End Time Prophecy 2 Thessalonians 2 End Time Prophecy | North Forest Christian Topics | Biblical Archaeology | email us This generation will certainly not pass away until all these things have happened (Luke 21:32)

The Kingdom of Israel

John Shepard

April 8, 2002

The Forged Letter (2 Thessalonians 2)

Purpose

• To demonstrate that this passage supports the amillennial viewpoint.
• To give a detailed analysis of this passage.

End Time Prophecy Leads to Rome | The Kingdom of Israel

Summary

In Chapter 2 of the book of Second Thessalonians, Paul is writing to clear up some confusion regarding end-time prophecy. He is concerned primarily with two topics:

• The second coming of Christ.
• The gathering to Him [the resurrection] of believers.

The Thessalonians had received a forged letter making one or more of these claims (and my votes):

• The "day of the Lord" had already passed [and they missed it] (I vote No!).
•  They were already in the "day of the Lord" (I vote Yes!).
•  Their idea of the "day of the Lord" was incorrect (I vote Yes!).

Paul is writing to assure them that the "day of the Lord" (in its true meaning) had not yet come. As evidence of this he repeats the teaching he gave them when he was with them that the coming of the "man of lawlessness" (false political Messiah) must occur prior to the "day of the Lord" (second coming of Christ).

Paul then goes on to discuss topics relating to those who will be alive at the time of the "man of lawlessness" so that they will be able to recognize this time period. This "man of lawlessness" will perform signs, wonders and miracles to deceive people and many will believe the "lie."

But Paul explains that those who believe the "lie" will perish and be destroyed just as the "man of lawlessness" will be destroyed. However, those who are saved will resist the "lie" and will stand firm and be saved.

Two things that will occur at the second coming of Christ (the "day of the Lord"):

(1) The destruction of unbelievers, and

(2) The salvation of believers

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Overview of Key Issues

The Jewish idea of the "day of the Lord" was (1) to overthrow the Roman empire (under the leadership of a Jewish political Messiah), and (2) to set up a 1,000 year Jewish millennial kingdom. Paul's idea of the "day of the Lord" was the second coming of Christ for final judgment of non-believers and eternal blessing for believers.

Paul had previously taught the Thessalonians that (1) a spirit of rebellion had gripped the Jews, (2) the man of lawlessness (false political Messiah) would one day appear on the scene, (3) he would even set up shop in the temple, (4) the Jewish rebellion would result in the destruction of Israel, Jerusalem and the temple, (5) it would not adversely affect the church in Asia and Greece.

The forged letter proclaimed the Jewish idea of the "day of the Lord" and claimed to be written by Paul. Even though the man of lawlessness (false Messiah) was not yet on the scene, the Jewish revolutionaries were beginning their activities.

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Why would the Thessalonians believe that Paul had written the forged letter?

• It had enough in common with Paul's previous teaching. After all, he had told them that the Jews would rebel against the Romans.
• It contained ideas common in the culture of the day. For example, the idea of a 1,000 year Jewish millennial kingdom was very much in vogue. The Thessalonians merely forgot which information Paul had taught them and which they had picked up from the culture. Paul asks them "don't you remember I used to tell you . . ."
• Perhaps it was delivered by a person they had trusted but who was now a deceiver.

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Why would the Thessalonians be troubled by this letter?

• They forgot that the Jewish revolution against the Romans would not succeed.
• Their faith that the church = "true" Israel was shaken. It would be hard to keep the faith against the onslaught of so many Jewish agitators trying to convince them that the only way to please God is through the law -- even Peter got fooled by this once.
• If the Jewish revolution succeeded then the Christians would have to submit to the Jews who were very hostile to Christians. At least the Romans didn't persecute the Christians (but that would soon change starting with Nero).
• If the Jewish revolution failed the Romans might wipe out the Christians (who were considered to be merely a sect of Judaism).
• They forgot that God is finished with Israel and is now working through the church. They thought that they might have to give up their cozy "grace centered" religion and switch to the "law based" religion of the Jews.
• Their persecution was primarily by Jewish agitators. If the Jewish "day of the Lord" had already come that might mean that the Jews would become even more aggressive and the persecution would intensify.

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How did Paul's response comfort the Thessalonians?

• Not by assuring them that they would no longer have persecution.
• Paul corrected their understanding of the Jewish rebellion and the second coming of Christ (the "day of the Lord")
• Paul assured them that the church as they understood it was God-ordained.

