Apostasy and the Day of the Lord
II Thessalonians 2

One of the major subjects relevant to the Christian life and to the study of prophecy is "the falling away," better known to some as "the apostasy." The Scriptures reveal that a time would come when professing Christians would fall away from the faith, love would grow cold and sound doctrine would not be generally taught or endured (I Tim. 4:1; II Tim. 3:1; II Tim. 4:3). Indeed, it is apparent from a study of Revelation (chaps. 2-3), that five of the seven churches addressed by the Lord, just prior to His coming, are in various states of rebellion.

In II Thessalonians 2, the apostle Paul discusses the apostasy and the opposite condition, holding fast, relative to the events surrounding the day of the Lord. He notes that the apostasy precedes the rise of the man of lawlessness, and that both the apostasy and the rise of the man of lawlessness are noteworthy signals of the day of the Lord. He emphasizes that the Thessalonians' present experience of holding fast to the faith clearly indicated that apostasy and the day of the Lord had not yet occurred.

Apostasy precedes that day

The nature of the apostle's words at this point in his letter reveals concern, and some degree of frustration. Apparently someone was communicating to the Thessalonians that the day of the Lord had arrived (2:2). Some among the Thessalonians had been consequently "shaken from ... composure" (2:2)^[1]. In order to prevent deception (2:3), the apostle points to certain observable key events that must precede the day of the Lord (2:3-8). He points to:

• the coming of apostasy (i.e., "falling away"),
• the man of lawlessness to be revealed (2:3), and
• the man of lawlessness to present himself as God (2:4).
  

Holding fast prevents apostasy

The apostle offers evidence that should convince the Thessalonians that the day of the Lord had not arrived (2:6-7). He does this by presenting them with the fact that a condition prevails in the Church which is the opposite of apostasy. To describe this condition, the apostle chooses a word, "hold fast" (GK: katecon), which was also used by the Lord Jesus to describe the opposite of apostasy^{[2] [3]}. The Thessalonians were familiar with this word and the condition that it communicated since the apostle had previously used this word when he wrote to them "hold fast (GK: katecete) to that which is good" (I Thess. 5:21). He notes the Thessalonians' experience of "holding fast" (verse 6) as evidence that the apostasy has not yet occurred.

A Problem for us (Not for the Thessalonians)

Unfortunately, the Greek is difficult to translate in verses 6-7, and there are consequently many different translations of these key verses. A very plausible and literal translation and paraphrase of verses six and seven that would preserve the context could read:

"And now you know the experience of holding fast, which means that he, the man of sin, will be revealed in his own time. For the mystery of lawlessness is already working; only he who holds fast now is effective until he is out of the midst" (2:6-7), ("Until he is out of the midst" is a way of stating "... until those who hold fast are not central in the Church.") "And then that lawless one will be revealed ...." (2:8)^[4].

In other words, the apostle is effectively saying:

"You Thessalonians are holding fast, a condition which is the opposite of apostasy. Thus the man of lawlessness will be revealed at another time. Lawlessness is already working, but the man of lawlessness will not be revealed until the one who holds fast is no longer characteristic of the Church."^[5]

Revelation of the Lawless One

In verse eight, the apostle again discusses the revelation of the man of lawlessness. In verse three, Paul had stated, "... the apostasy comes first, and the man of lawlessness is revealed ..." (2:3). Now, having finished discussing the details regarding apostasy (verses six and seven), he now supplies details concerning the man of lawlessness (verses 8-12)^[6].

No Mysterious Restrainer

Some commentators have suggested that the apostle argues that (1) the Holy Spirit is presented here, (2) that He is viewed as restraining the appearance of the man of lawlessness, and (3) the man of lawlessness will appear when the Holy Spirit is taken out of the world. This position appears to be invalid for the following reasons:

• The context does not support the Holy Spirit as the subject of verses six or seven.
• No other passage of Scripture teaches that the Holy Spirit will be taken out of the world before or during the day of the Lord.
• No other Scripture refers to the Holy Spirit as "he who now restrains" (NASB).
• The Scriptures do teach that the Holy Spirit is present among men on earth before and during the day of the Lord. The following passages are a few examples: Mark 13:11; Acts 2:17-21 cf. Joel 2:28-32; Zech. 12:10; Ezek. 39:29; Ezek. 37:14.
• The work and ministry of the Holy Spirit is apparent on earth during the tribulation in Revelation 11. In that passage, we see two witnesses who "prophesy for twelve hundred and sixty days" (11:3). When this fact is read in light of II Peter 1:21, "no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God," then we are forced to conclude that the two witnesses are moved by the Holy Spirit, who is present in them.
• II Thess. 2:7 does not say that anyone is "taken" anywhere. Of the dozens of times that this very common Greek word is translated in the New Testament, this passage is the only one where "taken" occurs^[7]. (Compare the translation in the Revised Standard Version.)
• Even if it is granted that the Holy Spirit is the "restrainer" and that He is "taken," no part of these verses in the English translations or the Greek text say that He is taken out of the world. If it is proposed that II Thess. 2:7 teaches that the Holy Spirit is taken our of the world, that would be a suggestion, hypothesis or interpretation, not the CLEAR TEACHING of the passage.
  

Conclusion

As the apostle concludes his remarks in this section of his letter he states, "So then, brethren, stand firm and hold to the traditions which you were taught ..." (2:15). Such a concluding remark is perfectly consistent with a discussion wherein the apostle labored to make the point that the Thessalonians' experience of holding fast was proof that the day of the Lord had not arrived.

If we in the Church today do not read and understand from the Scriptures the relationship between holding fast and apostasy, then we are bound to discover the relationship between apostasy and the day of the Lord.

Footnotes

1. In chapter three, the apostle addresses problem conduct in the Thessalonian church, specifically members who were leading unruly and undisciplined lives "doing no work at all, but acting like busybodies" (3:6-12). This conduct may have been an outgrowth of the erroneous belief that the Church was already in the time frame of the day of the Lord, and the coming of the Lord was consequently very near.
2. Compare Luke 8:13 where the seed on the rocky soil, in time of temptation "fall away" (GK: aphistantai), with Luke 8:15 where the seed on the good ground "hold it fast (GK: katecousin).
3. The writer to the Hebrews employed the same word to communicate the opposite of apostasy. In Hebrews 3:12, the believers are warned against "falling away" (GK: aposthenai), the opposite of "holding fast (GK: katascomen) their confidence" (Hebrews 3:6).
4. Words in italics are added for understanding.
5. When studying a passage like II Thess. 2:6-7, where many different opinions exist, it is important to remember the rules. Unclear passages of Scripture should always be read in the light of clearer Scriptures. A clear hypothesis or theological position should never be used to clear up the meaning of unclear Scriptures.
6. Thus we observe the consistency of Paul’s approach. He introduces apostasy and the man of lawlessness in verses 1-5, he develops the details of both apostasy and the man of lawlessness in verses 6-12.
7. Young’s Concordance.

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