2 Thessalonians 2:9

even him, whose coming is after the working of Satan Rather, even he, whose coming is according to the working of Satan (R. V.); for this sentence does not qualify the last clause of 2 Thessalonians 2:8 by itself, it looks back to the principal subject of the paragraph, "then shall be revealed the lawless one … whose coming," &c.

The two "comings" (2 Thessalonians 2:8] the parousiaof the Lord Jesus and that of the Man of Lawlessness are set in contrast. The second forms the dark background to the glory of the first. "According to the working of Satan" is not, therefore, subordinate to the clause that follows, but forms a chief predicate. It is Satanthat inspires and directs the advent of the Lawless One; hence the "powers and signs" which attend it: "who comes as one empowered by Satan, attended by all kinds of lying miracles." For "Satan" comp. 1 Thessalonians 2:18, and "he that opposeth" in 2 Thessalonians 2:4 above.

"Working" (Greek energeia, energy) is a word that St Paul uses elsewhere of the operation of God; comp. note on "manifestation" above; and see e.g. Colossians 2:12; Ephesians 1:19; similarly the kindred verb, as in 2 Thessalonians 2:7 (see note, and on 1 Thessalonians 2:13). With studied emphasis and precision he borrows for the coming of Antichrist the terms proper to the coming of Christ, making the one appear as a frightful mimicry and mocking prelude of the other. The Lawless One has his "mystery, "his "revelation," his "parousia," and his "power and signs and wonders," in which the "working of Satan" in him apes the working of God in Christ. This systematic, and as one might suppose, calculated adoption by Antichrist of the attributes of Christ is a most appalling feature in the Apostle's representation. Satan himself, through his agent, usurps God's throne amongst men. And the Man of Lawlessness holds a relation towards Satan the counterpart of the relation of Christ to God.

with all power and signs and lying wonders Lit., in all power and signs and wonders of falsehood. There is no reason in grammar why the conducing epithet should not be referred to the three synonyms alike; it suits them all. St Paul does not mean to say that the miracles in question are pretended miracles, but that they aid and abet falsehood. They come from "the father of falsehood" (John 8:44), to whose realm all lies belong. Comp. Matthew 24:14, and Revelation 13:13, for predictions of Satanic miracles.

The three terms by which these manifestations are designated, are precisely those used of the miracles of Christ and the Apostles; comp. Acts 2:22; Romans 15:19; 2 Corinthians 12:12; Hebrews 2:4, where they are variously combined. Of the three, signsis the most frequent, unfortunately rendered "miracles" in the A.V. of the Fourth Gospel (corrected in R.V.); occasionally signs and wonders(never wondersalone) are combined; more frequently poweris used, or powers, rendered in the Gospels "mighty works". The Greek word for wonder, nearest in sense to our "miracle," denotes the outward effect of such deeds, the astonishment or fear they excite; while powerpoints to the Divine (in this instance Satanic) agency that effects them, and signscalls attention to the significance of the event, its spiritual import.

While the last clause delineates the nature of the operations of Antichrist and the means by which he is accredited, the next verse goes on to describe their fatal effect: