Who is the “man of sin”, or “lawlessness”, referred to in 2Th 2:3? The pope? Garner Ted Armstrong? Jerry Falwell? Some Middle East demagogue yet to appear on the scene? The Bible text does not give a name. But there is much information given for us to consider.

Immediate context

The context concerns “the coming of our Lord Jesus Christ and our assembling to meet him” (v 1), a subject also discussed in 1Th 4:13 — 5:11. Paul tells the brethren “not to be quickly shaken in mind or excited, either by spirit or by word, or by letter purporting to be from us, to the effect that the day of the Lord has come” (2Th 2:2), a warning previously given by Jesus himself (Mat 24:4,5,10,11,23-27). Apparently, there was false and hurtful information being rumored in Thessalonica. So Paul was putting things straight, saying: “So then, brethren, stand firm and hold to the traditions which you were taught by us, either by word or mouth or by letter” (2Th 2:15), and Paul seems to have begun specially marking his letters so as to establish their authenticity (2Th 3:17).

Paul’s message was obviously immediately applicable to his readers (else why would he write it?); however, the subject matter also clearly refers to the Second Coming of Christ (2Th 2:8; 1:7,10). Therefore, both present and future situations were being discussed. For example, Paul writes that God “deems it just to repay with affliction those who afflict you” (a present happening to the Thessalonians: 2Th 1:4), “when the Lord Jesus is revealed from heaven with his mighty angels” (still a future event: 2Th 1:10). So when the verb tenses in 2Th 2 are found to be both present and future (thus allowing both a first century and a Last Days interpretation), it is not surprising.

We should expect, therefore, that “the man of lawlessness” (1) refers to some wickedness in Paul’s day, and (2) also points forward to something similar in our own day.

Key Clue and Overall Context

“For that day [of the Lord’s coming] will not come, unless the rebellion comes first, and the man of lawlessness is revealed, the son of perdition” (v 3). Since Judas is also called “the son of perdition” (Joh 17:12), we are given a key Bible clue as to the character of this man of lawlessness. Like Judas, he is outwardly a disciple, but in reality he is a betrayer, a thief, a “devil” (ie, liar), a false apostle, a “satan” (ie, adversary) against the truth (Joh 6:70; Luk 22:3). “The coming of the lawless one by the activity of Satan will be with all power and with pretended signs and wonders, and with all wicked deception for those who are to perish….” (2Th 2:9,10). 2Co 12:12 describes the work of a true apostle in terms almost identical with this verse, indicating that Paul is here exposing the work of a false apostle. This reinforces the idea that this “man of lawlessness” appears at first to be a powerful believer, but who is instead revealed to be a traitor.

This description is also a remarkable likeness to Jesus’ prediction in Mat 24:24 about false prophets arising and showing great signs and wonders, so as to lead astray even the elect. Jesus’ warning also emphasizes how important it is for us to understand these scriptures, lest we be led astray. At this point, what Paul wrote to the Corinthians is very relevant:

“And what I do I will continue to do, in order to undermine the claim of those who would like to claim that in their boasted mission they work on the same terms as we do… Such men are false apostles, deceitful workmen, disguising themselves as apostles of Christ… No wonder, for even Satan disguises himself as an angel of light” (2Co 11:12-14). These words confirm that Paul was warning against a group of undermining brethren (not an individual) who were labeled “satan” (cp 1Th 2:18,16; 3:5). These deceivers are comparable to John’s “antichrist”, a group, not an individual (cp 1Jo 4:1,3; 2:18,19; 2Jo 1:7). Like Jesus and John, Paul is keen to warn the brethren and expose this false movement.

Further confirmation is found in Gal 2:4, where Paul laments the treacherous work of false brethren “secretly brought in, who slipped in to spy out our freedom in Christ Jesus, that they might bring us into bondage”. He did not yield for a moment, but strongly resisted the intrusion of these “Judaizers”, members of the “circumcision party” (Gal 2:12; cp Acts 11:2; 15:1,5), who were preaching a different gospel (Gal 1:6-9; cp 2Co 11:4,5). Paul was contending for the loyalty of the Galatians and against the circumcision party “that the truth of the gospel might be preserved for you” (Gal 2:5,14). He was now doing the same with the Thessalonians, declaring that “God chose you from the beginning to be saved through sanctification of the Spirit and belief in the truth. To this he called you through our gospel….” (2Th 2:13,14).

