2 Tessalonicenses 2

John MacArthur · Citado em PreceptAustin

2 Tessalonicenses 2

MacArthur has a different interpretation on what restrains him now - While the Thessalonians already had been taught and thus knew what was restraining the coming of the Antichrist, Paul does not say specifically in this letter; thus many suggestions have been made to identify the restraining force of vv. 6, 7. These include: 1) human government; 2) preaching of the gospel; 3) the binding of Satan; 4) the providence of God; 5) the Jewish state; 6) the church; 7) the Holy Spirit; and 8) Michael. Whatever now restrains the Antichrist of 2 Th 2:3, 4, 8–10 from being revealed in the fullness of his apostasy and evil, must be more than human or even angelic power. The power that holds back Satan from bringing the final apostasy and unveiling of his Satan-possessed false Christ must be divinely supernatural. It must be God’s power in operation that holds back Satan, so that the man of sin, the son of destruction, won’t be able to come until God permits it by removing the restraining power. The reason for the restraint was so that Antichrist would be revealed at God’s appointed time and no sooner, just as was Christ (cf. Gal 4:4), because God controls Satan. (MacArthur Study Bible). Steven

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MacArthur - Parousia refers to more than just coming; it includes the idea of “presence.” Perhaps the best English translation would be “arrival.” The church’s great hope is the arrival of Jesus Christ when He comes to bless His people with His presence. That glorious truth appears in more than 500 verses throughout the Bible 24x in 24v especially prominent in the Thessalonian epistles - Matt. 24:3; Matt. 24:27; Matt. 24:37; Matt. 24:39; 1 Co. 15:23; 1 Co. 16:17; 2 Co. 7:6; 2 Co. 7:7; 2 Co. 10:10; Phil. 1:26; Phil. 2:12; 1 Thess. 2:19; 1 Thess. 3:13; 1 Thess. 4:15; 1 Thess. 5:23; 2 Thess. 2:1; 2 Thess. 2:8; 2 Thess. 2:9; Jas. 5:7; Jas. 5:8; 2 Pet. 1:16; 2 Pet. 3:4; 2 Pet. 3:12; 1 Jn. 2:28 2 Thessalonians 2:9 that is, the one whose coming is in accord with the activity of Satan, with all power and signs and false wonders, Phillips Translation The lawless man is produced by the spirit of evil and armed with all the force, wonders and signs that falsehood can devise. Wuest the coming and presence of whom [the man of lawlessness] is according to the operation of Satan in the sphere of miracles demonstrating power and attesting miracles and miracles of a startling, imposing, amazement-wakening character Amplified The coming [of the lawless one, the antichrist] is through the activity and working of Satan and will be attended by great power and with all sorts of [pretended] miracles and signs and delusive marvels—[all of them] lying wonders— BGT 2 Thessalonians 2:9 οὗ ἐστιν ἡ παρουσία κατ᾽ ἐνέργειαν τοῦ σατανᾶ ἐν πάσῃ δυνάμει καὶ σημείοις καὶ τέρασιν ψεύδους NET 2 Thessalonians 2:9 The arrival of the lawless one will be by Satan's working with all kinds of miracles and signs and false wonders, NLT 2 Thessalonians 2:9 This man will come to do the work of Satan with counterfeit power and signs and miracles. ESV 2 Thessalonians 2:9 The coming of the lawless one is by the activity of Satan with all power and false signs and wonders, NIV 2 Thessalonians 2:9 The coming of the lawless one will be in accordance with the work of Satan displayed in all kinds of counterfeit miracles, signs and wonders, GNT 2 Thessalonians 2:9 οὗ ἐστιν ἡ παρουσία κατ᾽ ἐνέργειαν τοῦ Σατανᾶ ἐν πάσῃ δυνάμει καὶ σημείοις καὶ τέρασιν ψεύδους KJV 2 Thessalonians 2:9 Even him, whose coming is after the working of Satan with all power and signs and lying wonders, YLT 2 Thessalonians 2:9 him, whose presence is according to the working of the Adversary, in all power, and signs, and lying wonders, ASV 2 Thessalonians 2:9 even he, whose coming is according to the working of Satan with all power and signs and lying wonders, CSB 2 Thessalonians 2:9 The coming of the lawless one is based on Satan's working, with all kinds of false miracles, signs, and wonders, the one whose coming is in accord with the activity of Satan Joh 8:41,44 Ac 8:9-11 13:10 2Co 4:4 11:3,14 Eph 2:2 Rev 9:11 Rev 12:9,17 13:1-5 18:23 19:20 20:10 with all power and signs and false wonders Ex 7:22 8:7,18 De 13:1,2 Mt 24:24 Mk 13:22 2Ti 3:8 Rev 13:11-15 Rev 18:23 19:20 2 Thessalonians 2 Resources - Multiple Sermons and Commentaries THE "COMING" AND POWER OF THE ANTICHRIST That is, the one whose coming (parousia) is in accord with the activity (energeia) of Satan (satanas) - While coming or parousia usually refers to the Second Coming of Christ, here it refers to the first coming of the Antichrist. He will have no second coming, but more accurately a "going," for he will soon be going to the Lake of fire (Rev 19:20+) As Moffatt says the Antichrist "is Satan’s messiah, an infernal caricature of the true messiah.” Lewis - The appearing of the man of lawlessness will be accompanied by things that will show Satan is energizing (energeia) him. The most powerful created spirit being is the source of Antichrist's personal strength and activity. (2 Thessalonians 2:8-12) John gives more detail as to how the Antichrist's coming in is accord with the activity of Satan - Revelation 13:3+ I saw one of his heads (THE ANTICHRIST) as if it had been slain, and his fatal wound was healed. And the whole earth was amazed and followed after the beast (ANTICHRIST); 4 they worshiped the dragon (SATAN) because he gave his authority to the beast (ANTICHRIST) and they worshiped the beast, saying, “Who is like the beast, and who is able to wage war with him?” 5 There was given to him a mouth speaking arrogant words and blasphemies, and authority to act for forty-two months was given to him. (COINCIDES WITH THE TIME OF THE GREAT TRIBULATION) 6 And he opened his mouth in blasphemies against God, to blaspheme His name and His tabernacle, that is, those who dwell in heaven. 7 It was also given to him (ANTICHRIST) to make war with the saints and to overcome them, and authority over every tribe and people and tongue and nation was given to him. 8 All who dwell on the earth will worship him (ANTICHRIST), everyone whose name has not been written from the foundation of the world in the book of life of the Lamb who has been slain. With all power (dunamis - miracles) and signs (semeion) and false (pseudos) wonders (teras) (literally "wonders of a lie") - All power almost sounds like "omnipotent," but of course it will be power on a "leash" and the Omnipotent One Himself holds the "leash" so miraculous works are only what God allows. It is however ALL the power that Satan has - he gives this to the Antichrist. And even though it is "power on a leash," clearly this last 3.5 years of the Great Tribulation will be a time of unprecedented satanically enabled deception!

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MacArthur observes that Paul "zeroed in on that event (the Rapture) because, as noted earlier, the confused Thessalonians, expecting relief (1:7), instead were suffering severe persecution. That caused them to believe they had missed the Rapture and were in the Day of the Lord. (1 & 2 Thessalonians MacArthur New Testament Commentary) Warren

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MacArthur observes that… The apostle wrote this section to deal with the Thessalonians’ loss of hope and joy through confusion about the end times. He had already given them explicit instruction about both the Rapture (1Th. 4:13–18) and the Day of the Lord (1Th 5:1–11). Yet only a few months later, they had become confused, again fearing that they had missed the Rapture and were in the Day of the Lord. They knew that the Day of the Lord is God’s final judgment on the sinful world… Apparently, even with the apostle’s correctives in the first letter, the intensity of the persecution they were undergoing made them unable to shake the possibility that it had arrived. They were also directly assaulted by the deception of some false teachers. Playing off their confusion, they deceived the believers into thinking that Paul actually taught that the Day of the Lord had come and sought to prove it by producing a forged letter purporting to be from him in support of their teaching. Paul had explained in his first epistle why they could not be in the Day of the Lord (the Day of the Lord is for unbelievers; cf. 1Th 5:4-9). Here, recognizing that due to the efforts of false teachers the truth does not yet prevail, he adds strong evidence to prove that they are not in the Day of the Lord: Antichrist had not appeared, and his coming will occur just before that Day comes. (1 & 2 Thessalonians MacArthur New Testament Commentary) (See also Dr MacArthur's sermon The Coming Man of Sin - Part 2 - he gives an excellent summary of the Antichrist and of the Day of the Lord and explains why the saints of God are not going to be in that horrible Day!) See Related Resource: Imminency, Imminent - Christ's Second Coming Full disclosure: The reader should be aware that I believe in a pre-tribulation and not a post-tribulation rapture. Also in the interest of full disclosure there are two popular websites (Ligonier; Challies) that list their "Top Five" commentaries on various books, but the reader needs to be aware that these sites have a definite bias, not only against pre-tribulationism but also against futurism in general (as I discovered when I wrote an detailed commentary on Mt 24:15-note). Ray