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To understand this passage we have to identify many key phrases:

• The Coming of Christ (v1)
• Gathered to Him (v1)
• The day of the Lord (v2)
• The rebellion (v3)
• The man of lawlessness (v3)
• God's temple (v4)
• Holding him back (v6)
• Power of lawlessness (v7)
• The one who holds it back (v7)
• Taken out of the way (v7)
• Counterfeit miracles, signs & wonders (v9)
• The lie (v11)

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This passage can support many different end-time viewpoints including premillennialism, amillennialism and postmillennialism. It all depends on how we define or interpret these key phrases. I am of the opinion that there is not enough unambiguous information in this passage to derive an end-time viewpoint.

I provide the following interpretation based on my views of amillennialism.

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The Forged Letter (2 Thessalonians 2)

Introductory observations:

• The disturbing information in the forged letter was believed by the Thessalonians. Therefore it must have been believable.
• Paul had previously been plagued by the Jews in that area.
• The church in Thessalonica was composed of many God-fearing Greeks (previous converts to Judaism) and some Jews. (Acts 17:4)
• The non-believing Jews were actively opposing Paul and the gospel by starting riots. (Acts 17:5,13)
• The Greek believers were likely versed in Greek philosophical ideas.
• The Jewish believers would likely be susceptible to falling back into Jewish legalism.
• Many Jews were actively seeking a Jewish kingdom and were planning to rebel against the Roman empire. They looked for a Jewish political leader (a Messiah) to lead them in this.
• In Chapter one of this book, Paul:
  
  (1) Mentions the trials and persecutions of the church in Thessalonica (v4,5,7),
  
  (2) Affirms that ultimately they will get relief (v5,7,9,10,11),
  
  (3) Affirms that those who are persecuting them will ultimately be punished (v5,6,8,9), and
  
  (4) Commends their faith and perseverance (v3,4,10,11).
  
  Chapter two follows immediately after these ideas.

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Verse 1

Paul had just mentioned Christ's coming to judge those who were persecuting them. (1:7,10,12) Therefore, the most natural meaning of verse 1 is that Paul is addressing Christ's second coming in which he judges the wicked.

Premillennialists often interpret this verse to refer to the rapture, but there is no compelling reason to do so.

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Verse 2

It's important to identify what the "day of the Lord" is. In many Old Testament prophecies this phrase is used for judgment by God for wickedness, often against the nation of Israel.

See, the day of the LORD is coming -- a cruel day, with wrath and fierce anger -- to make the land desolate and destroy the sinners within it. (Isa 13:9)

•  The second coming of Christ (in which He comes to judge the world). I vote Yes! -- this is what Paul had taught them.
  
  
• The pre-trib rapture (ala premillennialism). They were troubled because they missed the rapture. Were they too unworthy for Christ to rapture them? Did the believers in other cities miss the rapture too? This seems rather contrived. I vote No!
• Intense persecution of Christians (atheists) by the Romans as a result of the cult of Emperor Worship which would begin with Nero (64 A.D. until his death in 68 A.D.), intensify with the final "black years" of Domitian's reign (93-96 A.D.) when he demanded to be worshiped as Lord and God, and greatly intensify until the time of Constantine. All these events were future to the writing of Second Thessalonians (about 55 A.D.). These events would be relevant to the readers of the day (some would live to experience it). The Thessalonians were being persecuted by the Jews but not yet by the Romans. This would prove to be much more severe. But Paul's letter to them would not cheer them up much. I vote No!
• The Jewish War and destruction of Jerusalem and the temple in 70 A.D. These events would be relevant to the readers of the day (some would live to experience it). The main disadvantage is that it would only be relevant to the Jewish believers that made up a minority of the church in Thessalonica. But it harmonizes better with the reason they were troubled (which I discuss below). I vote No!
• An invisible and mystical second coming of Christ on or after 70 A.D. (ala full preterism). But how would they know they missed it? I vote No!
• A mystical second coming of Christ ala the Gnostics. Again, how would they know they missed it? I vote No!
•  The Jews would unite under a political Messiah and attempt a revolution against the Roman empire. This would usher in a 1,000 year millennial kingdom. I vote Yes! -- the forged letter said that this is what was already happening.
• From Justin Martyr: "He has not yet come; or if they say that He has come, they assert that it is not known who He is; but when He shall become manifest and glorious, then it shall be known who He is." -- The idea that Christ has come but it is not known who he is, but He will one day become manifest and glorious. But why would this trouble them? I vote No!

