In this article, I will first interpret 2 Thessalonians 2:1–12, including discerning the main point and providing an outline of the passage. Then I will show how the passage can be applied to modern Christians, while concluding with a prayer that is based on the passage.
2 Thessalonians 2:1–12 Text
1Now concerning the coming of our Lord Jesus Christ and our being gathered together to him, we ask you, brothers, 2not to be quickly shaken in mind or alarmed, either by a spirit or a spoken word, or a letter seeming to be from us, to the effect that the day of the Lord has come. 3Let no one deceive you in any way. For that day will not come, unless the rebellion comes first, and the man of lawlessness is revealed, the son of destruction, 4who 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. 5Do you not remember that when I was still with you I told you these things? 6And you know what is restraining him now so that he may be revealed in his time. 7For the mystery of lawlessness is already at work. Only he who now restrains it will do so until he is out of the way. 8And then the lawless one will be revealed, whom the Lord Jesus will kill with the breath of his mouth and bring to nothing by the appearance of his coming. 9The coming of the lawless one is by the activity of Satan with all power and false signs and wonders, 10and with all wicked deception for those who are perishing, because they refused to love the truth and so be saved. 11Therefore God sends them a strong delusion, so that they may believe what is false, 12in order that all may be condemned who did not believe the truth but had pleasure in unrighteousness.
2 Thessalonians 2:1–12
Interpretation of 2 Thessalonians 2:1–12
Topic, Main Point, and Purpose (2 Thess 2:1–3a)
The topic of 2 Thessalonians 2:1–12 is the return of Jesus and the gathering of the saints to Jesus (2:1). The topic of this passage is easy to discern because Paul, Silvanus, and Timothy flag it for their readers with the term “concerning” or “regarding,” telling their readers the topic they are about to discuss (2:1).
- “Now concerning the coming of our Lord Jesus Christ and our being gathered together to him” (ESV, also see CSB, NIV, NKJV, and RSV).
- “Now regarding the arrival of our Lord Jesus Christ and our being gathered to be with him” (NET, also see LSB and NASB).
The main point of 2 Thessalonians 2:1–12 is: do not be deceived into thinking that the Day of the Lord (i.e., Jesus’ return) has come (2:3a). In verse 1, Paul, Silvanus, and Timothy make a request of the Thessalonians. Many English translations, use “we ask you” (CSB, ESV, LSB, NET, NIV), but this hides the force of the request. The KJV’s “we beseech you” or the NRSV’s “we beg you” is more align with the force of the request.
The key question for discerning the main point of 2:1–12 is ‘what is being asked?’ The request is found in verse 3a: “Let no one deceive you in any way.” The language “Let” that is used makes it clear that what follows is an actual request, that no one deceive the Thessalonians. This is the only request or command in 2:1–12, which reveals that it is the request mentioned in verse 1. Whenever there is a request or command in a New Testament letter, it is most likely the main point of that passage. The rest of verse 3 tells the reader about what should not deceive them; they should not be deceived into thinking that the Day of the Lord has come: “For that day will not come, unless the rebellion comes first” (2:3b). The term “that day” refers to the Day of the Lord just mentioned in verse 2.
The purpose behind Paul, Silvanus, and Timothy’s directive not to be deceived into thinking Jesus has returned is twofold: (1) so that the Thessalonians are not “shaken in mind” and (2) so that the Thessalonians are not “alarmed” (2:2): “we ask you, brothers, not to be quickly shaken in mind or alarmed, either by a spirit or a spoken word, or a letter seeming to be from us, to the effect that the day of the Lord has come” (2:1b–2, ESV).
Before we look at each purpose, let’s determine how we discerned verse 2 was a purpose clause and not what the apostles were requesting from the Thessalonians. Unsurprisingly, the Greek text behind the English translations is clear that verse 2 is a purpose clause. For those who know Greek, the construction of verse 2 is εἰς + articular infinitive, which most frequently introduces a purpose clause (sometimes a result clause and even more rarely an epexegetical clause), but never functions as the object of a verb or the content of a request.