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MacArthur notes that "Paul’s motive was not sensational but pastoral. His goal was not to gratify curiosity about the end times but to comfort confused Christians. Therefore, he limited his instruction to what was necessary to correct the error that robbed them of their joy, hope, and peace. And he did so tenderly, kindly, and patiently… Paul gently corrected those struggling under this error." (Ibid) We (Paul, Silvanus, Timothy - 2Th 1:1) Request (2065)(erotao) means to ask for, usually with the implication of an underlying question. "It is used to denote our asking or requesting a person to do something, to ask specifically." (Phillips) The present tense pictures this as a process or as a continual request. Paul used erotao twice in his first letter: Finally then, brethren (adelphos), we request and exhort you in the Lord Jesus, that, as you received from us instruction as to how you ought to walk and please God (just as you actually do walk), that you may excel still more. (1Th 4:1-note). But we request of you, brethren (adelphos), that you appreciate those who diligently labor among you, and have charge over you in the Lord and give you instruction(1Th 5:12-note). Brethren (80)(adelphos from a = denoting unity + delphús = womb) means those born from same womb, and in context speaks of the believers at Thessalonica who were now his spiritual brethren. Paul's use of "brethren" is frequent in his writings to the churches and speaks of his affectionate, personal concern for them. While the topic to be discussed is doctrinally deep, Paul does not begin with a didactic approach. This is a good pattern for all pastors. Adelphos is a key word for Paul in the Thessalonian epistles for it is used 28x in 26v or 20% of the verses in the 2 epistles. Percentage wise this use is much greater than any other book (The letters to the Corinthians use adelphos in 7% of verses) - 1Th 1:4; 2:1, 9, 14, 17; 3:2, 7; 4:1, 6, 10, 13; 5:1, 4, 12, 14, 25, 26, 27; 2Th 1:3; 2:1, 13, 15; 3:1, 6, 13, 15 Hiebert writes that Paul who "has a right to charge, rather implores as a brother." Perhaps the verb "beseech," though somewhat archaic, would better convey Paul's attitude of warm personal affection in turning to the erroneous view of the readers." The idea of "implore" is to beg someone earnestly or desperately to do something whereas "charge" conveys more of a demand. With regard to (concerning - ESV) (5228)(huper) means in the interest of . Vine says the idea of huper in this context is "with a view to correcting your thoughts about" Christ's coming and the saints gathering together to Him. Liddell-Scott-Jones list one of the meanings of huper as "in defense of" which fits nicely with the idea here = "in defense of the truth about His coming and our gathering." THE RAPTURE OF THE CHURCH The coming (with the definite article "the" - the specific coming) - The coming of Jesus is Paul's main subject in this section. Hiebert adds that "The appeal is being made "in the interest of the truth concerning the Lord's coming. The writers are anxious that it should cease being a source of alarm and confusion to their converts due to an erroneous conclusion. The appeal is intended to be corrective, to remove their misunderstanding concerning "the coming of our Lord Jesus Christ." (Ibid) Note that the definite article ("the") incorporates the coming and the gathering together, thus linking these two as one event not two separate events. Hiebert says "The government of the two nouns under one article makes it clear that one event, viewed under two complimentary aspects, is thought of." (Ibid) Based on this fact David

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MacArthur comments that "The young believers had been shaken loose from their mental moorings and were adrift on a tossing sea of anxiety and fear, their faith, hope, and joy devastated by deception." (1 & 2 Thessalonians MacArthur New Testament Commentary) Paul warns Timothy about a similar shaking of the saints in his last written discourse: But avoid worldly and empty chatter, for it will lead to further ungodliness, 17 and their talk will spread like gangrene. Among them are Hymenaeus and Philetus, 18 men who have gone astray from the truth saying that the resurrection has already taken place, and thus they upset the faith of some. 19 Nevertheless, the firm foundation of God stands, having this seal, “The Lord knows those who are His,” and, “Let everyone who names the name of the Lord abstain from wickedness.” (2Ti 2:16-19-note) Adam

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MacArthur commenting on presence earth and heaven fled away writes... That amazing, incredible statement describes the “uncreation” of the universe. The earth will have been reshaped by the devastating judgments of the Tribulation and restored during the millennial kingdom. Yet it will still be tainted with sin and subject to the effects of the Fall—decay and death; hence it must be destroyed, since nothing corrupted by sin will be permitted to exist in the eternal state ("But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells" 2Pe 3:13-see note). God will in its place create “a new heaven and a new earth; for the first heaven and the first earth passed away” (John writes "And I saw a new heaven and a new earth; for the first heaven and the first earth passed away, and there is no longer any sea." Re 21:1-note ) The present earth and heaven will not merely be moved or reshaped, since John saw in his vision that no place was found for them. They will be uncreated and go totally out of existence. This is nothing less than the sudden, violent termination of the universe (Macarthur J. Revelation 1-11. and Revelation 12-22. Moody) One can conclude that both Peter and John are describing the time period, the day which Peter refers to as the Day of the Lord. And yet we know that the Day of the Lord has already commenced either at the beginning or the midpoint of the Tribulation following the revelation of the Antichrist, who is defeated by Christ at His return to set up His 1000 year kingdom on an earth, the same earth which Peter says will pass away in the Day of the Lord. It therefore is reasonable to conclude that the Day of the Lord is not a single day but is an extended period beginning at the time which includes the Seven Year Tribulation, the Second Coming of Christ to set up His earthly 1000 year kingdom and the destruction of the present heaven and earth. What Will the Day of the Lord look like? Summarizing some of the descriptions in the OT references, we see that this Day is coming, cruel, with fury and burning anger, to make the land a desolation; and He will exterminate its sinners from it" (Isaiah 13:9), "a day of vengeance, so as to avenge Himself on His foes...a slaughter for the Lord GOD of hosts" (Jeremiah 46:10), "a day of clouds, a time of doom for the nations" (Ezekiel 30:3), "near, and it will come as destruction from the Almighty" (Joel1:15), "surely it is near" (Joel 2:1), "great and very awesome, and who can endure it?" (Joel 2:11), "the great and awesome day" (Joel 2:31), "near in the valley of decision" (Joel 3:14), "It will be darkness and not light" (Amos 5:18), "even gloom with no brightness in it" (Amos 5:20), "(a day when) your dealings will return on your own head" (Obadiah1:15), "near and coming very quickly...in it the warrior cries out bitterly, a day of wrath is that day, a day of trouble and distress, a day of destruction and desolation, a day of darkness and gloom, a day of clouds and thick darkness" (Zephaniah 1:14,15), "the day of the LORD'S wrath and all the earth will be devoured In the fire of His jealousy, for He will make a complete end, Indeed a terrifying one, of all the inhabitants of the earth" (Zephaniah 1:18), "the day of the LORD'S anger" (Zephaniah 2:2), "His coming...is like a refiner's fire and like fullers' soap" (Malachi 3:2), "the great and terrible day" (Malachi 4:5), "will come just like a thief in the night" (1The 5:2). Notice that the Day of the Lord is frequently associated with seismic disturbances (Joel 2:1, 2, 3, 4, 5, 6, 7, 8, 9, 10,11; 2:31; 3:16), violent weather (Ezekiel 13:5, 5, 7f), clouds and thick darkness (Joel 2:2; Zeph 1:7, 8, 9f.), cosmic upheaval (Joel 2:3,30) Joel tells us that as a result of the Day of the Lord there will also be physical blessings, fruitfulness, and prosperity (Joel 2:21, 22, 23f.; 3:16, 17, 18, 19, 20, 21). In short the Day of the Lord results in judgment poured out upon sinners that subsequently leads to blessings on the penitent. This Day also brings about the fulfillment of all God's promises (especially the promise of the Land) to Abraham, Isaac and Jacob, this fulfillment being consummated in the Millennial Kingdom on earth. To do away with the "Millennium" as sadly many do is to make it impossible for God to fulfill His Covenant with the remnant of believing Israel! The preceding Scriptures on the Day of the Lord are only a sampling of descriptions, beloved. This Day will be so awful that men's hands will hang limp, they will writhe like women in pain, their faces will be red hot because of what is happening. This Day is the day when the wrath of God inextricably exterminates sinners and sin forever from earth in preparation for the new heavens and new earth in the Day of God. What should be our response to the truth about the DOL? The Day of the Lord is coming, and it will come suddenly and will be an awesome and terrible day. It is a day of gloom and of destruction from the Almighty. It is a day which includes Christ's Second Coming to defeat the Antichrist (Re 17:14, 19:11, 12, 13, 14,1 5, 16, 17, 18, 19, 20, 21 - see notes Re 17:14, Re 19:11ff) and to reign and rule on earth for 1000 years (Millennial Reign) as King of kings and as Lord of lords (Rev 20:4, 5, 6-see notes Re 20:4; 5; 6). And finally Peter tells us that it is the day in which the world as we know it will finally and irrevocably come to an end (2Pe 3:10-note) On the basis of these awesome events Peter exhorts us... Since all these things are to be destroyed in this way, what sort of people ought you to be in holy conduct and godliness, looking for and hastening the coming of the day of God, on account of which the heavens will be destroyed by burning, and the elements will melt with intense heat! But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells. Therefore, beloved, since you look for these things, be diligent to be found by Him in peace, spotless and blameless (See notes 2Peter 3:11; 12; 13; 14) What does Peter emphasize by repetition? Obviously he emphasized looking to the future. And so his charge is to take care what you look for, because what you are looking for will determine what you are living for! Dear reader, if you are not a believer, let Peter's teaching awaken in you a sense of urgency to Seek the LORD while He may be found. Call upon Him while He is near (Isaiah 55:6). And as Isaiah records elsewhere (in the King James translation): Look unto me, and be ye saved, All the ends of the earth For I am God, and there is none else. (Isaiah 45:22) Seek Christ's righteousness through faith in His atoning sinless sacrifice. Believe in the Lord Jesus Christ and you shall be rescued from eternal loss and separation. There will be no excuses in the Day of the Lord. No second chances. No bribing the Righteous Judge. The Day of the Lord Is at Hand The day of the Lord is at hand, at hand; Its storms roll up the sky; The nations sleep starving on heaps of gold; All dreamers toss and sigh; The night is darkest before the morn; When the pain is sorest the child is born, And the day of the Lord is at hand, at hand, The day of the Lord is at hand. Who would sit down and sigh for a lost age of gold, While the Lord of all ages is here? True hearts will leap at the trumpet of God, And those who can suffer can dare. Each old age of gold was an iron age, too, And the meekest of saints may find stern work to do In the day of the Lord at hand, at hand, In the day of the Lord at hand. Beloved, how should we who are redeemed by the blood of the Lamb respond to the truth about the great and awesome day of Jehovah? Fanny Crosby's hymn sounds the call to all who would be God's faithful watchmen and watchwomen. Let us sound the alarm to all those who the Spirit graciously sends into our life for the Day is nigh... Sound the Alarm! Sound the alarm! Let the watchman cry! “Up! for the day of the Lord is nigh; Who will escape from the wrath to come? Who have a place in the soul’s bright home?” Refrain Sound the alarm, watchman! Sound the alarm! For the Lord will come with a conqu’ring arm; And the hosts of sin, as their ranks advance, Shall wither and fall at His glance. Sound the alarm! Let the cry go forth, Swift as the wind, o’er the realms of earth; “Flee to the Rock where the soul may hide! Flee to the Rock! in its cleft abide!” Refrain Sound the alarm on the mountain’s brow! Plead with the lost by the wayside now: Warn them to come and the truth embrace; Urge them to come and be saved by grace. Refrain Sound the alarm in the youthful ear; Sound it aloud that the old may hear; Blow ye the trump while the day-beams last! Blow ye the trump till the light is past! Refrain See the discussion below for the time referred to as the "Day of God" (2Pe 3:12-note, 1Co 15:28). Note that the Day of the Lord contrasts with a similar phrase the day of Christ (Php 1:6-note Php 1:10-note, Php 2:16-note, 1Cor 1:8, 5:5) all NT uses of this phrase relating to the reward and blessing of the individual members of the body of Christ. William