Summarizing so far, we started with the “son of perdition” clue, and have established an overall context of Paul’s writing, namely, his struggles against the false-brethren Judaizers. This provides a very helpful background to understand the terms and ideas next encountered in the 2Th 2 passage.

First-Century Application

“[He] opposes and exalts himself against every so-called god or object of worship, so that he takes his seat in the temple of God, proclaiming himself to be God” (2Th 2:4). Understanding a few terms will help here. The “temple of God” often refers to the household of believers, and not necessarily to a physical building (Eph 2:21; Joh 2:19, 1Co 3:16). “Proclaiming himself to be God” is merely claiming divine authority, not divinity itself (this is the sense of the Greek text). Therefore this verse is confirming what was found to be characteristic of the Judaizing brethren: they proclaimed to know and teach the way to salvation (through circumcision) and openly opposed Paul on the matter (Acts 15:1-5), claiming they were also “apostles” (2Co 11:5; 12:11,12).

“Do you not remember that when I was still with you I told you this? And you know what is restraining him now so that he may be revealed in his time. For the mystery of lawlessness is already at work; only he who now restrains it will do so until he is out of the way” (2Th 2:5-7). Little is recorded in Acts 17:1-9 concerning what Paul said to the Thessalonians, but we do have his first letter to them. We can glean some clues from his words in 1Th 2:3-6,18, and especially 1Th 3:2-5. Timothy was Paul’s fellow servant sent to establish them in their faith and to exhort them to resist the Judaizing tempters (cp 2Co 11:3-5). The “mystery” or “secret” is now understandable in light of the foregoing. Men from within the ranks of believers were already assaulting the truth of the gospel. Paul was one of the few who perceived the treachery of these false apostles and was steadfastly restraining their pernicious work. When he died, however, their evil work would go unchecked.

This interpretation is verified by reference to Acts 20:29-31, where Paul warns the Ephesian elders: “I know that after my departure fierce wolves will come in among you, not sparing the flock; and from among your own selves will arise men speaking perverse things, to draw away the disciples after them. Therefore be alert….”

Last Days Application

“And then the lawless one will be revealed, and the Lord Jesus will slay him with the breath of his mouth and destroy him by his appearing and his coming” (2Th 2:8). Verse 8 really comes in thought immediately after v 3, for it speaks of when the lawless one will be revealed, and that exposure/destruction occurs with the Coming of Jesus. V 4 is just a descriptive elaboration upon the man of lawlessness, while vv 5-7 are actually an aside or parenthetical remark. Here in 2Th 2:8 the destruction of the man of lawlessness is the same as that mentioned earlier in 2Th 1:8-10: “Inflicting vengeance upon those who… do not obey the gospel of our Lord Jesus. They shall suffer the punishment of eternal destruction and exclusion from the presence of the Lord… when he comes on that day to be glorified in his saints…” The plural “they” illustrates that the “man of lawlessness” represents a group, not a single individual. Christ’s coming was obviously a future event, even in Paul’s time, although he would not guess that another 2,000 years would pass.

The “appearing and coming of the Lord” is a phrase similar to that in 2Ti 4:1, and entails the judgment of the living and the dead (cp 1Th 4:14,15), which means the reward of the faithful and the condemnation of the faithless (2Ti 4:8). “And with all wicked deception for those who are to perish, because they refused to love the truth and so be saved. Therefore God sends upon them a strong delusion, to make them believe what is false, so that all may be condemned who did not believe the truth but had pleasure in unrighteousness” (2Th 2:10-12). These are very sobering words. Thinking about Judas, it underscores how terrible it was to be a “son of perdition”. Clearly Judas chose to be a thief, a betrayer, and ultimately a man who could see no way for repentance; and so he hanged himself. Judas refused to “love the truth” (ie accept Jesus and his instruction); therefore, he could not be saved (Acts 4:12). Judas was a child of the devil, a man of sin, a man of lawlessness (1Jo 2:4-10) who “did not believe the truth” (Joh 8:44; Rom 1:25), and therefore placed himself outside, making his condemnation inevitable (Joh 13:30; Rev 22:15).

Think about people like Judas. They are those within the circle of disciples who “had pleasure in unrighteousness” (2Ti 3:1-5, a reference to the ecclesial world!). In 1Ti 6:3-10, it speaks of those within the church whose incessant controversial activity and base suspicions and slander label them as men “bereft of the truth”, and whose seeking to be rich (in status too?) caused them to “wander from the faith”. This is a “Last Days” sign (2Ti 4:1).