Most English versions, unfortunately, do indeed translate verse 2 as if the request is for the Thessalonians not to be shaken or disturbed (CSB, ESV, NET, NIV, NKJV, NRSV, RSV). A number of translations are ambiguous because they begin verse 2 with “that,” which can introduce a purpose clause, but which can also introduce the content of the request (KJV, LSB, NASB). The English translation that is most faithful to the Greek in verse 2 is the ASV: “Now we beseech you . . . to the end that ye be not quickly shaken from your mind, nor yet be troubled . . . let no man beguile you in any wise.” (2 Thess 2:1–3, ASV).
In summary, the presence of “that” in the KJV, LSB, and NASB combined with the clear request in verse 3 indicates that verse 2 is a purpose clause and verse 3a is the request. Paul, Silvanus and Timothy are urging the Thessalonians not to be deceived . . .
- so that (purpose) the Thessalonians are not “quickly shaken in mind” (2:2a). The idea here is twofold: that the Thessalonians (a) do not lose their mental composure—that they remain calm and keep a sound mind—and that they (b) do not lose trust in the truth, which they were taught through the apostles. Put positively, the Thessalonians must believe in the truth about the Day of the Lord (i.e., not be deceived) so that they will retain a composed mind that confidently adheres to the truth.
- so that (purpose) the Thessalonians are not alarmed (or “disturbed”) that the Day of the Lord has already come (2:2b). The specific issue of disturbance is that Jesus has returned. This issue is particularly disturbing for the Thessalonians because if Jesus has returned, then he has not gathered the Thessalonian believers to himself, suggesting that they are not God’s people, but are in fact the unrighteous wicked. This would certainly shake one’s mind. Apparently, the Thessalonians are being deceived about the Day of the Lord and Jesus’ return by (a) a spirit, (b) a message from someone claiming to be Paul, Silvanus, or Timothy, or (c) a letter from someone claiming to be Paul, Silvanus, or Timothy. The letter 2 Thessalonians is intended to counter the false claims about the Day of Lord and put straight the truth that was originally taught by Paul, Silvanus, and Timothy, which is one reason Paul confirms he is one of the authors (or the primary author) of this letter in 3:17.
Proof That Jesus Has Not Returned (2 Thess 2:3b–5)
2 Thessalonians 2:3b–12 supports the main point that the Thessalonians should not be deceived into thinking the Day of the Lord has arrived by proving that the Day of the Lord has not arrived. In other words, verses 3b–12 is the proof that Jesus has not returned.
The Day of the Lord has not come for two reasons:
- The apostasy/rebellion has not come (2:3b)
- The Man of Lawlessness/Sin has not been revealed (2:3b)
2 Thessalonians 2:3b is worded as a conditional clause: “For that day will not come, unless the rebellion comes first, and the Man of Lawlessness is revealed.” Paul, Silvanus, and Timothy are saying that a condition must be met before the Day of the Lord arrives and Jesus returns. That condition is twofold: the apostasy/rebellion must first come and the Man of Lawlessness/Sin must be revealed. According to 2:3b–12, the apostasy/rebellion has not come and the man of lawlessness has not been revealed at the time of Paul, Silvanus, and Timothy’s writing.
2 Thessalonians 2:1–12 is unclear as to what the apostasy/rebellion is (see my article on the rebellion HERE for my thoughts). The man of Lawlessness/Sin will be treated in more detail below because Paul, Silvanus, and Timothy give a fair bit of information about him. For now, it should be noted that using the term “revealed” (2:3b, 6, 8) is the same term used of Jesus’ coming in 2 Thess 1:7. Thus, the revelation of the Man of Lawlessness refers to his coming or appearance, which is also confirmed in 2:8 where his revealing is referred to as his “coming” (παρουσία).
The Identity and Function of the Man of Lawlessness (2 Thess 2:3b–10a)
There are twelve descriptors of the Man of Lawlessness that help us understand who he is and what he does.
1. “Man of Lawlessness” and “Lawless One” (2:3, 8). The title “Lawless One” in verse 8 helps the reader understand the relationship between the head noun “man” and the modifying noun “lawlessness” in verse 3. The Man of Lawlessness is a person who is characterized by lawlessness. He disobeys God’s law and opposes God’s will. The noun ἀνομία (“lawlessness”) and its adjectival cognate ἄνομος (“lawless”) can also be understood as “rebellion” and “rebellious,” indicating that the man of lawlessness rebels against God, his will, and his ways. The translation “rebellion/rebellious” also aligns well with “the rebellion” mentioned in verse 3b because it shows there is a connection between the rebellion that must happen prior to Jesus’ return and “the Man of Rebellion/Lawlessness” who must arrive prior to Jesus’ return.
