Let no man deceive you by any means - That is, respecting the coming of the Lord Jesus. This implies that there were then attempts to deceive, and that it was of great importance for Christians to be on their guard. The result has shown that there is almost no subject on which caution is more proper, and on which men are more liable to delusion. The means then resorted to for deception appear from the previous verse to have been either an appeal to a pretended verbal message from the apostle, or a pretended letter from him. The means now, consist of a claim to uncommon wisdom in the interpretation of obscure prophecies of the Scriptures. The necessity for the caution here given has not ceased.
For that day shall not come, except there come a falling away first - Until an apostasy ( ἀποστασία apostasia) shall have occurred - the great apostasy. There is scarcely any passage of the New Testament which has given occasion to greater diversity of opinion than this. Though the reference seems to be plain, and there is scarcely any prophecy of the Bible apparently more obvious and easy in its general interpretation; yet it is proper to mention some of the opinions which have been entertained of it.
Some have referred it to a great apostasy from the Christian church, particularly on account of persecution, which would occur before the destruction of Jerusalem. The “coming of the Lord” they suppose refers to the destruction of the holy city, and according to this, the meaning is, that there would be a great apostasy before that event would take place. Of this opinion was Vitringa, who refers the “apostasy” to a great defection from the faith which took place between the time of Nero and Trajan.
Whitby also refers it to an event which was to take place before the destruction of Jerusalem, and supposes that the apostasy would consist in a return from the Christian to the Jewish faith by multitudes of professed converts. The “man of sin,” according to him, means the Jewish nation, so characterized on account of its eminent wickedness.
Hammond explains the apostasy by the defection to the Gnostics, by the arts of Simon Magus, whom he supposes to be the man of sin, and by the “day of the Lord” he also understands the destruction of Jerusalem.
Grotius takes Caius Caesar or Caligula, to be the man of sin, and by the apostasy he understands his abominable wickedness. In the beginning of his government, he says, his plans of iniquity were concealed, and the hopes of all were excited in regard to his reign; but his secret iniquity was subsequently “revealed,” and his true character understood.
Wetstein understands by the “man of sin,” that it referred to Titus and the Flavian house. He says that he does not understand it of the Roman Pontiff, who “is not one such as the demonstrative pronoun thrice repeated designates, and who neither sits in the temple of God, nor calls himself God, nor Caius, nor Simon Gioriae, nor any Jewish impostor, nor Simon Magus.”
Koppe refers it to the King mentioned in Daniel 11:36. According to him, the reference is to a great apostasy of the Jews from the worship of God, and the “man of sin” is the Jewish people.
Others have supposed that the reference is to Muhammed, and that the main characteristics of the prophecy may be found in him.
Of the Papists, a part affirm that the apostasy is the falling away from Rome in the time of the Reformation, but the greater portion suppose that the allusion is to Antichrist, who, they say, will appear in the world before the great day of judgment, to combat religion and the saints. See these opinions stated at length, and examined, in Dr. Newton on the Prophecies, Dissertation xxii.
Some more recent expositors have referred it to Napoleon Bonaparte, and some (as Oldshausen) suppose that it refers to some one who has not yet appeared, in whom all the characteristics here specified will be found united.
Most Protestant commentators have referred it to the great apostasy under the papacy, and, by the “man of sin,” they suppose there is allusion to the Roman Pontiff, the Pope. It is evident that we are in better circumstances to understand the passage than those were who immediately succeeded the apostles.
Eighteen hundred years have passed (written circa 1880‘s) away since the Epistle was written, and the “day of the Lord” has not yet come, and we have an opportunity of inquiring, whether in all that long tract of time any one man can be found, or any series of men have arisen, to whom the description here given is applicable. If so, it is in accordance with all the proper rules of interpreting prophecy, to make such an application. If it is fairly applicable to the papacy, and cannot be applied in its great features to anything else, it is proper to regard it as having such an original reference. Happily, the expressions which are used by the apostle are, in themselves, not difficult of interpretation, and all that the expositor has to do is, to ascertain whether in any one great apostasy all the things here mentioned have occurred. If so, it is fair to apply the prophecy to such an event; if not so, we must wait still for its fulfillment.