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MacArthur - To end the Thessalonians’ confusion, Paul needed to refute the lies of the false teachers. And to allay the Thessalonians’ fears, he needed to correct their misunderstandings about the Day of the Lord. The apostle accomplished both objectives simply by proving that the Day of the Lord could not have arrived. His unarguable point was that God has fixed in the future an unmistakable event that must take place before the Day of the Lord arrives. That event still has not happened. Paul wove that truth into an exhortation to the Thessalonians to be ready for the end times by not being deceived, forgetful, ignorant, unbelieving, insecure, or weak. (1 & 2 Thessalonians MacArthur New Testament Commentary) The Time of the Rapture Richard Mayhue (From Appendix: 1 & 2 Thessalonians- Triumphs and Trials of a Consecrated Church) Regardless of one’s prophetic preferences, the rapture will be part of any endtimes scenario because the fact of the rapture is so clearly stated in Scripture (1 Cor 15:51–52; 1 Thess 4:15–17). What is not so clear is the time of the rapture in relationship to other prophetic events. There are three basic time possibilities for the rapture. The posttribulation rapture occurs as just one of many events at the end, just prior to eternity future, according to the amillennial or postmillennial scenario. To some premillennialists, the posttribulation rapture occurs at the conclusion of Daniel’s seventieth week. To other premillennialists, it occurs at the midpoint of the seven year period of Daniel’s seventieth week and is called the midtribulation rapture. Others, like this writer, believe that the rapture occurs before this seven year period and is called the pretribulation rapture. What follows is a summary of the evidence that makes the pretribulation rapture the preferred view for this writer. Arguments from silence While arguments from silence do have their limitations and are never conclusive, they are worthy of consideration. So the question is asked, ‘If posttribulationism best describes the biblical data concerning the resurrection and rapture of Church Age saints, what conclusions would we logically expect from this scheme?’ This would also be germane to midtribulationism. First, if the Church does endure this time of tribulation in Daniel’s seventieth week, one would naturally expect Revelation, the most detailed account of the tribulation in the Scriptures, to describe the Church’s existence during this time. Second, if the Church indeed will experience the unprecedented intensity of wrath predestined for the tribulation, one would expect the epistles to contain preparatory warnings for Church Age saints. Third, if the Church is to survive the tribulation, one would expect this fact to figure prominently in the need for a rapture. However, not one of these basic corollaries to an alleged posttribulation or midtribulation rapture is taught in the Scriptures. The Church is not mentioned in Revelation 4–18 If the Church will experience the tribulation of Daniel’s seventieth week, then surely the most detailed study of tribulation events would include an account of the Church’s role in Revelation. It is remarkable and totally unexpected that John would shift from detailed instructions for the Church to absolute silence about the Church for the subsequent fifteen chapters if, in fact, the Church continued into the tribulation. Looking at this observation from another point, it is also true that nowhere in Scripture is it taught that the Church and Israel would coexist as the mutually exclusive centers for God’s redemptive message. Today, the Church universal is God’s human channel of redemptive truth. In the tribulation, Revelation gives certain indications that the Jewish remnant will be God’s human instrument. The unbiased reader would certainly be impressed by the abrupt shift from the Church in Revelation chapters 2–3 to the 144,000 from the twelve tribes in Revelation chapters 7 and 14. He would certainly ask, ‘Why?’ Further, if Revelation chapter 12 is a mini-synopsis of the tribulation period and if the woman who gave birth to the male child (Rev 12:13) is Israel, then logically the time focuses on the nation of Israel and not the Church. The epistles do not contain preparatory warnings of an impending Tribulation for Church Age believers God’s instructions to the Church in the epistles contain a variety of warnings, but never are believers warned to prepare for entering and enduring the tribulation. They warn vigorously about coming error and false prophets (Acts 20:29–30; 2 Pet 2:1; 1 John 4:1–3; Jude 4). They warn against ungodly living (Eph 4:25–5:7; 1Thess 4:3–8; all of 1 Peter). It is incongruous, then, that the Scriptures would be silent on such a traumatic change for the Church. If posttribulationism were true, one would expect the epistles to teach the fact of the Church in the tribulation, the purpose of the Church in the tribulation, and the conduct of the Church in the tribulation. The Rapture is rendered inconsequential if it is Posttribulational First, if God miraculously preserves the Church through the tribulation, why have a rapture? If it is to avoid the wrath of God at Armageddon, why would not God continue to protect the saints on earth (as postulated by Postribulationism), just as He protected Israel (Ex 8:22; 9:4, 26; 10:23; 11:7) from His wrath poured out upon Pharaoh and Egypt? Further, if the purpose of the rapture is to avoid Armageddon, why resurrect the saints who are already immune? Secondly, if the rapture took place in connection with our Lord’s posttribulational coming, the subsequent separation of the sheep from the goats (Matt 25:31ff.) would be redundant. Separation would have taken place in the very act of translation. Thirdly, if all believers are raptured and glorified just prior to the inauguration of the Millennial Kingdom, who will propagate the human race and thus populate the Kingdom? The Scriptures indicate that the living unbelievers will be removed from the earth and be judged at the end of the tribulation (Matt 13:41–42; 25:41). Yet, they also teach that children will be born during the Millennium and that people will be capable of sin (Isa 65:20; Rev 20:7–10). Neither of these truths would be possible if all unbelievers had been judged and all believers had been glorified. Superlative arguments Victory is claimed by both Pretribulationists and Posttribulationists because of the exegetical support this passage lends to their interpretation. It is true that Revelation 3:10 is the crucial verse. It is the veritable watershed of the tribulation tension. If one side can demonstrate incontrovertibly that it supports their position, then the tribulation controversy should be over. The key phrase is tēreō ek. The meaning of ek It is true that ek has the basic idea of emergence, but this is not always the case. Two notable examples are 2 Corinthians 1:10 and 1 Thessalonians 1:10. In the Corinthian passage, Paul rehearses his rescue from death by God. Now Paul did not emerge from a state of death, but rather was rescued from that potential danger. Even more convincing is 1 Thessalonians 1:10. Here Paul states that Jesus is rescuing us out of the wrath to come. Although orgē can be understood in several ways, it is best to interpret it as God’s eternal wrath (cf. Rom 5:9; Eph 5:6; 1Th 5:9). The idea is not emergence out of, but rather protection from entrance. Therefore, it is concluded that ek can be understood to mean ‘a continuing state outside of’ rather than ‘emergence from within’. Thus, neither pretribulationism nor posttribulationism can be dogmatic at this point. At best, both positions concerning ek remain possible. The meaning of tēreō ek It is argued that if John had meant ‘to keep from’, he would have used tēreō apo (cf. James 1:27). But it is more than equally true that if John had meant ‘protection within’, he would have used tēreō with en, eis, or dia. It is submitted that the greater burden of proof lies with posttribulationism since their position of immunity within the tribulation does not explain the use of ek. They do not argue for evacuation in Revelation 3:10, but rather protection. First, ek is much closer to apo in meaning than it is to en, eis, or dia. The two frequently overlap, and in modern Greek apo is absorbing ek. When combined with tēreō, ek much more closely approximates apo than it does en, eis, or dia. The burden is upon the posttribulationists to prove otherwise. Second, the phrase tēreō en is used four times in the New Testament (Acts 12:5; 25:4; 1 Pet 1:4; Jude 21). In each instance, it implies previous existence within with a view to its continuation within. Now if tēreō en means continued existence within, what does tēreō ek mean? Since they are anything but synonymous, it quite logically means to maintain an existence outside. tēreō ek in John 17:15 John 17:15 is the only other passage in the New Testament where tēreō ek occurs. This combination of words does not occur in the Septuagint. It is assumed that whatever the phrase means here, it will also have the same meaning in Revelation 3:10. If tēreō ek in John 17:15 means ‘previous existence within’, then it contradicts 1 John 5:19. Here, the statement is made that believers are of God, and unbelievers are in the evil one. Now if 1 John 5:19 implies that believers are not in the power of the evil one, John 17:15 could not possibly imply that they are in the power of Satan and needing protection. John 17:15 records our Lord’s petition to keep them outside of the evil one. Since John 17:15 means to keep outside of the evil one, then the parallel thought in Revelation 3:10 is to keep the Church outside of the hour of testing. Therefore, a pretribulation rapture is necessitated to fulfill the promise. The martyrs in Revelation 6:9–11 and Rev 7:14 If Revelation 3:10 means immunity or protection within as posttribulationists posit, then several contradictions result. First, if protection in Revelation 3:10 is limited to protection from God’s wrath only and not Satan’s, then Revelation 3:10 denies our Lord’s request in John 17:15. Second, if it is argued that Revelation 3:10 means total immunity, then of what worth is the promise in light of Revelation 6:9–11 and 7:14 where martyrs abound? The wholesale martyrdom of saints during the tribulation demands that the promise be interpreted as ‘keeping from’ the hour of testing, not ‘keeping within’. Summary 1. Ek can mean ‘emergence from within’, or it can mean ‘a continued state outside’. 2. Tēreō en is used in Acts 12:5, Acts 25:4, 1 Peter 1:4, and Jude 21 and implies ‘previous and continued existence within’. Therefore tēreō ek logically demands to be understood as ‘continued existence outside’. 3. If a posttribulation rapture was intended to be taught by the immunity of saints to wrath through the tribulation, then John would have used tēreō en, eis, or dia in Revelation 3:10. 4. Consistent with the previous observations, tēreō ek in John 17:15 would contradict 1 John 5:19 if, in fact, it implied ‘previous existence within’. 5. If tēreō in Revelation 3:10 implies ‘previous existence within’, it contradicts the prayer in John 17:15, if immunity is limited to God’s wrath. Or its alleged promise of total immunity is rendered null and void by the slaughter of saints in Revelation 6:9–11 and 7:14. 6. Only the interpretation of tēreō ek in Revelation 3:10 which understands that the church will not enter the tribulation, that is, they will be kept out or guarded from entering, satisfies a thorough exegesis of the phrase. This finding is in perfect harmony with a pretribulational understanding of the rapture. John 14:1–3 John 14:1–3 refers to Christ’s coming again. It is not a promise to all believers that they shall go to Him at death. It does refer to the rapture of the Church. Note the close parallel between the promises of John 14:1–3 and 1 Thessalonians 4:13–18. Jesus instructed the disciples that He was going to His Father’s house (heaven) to prepare a place for them. He promised them that He would return and receive them so that they could be with Him wherever He was. The phrase ‘wherever I am’, while implying continued presence in general, here means presence in heaven in particular. Our Lord told the Pharisees in John 7:34, ‘Where I am you cannot come.’ He was not talking about His present abode on earth but rather His resurrected presence at the right hand of the Father. In John 14:1–3, ‘where I am’ must be ‘in heaven’ or the intent of 14:1–3 would be wasted and worthless. A posttribulation rapture demands that the saints meet Christ in the air and immediately descend to earth without experiencing what our Lord promised in John 14. Since John 14 refers to the rapture, then only a pretribulation rapture satisfies the language of John 14:1–3 and allows raptured saints to dwell with Christ in His Father’s house. The sequence of events at Christ’s posttribulational coming demands a pretribulation Rapture At the rapture, Christ himself will gather the saints (1 Thess 4:16–17). At the posttribulational coming of Christ, the angels will gather together the elect (Matt 24:31). This difference is irreconcilable, if understood in the posttribulation sequence of events. Matthew 13:41–42 The rapture will first separate believers out from among unbelievers. However, at Christ’s posttribulational coming, angels will first gather out unbelievers from believers. Again, only a pretribulation rapture can harmonize these two historical events. See also Matthew 13:49–50 and Matthew 24:37–41 where unbelievers are removed from among believers at the tribulation’s termination. 1 Thessalonians 4:13–18 For argument’s sake, let us suppose that posttribulationism is true. What would we expect to find in 1 Thessalonians 4? How does this compare with what we do observe? First, we would expect the Thessalonians to be joyous over the fact that loved ones are home with the Lord and will not have to endure the horrors of the tribulation. But, we discover the Thessalonians are grieving because they fear their loved ones will miss the rapture. Only a pretribulation rapture accounts for this grief. Second, we would expect the Thessalonians to be grieving over their own impending trial rather than grieving over loved ones. Furthermore, we would expect them to be inquisitive about their future doom. But the Thessalonians have no fear or question about the coming tribulation. Third, we would expect Paul, even in the absence of interest or questions by the Thessalonians, to have provided instruction and exhortation for such a supreme test which would make their present tribulation seem microscopic in comparison. But there is not one indication of any impending tribulation. First Thessalonians 4 fits the model of a pretribulation rapture. It is incompatible with midtribulationism or posttribulationism. Peri de in 1 Thessalonians 5:1 Peri de is used eighteen times in the New Testament. In all but four cases, an obvious change in time or topic is implied (Matt 22:31; 24:36; Mark 12:26; 13:32). This prepositional phrase is used by Paul eight times. Every other Pauline use of peri de indicates a change in topic. Therefore, it is concluded that Paul’s use of peri de in 1 Thessalonians 5:1 indicates a change in topic and time. This is consistent with his earlier use in this epistle (cf. 4:9). In 1 Thessalonians 4:13–18, Paul has answered the question concerning the experience of dead loved ones when the rapture comes. But in 5:1 and following, Paul shifts to the Day of the Lord and the subsequent judgment upon unbelievers. This is a totally different topic than the rapture and an event that will occur at a totally different time than the rapture. If 1 Thessalonians 4:13–5:11 is to be taken as one unit of thought, then Paul’s use of peri de means nothing. However, if it is to be explained, it is best interpreted as a major shift in thought within the prophetic context. Only a pretribulation rapture would account for this. Conclusions The strongest and most compelling biblical reasons for preferring a pretribulational interpretation of the rapture have been offered here. Pretribulationism most consistently fits the biblical data and is therefore championed by this writer as the view which best explains the coming of our Lord for His own. (1 & 2 Thessalonians: Triumphs and Trials of a Consecrated Church, Christian Focus Publications Focus on the Bible Commentary)

