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Selected Verse: 2 Thessalonians 2:7 - King James

Verse	Translation	Text
2Th 2:7	King James	For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
the mystery of iniquity--the counterwork to "the mystery of godliness" (Ti1 3:16). Anti-Christianity latently working, as distinguished from its final open manifestation. "Mystery" in Scripture means, not what remains always a secret, but that which is for a while hidden, but in due time manifested (compare Eph 3:4-5). Satan will resort to a mode of opposition more conformed to the then imminent "appearing" and "presence" of the Saviour, and will anticipate Him with a last effort to maintain the dominion of the world [DE BURGH], just as at His first advent he rushed into open opposition, by taking possession of the bodies of men. "Iniquity," Greek, "lawlessness"; defiant rejection of God's law (compare Note, see on Zac 5:9, Zac 5:10). "Wickedness" (translated by the Septuagint by the same Greek, meaning "lawlessness," which Paul employs here), embodied there as a woman, answers to "the mystery of iniquity," here embodied finally in "the man of sin": as the former was ultimately banished for ever from the Holy Land to her own congenial soil, Babylon, so iniquity and the man of sin shall fall before Michael and the Lord Himself, who shall appear as the Deliverer of His people (Dan 12:1-3; Zac 14:3-9). Compare Mat 12:43. The Jewish nation dispossessed of the evil spirit, the demon of idolatry being cast out through the Babylonian captivity, receives ultimately a worse form of the evil spirit, Christ-opposing self-righteousness. Also, the Christian Church in course of time taken possession of by the demon of Romish idolatry, then dispossessed of it by the Reformation, then its house "garnished" by hypocrisy, secularity, and rationalism, but "swept empty" of living faith, then finally apostatizing and repossessed by "the man of sin," and outwardly destroyed for a brief time (though even then Christ shall have witnesses for Him among both the Jews, Zac 13:9, and Gentiles, Mat 28:20), when Christ shall suddenly come (Dan 11:32-45; Luk 18:7-8). already-- (Jo2 1:9-10; Col 2:18-23; Ti1 4:1); compare "even now already" (Jo1 2:18; Jo1 4:3) as distinguished from "in his own time" of being revealed hereafter. Antiquity, it appears from hence, is not a justification for unscriptural usages or dogmas, since these were "already," even in Paul's time, beginning to spring up: the written word is the only sure test. "Judaism infecting Christianity is the fuel; the mystery of iniquity is the spark." "It is one and the same impurity diffusing itself over many ages" [BENGEL]. only he who now letteth will let--The italicized words are not in the Greek. Therefore, translate rather, "only (that is, the continuance of the MYSTERY of iniquity-working will be only) until he who now withholdeth (the same Greek as in Th2 2:6) be taken out of the way." "Only (waiting, Heb 10:13) until he," &c. Then it will work no longer in mystery, but in open manifestation.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

the mystery of iniquity--the counterwork to "the mystery of godliness" (Ti1 3:16). Anti-Christianity latently working, as distinguished from its final open manifestation. "Mystery" in Scripture means, not what remains always a secret, but that which is for a while hidden, but in due time manifested (compare Eph 3:4-5). Satan will resort to a mode of opposition more conformed to the then imminent "appearing" and "presence" of the Saviour, and will anticipate Him with a last effort to maintain the dominion of the world [DE BURGH], just as at His first advent he rushed into open opposition, by taking possession of the bodies of men. "Iniquity," Greek, "lawlessness"; defiant rejection of God's law (compare Note, see on Zac 5:9, Zac 5:10). "Wickedness" (translated by the Septuagint by the same Greek, meaning "lawlessness," which Paul employs here), embodied there as a woman, answers to "the mystery of iniquity," here embodied finally in "the man of sin": as the former was ultimately banished for ever from the Holy Land to her own congenial soil, Babylon, so iniquity and the man of sin shall fall before Michael and the Lord Himself, who shall appear as the Deliverer of His people (Dan 12:1-3; Zac 14:3-9). Compare Mat 12:43. The Jewish nation dispossessed of the evil spirit, the demon of idolatry being cast out through the Babylonian captivity, receives ultimately a worse form of the evil spirit, Christ-opposing self-righteousness. Also, the Christian Church in course of time taken possession of by the demon of Romish idolatry, then dispossessed of it by the Reformation, then its house "garnished" by hypocrisy, secularity, and rationalism, but "swept empty" of living faith, then finally apostatizing and repossessed by "the man of sin," and outwardly destroyed for a brief time (though even then Christ shall have witnesses for Him among both the Jews, Zac 13:9, and Gentiles, Mat 28:20), when Christ shall suddenly come (Dan 11:32-45; Luk 18:7-8).

