global evangelism until God removes the restrainer, thereby, in swift succession, releasing the devil for a little season, bringing forth the Man of Lawlessness, bringing on the Last Battle, and bringing back the High King of Heaven and Earth. Thus shall the sovereign God work all things together for the good of those who love him, of those who are the called according to his purpose (Rom. 8:28 NKJV).

The Deceptive Career of a Counterfeit Christ (vv. 8–14)

In verses 8–12 Paul again takes up his theme of the revelation of the Man of Lawlessness, this time going into greater detail about his brief, dramatic, and dangerously deceptive career. In so doing, he also gives us an astonishing disclosure, not simply of a sovereign God, but also of a sovereign God with a flair for the dramatic.

In particular, for wise reasons God has ordained that at the end of Salvation History Satan will be allowed to raise up a counterfeit prophet, priest, king, kingdom, and “god-man” who, in many ways, will darkly mirror the Person and Work of the true Christ. Here we have the final manifestation of the principle laid down in the Protoevangelium and the Parable of the Wheat and the Tares: Both Christ and Satan will have their own kingdom and people, sown together in the same earth, growing side by side, and running closely parallel to each other until the Day of Judgment and final separation at the end of the age (Gen. 3:15; Matt. 12:22–30; 13:36–43; Luke 4:6; Rev. 14:14–16). Knowing this, the apostle is at pains to show that the Man of Lawlessness is doubly an antichrist: Not only does he oppose Christ, but he also apes him—powerfully, deceptively, and dangerously. Yet for all that, he and his evil career are in the omnipotent grip of the true God and the true Christ, who will by no means allow his little ones to be deceived (Matt. 24:24; John 10:5).

Accordingly, Paul begins by telling the Thessalonians what will happen when the restrainer is removed: The Lawless One will be revealed, much as Christ was revealed in the days of his flesh (and will again be revealed in the Day of the Lord). Unexpectedly, yet quite significantly, Paul does not immediately describe his evil career. Instead, he first speaks of his destruction: The Lord himself will slay him with the breath of his mouth at the appearing (epiphaneia) of his coming (parousia) (Is. 11:4). The message here is both clear and comforting: The career of the Lawless One will be exceedingly short, brought swiftly to an end by the return of Christ in judgment. Therefore, the revelation of the Man of Lawlessness is the single most important sign of the imminence of the end—and, in its own way, a great encouragement to the (suffering) saints of God (Luke 21:28).

In verse 9 Paul resumes his teaching about the career of the Lawless One. Now, however, he speaks of his coming. Again, this word denotes the arrival of a powerful dignitary, as of an emperor or a king. Just as Christ, in the days of his flesh, arrived on the scene with great power and authority, so too will the Lawless One. Just as God the Father enabled Christ to perform signs and true wonders, so too will Satan—the spiritual father of the Lawless One—enable his son to perform signs and “lying” (i.e., real, but misleading) wonders (John 8:44; Rev. 13:2, 4). The Lord Jesus himself warned his disciples of this very thing (Matt. 24:24). Later, John the Revelator will do the same (Rev. 13:13–14; 16:14; 19:20). Let not the saints forget.

According to verse 10, when the Lawless One appears he will come not only with counterfeit miracles, but also with “every deception of wickedness.” This deception will include “the lie”—a false but very winsome gospel: a new, alternative religion. It will work. Multitudes who did not welcome the true Gospel of Christ will believe the false gospel of the Antichrist, and so perish (v. 11; Rev. 13:3).

Because the Lawless One will gain a large following, and because it is important for the saints to understand why, Paul is moved to explain. He does so in verses 11–13. He has just said that the Man of Lawlessness will deceive multitudes because “. . . they did not welcome the love of the truth” (v. 10). The Greek here is dechomai, a word that can mean to welcome or to receive. In this case, both senses are applicable, bringing into view the biblical tension between man’s freedom and responsibility on the one hand, and God’s sovereignty on the other.

Why will latter day unbelievers fall prey to the deceptions of the Antichrist? It will be because they did not welcome the message of the truth, but chose instead to take pleasure in unrighteousness (v. 12; Eph. 1:13). Consequently, the God of judgment will hand them over to a deluding influence, so that they will believe “the lie” and stand condemned, together with their god. Here Paul depicts unbelievers as free agents who are responsible to take and pass the Gospel test (John 3:16-21; Acts 13:46).