2 Tessalonicenses 2:3

MacArthur comments that "There was really no excuse for the Thessalonians to have been so gullible, despite the seemingly convincing forged letter. They should have realized that Paul would not abruptly contradict in a letter what he had so recently taught them in person and in his first epistle. The Thessalonians’ gullibility was an emotional reaction to the stress of their situation. However, truth is not determined by emotions or circumstances, but by Scripture. Believers must allow biblical truth and theology to rise above every situation. (1 & 2 Thessalonians, MacArthur New Testament Commentary) (See Exalting Jesus in 1 & 2 Thessalonians - Page 221) Deceive (1818)(exapatao from ek = intensifies meaning + apatao = seduce, deceive - see apate) means to beguile thoroughly, deceive completely or seduce wholly, causing one to accept false ideas about something, in this case the Day of the Lord. Exapatao is used to describe self deception ("let no man deceive himself" - 1Cor 3:18). Exapatao is used by Paul to describe how the "serpent deceived Eve by his craftiness" (1Cor 11:3) and again to relate that it "was not Adam who was deceived (apatao) but the woman being (thoroughly) deceived (exapatao) fell into transgression." (1Ti 2:14) Paul described how "sin, taking an opportunity through the commandment, deceived me and through it killed me." (Ro 7:11-note) So we see sin and Satan as the "deceivers" which suggests the sinners who misled the saints at Thessalonica were pawns of Satan, who ever seeks to sow doubt on the Word of Truth, which causes the saints to doubt and fear. This is another reason our best defense against deception is to stay "tethered" as it were to the Word of Truth (cp Mt 4:4, et al). In context, the Day of the Lord deception led to the Thessalonian saints quickly being "shaken in mind or alarmed." (2Th 2:2-note) Eschatological deception is nothing new in the church for there are always charlatans who make false pronouncements like Harold Camping who predicted Jesus would return on May 21, 2011, thereby disturbing saints not firmly anchored in the Word of Life. "And no wonder, for even Satan disguises himself as an angel of light. Therefore it is not surprising if his servants also disguise themselves as servants of righteousness; whose end shall be according to their deeds." (2Cor 11:14-15+). They are those who are "walking in craftiness… adulterating the word of God" (2Cor 4:2+), using "flattering speech (to) deceive the hearts of the unsuspecting." (Ro 16:18-note) In the last days (2Ti 3:1-note) Paul warned that "evil men and impostors will proceed from bad to worse, deceiving and being deceived." (2Ti 3:13-note) Thus Paul exhorted believers "As a result, we are no longer to be children, tossed here and there by waves, and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming." (Eph. 4:14-note). Paul used exapatao to warn the saints at Rome to be on the lookout for deceivers: Now I urge you, brethren, keep your eye on those who cause dissensions and hindrances contrary to the teaching which you learned, and turn away from them. 18 For such men are slaves, not of our Lord Christ but of their own appetites; and by their smooth and flattering speech they deceive (exapatao in the present tense = speaks of an ongoing effort to deceive!) the hearts (Interesting - not just their "heads" but their "hearts"! These guys are very persuasive, even charismatic!) of the unsuspecting (innocent, naive, simple)." (Romans 16:17-18-note) Way (5158)(tropos from trope = a turning from trépo = turn or guide towards a thing, turn one’s self, direct one’s attention to a thing, be occupied with it) originally referred to a turn or direction. In this context it speaks of the manner or fashion in which something is done. So in context don't let them deceive you with "I have a word from God," "I have a letter from Paul," etc. The saints at Thessalonica were fearful that they were in the Day of the Lord (the time of the Seven Year Tribulation described in Revelation 6-18). Fear (and its twin Doubt) robbed them of the joy generated by "looking (forward, with eagerness and anticipation) to the Blessed Hope and the appearing of the glory of our great God and Savior, Christ Jesus." (Titus 2:13-note) Instead of looking for the appearance of the Christ, these deceived saints would be looking for the appearance of the Antichrist (2Th 2:8-9)! How tragic! The church needs to continually be on the lookout for the appearance of her Bridegroom, Who will "sweep her off of her feet" literally! And such a hope fixed on our Bridegroom's imminent return would energize the church to walk in holiness, its members purifying themselves "just as He is pure."(1Jn 3:2, 3-note) Hiebert observes that "Paul knew the persistence of error and realized that these deceptive teachers would not readily cease their efforts to make their view plausible, hence he warns against deception "in any wise," in any other manner than the three already specified (2Th 2:2). He was aware how readily many are attracted by the new and novel. Jesus connected such a warning against deception with His own eschatological teaching (Matt. 24:4, 11, 24-25; Mark 13:5-6, 21-23; Luke 21:8). As Home remarks, "it is amazing how gullible some believers can be when a new prophetic fad appears!" The antidote to such deception is a thorough grounding in the truth as revealed in the inspired Scriptures. Paul at once provided the needed corrective." (1 & 2 Thessalonians- D. Edmond Hiebert - anything by Hiebert is highly recommended!) Keathley has an interesting observation - Though Paul was not directly discussing the timing of the rapture, the fact he was writing in the interest of the coming of the Lord and the gathering of the Church together to meet Him in the air, the implication is that the rapture must occur before this day begins. Why else would these believers be shaken by the idea that they might then be in the day of the Lord unless they had expected to be taken up to meet the Lord prior to that time? (Ibid) Dr Thomas Constable (commentary - page 20) has a depiction of the confusion of the saints at Thessalonica: EVENTS THAT MUST PRECEDE THE DAY OF THE LORD Paul knew that the best defense against deception is the truth and so he proceeds to give the saints two events that must transpire before the beginning of the Day of the Lord. For (hoti) is causal and could be rendered "because" which is a term of explanation that always begs the question of what is being explained? Paul now explains how they can know they are not in the Day of the Lord. Vine says Paul is "introducing the reason for his emphatic assertion that the day of the Lord had not already set in." Hiebert writes "For introduces the justification for the warning." It will not come - These words are added by the translators. Most translations have "Day" instead of "it" because this is clearly a reference to the Day of the Lord. Note for a more technical discussion (beyond the scope of this commentary) of the significance of this phrase supplied by the translators (NAS = "it will not come") see David Dean's article under "VERSE 3" Does 2 Thessalonians 2-1-3 Exclude The Pretribulational Rapture?. Related Resource: Detailed Discussion of The Day of the Lord Unless - Some translations have "until" (NIV, NET, NJB) which means up to the point in time that an event transpires. 1. THE APOSTASY The apostasy ("the Great Revolt" - NJB) - The definite article "the" (he apostasia) is present in the Greek text which serves to identify this as not just any apostasy, but as the specific apostasy which will occur in the future and precedes the Day of the Lord (See Ice's discussion on the definite article). Since Paul is seeking to prevent any further confusion regarding the Day of the Lord, it follows that this future apostasy will be very specific and very obvious to the believers who are alive at the time it transpires. "The presence of the article suggests Paul is not talking about just any rebellion or apostasy, but something well known as a result of the teaching of Paul and his missionary team." (Keathley - bolding added) John MacArthur notes that Paul did not "have in mind the apostasy during the Tribulation, of which Jesus warned: “Many false prophets will arise and will mislead many. Because lawlessness is increased, most people’s love will grow cold…. or false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect” (Mt. 24:11–12, 24)." (1 & 2 Thessalonians MacArthur New Testament Commentary) There are at least 4 interpretations of "the apostasy": (1) A falling away from the faith by professed believers, to such a degree that it is a definitely recognizable event. (2) An apostasy associated with the Antichrist which would be a definitely recognizable event. (3) Not a falling away from religion but a departure from the earth, i.e., the Rapture. (4) Apostasia is a reference to the Rapture. David Dean lists 4 ways the apostasy has been interpreted - "What is meant by the apostasia and the “revealing of the man of lawlessness”? The term apostasia has generally been understood in one of four ways. (1) An appositive that refers to the man of lawlessness himself. (In this view only one event is in view: the “revealing of the man of lawlessness.” [Ed: View held by John MacArthur]) (2) A “falling away” from the truth, either by the professing Christian church rejecting the historic Christian faith or Jews rejecting the God of their fathers or non-Christians denying any claims of a superior being and instead proclaiming their own absolute supremacy. A wide range of termini a quo for these hypotheses is possible, reaching even before the opening of the seventieth week [Ed: Daniel's Seventieth Week]. (3) An active rebellion against God and the accompanying growth of ungodliness in the world at large. (4) The physical departure of the church in the rapture [Ed: See Thomas Ice below]. (Does 2 Thessalonians 2-1-3 Exclude The Pretribulational Rapture?) INTERPRETATION #1 Thomas Constable favors interpretation #1 writing that "Such a (religious) departure had begun in Paul's day (1Ti 4:1-3; 2Ti 4:3-4; Jas 5:1-8; 2Pe 2:1-3ff; 2Pe 3:3-6; Jude 1:1-25). However it had not yet reached the proportions predicted to characterize "the apostasy" about which Paul had instructed his readers when he was with them… When the Rapture (Ed: Referring to a Pre-Tribulation Rapture) takes place and all true Christians leave the earth, this apostasy will overwhelm the human race." (Expository Notes) (Constable also authored the commentary on Second Thessalonians in the Bible Knowledge Commentary). Hiebert favors interpretation #1 - The crucial Day of the Lord will not come "until the rebellion occurs, and the man of lawlessness is revealed." Paul is thinking of two distinct although related events. The two designations do not refer to "a single phenomenon" as Moffatt suggests (Ed: This seems to be the interpretation MacArthur favors - see below). The two verbs, emphatic by position, serve to distinguish the events. The man of lawlessness is not the personal embodiment of the rebellion, nor is he simply the personal culmination of the apostasy. Although the two events are clearly related as expressions of enmity towards God, they are yet distinct. The rebellion, or apostasy, indicates a tragic movement within the sphere of professed Christendom, the treason of the avowed friends of Christ, whereas the public manifestation of the man of lawlessness in the arena of history marks the personal culmination of the hostility of the avowed enemies of Christ." (Ed: But see discussion below where Dr John MacArthur links the apostasy with the man of lawlessness, stating that the ultimate apostasy is when he carries out the "Abomination of Desolation" described by Jesus in Mt 24:15-note)… A common view (of "the apostasy") is that the reference is to "the apostasy of Christians from their faith to error and unrighteousness." Since the context clearly associates this apostasy with the time of Christ's second coming, the reference portrays the end time apostasy within Christendom. Then "conditions will be ripe for people, especially those who call themselves Christians but are not really such, to turn their backs on God in what they do as well as in what they already have in thought." In this scene of apostasy, some would also include, or restrict it to, the Jews at the beginning of the Great Tribulation who will turn from God's truth to worship the Antichrist. Whatever the precise identity of these apostates, "this worldwide anti-God movement will be so universal as to earn for