already-- (Jo2 1:9-10; Col 2:18-23; Ti1 4:1); compare "even now already" (Jo1 2:18; Jo1 4:3) as distinguished from "in his own time" of being revealed hereafter. Antiquity, it appears from hence, is not a justification for unscriptural usages or dogmas, since these were "already," even in Paul's time, beginning to spring up: the written word is the only sure test. "Judaism infecting Christianity is the fuel; the mystery of iniquity is the spark." "It is one and the same impurity diffusing itself over many ages" [BENGEL].

only he who now letteth will let--The italicized words are not in the Greek. Therefore, translate rather, "only (that is, the continuance of the MYSTERY of iniquity-working will be only) until he who now withholdeth (the same Greek as in Th2 2:6) be taken out of the way." "Only (waiting, Heb 10:13) until he," &c. Then it will work no longer in mystery, but in open manifestation.

Notes on the Bible, by Albert Barnes, [1834]
For the mystery of iniquity - On the meaning of the word mystery, see the notes on Rom 11:25; compare Co1 2:7; Eph 1:9; Eph 3:3; Col 1:26. It means properly what is hidden or concealed; not necessarily that which is unintelligible. The "mystery of iniquity" seems here to refer to some hidden or concealed depravity - some form of sin which was working secretly and silently, and which had not yet developed itself. Any secret sources of iniquity in the church - anything that tended to corrupt its doctrines, and to destroy the simplicity of the faith of the gospel, would correspond with the meaning of the word. Doddridge correctly supposes that this may refer to the pride and ambition of some ministers, the factious temper of some Christians, the imposing' of unauthorized severities, the worship of angels, etc. Doth already work - There are elements of these corruptions already existing in the church. Dr. Newton maintains that the foundations of popery were laid in the apostle's days, and that the superstructure was raised by degrees; and this is entirely in accordance with the statements of the apostle Paul. In his own time, he says, there were things which, if not restrained, would expand and ripen into that apostasy. He has not told as particularly to what he refers, but there are several intimations in his writings, as well as in other parts of the New Testament, that even in the apostolic age there existed the elements of those corruptions which were afterward developed and imbodied in the papacy. Even then, says Dr. Newton, "idolatry was stealing into the church Co1 10:14, and a voluntary humility and worshipping of angels." (Col 2:18; see, however, my note on that passage.) "There existed strife and divisions Co1 3:3, an adulterating and handling the word of God deceitfully Co2 2:17; Co2 4:2, a gain of godliness, teaching of things for filthy lucre's sake Ti1 6:5; Tit 1:11, a vain observation of festivals Gal 4:10, a vain distinction of meats Co1 8:8, a neglecting of the body Col 2:23, traditions, and commandments, and doctrines of men Col 2:8, Col 2:22; compare Jo3 1:9, "Diotrephes, who loveth to have the pre-eminence." These things constituted the elements of the corruptions which were afterward developed in the papacy, and which are imbodied in that system. An eye that could see all, would even then have perceived that if there were no restraint, these incipient corruptions would grow up into that system, and would be expanded into all the corruptions and arrogant claims which have ever characterized it; compare Jo1 4:3. Only he who now letteth - Who now hinders, or restrains - ὁ κατέχων ho katechōn. This is the same word which is used in Th2 2:7, and rendered "withholdeth," except that it is there in the neuter gender. There can be no doubt that there is reference to the same restraining power, or the same power under the control of an individual; but what that was, is not quite certain. It was some power which operated as a check on the growing corruptions then existing, and which prevented their full development, but which was to be removed at no distant period, and whose removal would give an opportunity for these corruptions to develop themselves, and for the full revelation of the man of sin. Such a supposition as that the civil power of Rome was such a restraint, operating to prevent the assumption of the ecclesiastical claims of supremacy which afterward characterized the papacy, will correspond with all that is necessarily implied in the language. Will let, until he be taken out of the way - This will be an effectual check on these corruptions, preventing their full development, until it is removed, and then the man of sin will appear. The supposition which will best suit this language is, that there was then some civil restraint, preventing the development of existing corruptions, but that there would be a removal, or withdrawing of that restraint; and that then the tendency of the existing corruptions would be seen. It is evident, as Oldshausen remarks, that this resisting or restraining power must be something out of the church, and distinguished from the anti-Christian tendency itself; yon der Kirche und vom Antichristenthum. It is necessary, therefore, to understand this of the restraints of civil power. Was there, then, any fact in history which will accord with this interpretation? The belief among the primitive Christians was, that what hindered the rise of the man of sin was the Roman empire, and therefore "they prayed for its peace and welfare, as knowing that when the Roman empire should be dissolved and broken in pieces, the empire of the man of sin would be raised on its ruins." Dr. Newton. How this revolution was effected, may be seen by the statement of Machiavel. "The emperor of Rome, quitting Rome to dwell at Constantinople" (in the fourth century, under Constantine), "the Roman empire began to decline, but the church of Rome augmented as fast. Nevertheless, until the coming in of the Lombards, all Italy being under the dominion of either emperors or kings, the bishops assumed no more power than what was due to their doctrine and manners; in civil affairs they were subject to the civil power. But Theodoric, king of the Goths, fixing his seat at Ravenna, was that which advanced their interest, and made them more considerable in Italy, for there being no other prince left in Rome, the Romans were forced for protection to pay greater allegiance to the Pope. The Lombards having invaded and reduced Italy into several cantons, the Pope took the opportunity, and began to hold up his head. For being, as it were, governor and principal of Rome, the emperor of Constantinople and the Lombards bare him a respect, so that the Romans (by mediation of their Pope) began to treat and confederate with Longinus (the emperor's lieutenant), and the Lombards, not as subjects, but as equals and companions; which said custom continuing, and the Pope's entering into alliance sometimes with the Lombards, and sometimes with the Greeks, contracted great reputation to their dignity." (History of Florence, B. i., p. 6, of the English translation.) A more extended quotation on the same subject, may be seen in Newton on the Prophecies, pp. 407, 408. To anyone acquainted with the decline and fall of the Roman empire, nothing can be more manifest than the correspondence of the facts in history respecting the rise of the papacy, and the statement of the apostle Paul here. The simple facts are these: (1) There were early corruptions in the church at Rome, as there were elsewhere, but peculiarly there, as Rome was the seat of philosophy and of power. (2) there were great efforts made by the bishop of Rome to increase his authority, and there was a steady approximation to what he subsequently claimed - that of being Universal Bishop. (3) there was a constant tendency to yield to him deference and respect in all matters. (4) this was kept in check as long as Rome was the seat of the imperial power. Had that power remained there, it would have been impossible for the Roman Bishop ever to have obtained the civil and ecclesiastical eminence which he ultimately did. Rome could not have had two heads, both claiming and exercising supreme power; and there never could have been a "revelation of the man of sin." (5) Constantine removed the seat of empire to Constantinople; and this removal or "taking away" of the only restraint on the ambitious projects of the Roman bishops, gave all the opportunity which could be desired for the growth of the papal power. In all history there cannot, probably, be found a series of events corresponding more accurately with a prophetic statement than this; and there is every evidence, therefore, that these are the events to which the Spirit of inspiration referred.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
mystery (See Scofield) - (Mat 13:11).

