the presence of our Lord Jesus Christ: The Greek word rendered “presence” is pa·rou·siʹa, literally meaning “being alongside.” It covers a marked period of time rather than a momentary coming or arrival. In this context, it refers to the royal presence of Jesus Christ, starting with his invisible enthronement as Messianic King at the beginning of the last days of this system of things.​—See study note on 1Co 15:23; Glossary, “Presence.”

by an inspired statement: Or “by a spirit.” (See Glossary, “Spirit.”) The Greek word pneuʹma (often rendered “spirit”) is sometimes used in connection with a means of communication. For example, in this verse it appears along with “a spoken message” and “a letter.” In other verses, this Greek word is rendered “inspired statement(s)” (1Ti 4:1; 1Jo 4:1-3, 6) and “inspired expression(s)” (Re 16:13, 14).​—Compare study note on 1Co 12:10.

by a letter appearing to be from us: Some in the congregation in Thessalonica were insisting that the presence of Jesus Christ was imminent. It is even possible that a letter wrongly attributed to Paul was interpreted as indicating that “the day of Jehovah” had arrived. If so, that might explain why the apostle makes a point of the genuineness of his second letter, saying: “Here is my greeting, Paul’s, in my own hand, which is a sign in every letter; this is the way I write.”​—See study note on 2Th 3:17.

the day of Jehovah: See study note on 1Th 5:2 and App. C3 introduction; 2Th 2:2.

the apostasy: The Greek noun a·po·sta·siʹa, used here, comes from a verb that literally means “to stand away from.” The noun has the sense of “desertion; abandonment; rebellion.” Thus, it denotes more than a mere falling away because of spiritual weakness or doubt. (See study note on Ac 21:21.) In classical Greek, the noun was used to refer to political defection or rebellion. In this context, Paul uses the word “apostasy” with regard to a religious defection that would develop before “the day of Jehovah.” (2Th 2:2) He means a willful abandonment of true worship and the service of God.​—See Glossary, “Apostasy.”

the apostasy comes first: Some Thessalonian Christians were being misled regarding “the presence of our Lord Jesus Christ” and “the day of Jehovah.” So Paul reminds them of two events that must happen first: (1) The apostasy will come (see study note on the apostasy in this verse) and (2) “the man of lawlessness” will be revealed. (2Th 2:1-3) Paul’s expectation that a widespread apostasy would afflict the Christian congregation harmonizes with Jesus’ illustration about the wheat and the weeds. (Mt 13:24-30, 36-43) Paul gave other prophetic warnings that apostates would infiltrate the congregation; later, the apostle Peter did so as well.​—Ac 20:29, 30; 1Ti 4:1-3; 2Ti 4:3, 4; 2Pe 2:1-3.

the man of lawlessness: The Greek word here rendered “lawlessness” conveys the idea of living in deliberate opposition to law. As used in the Bible, it suggests disregard for God’s laws. (See study note on Mt 24:12.) In this verse, Paul shows that “the man of lawlessness” is involved with the apostasy. Many congregations faced the problem of apostasy, so it seems clear that “the man of lawlessness” does not refer to any single individual. Rather, this composite “man” represents a dangerous group of false Christians. (See study note on 2Th 2:8.) Paul also foretells that at some future time, the identity of this “man” gets revealed​—in the sense of his coming out into the open. (See study note on 2Th 2:7.) A number of Bible translations read “the man of sin” here, based on the reading in some manuscripts. However, the rendering “the man of lawlessness” is supported by earlier manuscripts. The rendering is also consistent with the context; a few verses later, Paul speaks of “the mystery of this lawlessness” and calls this man “the lawless one.”​—2Th 2:7, 8.

the son of destruction: This expression, which could also be rendered “son of annihilation,” is used to describe Jesus’ betrayer, Judas Iscariot. (See study note on Joh 17:12.) Paul thus suggests that “the man of lawlessness” discussed here is certain to be permanently annihilated, just as the traitor Judas died a permanent death.

exalts himself above every so-called god or object of worship: The phrase “object of worship” renders a Greek word that may also be translated “object of reverence.” Paul here suggests that the corrupt “man of lawlessness” would exalt himself by teaching twisted things that run counter to the law of God. (2Th 2:3) The phrase “every so-called god” might include powerful humans, such as secular rulers. (Compare Joh 10:34-36.) Paul thus suggests that this self-important “man” behaves as if his teaching were the supreme authority.

he sits down in the temple of God: Paul here seems to focus on the hypocritical actions of “the man of lawlessness.” (2Th 2:3) He cannot actually sit in God’s temple (or “divine habitation [dwelling]”), but he, in effect, claims to do so. “Of God” literally reads “of the God.” Paul’s use of the Greek definite article shows that this “man” lyingly claims to be a representative of the true God.

