Topical Studies
What the Bible says about
Mystery of Lawlessness
(From Forerunner Commentary)
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Acts 20:28-31
Paul understood; he knew the history of the truth of God. He had the Old Testament, and so he knew that people could not hold on to the truth for very long. He knew that, in the days of Moses, a false religion was working. He could see that, if it happened back then, it would happen in his day too. The mystery of lawlessness was already at work (II Thessalonians 2:7; Galatians 1:6-7). Acts 20 was a little bit later than the early part of AD 50, when the books of Galatians and II Thessalonians were written, but the first seal—the first horseman—was already unleashed upon the world (Revelation 6:2; Matthew 24:3-5).
John W. Ritenbaugh
A Place of Safety? (Part 4)
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2 Thessalonians 2:3
"The falling away" is a translation of the Greek apostasia, meaning "departure," "forsaking," "defection," or "apostasy." In secular Greek, the word "is used politically of rebels" (Vine's Expository Dictionary of New Testament Words, p. 413). Thus, in the present context, it denotes a departure or apostasy from the faith, the revealed truth of God (see I Timothy 4:1). Such a defection from the true gospel and doctrine was a very real concern for the first-century apostles. Paul, Peter, John, James, and Jude all warn of it in their letters. Despite their warnings, it did indeed occur as the century wore on. Paul tells us specifically what the "unrighteous deception" (II Thessalonians 2:10) is for which the people depart. In verse 7, he names it "the mystery of lawlessness," a set of beliefs that is totally contrary to "the truth" (verses 10-12). This deception is "the lie" that Satan has always foisted on mankind—that we do not need to obey God's law (see Genesis 3:4; Romans 1:21-25).
Richard T. Ritenbaugh
Are These the Last Days? (Part 1)
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2 Thessalonians 2:5-9
We should get two things out of this prophecy. One is that the lawlessness was already working in Paul's day, and the second is that it has the force of the supernatural power of Satan. We are dealing with something significant here. The "he who restrains" therefore has to be one of supernatural power in order to restrain. Thus, He who restrains must be God. When He lifts the restraint, the man of sin will come to full power. In this is the vague implication that, since Paul says the mystery of iniquity was already working, a man of sin was also on the scene—not the man of sin, but a man of sin.
John W. Ritenbaugh
A Place of Safety? (Part 3)
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2 Thessalonians 2:7
Paul wrote II Thessalonians in the early AD 50s and the mystery of iniquity, the mystery of lawlessness, was already working. Galatians, in which Paul gave a similar warning (Galatians 1:6-7), was also written in the early AD 50s. In a short period of time - about 19 or 20 years after the resurrection of Jesus Christ - the mystery of iniquity was already at work, and it was beginning to have a negative impact on the church of God.
John W. Ritenbaugh
A Place of Safety? (Part 4)
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2 Thessalonians 2:7
Paul affirms that the "mystery of iniquity" was already working then. Look how long it has taken to come to its fullness! We are 1900 and some years later, and it is only now coming to a head. God gave us this affirmation as evidence so we could understand how He thinks in terms of time. It is not the same as with us. We want things done bang! bang! bang!—immediately. But that is not the mind of God; He will do it in His time. We are living at the time, from everything we can see, that the "mystery of iniquity" will finally reach its height. Let us not do what the first-century Christians did in II Thessalonians 3. We must not let down just because we can see a few things that seem to fit into prophecy, as if the end were already here. II Thessalonians was written just a few months after I Thessalonians, about AD 52. Meanwhile, the pressure is mounting. Jewish civilization is in turmoil, and it will end in less than two decades with the destruction of Jerusalem. In addition, the church is already experiencing internal turmoil, though it is less than two decades old. Nero is alive, and in about ten years after the writing of II Thessalonians, he will be severely persecuting Christians—tarring them, burning them alive, and throwing them to lions for the public's pleasure at the games. By that time, Christians are being martyred, and still no return of Jesus Christ. Thus, conditions are ripe for people to lose hope.
John W. Ritenbaugh
Trumpets Is a Day of Hope
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Jude 1:3-4
The mystery of lawlessness was already working (II Thessalonians 2:7). The false church appropriated the true church's central figure—its savior, Jesus Christ—but rejected the law of God and turned His grace into license (Jude 4; see Titus 1:16). By rejecting the law of God and inserting pagan beliefs, they really also rejected the central figure, Christ, as well, which is very interesting to consider. A dichotomy is produced. They accept the name of Christ, the central figure, the great hero, then turn right around and reject His law. It is double-mindedness, and yet people fall for it.