Vincent's Word Studies, by Marvin R. Vincent [1886]
Mystery of iniquity (μυστήριον τῆς ἀνομίας) Better, of lawlessness. The phrase is unique in N.T. and olxx. Mystery is found in various combinations, as mystery of the kingdom of heaven, Mat 13:11 : of God, Co1 2:1 : of his will, Eph 1:9 : of Christ, Eph 3:4 : of the gospel, Eph 6:19 : of faith, Ti1 3:9 : of godliness, Ti1 3:16 : of the seven stars Rev 1:20 : of the woman, Rev 17:7. A mystery does not lie in the obscurity of a thing, but in its secrecy. It is not in the thing, but envelops it. Applied to a truth, it signifies a truth once hidden but now revealed or to be revealed; a truth which without special revelation would be unknown. It is almost universally found in connection with words signifying publication or revelation. See on Mat 13:11. The mystery of lawlessness is the mass of lawlessness yet hidden, but which is to reveal itself in the person and power of Antichrist. The position of the word is emphatic, emphasizing the concealed character of the evil power. Only (μόνον) The sentence is elliptical: "only we must wait," or "only it must work in secret, until he that letteth," etc. For a similar instance see Gal 2:10. The collocation of A.V. is wrong. Letteth (κατέχων) The same word as restraineth, Th2 2:6. Let is old English for hinder, prevent. Often in Chaucer. "May I him lette of that?" (prevent him from it). Troil. and Cress. ii. 732. "And bothe in love y-like sore they brente (burned) That noon or alle hir (their) frendes might hit lette." Legend of Good Women, 731. So Shakespeare: "What lets but one may enter?" Two Gentlemen of Verona, iii. 1. "I'll make a ghost of him that lets me." Hamlet i. 4. "The flesh resisteth the work of the Holy Ghost in our hearts, and lets it." - Latimer, Serm.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
He will surely be revealed; for the mystery - The deep, secret power of iniquity, just opposite to the power of godliness, already worketh. It began with the love of honour, and the desire of power; and is completed in the entire subversion of the gospel of Christ. This mystery of iniquity is not wholly confined to the Romish church, but extends itself to others also. It seems to consist of, Human inventions added to the written word. Mere outside performances put in the room of faith and love. Other mediators besides the man Christ Jesus. The two last branches, together with idolatry and bloodshed, are the direct consequences of the former; namely, the adding to the word of God. Already worketh - In the church. Only he that restraineth - That is, the potentate who successively has Rome in his power. The emperors, heathen or Christian; the kings, Goths or Lombards; the Carolingian or German emperors.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
For the mystery of iniquity doth already work - There is a system of corrupt doctrine, which will lead to the general apostasy, already in existence, but it is a mystery; it is as yet hidden; it dare not show itself, because of that which hindereth or withholdeth. But when that which now restraineth shall be taken out of the way, then shall that wicked one be revealed-it will then be manifest who he is, and what he is. See the observations at the end of this chapter (note).