The Day of the Lord

• Paul's view (the true view) -- the Day of the Lord is Christ's second coming when He comes back to judge the world. The general resurrection of all people, both believers and unbelievers, occurs then.
• The view of the forged letter (the false view) -- the Day of the Lord is the establishment of the Jewish millennium under the political rule of a political "messiah."

• They thought the persecution they were experiencing was the great tribulation (ala premillennialism). But this would only be troubling to them if they had the idea that the great tribulation would get worse over time. But if Paul was telling them that it would get worse then his letter to comfort them was pointless. I vote No!
• The report stated that the "day of the Lord" was spiritual and not physical. But why would this trouble them? Perhaps it would shake up their thinking since it conflicts with what Paul really taught on the subject. They would be troubled to discover that Paul was a liar. I vote No!
• They thought they missed the rapture. Discussed above. I vote No!
• That Christ's first coming was the "day of the Lord" and there would be no second coming at all. I vote No!
• Same as above with the additional thought that there would be no resurrection (as the Sadducees taught). After death, believers merely lived as spirits. I vote No!
•  The "day of the Lord" in the forged letter was a bad thing for the Christians -- much worse than the persecution they were undergoing. I vote Yes!
•  Paul's concept of the "day of the Lord" was different than the idea expressed in the forged letter. I vote Yes!
•  The "day of the Lord" in the forged letter had to do with the Jewish rebellion against the Romans. The revolution had begun and the rebel Jews were currently carrying out their revolutionary plans. I vote Yes!
  
  

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Verses 3 and 4

This is a key verse which makes it clear that the "man of lawlessness" does not arise in the distant future but within 20 years of the time this letter was written. Paul refers to the temple which is clearly a reference to the Jewish temple in Jerusalem. This temple was destroyed in August 70 A.D. so the "man of lawlessness" must come before then. Premillennialists claim that this was referring to a future restored temple but this is impossible because God is finished with Israel. The church now takes the place of the nation of Israel and in the church there can be no temple since Christ has sacrificed Himself once for all.

Paul now describes details of the Jewish rebellion against the Romans under a false Messiah which precedes the second coming of Christ (the "day of the Lord"). He doesn't specify how much time will elapse between these two events, but since the direct context has to do with correctly identifying the true nature of the "day of the Lord" this does not seem to be a problem (even the premillennialists acknowledge a time period of seven years between these events).

According to Josephus the Jewish rebellion against the Romans was starting to get intense at the time 2 Thessalonians was written.

• That day -- the "day of the Lord" in verse 2. The second coming of Christ.
• God's temple -- The natural reading would be the Jewish temple in Jerusalem which was destroyed in 70 A.D. (still in the future for the readers of 2 Thessalonians). Even though amillennialism considers that the church is now the temple of God, this verse seems rather to be referring to the temple in Jerusalem which was still standing. The reference to the temple implies that this passage is not referring to the distant future ala premillennialism.
• Rebellion ("falling away" in the KJV) -- could mean (1) rejecting the law (by violating the temple) or (2) an actual rebellion. The word is also used in Acts 21:21:

  They have been informed that you teach all the Jews who live among the Gentiles to turn away from Moses, telling them not to circumcise their children or live according to our customs. (Acts 21:21)

  I propose that the word "rebellion" refers to the events leading up to the Jewish War of 67 A.D. which resulted in the destruction of Jerusalem and the temple. The Jewish rebels (especially the Zealots) violated the temple by using it as a military stronghold and in doing so rebelled against the law and against God (in addition to rebelling against the Romans). The rebellion consisted of:

  (1) Rebellion against God
  
  (2) Rebellion against the Romans
  
  (3) Rebellion against each other (at the time Jerusalem was attacked by Titus there were 3 Jewish factions engaged in civil war)

  This passage might also refers to a time of trial and apostasy which will happen for the church just before the second coming of Christ.
  
  
• Doomed to destruction ("perdition" in the KJV) -- this phrase was applied to Judas Iscariot. He died shortly after his rebellion against Jesus as a result of his betrayal (his guilt did him in). In the final judgment he will be judged for his sins.

  None has been lost except the one doomed to destruction so that Scripture would be fulfilled. (John 17:12)
  
  By the same word the present heavens and earth are reserved for fire, being kept for the day of judgment and destruction [perdition] of ungodly men. (2 Pet 3:7) [Note that "perdition" is final judgment and destruction.]

  Whoever the "man of lawlessness" is, he will be judged for his sins.
  
  
• Man of lawlessness ("man of sin" in the KJV) -- a Jewish rebel (false Messiah) who would lead the Jews into a suicidal revolution against Rome. I don't subscribe to the premillennial idea that this is the same person as the Antichrist of the Great Tribulation.
  