The KJV and NKJV call the person the “Man of Sin” due to the majority of manuscripts containing the term “sin” (ἁμαρτία). Hopefully, you can see the similarities between the two words in that they look and sound alike in Greek. Most translations have opted for ἀνομία (“lawlessness”) for three reasons: (a) the oldest manuscripts use ἀνομία (“lawlessness”), (b) the man is unambiguously referred to as “the Lawless One” (ὁ ἄνομος) in 2 Thessalonians 2:8, and (c) the term most likely comes from “son of lawlessness” (υἱὸς ἀνομίας [בֶן־עַוְלָה in the MT]) in Psalm 88:23 in the Greek Old Testament (Ps 89:22 in the MT and English Bibles). The difference should not bother readers of the Bible because John makes it very clear that “sin is lawlessness” in 1 John 3:4, equating the two terms.
2. “Son of destruction” (2:3). The relationship between the head noun “son” and the modifying noun “destruction” is difficult to discern in the context. There are two possible interpretations. First, the modifying noun could be describing the head noun, indicating that he is a person who destroys. Similarly, the modifying noun could indicate that which is produced by the head noun; the son produces destruction. In context, he is a destroyer of unbelievers in that he deceives the unbelievers to continue in their unbelief (2:9–10). Second, the modifying noun could indicate the destination where the head noun is going. Thus, the man (or “son”) is going to destruction. This also fits in context because Jesus will destroy him (2:8). It is always possible that both options are intended. He is a person who is characterized by destruction in that he destroys the unbelievers and he himself goes to destruction, suffering the same fate.
3. He opposes every so-called god and object of worship: “who opposes . . . every so-called god or object of worship” (2:4). He is against and opposed to every ‘deity’ or object of worship. This includes Yahweh, the one true God who is Trinity: Father, Son (Jesus), and Holy Spirit. It also includes every religion and false god throughout the world.
4. He exalts himself above every so-called god and object of worship: “who . . . exalts himself above every so-called god or object of worship” (2:4). He believes he is better than every ‘deity’ and object of worship and he believes he is deserving of the worship of all people, not these ‘gods’ or objects of worship. This includes Yahweh, the one true God who is Trinity: Father, Son (Jesus), and Holy Spirit. The Man of Lawlessness exalts himself above Yahweh in every conceivable way. His goal is to eradicate every religion, every so-called god, and every object of worship so that only he is left with the result that every person will worship and exalt him.
5. The result of the Man of Lawlessness opposing and exalting himself above every so-called god and object of worship is that he will sit in the temple of God for the purpose of declaring himself God: “so that he takes his seat in the temple of God, proclaiming himself to be God” (2:4). The words “so that” indicate a purpose clause, telling the reader why the Man of Lawlessness opposes and exalts himself above every ‘god.’ The participle “proclaiming” could indicate time (“while proclaiming”), purpose (“so that he proclaims”), or result (“with the result that he will proclaim”). The participle of result is most likely. The result of the Man of Lawlessness sitting in the temple is that he will declare himself God, confirming the reason he opposes every ‘god’ and religion and exalts himself above every ‘god’ and religion.
6. The Man of Lawlessness will be revealed in his own time: “And you know what is restraining him now so that he may be revealed in his time” (2:6, 7b–8). Click HERE for my article on the Restrainer in 2 Thessalonians 2:6–8. For now, it is important to note that the Man of Lawlessness will appear at a designated time and not a minute earlier. Another way to understand “in his time” is “at his designated time.” The most information given about his designated time is that it coincides with the removal of the restrainer (v 7b–8).
7. Jesus will kill the Man of Lawlessness: “And then the Lawless One will be revealed, whom the Lord Jesus will kill with the breath of his mouth” (2:8). Jesus is the one who will kill the Man of Lawlessness. The weapon that Jesus will use to kill the Man of Lawlessness is the breath (or “Spirit”) from his mouth.
