(8) And then.--Then at length, when the obstructor is gone, two things shall happen: (1) the Lawless One shall be revealed, and (2) then the Lord will come and destroy him. The purpose with which St. Paul began this chapter was to show relatively the date of our Lord's Advent; but he is now so engrossed in describing the events which must precede it, that when he does mention the Advent again he does so in a parenthetical relative clause.
That Wicked.--Or, theLawless One. The English version has again obscured the passage by not keeping the same word as in 2 Thessalonians 2:7. The general tendency to "lawlessness" or "rebellion" will be brought to a head in the person of "the Lawless One" or "the "Rebel," just as the "obstruction" is impersonated in "the Obstructor." The publication of the "secret of rebelliousness" will be effected by the manifesto of the Rebel-in-chief. Of course, this Rebel is the same person with the Man of Sin, the change of title being due to the particularising of his sin by the word "lawlessness" in 2 Thessalonians 2:7; the specification of the time is the only additional intelligence; all the emphasis of the sentence, therefore, rests on "And then."
The Lord.--The best text adds the name Jesus, which serves more clearly to contrast Him with His rival. The word "whom" might be more pointedly paraphrased by "and him."
With the spirit of his mouth.--St. Paul is quoting roughly from Isaiah 11:4 (comp. Job 4:9; Psalm 18:15; Wisdom Of Solomon 11:20 : "might have fallen down with one blast, . . . scattered abroad through the breath of Thy power"); and therefore we are to understand it to signify the perfect ease with which Christ will destroy Antichrist. Even when the phrase is used of speech (as it may perhaps be here), the absence of labour is the point to be noticed (e.g., Psalm 33:6).
With the brightness of his coming.--Rather, with the appearing of His presence. Here, again, it is the mere fact of the true Christ's showing Himself, which will reduce to nothingness (such is the meaning of the Greek for "destroy") the false Christ. When they shall stand face to face there will be no possibility of delusion any more.
Verse 8. - And then; namely, so soon as he that restraineth is taken out of the way. Shall that Wicked; or, that lawless one, in whom the mystery of lawlessness is realized; not different from, but the same with, the "man of sin, the son of perdition." Be revealed; appear unveiled in all his naked deformity. No longer working secretly, but openly, and in an undisguised form; no longer the mystery, but the revelation of lawlessness. The apostle now interrupts his description of the man of sin by announcing his doom. Whom the Lord; or, as the best attested manuscripts read, whom the Lord Jesus. Shall consume; or rather, shall slay (R.V.). With the spirit (or, breath) of his mouth. Various interpretations have been given to this clause. Some refer it to the Word of God, and others to the Holy Spirit, and suppose that the conversion of the world is here predicted; but this is evidently an erroneous interpretation, as the doom of antichrist is here announced. Others refer the term to a cry or word, and think that the sentence of condemnation pronounced by the Lord Jesus on the wicked is intended. But the words are to be taken literally as a description of the power and irresistible might of Christ at his coming - that the mere breath of his mouth is sufficient to consume the wicked (comp. Isaiah 11:4, "He shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked"). And shall destroy (or, annihilate) with the brightness (or, appearance) of his coming. The two words, epiphany and parousia, which are elsewhere used separately to denote the coming of Christ, are here employed. There is no ground for the assertion that the first is the subjective and the second the objective aspect of Christ's coming (Olshausen). The brightness of Christ's coming is not here expressed; but the meaning is that the mere appearance of Christ's presence will annihilate the wicked.
2:5-12 Something hindered or withheld the man of sin. It is supposed to be the power of the Roman empire, which the apostle did not mention more plainly at that time. Corruption of doctrine and worship came in by degrees, and the usurping of power was gradual; thus the mystery of iniquity prevailed. Superstition and idolatry were advanced by pretended devotion, and bigotry and persecution were promoted by pretended zeal for God and his glory. This mystery of iniquity was even then begun; while the apostles were yet living, persons pretended zeal for Christ, but really opposed him. The fall or ruin of the antichristian state is declared. The pure word of God, with the Spirit of God, will discover this mystery of iniquity, and in due time it shall be destroyed by the brightness of Christ's coming. Signs and wonders, visions and miracles, are pretended; but they are false signs to support false doctrines; and lying wonders, or only pretended miracles, to cheat the people; and the diabolical deceits with which the antichristian state has been supported, are notorious. The persons are described, who are his willing subjects. Their sin is this; They did not love the truth, and therefore did not believe it; and they were pleased with false notions. God leaves them to themselves, then sin will follow of course, and spiritual judgments here, and eternal punishments hereafter. These prophecies have, in a great measure, come to pass, and confirm the truth of the Scriptures. This passage exactly agrees with the system of popery, as it prevails in the Romish church, and under the Romish popes. But though the son of perdition has been revealed, though he has opposed and exalted himself above all that is called God, or that is worshipped; and has spoken and acted as if he were a god upon earth, and has proclaimed his insolent pride, and supported his delusions, by lying miracles and all kinds of frauds; still the Lord has not yet fully destroyed him with the brightness of his coming; that and other prophecies remain to be fulfilled before the end shall come.
