2 Thesaloniciens 2:7

For the mystery of iniquity doth already work

Lawlessness and the lawless one

St.

Paul has been telling the Thessalonians that there is much to be done in the world before things will be ripe for the Advent of our Lord Jesus Christ. This was the caution needed by the Church in those times; for, in the light of a new revelation--one of the foundation truths of which was the Second Advent of the Redeemer to judge both the dead and the living, and with the charge ever ringing in their ears to watch and pray, lest, coming suddenly, He should find them sleeping, it was natural that they should ask themselves, “Why should we take the trouble of living with any interest or earnestness the old life of time, when, at any moment, all may be interrupted and scattered to the winds by the sign of the Son of Man in heaven, to close, on the instant, the things that are seen and temporal, and to introduce, amid all kinds of fearful surprises, new heavens and a new earth?” Our danger is from quite a different quarter. Our difficulty lies not in not making enough of the life of time, but in preventing it from filling the whole field of our vision. On this very account there is something doubly striking in the scene here presented--of a Church restless and feverish in anticipation of the Advent. It shows us how far we have fallen from original Christianity if we are suffering in ourselves, under the influences of the infidel talk of the day, any doubt of the fact itself as we rehearse it day by day--“From thence He shall come again to judge the quick and the dead.”

I. Lawlessness will precede it. On this subject St. Paul leaves no room for doubt. He speaks of a certain particular growth and spirit of evil which must have full scope and play before the Advent. Nor does he leave us in any uncertainty as to the direction in which we must look for the rise of that state of things which will bring down upon itself God’s latest, surest, and direst judgment. He selects for it a particular name, not one of the common names for sin in the Scripture, but a name which he only uses twice or thrice in all his writings, and which has always a very definite and precise meaning. Our English version renders this word in one verse as “iniquity,” and in the next verse “the wicked one;” but in the original the word is substantially the same in both verses--in the one “the mystery of lawlessness doth already work;” and, in the other, “then shall the lawless one be revealed.” St. Paul’s statement is that already, when he was writing this letter eighteen hundred years ago, there was at work in the world, if not in some degree even in the Church, a spirit of lawlessness, which was, however, kept in check by some definite impediment, which he had evidently explained by word of mouth to the privileged Thessalonians. He, perhaps, does not refer to the strength of civil and national government, as it was then exhibited in the great Roman Empire, as exercising a salutary, though rough, control over the tendencies of fallen nature toward insubordination and anarchy; but, he distinctly says, there will come a time when the controlling power will be weakened or withdrawn, and then lawlessness will come to the surface and front of the world; and will set up its own law, which shallcorn, is not more determined and invariable than is the dread convulsion that entombs its thousands; and it was through the exercise of unyielding law that that strife was wrought which has made the structure of our earth what we find it. This decided every event and ordered all the disorder of those ages of seeming unrule. And shall we not take the comfort the spiritual reading of this truth can give? For it is not only in the world of matter such a record of strife and confusion is written. In the brief history of our race there is the same tale in human characters. What is the meaning of such scenes as the French Revolution, for example? Are they the rough sport of unruled passion? Is there nothing determining their methods or moulding their results? What if that struggle and ruin, decay and destruction were the working and manifestation of a Divine health and order, casting away that which it could not assimilate and arrange? the removing of those things which could be shaken that those things which could not be shaken might remain? And these words, which speak of a “King” of the Ages, tell us why. They point to its source--to One who makes and administers that law, who is in and yet above it. But the faith of a Divine rule of each separate age is not enough. The heart of man craves something more than even such a confidence. There is inwrought into our very being a longing for Unity; and the words we are now considering justify this instinct, and pledge its fulfilment. For we are assured that, if He is “King of the Ages” in any adequate sense, they are bound together by the strong band of His will, which gives to them its own oneness and intimacy. They are no longer isolated units, but parts of a whole; and it is as a whole and not simply as units they are subjected. As the successive points of a circle stand in harmonious relation, not only to their common centre, hut through this to each other; so the ages, which make one mighty cycle, having but one Lord and one law, stand related amongst themselves with an inner harmony as deep and true as their hearts. And not only so. There is more than this close relation and perfect agreement between the ages. If this were all it would leave unfulfilled another instinctive craving of the heart--that of Progress and Consummation. But these words which speak of the “King of the Ages” tell us there is one supreme will and word which they obey--one harmonious thought, which being the King’s thought, must be a growing and deepening one. There is but little appearance of all this at times. Judging only of the part we see--that displayed on the earth and amidst ourselves--is not the show of things rather that of age at war with age? A backward movement, in which much that has been hardly won through centuries is easily lost in a moment? But it is only as the flow of the tide rolling inland, which surely advances, though seeming to recede; receding but to rally its forces and sweep onward to larger conquests. One perfect plan is being achieved, in many times and many ways indeed; yet in all, and through all, God is ever fulfilling Himself. Let us not, then, be troubled as though the issue is or could be uncertain, or the plan be marred. Trust--not only for the ages gone and the ages to come; but what is harder, for the age that now is. The “King of the Ages” is Himself invisible; He is not, therefore, less King. Nor is His kingdom less real because its presence is silent and unsuspected. For there are latent glories in this rule of the “King of the Ages”; a glorious mystery which was hidden from the ages and generations until the “fulness of the time,” when the “Word became flesh and tabernacled amongst men,” whose humanity He thus united with Deity, that He might reconcile man, and in man, all creation unto God. (A. A. Dauncey.)

King immortal

Queen Elizabeth was once seized with a violent illness, accompanied with high fever. The Privy Council was hastily summoned from London, and in the ante-chamber of the room where she was believed to be dying, they sat with blank faces, discussing who was to be her successor. In the morning the worst symptoms abated, and in a few days she was convalescent. Our Monarch can have no successor. He is “alive for evermore,” and of His kingdom there can be no end. (H. O. Mackey.)