Nevertheless, through a fervent personal expression of thanksgiving, he would teach his converts always to ascribe their salvation to God: the God who loved and chose them from the beginning, and who—through the proclamation of the Gospel, and by the sanctifying work of the Spirit—called them to saving faith Christ (vv. 13-14; Eph. 1:3–14). The Thessalonians are to realize that they freely welcomed the truth of the Gospel only because they had received the love of the truth as a gift from the sovereign God (Matt. 5:6; 13:10–17; John 8:43–45; 1 Thess. 1:2–5).

Conclusion

Reading this challenging text, Christ’s Church is taught to understand, fear, and rejoice. One day up ahead Satan will unveil his man. When he does, few on earth will discern or resist him since his person and work will hew so closely to Person and Work of the true Christ. Like Christ, the Antichrist will have a coming and a revelation. Like Christ, he will have a spiritual father who leads and empowers him. Like Christ, he will perform supernatural signs and wonders. Like Christ, he will proclaim a gospel of salvation. Like Christ, he will have a flock and a kingdom, both of which will seem larger and more powerful than those of the Good Shepherd.

In short, things will be just as the Truth himself said: “For false messiahs and false prophets will arise; and they will display great signs and wonders, so great that even the elect would be led astray, if that were possible” (Matt. 24:24). Let his little flock therefore give thanks to the sovereign God who has chosen them, and who has promised to keep them from all deception. But let them also be ever vigilant to receive and welcome the love of the truth, both now and in the dark days immediately prior to the Second Coming of the Light of the World (2 Thess. 2:9, 13). For it is he who endures to the end that will be saved (Matt. 24:13; Jude v. 24).

Notes:

     1. All that said, we should not rule out the possibility that the eschatological Antichrist may emerge from, or be associated with, a nominally Christian institution. For the moment, the Roman Catholic Church appears to be the likeliest candidate. Here are some further remarks on this subject, excerpted from my book, The High King of Heaven.

During and after the Reformation most Protestant leaders taught that 2 Thess. 2:4 was/is fulfilled in the papacy. For them, the institution itself was the Antichrist, a spiritual usurper that for centuries had lawlessly seated itself in the temple of God (Christ’s Church), distorted the Gospel, and opposed and persecuted the true spiritual Church through the evil offices of compliant kings and princes. Given the nature of their vicissitudes, it is easy to see how the Reformers arrived at this conclusion. However, the conclusion itself does not fit well with the actual data of Scripture or history. The reasons are many. Paul represents the Antichrist as an individual man, not an institution. Strictly speaking, the popes did not exalt themselves above God, but at least postured themselves as his servants. Similarly, they directed men’s worship to God and Christ, even if they also misdirected it to Mary, the saints, the angels, and themselves (Rev. 19:10, 22:10). They did not claim to be God or Christ, but only to act as their vicars (i.e., representatives) on earth. They were not (preeminently) governmental or military leaders, as both the Old and New Testaments depict the Antichrist (Dan. 7, 11, 12; Rev. 13). Finally, they did not perform amazing miracles, as Paul says the Man of Lawlessness will. It appears, then, that the papacy is not Paul’s Man of Lawlessness. On the other hand, whatever Paul’s private opinion may have been, there is nothing in his inspired words to rule out the possibility that one day up ahead an individual pope, promulgating an egregiously mutant and highly politicized form of Catholicism, could become (or abet) the kind of Antichrist Paul here envisions. Unlikely as it may now seem, Christians should not rule out this possibility. The Roman Catholic Church is the largest religious institution in the world; it has a long history of skillfully lending the venerable name of Christ to its unscriptural teachings; it has an ugly history of persecuting the true spiritual Church; and even today it appears to be looking hard for ways to welcome (unconverted) Jews and Muslims into its fold. If, at the end of the age, there is to be an anti-christian one-world religion, surely the Roman Catholic Church is one of the best candidates presently on the scene to lead it. Alert Bible Christians, living in the last perilous days of deepest deception, would be wise to keep a sharp eye on what comes out of Rome. For more, see Kim Riddlebarger, The Man of Sin (Baker Books, 2010), chapter 7.

     2. This essay is taken from my book, The Great End Time Debate (Redemption Press, 2022). Available here.