SEV Biblia, Chapter 2:8
y entonces ser manifestado aquel inicuo, al cual el Seor matar con el Espíritu de su boca, y con la claridad de su venida lo quitar:
Clarke's Bible Commentary - 2 Thessalonians 2:8
Verse 8. Whom the Lord shall consume] He shall blast him so, that he shall wither and die away; and this shall be done by the spirit of his mouth - the words of eternal life, the true doctrine of the Gospel of Jesus; this shall be the instrument used to destroy this man of sin: therefore it is evident his death will not be a sudden but a gradual one; because it is by the preaching of the truth that he is to be exposed, overthrown, and finally destroyed. The brightness of his coming] This may refer to that full manifestation of the truth which had been obscured and kept under by the exaltation of this man of sin.
John Gill's Bible Commentary
Ver. 8. And then shall that wicked be revealed , &c.] That lawless one, who sets himself above the laws of God and man, and dispenses with them at pleasure, who judges all men, but is judged by no man; as he was in his ecclesiastical power, when Phocas, who murdered the Emperor Mauritius, granted to Boniface III. to be called universal bishop; and in his civil power in succeeding popes, who took upon them the power over kings and emperors, to crown, depose, and excommunicate at pleasure: whom the Lord shall consume with the spirit of his mouth : that is, the Lord Jesus, as the Alexandrian copy, and Vulgate Latin version read; and the Syriac version, our Lord Jesus: who is Lord of lords, and God over all; and so able to do what he is here said he shall do: and which he will do with the Spirit of his mouth ; meaning either the Holy Spirit, the third person which proceeds from him, as in ( Psalm 33:6), and so the Ethiopic version, whom the Spirit of our Lord Jesus shall cast out; Christ will by his Spirit blow a blast upon antichrist and his kingdom, which he shall never recover again, but ever after consume and waste away: or else by his spirit is meant his Gospel; the Scriptures in general are the breath of God, being divinely inspired by him, and are the sword of the Spirit, the twoedged sword of law and Gospel, which proceeds out of Christ's mouth; the Gospel contains the words of Christ, which are spirit and life; these come out of his mouth, and are sharper than any twoedged sword; and as hereby sinners are cut to the heart, hewn and slain, convicted and converted, so by this likewise antichrist will be consumed, and is consuming; for this phrase denotes the beginning of his destruction, which took place at the time of the reformation by the preaching of the Gospel by Luther and others; by which this man of sin received his deadly wound, and has been in a consumption ever since, and is sensibly wasting in his power and glory every day, and will ere long come to utter destruction: and shall destroy with the brightness of his coming ; either in a spiritual way, when he shall come in his spiritual kingdom and glory, by the light of his Gospel and the illuminations of his Spirit; when at eventide it shall be light; when he the sun of righteousness shall arise; when latter day light and glory shall appear, and latter day darkness, the gross darkness of Popery, Paganism, and Judaism, which cover the people, shall, be removed, and antichrist in every form shall disappear: or in a personal manner, when he shall come to judge the quick and dead, which will be in flaming fire and great glory; and then will antichrist and his followers, the beast and those that have worshipped him, be cast with the devil and the false prophet into the lake which burns with fire and brimstone; and this will be the last and utter end of him. In this passage there is a manifest reference to ( Isaiah 11:4), with the breath of his mouth shall he slay the wicked: which the Targumist paraphrases, with the words of his lips he shall slay a[yr swlymra , Armillus the wicked: and which the Jews say will be done by the Messiah at his coming; for so (say they) that phrase in ( Deuteronomy 22:8) if a man fall from thence, has respect to Armillus the wicked, who at the coming of our Messiah will be slain, as it is said in ( Isaiah 11:4) This Armillus, the Jews say f10 , is the head of all idolatry, the tenth king who shall reign at Rome, the city of Satan; that he shall rise up after Gog and Magog, and shall go up to Jerusalem, and slay Messiah ben Joseph, and shall himself be slain by Messiah the son of David; yea, they say expressly f11 , it is the same whom the Gentiles call antichrist: it is the same with Romulus the first king of the Romans, and designs a Roman, the Roman antichrist; and it may be observed, that the Targumist interprets the breath of his mouth, by his word; and so says another of their writers f12 , the meaning is by the word of his lips, for the word goes out of the mouth with the vapour and breath: such an expression as this is said to be used by Moses, when he was bid by God to answer the angels who objected to his having the law given him; I am afraid (says he) they will slay (or burn me), hypb lbhb , with the breath of their mouth: much more may this be feared from the breath of Christ's mouth.
