"And now ye know that which restraineth to the end that he may be revealed in his own season. For the mystery of lawlessness doth already work: only _there is_ one that restraineth now, until he be taken out of the way. And then shall be revealed the lawless one, whom the Lord Jesus shall slay with the breath of His mouth, and bring to nought by the manifestation of His coming; _even he_, whose coming is according to the working of Satan with all power and signs and lying wonders, and with all deceit of unrighteousness for them that are perishing; because they received not the love of the truth, that they might be saved. And for this cause God sendeth them a working of error, that they should believe a lie: that they all might be judged who believed not the truth, but had pleasure in unrighteousness."--2 THESS. ii. 6-12 (R.V.).
Christ cannot come, the Apostle has told us, until the falling away has first come, and the man of sin been revealed. In the verses before us, we are told that the man of sin himself cannot come, in the full sense of the word, he cannot be revealed in his true character of the counter-Christ, till a restraining force, known to the Thessalonians, but only obscurely alluded to by the Apostle, is taken out of the way. The Last Advent is thus at two removes from the present. First, there must be the removal of the power which holds the man of sin in check; then the culmination of evil in that great adversary of God; and not till then the return of the Lord in glory as Saviour and Judge.
We might think that this put the Advent to such a distance as practically to disconnect it from the present, and make it a matter of little interest to the Christian. But, as we have seen already, what is significant in this whole passage is the spiritual law which governs the future of the world, the law that good and evil must ripen together, and in conflict with each other; and it is involved in that law that the final state of the world, which brings on the Advent, is latent, in all its principles and spiritual features, in the present. That day is indissolubly connected with this. The life that we now live has all the importance, and ought to have all the intensity, which comes from its bearing the future in its bosom. Through the eyes of this New Testament prophet we can see the end from the beginning; and the day on which we happen to read his words is as critical, in its own nature, as the great day of the Lord.
The end, the Apostle tells us, is at some distance, but it is preparing. "The mystery of lawlessness doth already work." The forces which are hostile to God, and which are to break out in the great apostasy, and the insane presumption of the man of sin, are even now in operation, but secretly. They are not visible to the careless, or to the infatuated, or to the spiritually blind; but the Apostle can discern them. Taught by the Spirit to read the signs of the times, he sees in the world around him symptoms of forces, secret, unorganised, to some extent inscrutable, yet unmistakable in their character. They are the beginnings of the apostasy, the first workings, fettered as yet and baffled, of the power which is to set itself in the place of God. He sees also, and has already told the Thessalonians, of another power of an opposite character. "Ye know," he says, "that which restraineth ... only _there is_ one that restraineth now, until he be taken out of the way." This restraining power is spoken of both in the neuter and the masculine, both as a principle or institution, and as a person; and there is no reason to doubt that those fathers of the Church are right who identified it with the Empire of Rome and its sovereign head. The apostasy was to take place among the Jews; and the Apostle saw that Rome and its Emperor were the grand restraint upon the violence of that stubborn race. The Jews had been his worst enemies, ever since he had embraced the cause of the Nazarene Messiah Jesus; and all that time the Romans had been his best friends. If injustice had been done him in their name, as at Philippi, atonement had been made; and, on the whole, he had owed to them his protection against Jewish persecution. He felt sure that his own experience was typical; the final development of hatred to God and all that was on God's side could not but be restrained so long as the power of Rome stood firm. That power was a sufficient check upon anarchic violence. While it held its ground, the powers of evil could not organise themselves and work openly; they constituted a mystery of iniquity, working, as it were, underground. But when this great restraint was removed, all that had been labouring so long in secret would come suddenly to view, in its full dimensions; the lawless one would stand revealed.