Do you not remember . . . ?: Paul visited the congregation in Thessalonica about the year 50 C.E., and he is writing this letter from Corinth not long thereafter, perhaps about 51 C.E. (Ac 18:11) Here he urges the Thessalonian Christians to remember that he used to give them warnings in person very similar to the ones he now offers in writing.

what is acting as a restraint: It appears that Paul here refers to the faithful apostles who, as a group, were this restraint. Paul’s words, such as those recorded in this passage and elsewhere, show that he worked vigorously to restrain, or hold back, apostasy. (See also Ac 20:29, 30; 1Ti 4:1-3; 2Ti 2:16, 17; 4:2, 4.) Likewise, the apostle Peter battled this poisonous influence. (2Pe 2:1-3) Decades later, the aged apostle John was still fighting the spread of apostasy, but he warned that it was already widespread in the congregations. (1Jo 2:18; 2Jo 7) Paul here suggests that “the man of lawlessness” would be revealed when the restraint was “out of the way.”​—2Th 2:3; see study note on 2Th 2:7.

the mystery of this lawlessness: For “mystery,” Paul uses the Greek word my·steʹri·on, which describes something secret and beyond normal understanding. It is used in a similar sense at Re 17:5, 7. (For a discussion of other occurrences of this Greek word, see study note on Mt 13:11.) In the case of “the man of lawlessness,” there was an element of mystery because the leadership among apostates had not yet established itself as an identifiable group. But that mystery was already at work because apostates were infiltrating the congregation, acting as a subversive influence toward lawlessness.​—Ac 15:24; see study note on 2Th 2:3.

the one who is right now acting as a restraint: Paul here repeats the Greek word for “acting as a restraint” from the preceding verse, adding the time element “right now.” He likely refers to the restraining influence of the apostles. (See study note on 2Th 2:6.) Decades later, about 98 C.E., the apostle John suggested that it was then “the last hour” of the apostolic age and that apostasy was spreading. (1Jo 2:18) That last restraint against apostasy was “out of the way” after John died about 100 C.E.

the lawless one: Paul here refers to the same “man of lawlessness” mentioned at 2Th 2:3.​—See study note.

by the spirit of his mouth: As “The Word of God,” Jesus serves as Jehovah’s principal spokesman. (Re 19:13; see study note on Joh 1:1.) With the authority that Jehovah has granted him as Messianic King, Jesus will pronounce divine judgments against all enemies of God, including this “lawless one.”​—Compare Isa 11:3, 4; Re 19:14-16, 21.

by the manifestation of his presence: Paul here refers, not to Christ’s entire invisible presence, but to an event that will take place near the end of that presence. Christ’s presence will then become manifest, plainly evident to all. (Lu 21:25-28; see Glossary, “Presence.”) Paul’s words here show that “the man of lawlessness,” who was already at work in the first century C.E., would still exist during the time of Christ’s presence. This indicates that Paul refers to a composite man rather than to any individual. (See study note on 2Th 2:3.) The execution of divine judgment on “the man of lawlessness” will make evident not only that Christ is present as King but also that the “great tribulation” Christ foretold will then be underway.​—Mt 24:21; see Glossary, “Great tribulation.”

the lawless one’s presence: The Greek text could here be more literally rendered “whose presence.” The context makes it clear that this phrase refers, not to the presence of Christ, but to the presence of “the lawless one” mentioned in the preceding verse.

by the operation of Satan: The Greek word here rendered “operation” could be rendered “activity.” One reference work says that in the Christian Greek Scriptures, this term is “used only of superhuman power, whether of God or of the devil.” Paul thus indicates that Satan uses his superhuman might to empower “the man of lawlessness.” (2Th 2:3) Additionally, “Satan” is a Hebrew word meaning “resister,” and “the man of lawlessness” resists Jehovah by opposing His teachings and His people.​—See study note on Mt 4:10.

wonders: Or “portents.” The true apostles of Christ did perform powerful works, signs, and wonders because they had God’s holy spirit. (Ac 2:43; 5:12; 15:12; 2Co 12:12) However, any similar displays on the part of the rebellious “man of lawlessness” would actually be an indication of Satan’s powerful operation and activity. (2Th 2:3) The “wonders,” or “portents,” would be lying ones. Either they would be fraudulent or they would lead to false or misleading conclusions. (2Th 2:10, 11) They would divert people from the Source of life and the path to life everlasting.​—Compare Mt 7:22, 23; 2Co 11:3, 12-15; see study note on Ac 2:19.

deception: Or “seduction; enticement.” The Greek term rendered “deception” was sometimes used as a synonym for sensual pleasure, implying that such deception could involve enticement by sinful and materialistic desires rather than outright fraud.​—See study note on Col 2:8.

loved by Jehovah: Paul here assures his fellow believers in Thessalonica that he is grateful to God for them and that they are loved by Jehovah God. Paul uses a similar expression at 1Th 1:4 when he addresses his spiritual brothers as those “loved by God.” These expressions may echo similar ones in the Hebrew Scriptures regarding Jehovah God’s love for his people.​—De 7:7, 8; 33:12; for the use of the divine name here, see App. C3 introduction; 2Th 2:13.

the traditions that you were taught: Paul here refers to traditions that were proper or acceptable aspects of true worship.​—See study note on 1Co 11:2.

everlasting comfort: The Greek word here rendered “comfort” (pa·raʹkle·sis) literally means “a calling to one’s side.” (See study note on 2Co 1:3.) God gives comfort that is “everlasting,” or without end.​—See study note on 2Th 2:17.

comfort your hearts: In this request, Paul uses the Greek verb pa·ra·ka·leʹo, here rendered “comfort,” which literally means “to call to one’s side.” (See study note on Ro 12:8.) After mentioning “God . . . who loved us” in verse 16, Paul connects the thought of having one’s heart comforted with the fundamental truth that Jehovah loves his servants. (Ro 8:32, 38, 39; Eph 1:7; 2:4, 5) This reminder must have been especially encouraging to Christians in Thessalonica, who were experiencing persecution.​—2Th 1:4.