Any interpretation of 2 Thessalonians 2:3-10 which suggests that the man of sin is represented by a supernatural being such as Satan requires that "the restrainer" holding him back must be a supernatural power, namely, God Himself. However, such a view overlooks the inherent description of the man of sin. First, he is a "man," (anthropos) of human origin. No where in scripture is Satan referred to as a man (anthropos or aner in Greek and adam, enosh, geber or met in Hebrew). Satan is a supernatural, angelic being of heavenly origin in Isaiah 14 and Ezekiel 28. Second, the man of sin is described as the "son of perdition."
This descriptive phrase is used in only one other instance in scripture in John 17:12 referring to Judas who allowed himself to be actuated by Satan. Finally, the phrase, "the son of perdition" implies a "father of perdition." In fact Satan is referred to as the "father" of those who refuse to listen to the words of Jesus. "You are of your father the devil, and the desires of your father you want to do" (Jn. 8:44). It seems clear from this preliminary internal exegetical evidence that Satan is not the "man of sin," a phrase which historically has been associated with the papacy, a religious system with human (anthropos), organizational characteristics.
If the man of sin is an earthly religious system with human leadership, this precludes the necessity of a supernatural restrainer. The view that the restrainer exhibits evil characteristics and is symbolic of Rome receives support from the following internal linguistics considerations of 2 Thess. 2:6-7.
Linguistic Evidence of Concurrent Time
The key which unlocks the door to the mystery of the "restrainer" is Paul's unique linguistic application of three Greek adverbs all of which convey the basic sense of meaning of time in the present or the "here and now." Paul tells the Thessalonians that "the thing that restrains" (to katechon) the man of sin is doing so "now" (nun) at the present time (2 Thess. 2:6). Furthermore, the mystery of lawlessness "now" (tes) works at the present time. The strong implication is that "the thing restraining" at the present time ("now") exhibits the character attributes associated with the mystery of lawlessness, which also works "now" at the present time. This identical character attribute now working in "the thing restraining" will also be exhibited in the man of sin who will be revealed in his time.
Moreover, Paul reinforces the linkage of the mystery of lawlessness with the restraining activity by immediately repeating in the next phrase (2:7) the "here and now" activity of "the one who restrains," clearly linking it with the mystery of lawlessness. "For the mystery of lawlessness now (tes) works. Only he who restrains now (arti), until he comes into existence out from the midst." The impersonal restrainer (to katechon) in verse 6 and the related personal restrainer (ho katechon) in verse 7 work as a unit to restrain the man of sin, concurrently in time, with and through the working of the mystery of lawlessness. The mystery of lawlessness describes the evil character attributes of both the current restraining activity and the man of sin who is to be revealed in the future.
The three Greek adverbs used in succession in 2 Thess. 2:6-7, nun, tes, and arti all convey the sense of current, present time in contrast to past or future activity. Each adverb is synonymous with the other. More specifically, arti seems to mark a "precise time" (he restrains now in verse 6); nun marks a point or a period of time ("now restraining" in verse 6); and tes conveys current time in reference to the future ("mystery of lawlessness now/already works" in verse 7). Concurrent time connected with present is the key supplied by the sequential application of the three Greek adverbs, nun, tes and arti which links the mystery of lawlessness with "the restrainer." The mystery of lawlessness which works in "the restrainer" is to be revealed in the man of sin when the restrainer comes into existence out from the midst.
The following chart summarizes the relationship of the restrainer and the mystery of lawlessness in the context of concurrent time.
The Relationship of "The Restrainer" and
"The Mystery of Lawlessness" in Concurrent Time
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Adverb Time Frame Subject Characteristic Identity
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nun Now Thing Restraining Evil Pagan Rome
ede Now/Already Mystery of Lawlessness Evil Character of Paganism
arti Now Person Restraining Evil Emperor of Rome
Linguistic Evidence from ginomai
The restrainer continues to restrain "until he comes into existence out from the midst" (2:7). The verb, ginomai, has the basic sense of meaning of "to become" with respect to origin (to come into existence, to begin to be, to receive being, be made).
In the NT when ginomai is used with reference to God, God is always the source of the action. For example in Jn. 1:3, "all things came into being (ginomai) through Him." God is never the receiver of the action in connection with ginomai. In 2 Thess. 2:7 the restrainer is the receiver of the action associated with ginomai and the restrainer begins to have a new existence distinct and separate from his previous existence in which he functioned as a restraining force. "The restrainer's" identity becomes increasingly clear from both the linguistic evidence and the historical record when it is recognized that pagan Rome, the impersonal system (to katechon), and the emperor of Rome, a personal being (ho katechon), restrained the rise of the man of sin until the emperor of Rome voluntarily moved his capitol from Rome to Constantinople in AD 330 thereby relinquishing his restraining function. No longer the restrainer, the emperor received (began to have) a new existence out from the city of Rome (the midst of 2:7). The papacy was free to take on the full manifestation of the mystery of lawlessness and function in a religio-political manner in the Roman's emperor's former capitol.
From the evidence of linkage by concurrent time with "the mystery of iniquity" and the receipt of a new existence outside of Rome, "the restrainer" may be identified as the impersonal system of pagan Rome (to katechon) and its personal emperor (ho katechon). "The restrainer" is equivalent to the horn from littleness in its pagan phase (masculine) in Daniel 8:9 & 11.
The Mystery of Lawlessness and "The Daily"
The character attribute described by the phrase "the mystery of lawlessness" is defined in 2 Thess. 2:4 as exalting oneself above and opposing all that is called God, showing oneself to be God. This self-exalting character attribute was shown to be described by the terms, "the daily" and "the transgression which desolates" in Dn. 8:11-13 in which the later term is equivalent to the "desolating abomination," in 11:31 and 12:11. These terms are were directly linked with pagan and papal Rome, respectively, in the exegesis of Daniel 8:9-14.
The evidence from 2 Thessalonians 2 and Daniel 8 leads to the conclusion that "the restrainer" is not directly equivalent to "the daily." However, the two terms are indirectly related. "The restrainer" is pagan Rome symbolized by the horn from littleness in Daniel 8; "the daily" is the mystery of lawlessness which is the character attribute of pagan Rome. The mystery of lawlessness is the all inclusive descriptive term for both "the daily" and "the desolating abomination".
The mystery of lawlessness
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The Daily Desolating
Abomination
The mystery of lawlessness is the outworking principle of Satan which works in all those who refuse to believe the truth, but believe the lie and have pleasure in unrighteousness (2 Thess.2:12). This principle is described by "the daily" and "the desolating abomination," both of which may now be defined with further clarity. "The daily" is mystery of lawlessness manifested in the self-exalting character of paganism inherent in mankind of which Arianism became integrated. "The desolating abomination" is the mystery of lawlessness manifested in the self-exalting character of nominal Christianity of which the papacy became the fountain head.