And then shall that wicked be revealed,.... That lawless one, who sets himself above the laws of God and man, and dispenses with them at pleasure, who judges all men, but is judged by no man; as he was in his ecclesiastical power, when Phocas, who murdered the Emperor Mauritius, granted to Boniface III. to be called universal bishop; and in his civil power in succeeding popes, who took upon them the power over kings and emperors, to crown, depose, and excommunicate at pleasure:
whom the Lord shall consume with the spirit of his mouth: that is, the "Lord Jesus", as the Alexandrian copy, and Vulgate Latin version read; and the Syriac version, "our Lord Jesus": who is Lord of lords, and God over all; and so able to do what he is here said he shall do: and which he will do
with the Spirit of his mouth; meaning either the Holy Spirit, the third person which proceeds from him, as in Psalm 33:6, and so the Ethiopic version, "whom the Spirit of our Lord Jesus shall cast out"; Christ will by his Spirit blow a blast upon antichrist and his kingdom, which he shall never recover again, but ever after consume and waste away: or else by his spirit is meant his Gospel; the Scriptures in general are the breath of God, being divinely inspired by him, and are the sword of the Spirit, the twoedged sword of law and Gospel, which proceeds out of Christ's mouth; the Gospel contains the words of Christ, which are spirit and life; these come out of his mouth, and are sharper than any twoedged sword; and as hereby sinners are cut to the heart, hewn and slain, convicted and converted, so by this likewise antichrist will be consumed, and is consuming; for this phrase denotes the beginning of his destruction, which took place at the time of the reformation by the preaching of the Gospel by Luther and others; by which this man of sin received his deadly wound, and has been in a consumption ever since, and is sensibly wasting in his power and glory every day, and will ere long come to utter destruction:
and shall destroy with the brightness of his coming; either in a spiritual way, when he shall come in his spiritual kingdom and glory, by the light of his Gospel and the illuminations of his Spirit; when at eventide it shall be light; when he the sun of righteousness shall arise; when latter day light and glory shall appear, and latter day darkness, the gross darkness of Popery, Paganism, and Judaism, which cover the people, shall, be removed, and antichrist in every form shall disappear: or in a personal manner, when he shall come to judge the quick and dead, which will be in flaming fire and great glory; and then will antichrist and his followers, the beast and those that have worshipped him, be cast with the devil and the false prophet into the lake which burns with fire and brimstone; and this will be the last and utter end of him. In this passage there is a manifest reference to Isaiah 11:4, "with the breath of his mouth shall he slay the wicked": which the Targumist paraphrases,
"with the words of his lips he shall slay , "Armillus the wicked":''
and which the Jews say will be done by the Messiah at his coming;
"for so (i) (say they) that phrase in Deuteronomy 22:8 "if a man fall from thence", has respect to Armillus the wicked, who at the coming of our Messiah will be slain, as it is said in Isaiah 11:4'
This Armillus, the Jews say (k), is the head of all idolatry, the tenth king who shall reign at Rome, the city of Satan; that he shall rise up after Gog and Magog, and shall go up to Jerusalem, and slay Messiah ben Joseph, and shall himself be slain by Messiah the son of David; yea, they say expressly (l), it is the same whom the Gentiles call antichrist: it is the same with Romulus the first king of the Romans, and designs a Roman, the Roman antichrist; and it may be observed, that the Targumist interprets "the breath of his mouth", by his word; and so says another of their writers (m),
"the meaning is by the word of his lips, for the word goes out of the mouth with the vapour and breath:''
such an expression as this is said (n) to be used by Moses, when he was bid by God to answer the angels who objected to his having the law given him;
"I am afraid (says he) they will slay (or burn me), , "with the breath of their mouth":''
much more may this be feared from the breath of Christ's mouth.
(i) Tzeror Hammor, fol. 148. 2.((k) Apud Buxtorf. Lex. Talmud. col. 221, 222, 223. (l) Abkath Rochel, par. 1. sign. 7. p. 52. (m) In Ohel Moed. fol. 19. 1.((n) T. Bab. Sabbat, fol. 88. 2.
That Wicked.--Or, the Lawless One. The English version has again obscured the passage by not keeping the same word as in 2 Thessalonians 2:7. The general tendency to "lawlessness" or "rebellion" will be brought to a head in the person of "the Lawless One" or "the "Rebel," just as the "obstruction" is impersonated in "the Obstructor." The publication of the "secret of rebelliousness" will be effected by the manifesto of the Rebel-in-chief. Of course, this Rebel is the same person with the Man of Sin, the change of title being due to the particularising of his sin by the word "lawlessness" in 2 Thessalonians 2:7; the specification of the time is the only additional intelligence; all the emphasis of the sentence, therefore, rests on "And then."