Matthew Henry Commentary
Verses 5-12 - Something hindered or withheld the man of sin. It is supposed to be the power of the Roman empire, which the apostle did not mention mor plainly at that time. Corruption of doctrine and worship came in by degrees, and the usurping of power was gradual; thus the mystery of iniquity prevailed. Superstition and idolatry were advanced by pretended devotion, and bigotry and persecution were promoted by pretended zeal for God and his glory. This mystery of iniquity was eve then begun; while the apostles were yet living, persons pretended zea for Christ, but really opposed him. The fall or ruin of the antichristian state is declared. The pure word of God, with the Spiri of God, will discover this mystery of iniquity, and in due time it shall be destroyed by the brightness of Christ's coming. Signs an wonders, visions and miracles, are pretended; but they are false sign to support false doctrines; and lying wonders, or only pretende miracles, to cheat the people; and the diabolical deceits with whic the antichristian state has been supported, are notorious. The person are described, who are his willing subjects. Their sin is this; The did not love the truth, and therefore did not believe it; and they wer pleased with false notions. God leaves them to themselves, then sin will follow of course, and spiritual judgments here, and eterna punishments hereafter. These prophecies have, in a great measure, com to pass, and confirm the truth of the Scriptures. This passage exactl agrees with the system of popery, as it prevails in the Romish church and under the Romish popes. But though the son of perdition has bee revealed, though he has opposed and exalted himself above all that is called God, or that is worshipped; and has spoken and acted as if he were a god upon earth, and has proclaimed his insolent pride, an supported his delusions, by lying miracles and all kinds of frauds still the Lord has not yet fully destroyed him with the brightness of his coming; that and other prophecies remain to be fulfilled before the end shall come.
Greek Textus Receptus
και 2532 τοτε 5119 αποκαλυφθησεται 601 5701 ο 3588 ανομος 459 ον 3739 ο 3588 κυριος 2962 αναλωσει 355 5692 τω 3588 πνευματι 4151 του 3588 στοματος 4750 αυτου 846 και 2532 καταργησει 2673 5692 τη 3588 επιφανεια 2015 της 3588 παρουσιας 3952 αυτου 846
Vincent's NT Word Studies
8. Consume (anelei). Better, slay, as Matt. ii. 16; Luke xxii. 2; Acts v. 33.
Spirit (pneumati). Better, breath. Pneuma, almost always translated spirit, is from pnein to breathe or blow. Frequent in class. in this sense. Comp. John iii. 8; Heb. i. 7. LXX, Psalm cxlvii. 7; Ep. of Jer. 61. Philo says "the spirit of God signifies, in one sense, the air, the third element; and it is used in this sense in the beginning of Genesis... for air, being light, is born up, and uses water as its basis. In the other sense it is the pure wisdom in which every wise man participates" (De Gigantibus, 5). See on Rom. viii. 4.
Shall destroy (katarghsei). See on cumbereth, Luke xiii. 7 and make without effect, Rom. iii. 3.
With the brightness (th epifaneia). See on 1 Tim. vi. 14. Rev., correctly, manifestation. See LXX, Esther v. 1; Amos v. 22; 2 Macc. ii. 21; 3 Macc. ii. 9. In class. (but late) of deities appearing to a worshipper (Plut. Themistocles, 30): of the sudden appearance of an enemy (Polyb. i. 54, 2): of a manifestation of Providence (Diod. Sic. i. 15): of the heathen gods assuming shape and appearing in order to work mischief (Just. Mart. Apol. i. 5). In N.T. of the parousia. See 1 Tim. vi. 14; 2 Tim. i. 10; iv. 1, 8; Tit. ii. 13. In 2 Tim. i. 10, of Christ's historical manifestation. So ejpifainw, Tit. ii. 11; iii. 4. Only here in Paul.
Coming (parousiav). Or presence, which is the original meaning. In N.T. with a few exceptions, of the second coming of Christ. The combination manifestation of his presence (only here) appears to emphasize the resistless power of the Son of man, not (as Lightfoot) his splendor and glory. The mere appearing of his presence suffices to destroy his adversary.
Robertson's NT Word Studies
2:8 {And qen} (kai tote). Emphatic note of time, {qen} when the restraining one (ho katecwn) is taken out of the way, qen the lawless one (ho anomos), the man of Sin, the man of perdition, will be revealed. {Whom the Lord [Jesus] shall slay} (hon ho kurios [iesous] anelei). Whether Jesus is genuine or not, he is meant by Lord. anelei is a late future from anairew, in place of anairesei. Paul uses #Isa 11:4 (combining {by the word of his mouth} with {in breath through liy}) to picture the triumph of Christ over this adversary. It is a powerful picture how the mere breath of the Lord will destroy this arch-enemy (Milligan). {And bring to naught by the manifestation of his coming} (kai katargesei tei epifaneiai tes parousias autou). this verb katargew (kata, argos) to render useless, rare in ancient Greek, appears 25 times in Paul and has a variety of renderings. In the papyri it has a weakened sense of hinder. It will be a grand fiasco, this advent of the man of Sin. Paul here uses both epifaneia (epifany, elsewhere in N.T. in the Pastorals, familiar to the Greek mind for a visit of a god) and parousia (more familiar to the Jewish mind, but common in the papyri) of the second coming of Christ. "The apparition of Jesus heralds his doom" (Moffatt). The mere appearance of Christ destroys the adversary (Vincent).
