the falling away, beginning with the loss of love, is not to be confined to doctrine; it embraces the whole spiritual life; and therefore the whole external order of the Church. There cannot be a loss of life without a corresponding decay in the entire ecclesias- tical constitution, its ministries, its sacraments, its activities, and also, in practical godliness.
32 THE TEACHINGS OF THE SCRIPTURE.
We may now ask in what relation does the mystery of lawlessness stand to the apostasy? Are they to be distinguished or identified? There seems no good reason to doubt that they are essentially the same, the same spirit ruling in both. The distinction is one of development, the lawlessness of the first days cul- minating in the apostasy of the last. What St. Paul saw in his day was but the beginning of the apostasy, manifesting itself in disobedience to Christ's rule, and discernible only by the Apostles in the light of the Holy Ghost. As it progressed, there would enter into it other elements, so that at the end "the lawless one" is, also, "the man of sin," "the son of perdi- tion,"—the representative of all that is evil in man. That this initial lawlessness is for a time checked by some hindrance, so that the lawless one does not appear until the end, does not show that the mystery of lawlessness did not continue active after the Apostle's day, but only that its activity was, and continues to be, partially repressed.
We must, therefore, reject the interpretation of those who separate "the mystery of iniquity "from "the falling away" as essentially distinct in nature, and separated by a long period of time; and who affirm that the apostasy is caused by the man of sin, and cannot take place till he appears. This point will meet us again.
The question arises here, does the Apostle in the use of the article, "the apostasy," refer to some apostasy already predicted, and known to the Thes- salonians? This is most probable. This knowledge may have come from the Lord's predictions known to them, where He speaks of the spiritual condition of the Church just before His return, or from the pre-
ST. PAUL AND HIS TEACHINGS. 33
vious teachings of the Apostle, or from words of prophecy spoken in the Church, or possibly from traditional interpretations of Old Testament pro- phecies. (See 2 Thess. ii, 5.)
Again, The numerical extent of the apostasy. It is clear that the Apostle expected that many would be infected by the spirit of lawlessness already work- ing, and fall away from their heavenly standing. In other and later epistles, he expresses his fear that the Church will fall as Eve fell, and that he could not present the disciples as a chaste virgin unto Christ. (2 Cor. xi, 2—.) He often speaks as if many of those he had gathered were unfaithful. Thus he says, writing to the Philippians (iii, 18), "Many walk, of whom I have told you often, that they are the enemies of the cross of Christ." Again (ii, 21) "All seek their own, not the things which are Jesus Christ's." To the elders of Ephesus he said (Acts XX, 29): "I know this, that after my departing shall grievous wolves enter, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them." In his last Epistles he speaks of "the perilous times" to come and of those who would yield to the tempta- tions, in terms that imply large numbers.
Thirdly. The Man of Sin. ("Man of lawless- ness." Westcott & Hort.) The question which first meets us is, Does the Apostle speak of an individual, or of a series of persons, or of anti-christian princi- ples? As we have seen, it was the early belief that he spake of a person, and this is justified by his language. The use of the article in the designations, "the man of sin," "the son of perdition," "the law- less one, " does not of itself show that an individual
34 THE TEACHINGS OF THE SCRIPTURE.
must be meant, but, taken in connection with the other parts of the Apostle's description, it makes this conclusion certain. It is said by Bishop Ellicott: "Antichrist, in accordance with the almost uniform tradition of the ancient church, is no mere set of principles, or succession of opponents, but one single personal being." This man seats himself in the Temple of God, showing himself that he is God. This could not be said of a polity, much less of princi- ples, and not naturally of a series of persons, but of one person only. There is, also, a clear contrast drawn between Christ and this His rival; as Christ has His revelation "in His day," so the man of sin is to be revealed in "his own time." As Christ has His coming, irapovaia, so the man of sin has his com- ing, irapovaia. As the Lord received power from the Father to do His works, so he is endowed by Satan with all power and signs and lying wonders, and he is to be destroyed by Christ at His coming.
All this points decisively to a person, and as we shall see, this is confirmed by all that we find in the other Epistles, and in The Revelation. But this does not forbid that the antichristian spirit may have been working in individuals all along from the beginning, and so there have been already many antichrists, as said by St. John in his Epistle.
If, then, St. Paul speaks here of the last antichrist in whom the antichristian spirit. culminates, we next ask, In what relation does he stand to the apostasy? It is said by some, and in general by Roman Catholic commentators, that he is its cause. He leads the Church astray by the miracles and signs he is able to do in confirmation of his lies. The apostasy, therefore, does not really begin until he appears, and
ST. PAUL AND HIS TEACHINGS. 35
so is still future. But we have already noted that the beginning of the apostasy was seen by the Apostle in the mystery of lawlessness then working. There was then, indeed, some restraining power, something that hindered its full development; and we may say that so long as this hindrance remains, the apostasy is not folly manifested. The mystery of lawless- ness still continues. In this sense it is still future. The last and greatest of the antichrists has not yet come. But it is nevertheless true that he is not the cause of the apostasy; on the contrary, he is its product. The spirit of lawlessness is consummated in the lawless one, and he cannot, therefore, appear until its last stage—the last time—and thus will be its last and truest representative. And the influ- ences that will mould his character, will also prepare the way for his reception. This interaction permits him to be both product and, in a limited sense, the cause, as Napoleon was both the child of the Revolu- tion and its leader. These influences moulding him and preparing his way, will be considered later.
Although the term, "lawless one," expresses most clearly the characteristic and leading feature of this last enemy, yet the other terms applied to him by St. Paul must be considered as adding many import- ant particulars to our knowledge. He is called "the man of sin," the man in whom sin is, as it were, embodied. In him the fallen nature of man, which is not subject to the law of God, nor can be, is most fully summed up and revealed. As the risen Christ is the representative of the redeemed and holy humanity, so is the man of sin of the sinful humanity which refuses redemption. As the essence of sin is "lawlessness," avofiia (1 John iii, 4, R. V.), this
36 THE TEACHINGS OF THE SCRIPTURE.
lawlessness, in its final development, is the absolute rejection of the law of God. Thus, as the man of sin, fully pervaded by it, he is, on the one hand, fitted to be the perfect instrument of Satan, and can be endowed by him with all power; and so, on the other hand, is he fitted to be the head of all lawless men, and the leader of all the enemies of God and Christ.
He is also called, "he who opposes," the opposer, the adversary. As Satan is God's inveterate enemy, so is he. He sets himself in opposition to all that God would do.
He is also "the son of perdition." This designa- tion was applied to Judas by the Lord. (John xvii, 12.) It implies that he who is so described, is by his own acts devoted to perdition, one to whom above all, perdition is the proper retribution; he cannot escape it.
He