Who are candidates for the Last Days “man of sin”? Men who fit the description given in Scripture! That means looking within Christendom. It means whole organizations or sects could be involved. It suggests that no denomination is excluded. So the various accusations over the years — “it’s the Jesuits”, “it’s the World Council of Churches”, “it’s the Southern Baptist Conference liberals”, etc — may all be correct! But Scripture does not name anyone explicitly (how could it?). As Judas was not revealed until the last moment by Jesus, so the modern “men of sin” will not be revealed until Christ’s coming. Until then, wheat and tares (weeds) will be allowed to “grow together until the harvest”, and then Christ will have his reaper angels gather and burn the evildoers, leaving the righteous to shine in the kingdom (Mat 13:28-30,40-43).

Personal Application

2Ti 3:8-13 describes men “of corrupt mind and counterfeit faith, men who also oppose the truth” ; these “impostors will go on from bad to worse, deceivers and deceived….”. And 2Ti 4:3,4 describes people who “will not endure sound teaching, but having itching ears will accumulate to themselves teachers to suit their own liking, and will turn away from listening to the truth and wander into myths”. So “men of sin” inevitably and successfully attract a following, who are convinced in the “rightness” of their leader. How can a disciple not be deceived? By using the truth of Scripture (2Ti 3:14-16; 1Ti 4:1-5). The warning to us is plain: Understand and live God’s truth for yourself:

“Take heed to yourself and to your teaching; hold to that, for by so doing you will save both yourself and your hearers” (1Ti 4:16). Recognize those in your midst who are manifesting the Judaizing beliefs and behavior, and resist/oppose them, with meekness and love, as did Paul and Timothy (2Ti 2:22-26; 4:5). The Lord will rescue such disciples from every evil and save them for his heavenly kingdom (2Ti 4:18).

It is evident also that the “Man of Sin” closely resembles the “Beast” of Revelation:

This comparison leaves little doubt that the Man of Sin and the Beast refer to the same power.

When the leaders of the Jews sought to contain the new movement led by Jesus of Nazareth, they used every subtle form of attack they were capable of. When these failed, they had to fall back on crude methods which involved using all the organized powers of religion and state to get him crucified.

With Jesus himself out of the way they next found that the hard facts of his resurrection, and of the transformation it wrought in his apostles, showed their problem to be still unsolved.

Now open persecution only seemed to make the movement prosper more than ever. But the old resources of craft and cunning were not used up completely. And so a deliberate attempt was made to wreck the new “sect” from within. Nowhere is this stated categorically in the New Testament, but the implication of numerous passages is very persuasive:

Galatia: To the Galatians Paul speaks of “false brethren” who had secretly infiltrated the churches, so as to enslave again (to the Law) those who had been made free by Paul’s own preaching (Gal 2:4,5). These agents had apparently been planted in the brotherhood, so as to work slowly and steadily either to draw believers back to the Law or, failing that, at least to create internal dissensions that would weaken the whole community and thus its appeal to others. Even Peter was practically won over to this philosophy (vv 11-14).

It soon became obvious that Paul — intelligent and resolute — posed the greatest single obstacle to their “satanic” objectives. And so the person and the claims and the worth of this great apostle to the Gentiles must be attacked also, as part of the overall plan of these subversives.

Corinth: In Corinth these enemies had some considerable success, in characterizing Paul as weak and contemptible as to his physical qualities (2Co 10:9,10; 11:6). By contrast, the leader of the subversives, called “Satan” by Paul himself, continues to present himself as polished and personable and wise and authoritative — the natural candidate to replace Paul as the leader of the ecclesias (2Co 11:22,23)! Such a sustained campaign of character assassination called forth from Paul the unusual expedient of a prolonged self-defense (2Co 11:13 to 12:12).

Jerusalem: Even in Jerusalem lies were being systematically spread about Paul, that he was teaching all Jews to forsake Moses and all the customs (Acts 21:20,21). While not true as to particulars, it had just enough plausibility to be accepted by gullible new converts. The faceless men who sought to pervert Paul’s work and keep the first-century ecclesia in bondage to the Temple and the priests had evidently been diligently at work in Jerusalem practically from the beginning. (It could not have been Paul’s open enemies among the Pharisees and Sadducees who told such lies, since their stories would have had no chance of being believed. This campaign was plainly carried on secretly, by whisper and innuendo, in the midst of the ecclesias.)

