PMT 2013-044 by Kenneth L. Gentry, Jr.
This is my fourth and final installment (for the time being!) on Paul’s Man of Lawlessness. Though it is a difficult passage, it serves as a foundation stone to peculiar dispensational beliefs involving the rebuilt temple and the re-institution of animal sacrifices. I have been showing, however, that this passage is dealing with first century concerns, not last century ones. We will see this further in today’s installment.
The Restrainer at Work
In 2Th. 2:7 we read: “for the mystery of lawlessness is already at work; only he who now restrains will do so until he is taken out of the way.” When Paul writes 2 Thessalonians 2, he is under the reign of Claudius Caesar. In this statement he even seems to employ a word play on Claudius’ name. Let’s see how this is so. Continue reading
In my previous blog I began a brief analysis of one of Paul’s most difficult passage. I noted widespread statements by church fathers and contemporary scholars confessing its difficulty. Then I noted that despite this, dispensationalism employs this passage as one of its foundations for its distinctive temple-theology. A theology built on difficult passages is not a stable system. 
A PostmillennialismToday reader recently wrote and asked how postmillennialism can be true in light of such passages as 2 Thessalonians 2 regarding the Man of Lawlessness. He stated: “The biggest problem I’ve had with postmillennialism is the falling away: “Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition” (2 Thes 2:3).” Certainly for an eschatological to be true it must be able to account for all passages in Scripture. And postmillennialism can explain this passage of evil foreboding. Let us see how! 
This is my third and final article on the theme of Revelation, which is found in Rev 1:7. I have been presenting evidence that it prophesies the AD 70 judgment on Jerusalem and the temple, even though it seems like it is speaking of Christ’s second coming. Let us consider the remaining evidence. 
In my last article I opened a study of the question regarding the theme of Revelation. I began presenting evidence that John’s theme verse, Rev 1:7, speaks of the AD 70 destruction of Jerusalem and the temple, which concludes forever the old covenant. Though it sounds like he is speaking of the second advent, this is not the case. I will continue with my seriatim presentation of the evidence supporting the AD 70 interpretation. 
To understand a book, particularly a difficult one such as Revelation, it is important to discern its theme, its driving purpose. Fortunately, John states his theme in the opening of Revelation. In Rev 1:7 we read his theme:
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