The word rendered “falling away” ( ἀποστασία apostasiaapostasy), is of so general a character, that it may be applied to any departure from the faith as it was received in the time of the apostles. It occurs in the New Testament only here and in Acts 21:21, where it is rendered “to forsake” - “thou teachest all the Jews which are among us to forsake Moses” - apostasy from Moses - ἀποστασίαν ἀπὸ Μωῦσέως apostasian apo MōuseōsThe word means a departing from, or a defection; see the verb used in 1 Timothy 4:1, “Some shall depart from the faith” - ἀποστήσονται apostēsontaicompare the notes on that passage; see also Hebrews 3:12; Luke 8:13; Acts 5:37. The reference here is evidently to some general falling away, or to some great religious apostasy that was to occur, and which would be under one head, leader, or dynasty, and which would involve many in the same departure from the faith, and in the same destruction. The use of the article here, “the apostasy” (Greek), Erasmus remarks, “signifies that great and before-predicted apostasy.” It is evidently emphatic, showing that there had been a reference to this before, or that they understood well that there was to be such an apostasy. Paul says 2 Thessalonians 2:5, that when he was with them, he had told them of these things. The writers in the New Testament often speak of such a defection under the name of Antichrist; see Revelation 13:14; 1 John 2:18, 1 John 2:22; 1 John 4:3; 2 John 1:7.
And that man of sin - This is a Hebraism, meaning a man of eminent wickedness; one distinguished for depravity; compare John 17:12; Proverbs 6:12, in Heb. The use of the article here - ὁ ἄνθρωπος ho anthrōpos- “the man of sin,” is also emphatic, as in the reference to “the falling away,” and shows that there is allusion to one of whom they had before heard, and whose character was well known; who would be the wicked one by way of eminence; see also 2 Thessalonians 2:8, “that wicked” - ὁ ἄνομος ho anomosThere are two general questions in regard to the proper interpretation of this appellative; the one is, whether it refers to an individual, or to a series of individuals of the same general character, aiming at the accomplishment of the same plans; and the other is, whether there has been any individual, or any series of individuals, since the time of the apostle, who, by eminence, deserved to be called “the man of sin.” That the phrase, “the man of sin,” may refer to a succession of men of the same general character, and that it does so refer here, is evident from the following considerations:
(2) the same is true of the beast mentioned in Revelation 17:4, which cannot refer to a single woman, but is the emblem of a continued corrupt administration.
(4) it is clear that a succession is intended here, because the work assigned to “the man of sin,” cannot be supposed to be that which could be accomplished by a single individual. The statement of the apostle is, that there were then tendencies to such an apostasy, and that the “man of sin “would be revealed at no distant period, and yet that he would continue his work of “lying wonders” until the coming of the Saviour. In regard to this “man of sin,” it may be further observed:
(1) that his appearing was to be preceded by “the great apostasy;” and,
(2) that he was to continue and perpetuate it. His rise was to be owing to a great departure from the faith, and then he was to be the principal agent in continuing it by “signs and lying wonders.” He was not himself to originate the defection, but was to be the creation, or result of it. He was to rise upon it, or grow out of it, and, by artful arrangements adapted to that purpose, was to perpetuate it. The question then is, to whom this phrase, descriptive of a succession of individuals so eminent for wickedness that the name “the man of sin” could be applied, was designed by the spirit of inspiration to refer. Dr. Newton has shown that it cannot refer to Caligula, to Simon Magus, to the revolt of the Jews from the Romans, or to the revolt of the Jews from the faith, or to the Flavian family, or to Luther, as some of the papists suppose, or to one man who will appear just before the end of the world, as others of the Romanists suppose; see his Dissertations on the Prophecies, xxii, pp. 393-402; compare Oldshausen, in loc. The argument is too long to be inserted here. But can it be referred to the papacy? Can it denote the Pope of Rome, meaning not a single pope, but the succession? If all the circumstances of the entire passage can be shown to be fairly applicable to him, or if it can he shown that all that is fairly implied in the language used here has received a fulfillment in him, then it is proper to regard it as having been designed to be so applied, and then this may be numbered among the prophecies that are in part fulfilled.
The question now is on the applicability of the phrase “the man of sin” to the Pope. That his rise was preceded by a great apostasy, or departure from the purity of the simple gospel, as revealed in the New Testament, cannot reasonably be doubted by any one acquainted with the history of the church. That he is the creation or result of that apostasy, is equally clear. That he is the grand agent in continuing it, is equally manifest. Is the phrase itself one that is properly applicable to him Is it proper to speak of the Pope of Rome, as he has actually appeared, as “the man of sin?” In reply to this, it might be sufficient to refer to the general character of the papacy, and to its influence in upholding and perpetuating various forms of iniquity in the world. It would be easy to show that there has been no dynasty or system that has contributed so much to uphold and perpetuate sins of various kinds on the earth, as the papacy. No other one has been so extensively and so long the patron of superstition; and there are vices of the grossest character which have all along been fostered by its system of celibacy, indulgences, monasteries, and absolutions. But it would be a better illustration of the meaning of the phrase “man of sin,” as applicable to the Pope of Rome, to look at the general character of the popes themselves. Though there may have been some exceptions, yet there never has been a succession of men of so decidedly wicked character, as have occupied the papal throne since the great apostasy commenced.