8. Jesus will “wipe out” or “bring to nothing” the Man of Lawlessness: “And then the lawless one will be revealed, whom the Lord Jesus will . . . bring to nothing by the appearance of his coming” (2:8). The two verbs “to kill” (ἀναιρέω) and “to wipe out” (καταργέω) express the single idea that Jesus will destroy the Man of Lawlessness. The first half of verse 8 tells the reader how Jesus will destroy—“with the breath of his mouth.” The second half of verse 8 tells the reader when Jesus will destroy him—“at the appearance of his coming.” Although many English translations translate 2:8b to indicate a second way that Jesus will destroy the Man of Lawlessness (“by the appearance of his coming”; ESV, KJV, LSB, NASB, NET, NIV, NRSV), the CSB is most likely correct with its translation: “The Lord Jesus will . . . bring him to nothing at the appearance of his coming” (2:8, CSB). The Greek text simply has appearance in the dative case (τῇ ἐπιφανείᾳ), allowing the dative to be instrumental (as opted by ESV, KJV, LSB, NASB, NET, NIV, NRSV) or temporal (as opted by the CSB). In context, it makes most sense for the apostles to be reiterating that Jesus will destroy the Man of Lawlessness when he returns, which is the topic of verse 8.
9. The Lawless One’s coming is in accordance with the activity of Satan: “The coming of the Lawless One is by the activity of Satan” (2:9). English versions translate 2:9a slightly different from each other, but the basic meaning should be quite clear. The appearance of the lawless one is a work of Satan. He comes because Satan wants him to come, because Satan sends him, and because Satan gives him the power to come; he is an emissary of Satan. The fact that the coming of the Man of Lawlessness is in accordance with the activity of Satan indicates that the Man of Lawlessness is not Satan.
10. The Lawless One’s coming is with all power: “The coming of the Lawless One is . . . with all power” (2:9). When the Man of Lawlessness comes, he will come with “all power,” referring to all of Satan’s power. Satan will give the Man of Lawlessness his power to perform miracles and deceive the world into thinking he is God.
11. The Lawless One’s coming is with signs and deceptive wonders: “The coming of the Lawless One is . . . with signs and false wonders” (2:9). The Lawless One, as an emissary of Satan who yields the power of Satan, will do many miracles that will deceive many people. Labelling wonders as “false” does not mean the miracles are not real, but that they deceive those who witness them. Verse 9 is clear that the miracles and wonders the Lawless One does are very real. The miracles and wonders make sense because the Man of Lawlessness will declare himself to be God and will do works that seem to support that claim. Think of Jesus here. When Jesus arrived 2,000 years ago, he did many miracles and wonders that proved he was God. The Lawless One will attempt to do the same in poor imitation of Jesus.
12. The Lawless One’s coming is with all wicked or unrighteous deception: “The coming of the Lawless One is . . . with all wicked deception” (2:10). A more literal translation of “wicked deception” is “deception of wickedness/unrighteousness” (ἀπάτῃ ἀδικίας). There are two possible ways to understand what “deception of wickedness” (ἀπάτῃ ἀδικίας) means. First, the modifying noun ἀδικίας (“wickedness” or “unrighteousness”) could be attributive, meaning that it functions like an attributive adjective that modifies the head noun ἀπάτῃ(“deception”). The modifying noun, then, simply describes the head noun giving more information about the deception: “wicked deception” or “unrighteous deception.” Second, the modifying noun ἀδικίας (“wickedness” or “unrighteousness”) could be attributed, meaning it is modified by the head noun ἀπάτῃ (“deception”). This is sometimes called a reverse genitive. The translation would then be “deceptive unrighteousness” or “deceptive wickedness.” Because deception is by its very nature wicked or unrighteous, the first option (the modifying noun as attributive) is redundant and, thus, less likely. The second option, (the modifying noun as attributed) is more likely. When the lawless one comes, he will do all kinds of wicked and unrighteous acts; these wicked and unrighteous acts, however, will be completely (“all”) deceptive so that the perishing will not know that what the lawless one does and says is unrighteous and wicked.
Based on the descriptors in 2:3–10, the Man of Lawlessness is most likely the antichrist who will manifest himself just prior to the return of Jesus. The description of the Man of Lawlessness aligns well with the description of the Beast who rises from the sea in Revelation 13:1–18; 17:1–18; and 19:11–21 (click HERE for my article on the Beast of Revelation). According to Revelation 13:1–18; 17:1–18; and 19:11–21, the Beast who rises from the sea yields all the power and authority of Satan, seeks to deceive the entire world into worshipping him, and will publicly reveal himself just prior to Jesus’ return only for Jesus to destroy him when he (Jesus) returns.
