Better restraineth. The verb means to hold fast, as Luke 8:15 : to hold back, as Luke 4:42. See on Romans 1:18. He refers to some power which hinders the revelation of the man of sin or Antichrist.

In his time (ἐν τῷ αὐτοῦ καιρῷ)

Better, in his own season, Not before his appointed season.

Better, of lawlessness. The phrase is unique in N.T. and olxx. Mystery is found in various combinations, as mystery of the kingdom of heaven, Matthew 13:11 : of God, 1 Corinthians 2:1 : of his will, Ephesians 1:9 : of Christ, Ephesians 3:4 : of the gospel, Ephesians 6:19 : of faith, 1 Timothy 3:9 : of godliness, 1 Timothy 3:16 : of the seven stars Revelation 1:20 : of the woman, Revelation 17:7. A mystery does not lie in the obscurity of a thing, but in its secrecy. It is not in the thing, but envelops it. Applied to a truth, it signifies a truth once hidden but now revealed or to be revealed; a truth which without special revelation would be unknown. It is almost universally found in connection with words signifying publication or revelation. See on Matthew 13:11. The mystery of lawlessness is the mass of lawlessness yet hidden, but which is to reveal itself in the person and power of Antichrist. The position of the word is emphatic, emphasizing the concealed character of the evil power.

Only (μόνον)

The sentence is elliptical: "only we must wait," or "only it must work in secret, until he that letteth," etc. For a similar instance see Galatians 2:10. The collocation of A.V. is wrong.

Letteth (κατέχων)

The same word as restraineth, 2 Thessalonians 2:6. Let is old English for hinder, prevent. Often in Chaucer.

"May I him lette of that?" (prevent him from it).

Troil. and Cress. ii.732.

"And bothe in love y-like sore they brente (burned)

That noon or alle hir (their) frendes might hit lette."

Legend of Good Women, 731.

So Shakespeare:

"What lets but one may enter?"

continued...

Better, slay, as Matthew 2:16; Luke 22:2; Acts 5:33.

Spirit (πνεύματι)

Better, breath. Πνεῦμα, almost always translated spirit, is from πνεῖν to breathe or blow. Frequent in class. in this sense. Comp. John 3:8; Hebrews 1:7. lxx, Psalm 147:7; Ep. of Jeremiah 61. Philo says "the spirit of God signifies, in one sense, the air, the third element; and it is used in this sense in the beginning of Genesis... for air, being light, is born up, and uses water as its basis. In the other sense it is the pure wisdom in which every wise man participates" (De Gigantibus, 5). See on Romans 8:4.

Shall destroy (καταργήσει)

See on cumbereth, Luke 13:7 and see on make without effect, Romans 3:3.

With the brightness (τῇ ἐπιφανείᾳ)

See on 1 Timothy 6:14. Rev., correctly, manifestation. See lxx, Esther 5:1; Amos 5:22; 2 Macc. 2:21; 3 Macc. 2:9. In class. (but late) of deities appearing to a worshipper (Plut. Themistocles, 30): of the sudden appearance of an enemy (Polyb. i. 54, 2): of a manifestation of Providence (Diod. Sic. i.:15): of the heathen gods assuming shape and appearing in order to work mischief (Just. Mart. Apol. i. 5). In N.T. of the parousia. See 1 Timothy 6:14; 2 Timothy 1:10; 2 Timothy 4:1, 2 Timothy 4:8; Titus 2:13. In 2 Timothy 1:10, of Christ's historical manifestation. So ἐπιφαίνω, Titus 2:11; Titus 3:4. Only here in Paul.

Coming (παρουσίας)

Or presence, which is the original meaning. In N.T. with a few exceptions, of the second coming of Christ. The combination manifestation of his presence (only here) appears to emphasize the resistless power of the Son of man, not (as Lightfoot) his splendor and glory. The mere appearing of his presence suffices to destroy his adversary.

The sense is that the coming of Antichrist proclaims itself to be according to the working of Satan by means of power, signs, etc. Ενέργεια Po. power in exercise, used only of superhuman power. See Colossians 1:29; Colossians 2:12.

Signs and lying wonders (σημείοις καὶ τέρασιν ψεύδους)

Lit. signs and wonders of a lie. Of a lie characterizes the three words, power, signs, wonders. All bear the stamp of fraud. For signs and wonders see on Matthew 24:24, and see on mighty works, Matthew 11:20.

Better deceit of unrighteousness; which is characteristic of unrighteousness and is employed by it.

Rev., literally and correctly, a working of error. See on working 2 Thessalonians 2:9. The phrase is unique in N.T. It means an active power of misleading. For πλάνη error which shows itself in action, see on 1 Thessalonians 2:3.

A lie (τῷ ψεύδει)

Properly, the lie. The article gives the generic sense, falsehood in all its forms. Comp. John 8:44; Romans 1:25; Ephesians 4:25. Comp. the contrast of truth and unrighteousness in 2 Thessalonians 2:12. All wrongdoing has an element of falsity.

More correctly, judged. See on damnation, 1 Timothy 5:12.

The only case in N.T. in which this word is used of God's election. lxx, Deuteronomy 26:18, of God's choosing Israel to be his peculiar people. Comp. Philippians 1:22; Hebrews 11:25.

From the beginning (ἀπ' ἀρχῆς)

Not elsewhere in Paul. His usual expressions are πρὸ τῶν αἰώνων before the ages (1 Corinthians 2:7): πρὸ καταβολῆς κόσμου before the foundation of the world (Ephesians 1:4): ἀπὸ τῶν αἰώνων from the ages (Ephesians 3:9). Before eternal times (πρὸ χρόνων αἰωνίων) is found 2 Timothy 1:9; Titus 1:2.

See on 1 Thessalonians 1:5.

See on 1 Corinthians 11:2. Not emphasizing a distinction between written and oral tradition. Tradition, in the scriptural sense, may be either written or oral. It implies on the part of a teacher that he is not expressing his own ideas, but is delivering or handing over (παραδίδωμι) a message received from some one else. See 1 Corinthians 11:23. The prominent idea of παράδοσις is therefore that of an authority external to the teacher. Comp. by word nor by letter, 2 Thessalonians 2:2.

Better, in grace, as the element of God's gift. Const. with hath given, not with hath loved and hath given.