  In the context it sounds a bit like the premillennial view which states that there will be a single historical person (it doesn't say "men" of lawlessness). But since this passage is linked to the temple which was destroyed in 70 A.D. there are really only 3 choices (and my votes):
  
  

  (1) There will be a "renewed" temple after 70 A.D. (ala premillennialism). This option is unlikely since one of the purposes of the temple is to practice the Jewish ceremonies including animal sacrifice. But this is no longer necessary since Christ came to fulfilled the law (I vote No!).

  If anyone destroys God's temple, God will destroy him; for God's temple is sacred, and you are that temple. (1 Cor 3:17)

  (2)  There was a single individual before 70 A.D. who can clearly be identified (I vote Yes! -- there are half a dozen people who fit this, but it is difficult to single one of them out as "the" one -- but perhaps at the time it was more obvious which one was meant).
  
  (3)  There was a "spirit" of rebellious lawlessness which was influencing many Jewish revolutionaries (I vote Yes!).
  I propose that the man of lawlessness was either (1) Menahem, (2) Eleazar, (3) John, (3) the Zealots and their leaders, or (4) a composite of these and others. Josephus writes about them as follows (a paraphrase):

  Menahem -- The lower city and the temple were in the hands of the rebels who excluded their opponents (the leading Jews, chief priests and those favoring peace) from the temple but admitted the terrorists with their hidden daggers. Menahem returned to Jerusalem and became the leader of the rebellion. He killed Ananias the high priest and became an unbearable tyrant. But he was soon killed.
  
  Eleazar -- The Jews called an assembly in the temple and appointed generals for the war. Eleazar was passed over because he was suspected of tyranny. But in time he gained supreme command.
  
  John -- Once in Jerusalem, John went around inciting groups to war, portraying the Romans as weaklings. Jerusalem was now divided into two hostile factions: the enthusiasts for war and the friends of peace.
  
  The Zealots -- At last the people were ready for rebellion against the Zealots who had taken refuge in the temple of God and turned it into a fortress, making the Holy Place their headquarters. The Romans had never overstepped the limits at the temple, but those who called themselves Jews strolled freely inside the Holy Place, their hands still hot with the blood of their countryman.
  
  John (again) and the Zealots -- John, always plotting for despotic power, pretended to side with the populace but he betrayed their secrets to the Zealots. They brought down on their country the fulfillment of an ancient prophecy: when sedition broke out in the city and the natural hands defiled god's sanctuary, the temple would be burned to the ground and the city taken.

• Sets himself up in God's temple ("he as God sitteth in the temple of God" in the KJV) -- certainly the Jewish revolutionaries set up camp in the temple of God. Since this is not the use that God had in mind for the temple they were in a sense taking God's place in the management of the temple by deciding how the temple was to be used -- but this is God's role, not man's.
• Proclaiming himself to be God ("showing himself that he is God" in the KJV) -- the premillennial view of this is that the man of lawlessness will declare himself to be deity in the temple much as Nero and Domitian proclaimed themselves as deity. A problem with this is that it requires that there be a Jewish temple and priesthood which practices the Old Testament ceremonies (since this is what the temple was -- without this it is not really a temple). But there is no place for this now that Christ has come on the scene, so we must look further for an explanation.
  
  Looking at how Satan proclaimed himself to be God provides a clue:

  By your many sins and dishonest trade you have desecrated your sanctuaries. (Ezek 28:18)
  
  Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their splendor. "All this I will give you," he said, "if you will bow down and worship me." (Mat 4:8-9)

  Satan desecrated the sanctuary by his sins and in the context of desiring a kingdom for himself. This is really what the Jewish rebels were doing -- they were not honoring God's command to obey the Roman rule but were seeking to establish their own kingdom based on the Jewish millennial idea. This is the sense in which the rebel leaders were proclaiming themselves to be God.
  

From the Catechism of the Catholic Church (which I consider to authoritative):

The Antichrist's deception already begins to take shape in the world every time the claim is made to realize within history that messianic hope which can only be realized beyond history through the eschatalogical judgment.

Catechism of the Catholic Church, Section 676

Examples are Socialism, Communism, and other utopian visions.

The supreme religious deception is that of the Antichrist, a pseudo-messianism by which man glorifies himself in place of God and of his Messiah come in the flesh.

Catechism of the Catholic Church, Section 675

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Verse 5

Paul had already taught them about these things.