Those who are deceived by the Man of Lawlessness at his coming are those who are perishing: “The coming of the Lawless One is by the activity of Satan with all power and false signs and wonders, and with all wicked deception for those who are perishing” (2:9–10a). The preposition “for” is sometimes translated “against” (NET), “among” (CSB, NKJV), or “in” (KJV), but the basic idea is the same; it is the perishing who are deceived by the Man of Lawlessness. The NIV removes all ambiguity with its translation: “all the ways that wickedness deceives those who are perishing.”
Identity of the Perishing and Why They Perish (2 Thess 2:10b–12)
Those who are perishing are those who have rejected the truth, which is the gospel: “because they [those who are perishing] refused to love the truth and so be saved” (2:10b). The “truth” is being contrasted with the deceit and false signs of the Man of Lawlessness (2:9–10a). Many people will believe the Man of Lawlessness’s claims to be God (2:4) and will reject the one true God by rejecting his messiah, Jesus. This acceptance of the Man of Lawlessness as God and the rejection of Jesus is a hatred for the truth and a refusal to love the truth.
The last clause of verse 10 (“and so be saved”) reinforces the point that those who refuse to love the truth are perishing. Had the people loved the truth by rejecting the Man of Lawlessness and believing in Jesus, the true Messiah, they would have been saved.
“Those who are perishing” are said to be perishing because (a) they rejected Jesus and because (b) God caused them to be deceived by the Man of Lawlessness: “because they refused to love the truth and so be saved. Therefore, God sends them a strong delusion, so that they may believe what is false, in order that all may be condemned who did not believe the truth but had pleasure in unrighteousness.” (2:10b–12).
There are two reasons that “the perishing” perish. The first reason is the non-controversial one. People have rejected the love of truth by refusing to love the truth, which is the truth about Jesus (i.e., the gospel) and, thus, Jesus himself (2:10b). In short, “the perishing” perish because they rejected Jesus.
The second reason that the “the perishing” perish might be more controversial, but the biblical text is unambiguous and clear. Because some people have rejected Jesus, God himself will send a deluding influence (or “a work of deceit”) upon them for the purpose that all who rejected Jesus will believe in the lie (2:11). The final purpose clause of verse 11 (“so that they may believe what is false”) is best translated by the CSB, NIV, and NKJV which state “so that they will believe the lie” (CSB, NIV). “The lie” to which the text refers is the lie by the Man of Lawlessness that he is God (2:4). God will cause those who reject Jesus to believe the lie that the Man of Lawlessness is God.
The purpose for deluding those who reject Jesus into believing the Man of Lawlessness is to condemn them, to ensure that they perish: “in order that all may be condemned who did not believe the truth but had pleasure in unrighteousness” (2:12). God will ensure that those who reject the truth, his Messiah Jesus, will be condemned and will perish.
Summary of 2 Thessalonians 2:1–12
Paul, Silvanus, and Timothy do not want the Thessalonians to be deceived into thinking Jesus has returned so that they will not fear they have missed it. To support their claim that Jesus has not returned, the apostles prove that the rebellion and the Man of Lawlessness have not come, which are prerequisites for the coming of Jesus.
Another helpful way of summarizing a passage is by producing an outline. An outline can help you remember the main points and the argument of a passage at a glance and is a useful tool for teaching a passage.
Do not be deceived into thinking the Day of the Lord has come (v 1, 3a)
A. So that you are not shaken in mind or alarmed (v 2)
B. Because the rebellion has not come (v 3b)
C. Because the Man of Lawlessness has not been revealed (v 3b)
1. When he comes, he will oppose every god and object of worship (v 4a)
2. When he comes, he will exalt himself above every god and object of
worship (v 4a)
3. When he comes, he will sit down in the temple declaring that he is God
(v 4b)
4. When he comes, it will be in accordance with the activity of Satan (v 9)
5. When he comes, it will be with miracles, signs, false wonders, and
deception (vv 9–10a)
6. When he comes, he will deceive those who have rejected the truth, the
gospel (v 10b–12)
7. After he comes, Jesus will destroy him (v 8).
D. Even though lawlessness prevails (v 6)
Application of 2 Thessalonians 2:1–12 to Modern Christians
There is a clear command in 2 Thessalonians 2:1–12 not to be deceived into thinking that Jesus has returned. For this command to apply directly to modern believers, we must discern whether or not Jesus has returned.