itself a special designation: 'the apostasy'—i.e., the climax of the increasing apostate tendencies evident before the rapture of the church." (1 & 2 Thessalonians- D. Edmond Hiebert) INTERPRETATION #2 John MacArthur - Paul’s use of the definite article (ED: "the" in the Greek phrase "te ["the"] apostasia") reveals that he had in mind not a general flow or trend, but a specific, identifiable act of apostasy. The apostasy will be a blasphemous act of unprecedented magnitude. (ED: From what he says in the next sentence, MacArthur seems to be referring to the Abomination of Desolation standing in the Holy Place - which marks the midpoint of the Seven Year Tribulation [Daniel's Seventieth Week] - see notes on Mt 24:15) The apostle identified the apostasy by naming the key character connected with it: the man of lawlessness. Understanding who that key person is is a prerequisite to identifying the apostasy event. (1 & 2 Thessalonians Commentary) Notice that if MacArthur's interpretation is correct, then the Antichrist's taking of his seat in the Temple (2Th 2:4+, Mt 24:15+) would seem to mark the beginning of the Day of the Lord and also the beginning of the last 3.5 year Great Tribulation. INTERPRETATION #3 Interpretation #3 is discussed below. INTERPRETATION #4 As noted above several writers feel that apostasia is a reference to the Rapture. One of the strongest proponents of this interpretation is Andy Woods who has 6 lectures on departure as a reference to the rapture. Please see his lecture series which has both audio/visual and transcripts. Comes first - First is the Greek proton which means first in time, order, place, rank, importance. In the present context it is reasonable to interpret proton as referring to that which is first in time or order. In other words, first "the apostasy" will occur, then the "man of lawlessness" is revealed, then the Day of the Lord. John MacArthur notes that Paul "did not tell his readers that they would live to experience the apostasy and the unveiling of the man of lawlessness. Paul’s point was merely that the apostasy will precede the Day of the Lord. And since the apostasy has not yet taken place, the Day of the Lord could not have arrived." (1 & 2 Thessalonians Commentary) Various translations of apostasy - falling away = KJV, NKJV; apostasy = NASB, Weymouth; revolt = Williams, JB; rebellion = Moffat, NEB, LB, RSV, NIV; rejection = Phillips. Apostasy (646)(apostasia from aphistemi = depart derived from apo = separation + histemi = to stand) is a noun which literally describes a "stand off" (or "a standing off") and thus is a departure, a defection or falling away. In English apostasy means the abandonment or renunciation of a religious or political belief. The only other NT use of apostasia is where Paul was accused of "teaching all the Jews who are among the Gentiles to forsake (apostasia) Moses, telling them not to circumcise their children nor to walk according to the customs." In the Septuagint (Lxx) apostasia is used in Joshua 22:22 (describes "an unfaithful act [apostasia] against the LORD"), 2Chr 29:19 (describes King Ahaz during "during his reign in his unfaithfulness [apostasia]") and Jer 2:19 ("Your [God speaking to unfaithful Judah] own wickedness will correct you, and your apostasies will reprove you"). There is one use of apostasia in the Apocrypha: 1Macc 2:15 records "The king's officers who were enforcing the apostasy came to the town of Modein to make them offer sacrifice." In other words Antiochus IV Epiphanes (who many consider to be a foreshadowing of the endtimes Antichrist) was forcing the Jews to forsake their religion and become "Hellenized." BDAG writes apostasia is "defiance of established system or authority = rebellion, abandonment, breach of faith." Friberg adds that apostasia is "a condition resulting from changing loyalties = revolt, desertion; as a religious technical term; (1) apostasy, rebellion (2Th 2:3); (2) defection, abandonment (Acts 21:21)." (Analytical Lexicon) Herschel Hobbs on apostasia - The basic meaning of the verb form as given in Arndt and Gingrich (A Greek-English Lexicon) is to cause to revolt or to mislead (cf. Acts 5:37). This meaning is found in the papyri for apostasia. In one instance it is used of the burning of certain title deeds by Egyptian "rebels" (apostatōn). In another rebels (apostaseōs) are mentioned as forcing their way into a temple. And supporting this use in the papyri is that of Plutarch who uses it in the sense of political revolt. (Preaching Values from the Papyri) Gilbrant on apostasia - Since the New Testament consistently warns against apostasy, “backsliding, falling away,” it is rather puzzling that it is relatively silent in terms of a precise vocabulary connoting such action. “Apostasy” (apostasia) itself is used only once (of only two occurrences) in the New Testament in connection with backsliding from the Christian faith. The verb aphistēmi (861) serves frequently to describe such “falling away,” but it is used only three times for backsliding from faith in God (Luke 8:13; 1 Timothy 4:1; Hebrews 3:12). In these passages it actually means “to draw away” from something or someone. Its meanings of “cause to revolt,” “go away,” and “depart” can also be applied to apostasia to give a secondary meaning of “removal” or “departure.” Classical Greek - In classical Greek there are some related words which form the background of apostasia. The noun apostasis, “revolt,” should be noted especially, since it is an older synonym for apostasia. The noun apostatēs denotes a political rebel or deserter, or it could denote a runaway slave. Septuagint Usage - As noted, the word apostasia had no religious background in secular Greek. It acquired religious connotations initially in the Septuagint where it translated Hebrew words which occurred in religious contexts. Terms from this word group appear more than 250 times in the Septuagint corresponding to about 40 Hebrew words. Apostasis (Joshua 22:22; 1 Kings 21:13 [LXX 3 Kings 20:13]; 2 Chronicles 29:19; 33:19; Isaiah 30:1 [apostatēs]; Jeremiah 2:19), for example, is used for “departure from God” or “apostasy.” Even on the occasions when the Greek words followed their normal secular function, they, nevertheless, were colored by their context, and they acquired some new connotations. In Israel revolting against God was not the same as revolting against the Romans or Greeks. Here, a new, religious dimension developed. The apostasia word group could not describe the backsliding history of Israel without being affected by this. In addition, the words often translated Hebrew terms whose specific meaning was related to transgression or violation of the law of God. New Testament Usage - When apostasia was appropriated by the writers of the New Testament, its definition was primarily understood as religious “backsliding.” It is true that apostasia is used only twice in the New Testament, but the use could not be more illustrative and representative of the phenomenon. The first appearance of apostasia refers to the “abandonment” of the religion of Moses; the second time it probably refers to forsaking the Christian faith. The Christian leaders in Jerusalem told Paul a rumor had spread which said he taught other Jews “to forsake Moses” (Acts 21:21). Apostasia occurs here and carries with it all of the Old Testament understanding of the concept of “rebellion.” When Paul himself used apostasia in 2 Thessalonians 2:3 to describe the “falling away” (“apostasy,” NASB) which would come and which would climax in the last days, he understood apostasia to have religious connotations. He evidently called upon a word with a recognized meaning, because he did not feel compelled to elaborate or attempt to describe this event. The New Testament’s understanding of apostasia is rooted in the Old Testament. When Paul used it in reference to a final falling away, he was probably reflecting a thought commonly found in Jewish apocalypses. Judaism thought that immediately prior to the Messianic Age there would be a period of apostasy. They even spoke of an anti-Messiah who would present himself as a great deceiver and destroyer. These concepts were accepted, albeit modified, by Paul. He placed this final apostasy during the period prior to the final return of Christ. Since Paul spoke of “the rebellion” (hē apostasia), this implies that the subject was well known to his readers. The New Testament offers consistent instruction about this matter. It should be mentioned, however, that the earliest English Bible translations used a secondary meaning of the word in 2 Thessalonians 2:3. William Tyndale (about A.D. 1526) rendered it “a departynge.” Coverdale (1535), Cranmer (1539), and the Geneva version render it the same way. E. Schuyler English (SEE ONLINE & SEE QUOTE BELOW INTRODUCING HIS 4 PAGE DISCUSSION ON APOSTASIA - Rethinking the Rapture, pp.68ff.) points to this in his exegesis of 2 Thessalonians 2:3 and holds that the departure which must occur before the man of sin can be revealed is the departure of the Church (the “Rapture”). This would be a strong argument for a pre-Tribulation Rapture. He admits, however, that the primary Biblical meaning of the Greek word is removal from God and His truth through apostasy and rebellion. It seems clear that apostasia is used in a negative sense, thus few would accept the possibility of a reference to the Rapture here. EDITORIAL COMMENT - QUOTE FROM E. SCHUYLER ENGLISH PAGE 67 - We suggest, for prayerful deliberation, a deviation from the accepted translation and interpretation of this passage. It is never the part of wisdom, we believe, to discard traditional renditions of the ancient MSS unless we have reasonable proof to support our views. We shall, therefore, present, for consideration, such evidence as we are able to produce. It is evident from the New Testament that “rebellion” is not the same as a simple “transgression” (paraptoma). Apostasy comes as a result of a willful fall, a conscious withdrawal from God which results in a total rejection of Him and His revealed Word. Peter fell (Matthew 26:30-35,69-75), but we know he did not totally reject God, and he was restored (cf. John 21:15-17). It can be observed that transgression more properly expresses a weakness or an unwanted action, which consequently creates sorrow and repentance (cf. Matthew 26:75). In contrast, Judas provides a tragic example of apostasy (Matthew 26:14-16), where there was remorse but no genuine repentance. Apostasy implies a decision to forsake godly service, and it despises and rejects the Word of God. Therefore, it is a conscious, willful revolt against God’s person and authority. That believers can be seduced into apostasy through false prophets is a frequent concern of the New Testament (Matthew 24:11; Galatians 2:4; cf. Galatians 1:6-8; 2 Timothy 4:3,4; 2 Peter 2:1-22). (Complete Biblical Library) Colin Brown (NIDNTT - Volume 1 page 50) - Apostasy (Gk. apostasia, rebellion, abandonment, apostasy; from apo, away, and histémi, stand). The deliberate repudiation of belief once formerly held. An apostate is one who thus abandons Christianity. In the post-NT church apostasy, murder and adultery were regarded for a time as unpardonable sins. Later it become pardonable only after great (in some cases, lifelong) public penance Below is the related study of FALL, FALL AWAY in the NIDNTT-VOLUME 1, PAGE 606 discussion of the root verb aphistemi (See also word study of aphistemi) Fall, Fall Away - ἀφίστημι G923 (aphistēmi), trans. cause to revolt, mislead; intrans. go away, withdraw, depart, fall away; ἀποστασία G686 (apostasia), rebellion, abandonment, state of apostasy, defection; ἀποστάσιον G687 (apostasion), bill of divorce. CL aphistēmi (Homer), derived from histēmi, means trans. to put away, remove: (a) in a spatial sense; (b) from a condition or relationship; (c) from association with a person. It also means to turn someone (either privately or politically) against a person, to cause to revolt (Herodotus). Intrans. it means to remove oneself, go away; to stand aloof, withdraw from, cease, give up; recoil, separate oneself; to fall away. From it are derived the nouns apostasis, revolt (first found in cl. Gk., from the time of Thuc., 1, 122); apostatēs, deserter, political rebel (e.g. “against the king”, “against the country”; a later term found in Polybius); apostasia, a late form of the classical apostasis, meaning, state of rebellion or apostasy (e.g. “from Nero”; “from the Romans”); and apostasion, a legal term for handing over at purchase, conveyance, and used of a bill of divorce (Deut. 24:1, 3; Matt. 