Rome: From Rome Paul wrote to the Philippians (Phi 1:15-17) of those who preached out of envy and strife, trying to add additional affliction to the bondage Paul was already suffering. It is clear that certain “believers” were finding malicious pleasure in preaching the gospel with some special emphasis, probably — because their work would only be another source of worry and vexation to Paul. Such were fulfilling the serpent’s role, by good words and fair speeches deceiving the simple (Rom 16:17,18).

Other hints of the same organized subversion are to be found in:

Eph 4:14: “the sleight of men” (a phrase used for deliberate cheating at games), “and cunning craftiness, whereby they lie in wait to deceive”;

Col 2:4: “lest any man should beguile you with enticing words” — another plain allusion to the serpent in the garden.

Titus 1:14: Titus was warned not to give “heed to Jewish fables… that turn from the truth”, preached by the deceivers of the “circumcision” group (see also vv 4,9,10).

1Ti 4:1,2: Timothy was likewise warned of false teachers (“seducing spirits”, Paul called them), speaking hypocritical lies, and fostering undue concern for dietary matters.

Hebrews: The entire letter is a learned and reasoned attempt to forestall drift back to the Mosaic institutions and the synagogue system, a drift encouraged by this organized call of opposition in the very brotherhood.

It is plain, then, that there was a subversive, “Satanic” element at work in the ecclesia of Paul’s day: a group (with perhaps a formidable leader) who professed faith in Christ, but whose hidden agenda called for a “return to Moses.” This group (and its leader?) claimed apostolic authority that was rightly the province of Paul and the twelve, and they worked within the ecclesia, or the spiritual “temple of God” (2Th 2:4), being accepted as believers in good standing. It might be assumed that either some of their number actually had Holy Spirit gifts (“all power and signs and lying wonders” — v 9), or else deceived the simple-hearted into thinking they did. They systematically and subtly taught the “lie”, that men could be justified only by keeping the law of Moses.

It is reasonable to suppose that Paul actually had his eye on some apostasy current in his own time, and which had already shown its hostile attitude toward him in very effective fashion (v 7). Otherwise, it becomes very difficult to explain the immediacy and seriousness with which he describes the “man of sin.” These Jewish pseudo-Christians, along with their leader “Satan” (Paul’s “thorn in the flesh?”), were imposters; while professing the gospel, they had not really “received the love of the truth” but instead “had pleasure in (promoting) unrighteousness” (vv 10,12). Paul was using every ounce of his faith and energy to hinder this destructive work (v 6), but Paul would not always be with them: when he would at last pass from the scene, the Judaizers might be expected to flourish almost without restraint (v 7).

Therefore the same Paul who hoped and prayed for the return of Christ in his own lifetime (consider 1Th 4:15, for example) could also expect that the Lord when he appeared would overthrow and destroy this wicked pretender (2Th 2:8; cp 1:6-10). That Christ did not return during Paul’s day or even during the final years of the first century is no reflection on Paul’s faith or understanding: what else should he have done except look for his Lord’s coming? And the fact is, that the first-century “man of sin” (and his adherents) will be destroyed by Christ at his coming — being raised from the dead to stand before the judgment seat.

Appendix

There have been many forerunners, or advance messengers of the Anti-Christ:

1. Cain, the originator of religious war, who slew his righteous brother (Gen 4:4-8), when Cain’s religious deception had been uncovered.

2. Lamech, who boasted himself even against God — so great was his power, or so he thought (Gen 4:23)!

3. Nimrod, the first great “world-ruler”, who began the history of Babylonian power (Gen 10:8-10).

4. Balaam, the false prophet who for material gain seduced God’s people into immorality; the “anti-Moses”, so to speak (Num 31:17; 2Pe 2:15; Rev 2:14).

5. Goliath — the “man of sin”, closely associated with the number six, the representative terrorist, the “anti-David”, who opposed God’s Anointed (1Sa 17).

6. Antiochus Epiphanes, the devastator of the Sanctuary of God.

7. Nero, the great first-century persecutor of the Christians, certainly regarded as “anti-Christ” by those who suffered under his rule.

8. Mohammed, the “false prophet”, a deceiver and “Satan-adversary” in his own right, even though hostile toward the Catholic Church.

Time: 735 – 700 BC.

Summary: Micah was contemporary with Isaiah and was to the southern kingdom of Judah what Amos was previously to the northern kingdom of Israel. Both were fierce critics of the rich and powerful who exploited the poor. Micah’s leading ideas are the regeneration of Israel’s remnant through judgment, the establishment of the kingdom of God in the line of David, and the conversion of the nations through that kingdom. The conclusion of his prophecy is a triumphant expression of faith, seen in its true quality against the background of the materialism and the corruption of the reign of Ahaz.