John W. Ritenbaugh
A Place of Safety? (Part 4)
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Revelation 2:14-15
The structure of this paragraph ties together the doctrine of Balaam, the sins of eating things sacrificed to idols and committing sexual immorality, and the doctrine of the Nicolaitans. Christ implies that all three are the same basic heresy under different guises. This antinomian teaching affected the church in Thyatira as well (Revelation 2:20-21). Moses records Balaam's story in Numbers 22-25, 31. Balak, king of Moab, hires Balaam to curse the Israelites, but every time he tries, Balaam instead blesses them. He then counsels Balak to send Moabite and Midianite women into the camp of Israel to seduce the men and invite them to the sacrifices of their god (Numbers 25:1-2; 31:16). Clearly, Balaam's instruction included getting the Israelites to commit idolatry and sexual immorality. Interestingly, these two practices arise in the Jerusalem Council in AD 49. Paul and Barnabas, with Peter's help, convince the assembled elders that Gentile converts to Christianity should not be required to be circumcised and keep the law of Moses, Judaism's rigorous "yoke" of picayune laws (Acts 15:10). However, the Council enjoins the Gentiles on four points of typical Gentile religious practice: For it seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things: that you abstain from things offered to idols, from blood, from things strangled, and from sexual immorality. If you keep yourselves from these, you will do well. Farewell. (Acts 15:28-29) Obviously, the Council's decree does not exempt Gentiles from keeping the Ten Commandments, for it is clear from many New Testament passages that Jesus and the apostles taught them to both Jews and Gentiles (e.g., Matthew 19:17-19; Romans 13:9; etc.). These two issues—idolatry and sexual immorality—became a flashpoint in the conflict between true Christianity and Hellenistic Gnosticism, and a person's stance on them exposed which side he favored. Thus, Nicolaitanism and Balaamism are biblical symbols or representatives of the larger Gnostic, antinomian influence on Christianity. Is Nicolaitanism passé? Evidently not, for Jesus' admonitions in Revelation 2 indicate that this antinomian influence will remain until His return. Notice His warnings to Pergamos and Thyatira: Repent, or else I will come to you quickly and will fight against them with the sword of My mouth. . . . But to you I say, and to the rest in Thyatira, as many as do not have this doctrine, and who have not known the depths of Satan [another allusion to antinomianism], as they call them, I will put on you no other burden. But hold fast what you have till I come. (Revelation 2:16, 24-25) This does not mean that the particular sins of eating meat sacrificed to idols and sexual license will pervade the church until the end, although idolatry and sexual sins will certainly exist in it. He is more concerned about the antinomian spirit, the attitude of lawlessness, that allows these sins to infest the church. When members of the church teach and practice that they are not obliged to keep the laws of God, sin will inevitably break out vigorously. When this occurs, Christians are no longer under grace but under the penalty of the law and the wrath of the Judge (Romans 6:11-23; Hebrews 10:26-31; 12:25). Jesus, Paul, Peter, Jude, and John warn against the encroachment of antinomianism or lawlessness. In His Olivet Prophecy, Jesus says: "Then many false prophets will rise up and deceive many. And because lawlessness will abound, the love of many will grow cold" (Matthew 24:11-12). What will happen to such lawless people? Jesus Himself answers: Many will say to Me in that day, "Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?" And then I will declare to them, "I never knew you; depart from Me, you who practice lawlessness!" (Matthew 7:22-23) Among Paul's end-time prophecies is his prediction of a great apostasy that results from the unrestrained assault of "the mystery of lawlessness" (II Thessalonians 2:1-7). This comes with all unrighteous deception among those who perish, because they did not receive the love of the truth, that they might be saved. And for this reason God will send them strong delusion, that they should believe the lie, that they all may be condemned who did not believe the truth but had pleasure in unrighteousness. . . . Therefore, brethren, stand fast and hold the traditions which you were taught. . . . (II Thessalonians 2:10-12, 15) Peter and Jude use similar language in their books to counter the antinomian teaching extant in their congregations (II Peter 2:9-10, 12-13, 15, 18-19; 3:17-18; Jude 3-4). John's epistles are likewise full of warnings against antinomian heresies. For instance, notice these passages: » Now by this we know that we know Him, if we keep His commandments. He who says, "I know Him," and does not keep His commandments, is a liar, and the truth is not in him. (I John 2:3-4) » Whoever commits sin also commits lawlessness, and sin is lawlessness. (I John 3:4) » In this the children of God and the children of the devil are manifest: Whoever does not practice righteousness is not of God, nor is he who does not love his brother. (I John 3:10) » By this we know that we love the children of God, when we love God and keep His commandments. For this is the love of God, that we keep His commandments. And His commandments are not burdensome. (I John 5:2-3) » This is love, that we walk according to His commandments. . . . Whoever transgresses and does not abide in the doctrine of Christ does not have God. . . . If anyone comes to you and does not bring this doctrine, do not receive him into your house nor greet him; for he who greets him shares in his evil deeds. (II John 6, 9-11) » Beloved, do not imitate what is evil, but what is good. He who does good is of God, but he who does evil has not seen God. (III John 11) In addition, the gospel of John uses Jesus' own words during His ministry to attack antinomian heresies in the church. This much scriptural attention along with its prophetic implications warrants our taking careful notice.
Richard T. Ritenbaugh
Nicolaitanism Today
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