The Lord.--The best text adds the name Jesus, which serves more clearly to contrast Him with His rival. The word "whom" might be more pointedly paraphrased by "and him."
With the spirit of his mouth.--St. Paul is quoting roughly from Isaiah 11:4 (comp. Job 4:9; Psalm 18:15; Wisdom Of Solomon 11:20 : "might have fallen down with one blast, . . . scattered abroad through the breath of Thy power"); and therefore we are to understand it to signify the perfect ease with which Christ will destroy Antichrist. Even when the phrase is used of speech (as it may perhaps be here), the absence of labour is the point to be noticed (e.g., Psalm 33:6).
With the brightness of his coming.--Rather, with the appearing of His presence. Here, again, it is the mere fact of the true Christ's showing Himself, which will reduce to nothingness (such is the meaning of the Greek for "destroy") the false Christ. When they shall stand face to face there will be no possibility of delusion any more.
whom the Lord shall consume with the spirit of his mouth: that is, the "Lord Jesus", as the Alexandrian copy, and Vulgate Latin version read; and the Syriac version, "our Lord Jesus": who is Lord of lords, and God over all; and so able to do what he is here said he shall do: and which he will do
with the Spirit of his mouth; meaning either the Holy Spirit, the third person which proceeds from him, as in Psalm 33:6, and so the Ethiopic version, "whom the Spirit of our Lord Jesus shall cast out"; Christ will by his Spirit blow a blast upon antichrist and his kingdom, which he shall never recover again, but ever after consume and waste away: or else by his spirit is meant his Gospel; the Scriptures in general are the breath of God, being divinely inspired by him, and are the sword of the Spirit, the twoedged sword of law and Gospel, which proceeds out of Christ's mouth; the Gospel contains the words of Christ, which are spirit and life; these come out of his mouth, and are sharper than any twoedged sword; and as hereby sinners are cut to the heart, hewn and slain, convicted and converted, so by this likewise antichrist will be consumed, and is consuming; for this phrase denotes the beginning of his destruction, which took place at the time of the reformation by the preaching of the Gospel by Luther and others; by which this man of sin received his deadly wound, and has been in a consumption ever since, and is sensibly wasting in his power and glory every day, and will ere long come to utter destruction:
and shall destroy with the brightness of his coming; either in a spiritual way, when he shall come in his spiritual kingdom and glory, by the light of his Gospel and the illuminations of his Spirit; when at eventide it shall be light; when he the sun of righteousness shall arise; when latter day light and glory shall appear, and latter day darkness, the gross darkness of Popery, Paganism, and Judaism, which cover the people, shall, be removed, and antichrist in every form shall disappear: or in a personal manner, when he shall come to judge the quick and dead, which will be in flaming fire and great glory; and then will antichrist and his followers, the beast and those that have worshipped him, be cast with the devil and the false prophet into the lake which burns with fire and brimstone; and this will be the last and utter end of him. In this passage there is a manifest reference to Isaiah 11:4, "with the breath of his mouth shall he slay the wicked": which the Targumist paraphrases,
"with the words of his lips he shall slay , "Armillus the wicked":''
and which the Jews say will be done by the Messiah at his coming;
"for so (i) (say they) that phrase in Deuteronomy 22:8 "if a man fall from thence", has respect to Armillus the wicked, who at the coming of our Messiah will be slain, as it is said in Isaiah 11:4'
This Armillus, the Jews say (k), is the head of all idolatry, the tenth king who shall reign at Rome, the city of Satan; that he shall rise up after Gog and Magog, and shall go up to Jerusalem, and slay Messiah ben Joseph, and shall himself be slain by Messiah the son of David; yea, they say expressly (l), it is the same whom the Gentiles call antichrist: it is the same with Romulus the first king of the Romans, and designs a Roman, the Roman antichrist; and it may be observed, that the Targumist interprets "the breath of his mouth", by his word; and so says another of their writers (m),
"the meaning is by the word of his lips, for the word goes out of the mouth with the vapour and breath:''
such an expression as this is said (n) to be used by Moses, when he was bid by God to answer the angels who objected to his having the law given him;
"I am afraid (says he) they will slay (or burn me), , "with the breath of their mouth":''
much more may this be feared from the breath of Christ's mouth.
(i) Tzeror Hammor, fol. 148. 2.((k) Apud Buxtorf. Lex. Talmud. col. 221, 222, 223. (l) Abkath Rochel, par. 1. sign. 7. p. 52. (m) In Ohel Moed. fol. 19. 1.((n) T. Bab. Sabbat, fol. 88. 2.