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Verses 6 and 7

• Holding him [the man of lawlessness] back -- Paul says that they already know what is holding him back. The chronological sequence:
  
  (1) The secret power of lawlessness is already at work -- the Jewish revolutionaries are already plotting to overthrow the Romans.
  
  (2) The man of lawlessness is held back by something and by someone, possibly God -- a Jewish political party or leader that opposes the revolution.
  
  (3) This someone is taken out of the way -- a Jewish priest or leader dies or is killed. Josephus gives many examples of people, who are against the rebellion, being killed.
  
  (4) The man of lawlessness is revealed (and does his dastardly work) -- the Jews revolt against the Romans under the leadership of a false political "Messiah."
• Power of lawlessness -- this is a common theme. There is a person who manifests the general characteristic. The false political Messiah certainly had this.
• The one who holds it back -- a person (or God) holds it back. Holding back the appearing of this false political Messiah from being able to lead the Jews in the revolt.
• Taken out of the way -- Perhaps a Jewish high priest is killed?

Proponents of the premillennial, pre-tribulational rapture end-time scenario claim that the one who "holds back" the appearance of the man of lawlessness is the Holy Spirit residing in the church and that it is the rapture which allows the man of lawlessness to appear. This is certainly a valid interpretation of this passage, however, it's not the only way in which this passage can be interpreted.

The "one who holds it back" is referred to as "he" in the two phrases, "the one who now holds it back" and "until he is taken out of the way." The question is whether this "he" is the presence of the Holy Spirit residing in the body of Christ.

It certainly could be. But the word "he" could also refer to God himself. The phrases in question could read, "God now holds it back and will continue to do so" and "the power of lawlessness which is already at work will be allowed to increase when God is taken out of the way" (through disobedience to Him).

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Verse 8

At the second coming, Christ will overthrow the lawless one. When He comes with glory, He will destroy the lawless one. This is in contrast to the salvation of the believers, who will be saved.

The wording might seem to indicate that as soon as the lawless one is revealed, he is immediately overthrown. But since the lawless one is destroyed at the second coming there is an intervening period of time. The lawless one will be incarcerated after death until the white throne judgment. This is in keeping with Paul's argument in chapter one in which he emphasizes the final judgment of those who persecute believers.

The false kingdom, which the Jews are attempting to set up, is destroyed in 70 A.D. This prefigures a future time immediately before the second coming in which there is a trial and persecution of the church. It corresponds to Satan being released for a short while (Rev. 20:3,7), but it is not the great tribulation of premillennialism. Rather, the "temple" refers to the church, and the lawlessness is a time of world-wide apostasy (the "lie") against the truth.

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Verses 9 and 10

The lawless one comes with signs, wonders and miracles, but these are counterfeit.

The Jews were very much involved with the practice of looking for signs and wonders and would be looking for them to confirm that the revolution was from God.

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Verse 11

Many will believe these counterfeit signs, wonders and miracles.

The lie - that this Jewish rebellion will succeed and that it is from God.

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Verse 12

It is the wicked who will be fooled by the "lie." They will be condemned and will perish just as the man of lawlessness is doomed to destruction (verse 3).

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Verses 13 and 14

God chose those who believe in the truth to be saved. This is in contrast to those who will believe the "lie" and who will be condemned at the second coming.

The "gathering together" (verse 1) is not the rapture, but is the resurrection, which occurs at the second coming of Christ.

In the last few verses Paul has been contrasting (1) the destruction of the man of lawlessness and of the unbelievers who believe the lie with (2) the salvation of those who believe the truth and who are not fooled by the "lie."

(1) The man of lawlessness is destroyed at the second coming (verse 8) and the unbelievers are also condemned (this also happens at the second coming but it is not stated in these passages).

(2) Paul contrasts their condemnation and destruction with the salvation of true believers who will receive the final fruit of their salvation at the second coming of Christ also (although the timing of this blessing is not explicitly stated in these passages).

In verse one Paul connects the two ideas of (1) the coming of our Lord Jesus Christ (at the second coming), and (2) of our being gathered to him (the resurrection). It is reasonable to interpret this as meaning that believers are gathered to Christ (resurrected) at the second coming. Notice that in verse 14, Paul refers to the salvation of the believers in terms of their "sharing in the glory" which is often interpreted to mean resurrection.

This fits amillennialism perfectly in which the general resurrection of all believers (Old and New Testament saints) occurs at the second coming of Christ.

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Verse 15

But believers must not be fooled by the "lie" but must stand firm in the truth even when persecuted.

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Verses 16 and 17

Paul wishes for the persecuted believers to be encouraged by this word.

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