Although it will be obvious to most Christians that Jesus has not returned, we should not take this position for granted for two reasons. First, Paul, Silvanus, and Timothy are discussing a time-sensitive issue. Since the letter of 2 Thessalonians was written approximately 2,000 years ago in first century AD, we should not take it for granted that what did not happen in the first century has not happened in the intervening 2,000 years. Second, there have been many so-called Christian groups through the intervening 2,000 years that have claimed Jesus has returned. We should not immediately dismiss these claims, but should test them against Scripture.
In light of the above, Christians of every generation need to use Paul, Silvanus, and Timothy’s criteria in 2 Thessalonians 2:1–12 to discern whether or not Jesus has returned or if we are still awaiting his return. Let’s do this now.
The apostles list two events that must happen prior to the return of Jesus: (1) the Rebellion and (2) the appearance of the Man of Lawlessness (2:3b). Let’s look at each in turn.
The Rebellion
- The text is quite vague as to what the rebellion is or how to discern if it has happened or not. If my conclusions are correct (click HERE for the article on the Rebellion), the Rebellion refers to a great revolt against God and against the coming of Jesus by most, if not all, non-believers in a way never before seen or experienced.
- Certainly, lawlessness prevails throughout the world (click HERE for my understanding of 2 Thess 2:6–7), but has anything like the Rebellion occurred? I do not believe so. The world continues on its lawless course, but nothing out of the ordinary has happened; certainly nothing like the Rebellion.
The Man of Lawlessness
- 2 Thessalonians is very specific about the appearing of the Man of Lawlessness, so he will be our best gauge as to whether or not Jesus has returned or is about to return. Let’s look at the biblical evidence.
- When the Man of Lawlessness appears, he will sit down in the temple of God and proclaim himself as God (2:4). This event clearly has not happened.
- The Man of Lawlessness will perform many miracles, signs, and wonders (2:9–10a). This has not happened.
- When the Man of Lawlessness appears, all non-believers will believe in him and worship him as God while rejecting Jesus (2:10b). This has not happened.
- Based on the above, we can confidently conclude that the Man of Lawlessness has not appeared.
Based on the above conclusions that the Rebellion has not come and the Man of Lawlessness has not appeared, we can confidently conclude that Jesus has not returned. Thus, modern Christians should apply 2 Thessalonians 2:1–12 in three ways:
- Do not be deceived into thinking that Jesus has returned or the Day of the Lord has arrived (2:3). Jesus has not returned and the Day of the Lord has not arrived because the Rebellion has not happened and the Man of Lawlessness has not appeared. Modern Christians should directly apply the command not to be deceived in 2 Thessalonians 2:3.
- Do not be shaken in mind or alarmed if we hear that Jesus has returned or the Day of the Lord has arrived (2:2). Whenever there is a blood moon or an eclipse, lots of people will say that Jesus’ return will happen any day. Christians should not be startled or fearful because the Rebellion has not happened and the Man of Lawlessness has not been revealed.
- Be on the lookout for the appearance of the Man of Lawlessness (2:3–10). Paul, Silvanus, and Timothy give a lot of information about the Man of Lawlessness so that Jesus’ disciples will know for certain when he arrives. As such, all Christians should be watchful for his arrival.
Prayer Based on 2 Thessalonians 2:1–12
To pray 2 Thessalonians 2:1–12 accurately, we need to petition the Lord that we are not deceived into believing the Day of the Lord has arrived when it has not and we need to ask the Lord to give us peace if we become shaken or alarmed by news that Jesus has already returned or is about to return when he is not. Pray a prayer similar to the following.
Dear God, there are many people in the world who claim that Jesus has returned or that he is about to return any day now. Help me not be deceived by these claims and to cling to the truth in your Word that tells me the circumstances preceding Jesus’ return. If I am alarmed, troubled, or scared about the news I hear surrounding the return of Jesus and the Day of the Lord, please give me peace. Help me be diligent in accurately discerning the times and seasons. In Jesus’ name I pray, Amen.