5:31; 19:7; Mk. 10:4; → Divorce). OT 1. In the LXX words of this group are found more than 250 times, rendering about 40 different Heb. words, but most frequently hēsîr (hiph. of sûr), to remove (about 65 times). It is of especial interest theologically when used to translate forms of mā‘al, to act unfaithfully, contrary to duty, or against the law (2 Chr. 26:18; 28:19, 22; 29:6; 30:7; 33:19); pāša’, to rebel, transgress (2 Chr. 21:8, 10; Jer. 33:8; Ezek. 20:38); māraḏ, to rebel, revolt (Gen. 14:4; Num. 14:9; Jos. 22:16ff.; 2 Chr. 13:6; Ezr. 4:12, 15, 19; Neh. 2:19; 6:6; 9:26; Ezek. 17:15; Dan. 9:5, 9); → Sin, art. παράπτωμα. The meaning of aphistēmi and its Heb. equivalents is like that in classical Gk.: removal in a spatial sense (Gen. 12:8), separation of persons (1 Sam. 18:13; Ps. 6:8), withdrawal from a relationship (Num. 8:25) or from a state (Prov. 23:18; Isa. 59:9); political revolt (Gen. 14:4; 2 Chr. 21:8, 10; Ezek. 17:15). This is the most frequent meaning of the word and underlies most of the substantival forms. A meaning not found in cl. Gk. is the use in religious contexts: God departs from men (Jdg. 16:20; 2 Ki. 17:18; 23:27; Ps. 10:1; Ezek. 23:18) and withdraws his gifts (Num. 14:9, protection; Jdg. 16:17, 19, strength; 2 Sam. 7:15, steadfast love; Isa. 59:11, 14, salvation and righteousness). The underlying cause is man’s own wilful departure from God (Deut. 32:15; Jer. 2:19; 3:14; 17:5, 13; Sir. 10:12), and scorn of God’s gifts (Num. 14:31, the land; Neh. 9:26, the law). This rebellion expresses itself in the cultic worship of other gods (Deut. 7:4; 13:10, 13; Jos. 22; Jdg. 2:19; 2 Chr. 29:6; 1 Macc. 2:19), and in ethical behaviour constituting disobedience towards God (Isa. 30:1; Ezek. 33:8; Dan. 9:9–11; Sir. 48:15; 2 Macc. 5:8). It is against this background that we should understand the exhortations to keep aloof from sin (Exod. 23:7; Ps. 119:29; Isa. 52:11; Tob. 4:21; Sir. 7:2; 23:12; 35:3). 2. At Qumran the act of turning away from the community and its rules is fundamentally condemned as apostasy. The literature of the sect sets down a two-year period of repentance for the apostate member who is willing to return (1QS 7:18 ff.); but anyone who has belonged to the community for more than 10 years is completely excluded if he becomes guilty of apostasy (1QS 7:22 ff.). NT 1. In the NT this group of words is found only in Luke (aphistēmi 10 times and twice in v. l.; apostasia Acts 21:21), Paul (aphistēmi 3 times, and 1 Tim. 6:5 v. l.; apostasia 2 Thess. 2:3), and Heb. 3:12. Apart from Acts 5:37, only the intrans. sense is found. On apostasion → Divorce. 2. aphistēmi occurs in the spatial sense in Lk. 2:37 (“she did not leave the temple”). More often it refers to the separation of people: holding back from carrying out a punishment (Acts 5:38; 22:29); the withdrawal of Mark from helping Paul in his work (Acts 15:38); the departure of the Christians from the Jewish synagogue (Acts 19:9); the disappearance of supernatural beings from human presence (Lk. 1:38 v. l.; 4:13; 24:51 v. l.; Acts 12:10; 2 Cor. 12:8). In Lk. 13:26, 27 (citation of Ps. 6:8) believers are warned against unfruitful discipleship. By having set before them in this parable the possibility of being too late, they are called away from their speculative enquiry (v. 23) to face a genuine decision that affects them in their total existence. The man who fails to recognize and grasp the present hour of grace may one day find himself separated for ever from the Lord: apostēte ap’ emou, depart from me (v. 27). In 2 Tim. 2:19 aphistēmi refers to moral behaviour: “Let everyone who names the name of the Lord depart from iniquity.” Acts 5:37 mentions political defection. 3. Of theological importance is falling away in the religious sense. In Acts 21:21 (cf. 2 Macc. 5:8; Jas. 2:11 v. l.) Paul is accused of leading the Diaspora Jews astray by teaching them to disregard the OT law. The absolute use of apostasia in 2 Thess. 2:3 is a common expression in Jewish apocalyptic, with its prophecy of a period of apostasy shortly before the appearance of the Messiah (Eth. En. 5:4; 93:9). Paul locates this event in an anti-Christian period directly preceding the return of Christ. 1 Tim. 4:1 describes “falling away from the faith” in the last days in terms of falling into false, heretical beliefs. Lk. 8:13 probably refers to apostasy as a result of eschatological temptation. Here are people who have come to believe, who have received the gospel “with joy”. But under the pressure of persecution and tribulation arising because of the faith, they break off the relationship with God into which they have entered. According to Heb. 3:12 (cf. Heb. 6:6 → πίπτω below; → Sin, art. παράπτωμα), apostasy consists in an unbelieving and self-willed movement away from God (in contrast to Heb. 3:14), which must be prevented at all costs. aphistēmi thus connotes in the passages just mentioned the serious situation of becoming separated from the living God after a previous turning towards him, by falling away from the faith. It is a movement of unbelief and sin, which can also be expressed by other words (cf. the par. to Lk. 8:13 in Matt. 13:21; Mk. 4:17; → Offense, art. σκάνδαλον). Expressions equivalent in meaning to the warning in 1 Tim. 4:1 include nauageō, suffer shipwreck, 1:19; astocheō miss the mark, 1:6; 6:21, 2 Tim. 2:18; cf. also aperchomai, go away, Jn. 6:66; apostrephō, turn away; arneomai, deny; metatithēmi, change, alter; mē menein, do not abide, Jn. 15:6; art. πίπτω; → Lead Astray, art. πλανάω; and the pictures of defection in Matt. 24:9–12, and Rev. 13. As can be seen from a consideration of the Heb. words in the LXX corresponding to aphistēmi, it emphasizes strongly, like parapiptō (Heb. 6:6), the part played by the human → will in the loss of → faith. W. Bauder Related Resources: Hebrew equivalent - Meshubah - turning away, apostasy, backsliding Apostasy - Wikipedia, the free encyclopedia Apostasy - Baker's Evangelical Dictionary of Biblical Theology Baker Evangelical Dictionary Apostasy Charles Buck Dictionary Apostasy CARM Theological Dictionary Apostasy Holman Bible Dictionary Apostasy Hastings' Dictionary of the Bible Apostasy Hastings' Dictionary of the NT Apostasy Webster Dictionary Apostasies Apostasy Watson's Theological Dictionary Apostasy McClintock and Strong's Bible Encyclopedia Apostasy The Jewish Encyclopedia Apostasy and Apostates from Judaism What is apostasy and how can I recognize it? Will there be a great apostasy / falling away during the end times? What is the mystery of iniquity? What are the consequences of nations turning away from God? How should a Christian react to all the doomsday predictions out there? INTERPRETATION #3 While the preceding (and predominant) meaning of apostasia speaks of a "theological departure," those who hold to interpretation #3 feel apostasia refers to a "physical departure" (Rapture). It is interesting that in the respected lexicon the the TDNT ("Little Kittel") the root verb aphistemi can mean “to remove either spatially or within a relationship." In Liddell-Scott-Jones (LSM) lexicon there is a long entry for apostasia with the first definition being "defection, revolt… esp. in religious sense." The second LSM entry is "departure, disappearance, Olymp.in Mete.320.2." The definitions that describe spatial removal (TDNT) and "departure, disappearance" (LSM) might add some credence to the hypothesis that the derivative noun apostasia is actually speaking of a physical (spatial) removal (as in the departure or disappearance of a Pre-Tribulational Rapture) rather than a religious falling away. My view (even in light of my favoring a pre-tribulation or mid-tribulation Rapture) is that Paul's use apostasia seems unlikely to refer to the Rapture. In the context Paul is trying to clear up confusion. He has just used the noun (episunagoge) for "gathering together" in 2Th 2:1. It would therefore seem unusual for him to use apostasia to mean Rapture when he could have used the verb form (episunago) for "gather together" in 2Th 2:3 Nevertheless, a number of commentators (Thomas Ice [see below], Daniel Davey, Paul Lee Tan) have suggested that the sense of apostasia in this context is to describe a departure of the church from the earth (i.e., a Rapture prior to the Day of the Lord, thus a Pre-Tribulation Rapture), not just a departure from professed beliefs. Mike Stallar admits that while "the case is not conclusive… it should not be dismissed out of hand as many have done." (Twenty-First Century Biblical Commentary) Stallar goes on to add that "Couch points out that most conservative interpreters agree that apostasia refers in this context to religious defection. John Walvoord emphasizes that this is true even among pretribulational scholars who would gain by the alternative interpretation. Two reasons reinforce the standard interpretation as defection from the faith. First is the fact that all other occurrences of the noun apostasia in the New Testament and in the Greek Old Testament refer to religious or political rebellion. Second, one must take into account the close association of the man of lawlessness mentioned in 2Th 2:3. Since he is described in terms of wickedness and rebellion (2Th 2:3-4), it may be more likely that the thought of wicked rebellion is also the intended meaning of apostasia. Consequently, it is much more likely that the word refers to religious defection of some kind rather than the departure of the church." (Twenty-First Century Biblical Commentary ) Dr Thomas Ice discussion of the interpretation of apostasia as identical with the rapture is intriguing: "I believe that there is a strong possibility that 2 Thessalonians 2:3 is speaking of the rapture. What do I mean? Some pretribulationists, like myself, think that the Greek noun apostasia, usually translated “apostasy,” is a reference to the rapture and should be translated “departure.” Thus, this passage would be saying that the day of the Lord will not come until the rapture comes before it. If apostasia is a reference to a physical departure, then 2 Thessalonians 2:3 is strong evidence for Pretribulationism… (Ice explains in his article) the word (apostasia) has the core meaning of departure and it depends upon the context to determine whether it is used to mean physical departure or an abstract departure such as departure from the faith." (Read Ice's interesting discussion of the etymology of "apostasia" in The Rapture in 2 Thessalonians 2:3 - this article quotes the respected Greek authority Kenneth Wuest as also favoring he apostasia as signifying the Rapture). I must confess that it would seem far more difficult to determine when the specific religious apostasy will occur (Interpretation #1), then it would be to determine when a "rapture apostasy" (Interpretation #3) or "Antichrist apostasy" (Interpretation #2) would occur. Interesting! When the Day of the Lord is about to begin, surely the apostasy will be evident to all who have eyes to see. John Walvoord alludes to the difficulty in looking for the apostasy as an indicator of the soon to follow Day of the Lord -- In the twentieth century the situation is entirely different than it was for the Thessalonian church. Today there is widespread apostasy. The sad fact is that there are many who are not preaching the true Gospel and, moreover, are denying the central doctrines of our Christian faith. Some are teaching that Christ is only a man, that He did not rise from the dead, that salvation is not through His shed blood, and that He is not coming again. They deny that the Scriptures are the Word of God, and turn instead to some other forms of teaching. To a certain degree, apostasy is already here. (2 Thessalonians 2:1-12 The Revelation of the Man of Sin) (Bolding added) 2. THE MAN OF LAWLESSNESS The man of lawlessness is revealed (the man of sin) - Note that the KJV has "man of sin (hamartia)" but the other Greek manuscripts have anomia. This is not his personal name but indicates the character of his person! Note that the phrase "man of… " is a way of describing one's predominant characteristic as "man of knowledge" in Pr 24:5 or "man of sorrows" in Isa 53:3. Related Resources: Man of Sin - International Standard Bible Encyclopedia Man of Sin - Hastings' Dictionary of the New Testament Man of Sin - Easton's Bible Dictionary Man of Sin - Hastings' Dictionary of the Bible Man of Sin - Cyclopedia of Biblical, Theological and Ecclesiastical Literature Man is the noun anthropos which defines him as an actual human being, not an angel, not Satan, not a sin or lawlessness personified, but alive in flesh and blood!