A very few references to the characters of the popes will furnish an illustration of this point. Pope Vagilius waded to the pontifical throne through the blood of his predecessor. Pope Joan (the Roman Catholic writers tell us) a female in disguise, was elected and confirmed Pope, as John VIII. Platina says, that “she became with child by some of those that were round about her; that she miscarried, and died on her way from the Lateran to the temple.” Pope Marcellinus sacrificed to idols. Concerning Pope Honorius, the council of Constantinople decreed, “We have caused Honorius, the late Pope of Old Rome, to be accursed; for that in all things he followed the mind of Sergius the heretic, and confirmed his wicked doctrines.” The Council of Basil thus condemned Pope Eugenius: “We condemn and depose Pope Eugenius, a despiser of the holy canons; a disturber of the peace and unity of the church of God; a notorious offender of the whole universal church; a Simonist; a perjurer; a man incorrigible; a schismatic; a man fallen from the faith, and a willful heretic.”
Pope John II, was publicly charged at Rome with incest. Pope John XIII usurped the Pontificate, spent his time in hunting, in lasciviousness, and monstrous forms of vice; he fled from the trial to which he was summoned, and was stabbed, being taken in the act of adultery. Pope Sixtus IV licensed brothels at Rome. Pope Alexander VI was, as a Roman Catholic historian says, “one of the greatest and most horrible monsters in nature that could scandalize the holy chair. His beastly morals, his immense ambition, his insatiable avarice, his detestable cruelty, his furious lusts, and monstrous incest with his daughter Lucretia, are, at large, described by Guicciardini Ciaconius, and other authentic papal historians.” Of the popes, Platina (a Roman Catholic) says: “The chair of Saint Peter was usurped, rather than possessed, by monsters of wickedness, ambition, and bribery. They left no wickedness unpracticed;” see the New Englander, April, 1844, pp. 285,286. To no succession of men who have ever lived could the appellative, “the man of sin, be applied with so much propriety as to this succession. Yet they claim to have been the true “successors” of the apostles, and there are Protestants who deem it of essential importance to be able to show that they have derived the true “succession” through such men.
Be revealed - Be made manifest. There were, at the time when the apostle wrote, two remarkable things:
(1) that there was already a tendency to such an apostasy as he spoke of; and,
(2) there was something which as yet prevented the appearance or the rise of the man of sin; 2 Thessalonians 2:7. When the hindrance which then existed should be taken out of the way, he would be manifested; see the notes on 2 Thessalonians 2:7.
“The son of perdition.” This is the same appellation which the Saviour bestowed on Judas; see it explained in the notes on John 18:12. It may mean either that he would be the cause of ruin to others, or that he would himself be devoted to destruction. It would seem here rather to be used in the latter sense, though this is not absolutely certain. The phrase, whichever interpretation be adopted, is used to denote one of eminent wickedness.
Except there come a falling away first - We have the original word αποστασια in our word apostasy; and by this term we understand a dereliction of the essential principles of religious truth - either a total abandonment of Christianity itself, or such a corruption of its doctrines as renders the whole system completely inefficient to salvation. But what this apostasy means is a question which has not yet, and perhaps never will be, answered to general satisfaction. At present I shall content myself with making a few literal remarks on this obscure prophecy, and afterwards give the opinions of learned men on its principal parts.
That man of sin - Ὁ ανθρωπος της ἁμαρτιας· The same as the Hebrew expresses by און איש ish aven, and בליעל איש ish beliyaal ; the perverse, obstinate, and iniquitous man. It is worthy of remark that, among the rabbins, Samael, or the devil, is called און ואיש בליעל איש ish beliyaal veish aven, the man of Belial, and the man of iniquity; and that these titles are given to Adam after his fall.
The son of perdition - Ὁ υἱος της απωλειας· The son of destruction; the same epithet that is given to Judas Iscariot, John 17:12; (note). The son of perdition, and the man of sin, or, as some excellent MSS. and versions, with several of the fathers, read, ανθρωπος της ανομιας, the lawless man, see 2 Thessalonians 2:8, must mean the same person or thing. It is also remarkable that the wicked Jews are styled by Isaiah, Isaiah 1:4, משחיתים בנים benim mashchithim, "children of perdition;" persons who destroy themselves and destroy others.