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¹³ From henceforth expecting till his enemies be made his footstool.

⁶ And now ye know what withholdeth that he might be revealed in his time.

³ And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.

¹⁸ Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time.

¹ Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;

¹⁸ Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind,
¹⁹ And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.
²⁰ Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances,
²¹ (Touch not; taste not; handle not;
²² Which all are to perish with the using;) after the commandments and doctrines of men?
²³ Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh.

⁹ Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.
¹⁰ If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed:

⁷ And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?
⁸ I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?

³² And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits.
³³ And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days.
³⁴ Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries.
³⁵ And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed.
³⁶ And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.
³⁷ Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all.
³⁸ But in his estate shall he honour the God of forces: and a god whom his fathers knew not shall he honour with gold, and silver, and with precious stones, and pleasant things.
³⁹ Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge and increase with glory: and he shall cause them to rule over many, and shall divide the land for gain.
⁴⁰ And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over.
⁴¹ He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon.
⁴² He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape.
⁴³ But he shall have power over the treasures of gold and of silver, and over all the precious things of Egypt: and the Libyans and the Ethiopians shall be at his steps.
⁴⁴ But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many.
⁴⁵ And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him.

²⁰ Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.

⁹ And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The LORD is my God.

⁴³ When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none.

³ Then shall the LORD go forth, and fight against those nations, as when he fought in the day of battle.
⁴ And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south.
⁵ And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the LORD my God shall come, and all the saints with thee.
⁶ And it shall come to pass in that day, that the light shall not be clear, nor dark:
⁷ But it shall be one day which shall be known to the LORD, not day, nor night: but it shall come to pass, that at evening time it shall be light.
⁸ And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be.
⁹ And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one.

¹ And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.
² And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.
³ And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.

¹⁰ Then said I to the angel that talked with me, Whither do these bear the ephah?

⁹ Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven.

⁴ Whereby, when ye read, ye may understand my knowledge in the mystery of Christ)
⁵ Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;

¹⁶ And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.

⁷ For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way.

⁹ I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.

²² Which all are to perish with the using;) after the commandments and doctrines of men?

⁸ Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.

²³ Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh.

⁸ But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse.

¹⁰ Ye observe days, and months, and times, and years.

¹¹ Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake.

⁵ Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.

² But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God.

¹⁷ For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.

³ For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?

¹⁸ Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind,

¹⁴ Wherefore, my dearly beloved, flee from idolatry.

²⁶ Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:

³ How that by revelation he made known unto me the mystery; (as I wrote afore in few words,

⁹ Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:

⁷ But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:

²⁵ For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.

¹¹ He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.

⁶ And now ye know what withholdeth that he might be revealed in his time.

¹⁰ Only they would that we should remember the poor; the same which I also was forward to do.

¹¹ He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.

⁷ And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns.

²⁰ The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.

⁹ Holding the mystery of the faith in a pure conscience.

¹⁹ And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel,

⁴ Whereby, when ye read, ye may understand my knowledge in the mystery of Christ)

⁹ Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:

¹ And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God.

¹¹ He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.