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MacArthur explains that "The aorist tense of the verb translated revealed points to a definite time when this man will appear. It implies that he was previously present and known, but his act of apostasy will unveil his true evil identity; he will drop all pretense and the previously hidden wickedness of his character will be fully disclosed. God and the Lord Jesus will not have appeared as his enemies until the time he is revealed… After initially posing as the friend of religion (cf. Rev. 17:13-note), Antichrist will suddenly reveal his true nature when he commits blasphemy against God." (1 & 2 Thessalonians Commentary) WHEN DOES THE DAY OF THE LORD BEGIN? Of David Dean's four possibilities only 2 are considered in this discussion (see Dean's note below). Ryrie's revelation of the Antichrist would be at the beginning of the Seven year Tribulation which would mark the beginning of the Day of the Lord. On the other hand, MacArthur's interpretation of the time of revelation of the Antichrist's true character would be at the midpoint of the Seven year Tribulation, the point at which the 3.5 year Great Tribulation begins (see Mt 24:21-note) and presumably when the Day of the Lord begins. (See timeline depiction - scroll down) The context would favor MacArthur's interpretation. Why? Because Paul associates Antichrist's revelation in 2Th 2:3 with his taking of his seat in the Temple (2Th 2:4-note) and his claim to be god, an event which marks the ultimate blasphemy against God. This event correlates with Jesus' description of the Abomination of Desolation (Mt 24:15-note) and this blasphemous abomination occurs at the midpoint of the 7 years when one compares Da 9:27-note in which the Antichrist breaks a covenant (probably a "peace" accord) with the Jews at the midpoint of the last seven years. Note: David Dean lists 4 times in which the Son of Lawlessness could be revealed: (a) The appearing of the Antichrist as a world figure before the beginning of the seventieth week. (Walvoord seems to hold this position) (b) The signing of the covenant by the Antichrist (Da 9:27). (Pretribulationist Renald Showers argues that since (a) Scripture states that the man of lawlessness will perform a public act in the signing of the covenant, and (b) since Paul wrote in 2 Thessalonians 2:1–3 that the rapture will precede his revealing, one must conclude that the revealing of the Antichrist occurs at the signing of the covenant - Maranatha, Our Lord, Come!) (Ed: This is the view held by Charles Ryrie) (c) The emerging of the Antichrist as a well-known world figure sometime during the first half of Daniel’s seventieth week. (Robert L. Thomas, a Pretribulationist, seems to allow for this view -- “2 Thessalonians,” in The Expositor’s Bible Commentary, vol. 11 [Grand Rapids: Zondervan, 1978], 322). (d) The event in which the Antichrist will desecrate the temple at the midpoint of the seventieth week (Da 9:27; Mt. 24:15; 2Th 2:4). (H A Ironside) (Ed: This is the view held by John MacArthur) (Does 2 Thessalonians 2:1-3 Exclude The Pretribulational Rapture? - Bibliotheca Sacra, Volume 168, page 206 - interesting, well referenced 22 page article which addresses pre and post tribulation views) To summarize, at the beginning of the seven year Tribulation, the man of lawlessness masquerades as a man of peace (cp rider on white horse with a bow but no arrow - Rev 6:2-note), but when he breaks the covenant in the middle of the seven years, it is at this time that his lawless character becomes fully revealed. In other words in the first 3.5 years while he might have been recognized by some who knew their Bible, his lawless, sinful character had not yet been fully revealed to the world. Notice also that if this is the correct interpretation, it follows that the actual Day of the Lord does not begin until the midpoint of Daniel's seventieth week. Note that Acts 2:20 gives details of other events that must occur before the Day of the Lord ("THE SUN SHALL BE TURNED INTO DARKNESS, AND THE MOON INTO BLOOD, BEFORE THE GREAT AND GLORIOUS DAY OF THE LORD SHALL COME.") which would also make it difficult to place the beginning of the Day of the Lord at the first part of Daniel's 70th week, before the Tribulation begins (e.g., not until the breaking of the Sixth Seal does John say "the sun became black as sackcloth made of hair, and the whole moon became like blood." - Rev 6:12-note). Others who favor a pre-tribulation Rapture, feel the Day of the Lord begins at the beginning of the seven year Tribulation. See diagram and discussion of Day of the Lord. THE SON OF DESTRUCTION The son of destruction (son of perdition = KJV) - Similar to the expression "man of _____" the expression "son of _____" is a idiomatic way (common in Hebrew) of highlighting one's nature (in this case his destiny! cp Lk 10:6+, 1Sa 20:31). For example, in 1Th 5:5 Paul differentiates between "sons of light and day" (cp Jn 12:36) versus those who are "of night" and "darkness." (cp "sons of disobedience" Eph 2:2, Eph 5:6). In the present context, this phrase points to this man's ultimate destiny of destruction. A few commentators feel this name is indicative of what he will accomplish (destruction). Keathley adds that "son of" was a Hebrew idiomatic way to signify "He belongs to a class described by the attached phrase, i.e., one destined for destruction as was the case with Judas, another who was called “the son of destruction” (John 17:12; Acts 1:25)." Vine adds that "if ‘man of lawlessness’ refers to character, then “son of perdition” refers to the proper destiny of such a one, who, like Judas, must “go to his own place,” Acts 1.25, cp. Phil. 3.19, and Rev. 17.8,11." Moffatt says the phrase “son of destruction” essentially means the doomed one. Ray