“Micah’s message is proclaimed with no uncertain sound, as with passionate forthrightness he attacks the social evils of his day. His stubborn refusal to float on the tide of his social environment, and his courageous stand for his convictions of God’s truth, must commend Micah to believers in every age” (Allen).

Key verses: “In the last days the mountain of the Lord’s temple will be established as chief among the mountains; it will be raised above the hills, and peoples will stream to it” (Mic 4:1)

Outline

Time: 430 BC.

“Malachi” means “my messenger.” We know nothing of the prophet’s parentage, ancestral or tribal roots, geographical origin, or other vocation. All we know is that he received and communicated the word of Yahweh to the Jews of his day.

Some scholars have tried to prove that “Malachi” was not the name of a prophet but the title of an anonymous prophet. None of the references to this book in the NT mention Malachi by name (cp Mat 11:10; Mark 1:2; Luke 7:27). The arguments for anonymity rest on three points:

• “Malachi” is a title rather than a name in its form. The LXX translators rendered it “my messenger” in Mal 1:1. However, it could be a short form of a name such as Malachiyyah, “messenger of Yahweh.” There are several other shortened forms of names similar to this in the Old Testament (eg, cp ‘abi in 2Ki 18:2 with ‘abiyyah in 2Ch 29:1; and cp ‘uri in 1Ki 4:19 with ‘uriyyah in 1Ch 11:41).

• The Targum (an ancient Aramaic translation and paraphrase of OT) did not consider Malachi the writer but ascribed it to Ezra. The Talmud (a Jewish interpretation compiled between 450 BC and 500 AD) credited Mordecai with writing it. But there is little other support for Ezra or Mordecai’s authorship of this book.

• “Malachi” appears in Mal 3:1 as an anonymous designation meaning “my messenger,” so it may mean the same thing in Mal 1:1. However, the Malachi in Mal 3:1 seems clearly to be a wordplay on the name of the prophet in Mal 1:1.

Malachi’s reference to “your governor” (Mal 1:8) indicates that he wrote after 538 BC, when Cyrus the Persian allowed the Jews to return to their land, which was under Persian control. The word translated “governor” is “pehah”, a Persian title (cp Ezra 5:3,6,14; 6:6,7,13; Dan 3:2,3,27; 6:7). Zerubbabel had this title (Hab 1:1,14; 2:2,21) as did Nehemiah (Neh 5:14; 12:26). Malachi must have written after the temple had been rebuilt since he referred to worship there (Mal 1:6-14; 2:7-9, 13; 3:7-10). This would force a date after 515 BC when temple restoration was complete.

Since Malachi addressed many of the same matters that Nehemiah tried to reform, it is tempting to date Malachi during Nehemiah’s governorship. Some have conjectured that Malachi ministered while Nehemiah was away from Jerusalem. In the twelfth year of his governorship, Nehemiah returned to Persia for an unknown period of time (Neh 5:14; 13:6). Malachi probably wrote during the years Nehemiah ministered (445-420 BC), and perhaps between 432 and 431 BC, the years when Nehemiah was away from Jerusalem. [See Lesson, Post-exile period, dates.]

Summary: Malachi’s message comes to the people in a time of great spiritual decline. It is approx 80 years after the rebuilding of the temple and the promises of the coming Messiah have not yet been realized. As a result, the people had become lazy and developed an increasingly casual attitude toward the worship of God. Malachi states that their sacrifices were unacceptable to God, husbands were unfaithful, and the priests had neglected God’s covenants.

Malachi’s notable messianic prophecy deals with the forerunner of the Messiah (Mal 3:1; 4:5). He would be like Elijah and would call the Israelites to repentance (cp Mat 11:14; 17:12-13; Mark 9:11-13; Luke 1:17).

Outline

Heading: Mal 1:1

First oracle: Yahweh’s love for Israel: Mal 1:2-5

Second oracle: The priests’ illicit practices and indifferent attitudes: Mal 1:6 — 2:9

• Their sins: Mal 1:6-14
• Their warning: Mal 2:1-9

Third oracle: The people’s mixed marriages and divorces: Mal 2:10-16

Fourth oracle: The problem of God’s justice: Mal 2:17 — 3:6

Fifth oracle: The people’s sin of robbing God: Mal 3:7-12

Sixth oracle: The arrogant and the humble: Mal 3:13 — 4:3

A concluding promise and warning: Mal 4:4-6.