The apostle Paul warned the church not to look for the coming of Christ in his day. “That day shall not come,” he says, “except there come a falling away first, and that man of sin be revealed.” 2 Thessalonians 2:3. Not till after the great apostasy, and the long period of the reign of the “man of sin,” can we look for the advent of our Lord. The “man of sin,” which is also styled “the mystery of iniquity,” “the son of perdition,” and “that wicked,” represents the papacy, which, as foretold in prophecy, was to maintain its supremacy for 1260 years. This period ended in 1798. The coming of Christ could not take place before that time. Paul covers with his caution the whole of the Christian dispensation down to the year 1798. It is this side of that time that the message of Christ's second coming is to be proclaimed. GC 356.1
No such message has ever been given in past ages. Paul, as we have seen, did not preach it; he pointed his brethren into the then far-distant future for the coming of the Lord. The Reformers did not proclaim it. Martin Luther placed the judgment about three hundred years in the future from his day. But since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near. GC 356.2
Like the great Reformation of the sixteenth century, the advent movement appeared in different countries of Christendom at the same time. In both Europe and America men of faith and prayer were led to the study of the prophecies, and, tracing down the inspired record, they saw convincing evidence that the end of all things was at hand. In different lands there were isolated bodies of Christians who, solely by the study of the Scriptures, arrived at the belief that the Saviour's advent was near. GC 357.1Read in context »
But what is the “image to the beast”? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy. GC 443.1
When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of “heresy.” In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends. GC 443.2
Whenever the church has obtained secular power, she has employed it to punish dissent from her doctrines. Protestant churches that have followed in the steps of Rome by forming alliance with worldly powers have manifested a similar desire to restrict liberty of conscience. An example of this is given in the long-continued persecution of dissenters by the Church of England. During the sixteenth and seventeenth centuries, thousands of nonconformist ministers were forced to flee from their churches, and many, both of pastors and people, were subjected to fine, imprisonment, torture, and martyrdom. GC 443.3Read in context »
We need to guard against the first deviation from righteousness; for one transgression, one neglect to manifest the spirit of Christ, opens the way for another and still another, until the mind is overmastered by the principles of the enemy. If cultivated, the spirit of selfishness becomes a devouring passion which nothing but the power of Christ can subdue. 6T 265.1
I cannot too strongly urge all our church members, all who are true missionaries, all who believe the third angel's message, all who turn away their feet from the Sabbath, to consider the message of the fifty-eighth chapter of Isaiah. The work of beneficence enjoined in this chapter is the work that God requires His people to do at this time. It is a work of His own appointment. We are not left in doubt as to where the message applies, and the time of its marked fulfillment, for we read: “They that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in.” Verse 12. God's memorial, the seventh-day Sabbath, the sign of His work in creating the world, has been displaced by the man of sin. God's people have a special work to do in repairing the breach that has been made in His law; and the nearer we approach the end, the more urgent this work becomes. All who love God will show that they bear His sign by keeping His commandments. They are the restorers of paths to dwell in. The Lord says: “If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, ... then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth.” Verses 13, 14. Thus genuine medical missionary work is bound up inseparably with the keeping of God's commandments, of which the Sabbath is especially mentioned, since it is the great memorial of God's creative work. Its observance is bound up with the work of restoring the moral image of God in man. This is the ministry which God's people are to carry forward at this time. This ministry, rightly performed, will bring rich blessings to the church. 6T 265.2Read in context »
The battle of Armageddon will be fought. And that day must find none of us sleeping. Wide awake we must be, as wise virgins having oil in our vessels with our lamps. The power of the Holy Ghost must be upon us and the Captain of the Lord's host will stand at the head of the angels of heaven to direct the battle. Solemn events before us are yet to transpire. Trumpet after trumpet is to be sounded; vial after vial poured out one after another upon the inhabitants of the earth. Scenes of stupendous interest are right upon us and these things will be sure indications of the presence of Him who has directed in every aggressive movement, who has accompanied the march of His cause through all the ages, and who has graciously pledged Himself to be with His people in all their conflicts to the end of the world. He will vindicate His truth. He will cause it to triumph. He is ready to supply His faithful ones with motives and power of purpose, inspiring them with hope and courage and valor in increased activity as the time is at hand. 3SM 426.1
One Fierce Last Struggle—Deceptions, delusions, impostures will increase. The cries will come in from every quarter, “Lo, here is Christ! Lo, there is Christ!” “But,” said Christ, “Go ye not ... after them” (Luke 21:8). There will be one fierce struggle before the man of sin shall be disclosed to this world—who he is and what has been his work. 3SM 426.2
While the Protestant world is becoming very tender and affectionate toward the man of sin (2 Thessalonians 2:3), shall [not] God's people take their place as bold and valiant soldiers of Jesus Christ to meet the issue which must come, their lives hid with Christ in God? Mystic Babylon has not been sparing in the blood of the saints and shall we [not] be wide awake to catch the beams of light which have been shining from the light of the angel who is to brighten the earth with his glory.—Letter 112, 1890. 3SM 426.3Read in context »