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MacArthur adds "The title (son of perdition) is thus reserved for the two vilest people in human history, controlled by Satan (Jn 13:2; Rev. 13:2) and guilty of the two most heinous acts of apostasy… Monstrous as that apostasy was, it pales in comparison to the act of future apostasy Antichrist will commit. Judas betrayed the Son of God; Antichrist will proclaim himself God. Judas desecrated the temple with the money he received for betraying Christ (Matt. 27:5); Antichrist will desecrate the temple by committing the abomination of desolation (Matt. 24:15). Judas, apparently without influencing others, went astray, a tragic, solitary disaster (Acts 1:18–19); Antichrist will lead the world astray into destruction (Rev. 13:5–8)." (1 & 2 Thessalonians Commentary) Destruction (perdition) (684)(apoleia from apo = marker of separation, away from + olethros = ruin, death but not annihilation) means utter and hopeless loss of all that gives worth to existence. Apoleia paints the sad, tragic picture of a thoroughly, eternally doomed and wasted life! And that contrary to popular opinion apoleia does not refer to extinction or annihilation or the end of existence, but to total ruin so far as the purpose of existence is concerned. Sadly those relegated to eternal destruction will be eternally conscious of the fact that they wasted their life and the one chance they had to receive salvation in the Name of Jesus (cp Acts 4:12)! Paul used the root noun olethros in 2Th 1:9 in his "definition" of hell explaining that "those who do not know God and to those who do not obey the Gospel of our Lord Jesus… will pay the penalty of eternal destruction (olethros), away from the presence of the Lord and from the glory of His power." (2Th 1:8,9) In this same chapter Paul writes that the "lawless one (the Antichrist)" will be slain "with the breath of (the Lord's) mouth" and brought "to an end by the appearance of (the Lord's) coming." (2Th 2:8) John describes the end of the Antichrist (aka "the Beast") when Jesus returns - "the beast was seized, and with him the false prophet… these two were thrown alive into the lake of fire which burns with brimstone." (Rev 19:20-note, cp Rev 20:10-note) In short this man will not suffer loss of being but of well-being… forever in an everlasting state of torment and death! MacArthur - He is fixed for punishment and judgment; he is human trash for the garbage dump of hell. (Ibid) Related Resources: Perdition - International Standard Bible Encyclopedia Perdition - Holman Bible Dictionary Perdition - Fausset's Bible Dictionary Perdition - Hastings' Dictionary of the Bible Perdition - International Standard Bible Encyclopedia Perdition - Cyclopedia of Biblical, Theological and Ecclesiastical Literature John Phillips compares the Christ and the Antichrist: THE CHRIST COMPARED WITH ANTI-CHRIST CHRIST ANTICHRIST Is-was-is to come (Rev. 1:18) 3-year ministry The coming One (Matt. 25:13) The church's hope (Titus 2:13) Prince of Princes (Dan. 8:25) Many Diadems (Rev. 19:12) Has a bride-mystic New Jerusalem Indwelt by God (John 3:34) A slain Man, risen (Luke 24:34) God manifest in flesh works many miracles Was-is not-shall ascend (Rev. 17:8) 3 1/2 year monarchy the coming one (2Th. 2:3) The world's hope (Rev. 13:3-4) The coming prince (Dan. 9:26) Ten diadems (Rev. 13:1) Has a bride-mystery Babylon Indwelt by Satan (Rev. 13:2) A slain man, risen (Rev. 13:3) Satan manifest in flesh works many miracles CONTRASTS WITH CHRIST From above (John 6:38) Came in Father's name (John 5:43) Humbled Himself (Phil. 2:8) Despised (Isa. 53:3) Did Father's will (John 6:38) Exalted by God (Phil. 2:9) Came to save (Luke 19:10) The Good Shepherd (John 10:4-15) The Truth (John 14:6) The Holy One (Acts 3:14) Man of Sorrows (Isa. 53:3) Son of God (Luke 1:35) Mystery of godliness (1 Tim. 3:16) Seed of the woman (Ge 3:15) The Lamb (John 1:36) Loves and saves His bride (Eph. 5:25) Refused power from Satan (Matt. 4:8-10) Jesus has a name above all names with a numeric value of 888 From below (Rev. 11:7) Comes in his own name (John 5:43) Exalts himself (2Th. 2:4) Admired (Rev. 13:3-4) Does his own will (Dan. 11:36) Cast down by God (Rev. 19:20) Comes to destroy (Dan. 8:24) The false shepherd (Zech. 11:16-17) The lie (2Th. 2:11) The lawless one (2Th 2:11) Man of Sin (2Th 2:3) Son of perdition (2Th. 2:3) Mystery of iniquity (2Th 2:7) Seed of the serpent (Ge 3:15) The Beast (Rev. 13:1) Hates and destroys his bride (Rev. 17:16) Receives power from Satan (Rev. 13:2-7) Antichrist will have a name with a numeric value of 666 See Another More In Depth Comparison — of Christ and Antichrist

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MacArthur on telling - The imperfect tense of the Greek verb (noting repeated action in past time) translated was telling indicates that teaching about end-time events was a continual theme during Paul’s ministry in Thessalonica. Therefore, what the apostle wrote in this section was not new to the church; he merely reiterated what he had already taught them (cf. 2Peter 1:12-15-note). That he taught prophetic truth in the few months he had with the new believers in Thessalonica shows that biblical eschatology, including the sequence of events, is not unimportant, as some think, but is foundational to the Christian faith. As noted above, its purpose was not sensational but practical; had the Thessalonians remembered Paul’s teaching, they would not have lost their joy and hope. The Thessalonians had forgotten that Paul told them when he was there that the Day of the Lord will not come unless the apostasy comes first. (1 & 2 Thessalonians Commentary) J