II THESSALONIANS 2:1-12

This is a chapter filled with interpretive difficulties, but most of the scholarly and non-scholarly discussions revolve around the exact identity of the “man of lawlessness” and when his fate will be decided in future years. I will not attempt to open that can of worms; however, I would like to share a few comments regarding the five different Greek words denoting “damnation” that appear in the first twelve verses.

But before beginning, the concept of damnation, or destruction, is often confused with utter annihilation. For the unorthodox view that damnation is equivalent to mere cessation of existence, you may wish to search this site for the four posts I have written under the key word 'Annihilationism.'

II Thessalonians 2:3 “apolei”

The first eight verses of chapter 2 describe the coming of “the man of lawlessness,” also called “the man of sin” in some manuscripts, and his doom at the hand of God.

Vine notes that the verb signifies “spiritual and eternal perdition, Matt. 7:13; John 17:12, 2 Thess. 2:3, where 'son of perdition' signifies the proper destiny of the person mentioned.”

Stott expresses the opinion voiced by many Greek scholars that 'the son of destruction' is “a Hebraism meaning that his destiny is ruin.” For example, Morris explains: “This type of genitive has a Hebraic twist. It denotes 'characterized by' the quality in the genitive (cf. Isa. 57:4). So here it means that the Man of Lawlessness will certainly be lost. As Moffatt puts it, he is 'the doomed One.'”

“The genitive...describes relationship and not origin, signifying what the person belongs to or what characterizes him. It describes the ultimate fate of the 'sons of doom.'” (Malherbe)

Wanamaker, on the other hand, appears to waffle between two alternative understanding: “The term 'son of destruction' probably denotes his role as an agent of destruction for Satan, as vv. 9f imply.” An alternative understanding is “that it refers to the fate or doom of this person.” He feels that it is parallel to the term 'the person of rebellion', or 'lawless one,' and that “in both cases the nouns in the genitive indicate a particular quality of the individual referred to.”

Constable says, “The destruction to which he is destined is the opposite of salvation; it is everlasting torment.”

II Thessalonians 2:8 “anelei” and “katargeo”

This verse also talks of 'the lawless one' as in v. 3. “The same person is...clearly in mind and the emphasis is upon his rebellious nature vis-a-vis God, which will lead to his destruction by God's agent, the Lord Jesus...The form of the verb anelei ('will slay') is in doubt, but this is a minor problem and does not affect the meaning of the passage in a serious way...” (Wanamaker)

Wanamaker also notes that textual variations in this verse include the substitution of analiskein, 'consume' in place of anelei, 'slay.' However, the latter is to be preferred since part of the verse appears to be based on the Septuagint version of Isaiah 11:4.

The second relevant word in this verse is katargeo. Packer says, “Paul...uses the word mainly to express the following: God's putting into action through the cross and the parousia destructive powers which threaten man's spiritual well-being. Among these powers are 'the man of sin'.”

And Vine defines katargeo as “to render inactive, to bring to naught, to do away...The Man of Sin is to be reduced to inactivity by the manifestation of the Lord's Parousia with His people,.”

And, as Malherbe points out, “The second part of the sentence, in synonymous parallelism to the first, emphasizes this destruction.” Thus, there is really no great distinction between the meaning of the two Greek words. Wanamaker agrees with this contention and feels that katargeo “is intended to emphasize the destruction of the rebel and in particular the breaking of his power by the Lord.” “Both verbs (slay and destroy) convey that the Lord's triumph is full and complete.” (Elias)

Finally, Best emphasizes the fact that “there is no long battle; victory comes at once.” Morris says the same thing in stating “no sooner has he [Paul] come to the appearance of the Lawless One than he proceeds to his destruction...The picture is further strengthened by the ease with which the Lord will destroy this terrible being. 'The breath of his mouth' will be sufficient (cf. Luther's hymn, 'a word shall quickly slay him').”

II Thessalonians 2:10 “apollumenois”

Verses 9-12 then switch our attention to the fate of all who are misled by this man of lawlessnes.

“The vb. apollymi is a compound of allymi...The terms here deal with destruction, annihilation, disaster, ruin and downfall...apollymi and the related nouns...are more strongly associated with physical destruction...Judas (Jn. 17:12) and the Antichrist (2 Thess. 2:3) are specifically described as 'sons of perdition.' Perdition can be brought on a person...by one commissioned by God..., or by God himself as judge.” (Hahn)

Vine calls apollymi “a strengthened form of ollumi [which] signifies to destroy utterly...The idea is not extinction but ruin, loss, not of being, but of well-being.”

“They are perishing because they did not accept (past tense from the aspect of the days just before the final judgment) the love for the truth.” (Hendricksen)

Wanamaker explains that “apollumenoi (here used in the dative plural) occurs in three other places in Paul's letters (I Cor 1:18; 2 Cor. 2:15, 4:3). On each occasion it denotes those who are outside the community of faith, in distinction to those who are being saved because they belong to it. Although this might be understood in terms of predestination, the next clause in v. 10 makes it clear that those who are perishing chose the path of destruction for themselves.”

II Thessalonians 2:12 “krino”

We now come to an entirely different Greek word group designating “to judge.” Vine says, “Krino primarily denotes to separate, select, choose; hence, to determine, and so to judge, pronounce judgment...to execute judgment upon.” However, as Malherbe explains, “Judgment here is condemnation, without any of the nuance with which it is treated in chap. 1.”

Morris restates this idea, but adds on to it: “The word 'judged' in this context implies condemnation

...But the use of this term rather than one which signifies condemnation and nothing more stresses the judicial purpose of God. His act is just.”

Hendricksen: “This refers to the final judgment. Then all the deluded ones shall be judged, i.e. condemned.”

Wanamaker combines all of these ideas in the following: “The goal of God's activity in v. 11 (hina krithosin is final) is to bring about the condemnation of those who have not believed in the truth of the gospel. The verb krinein in this verse means not only to judge, but to judge and pass an unfavorable verdict, to condemn someone (cf. Rom. 2:1; 14:3,13; I Cor. 4:5). It is used here of the final judgment.”