A QUESTION has been raised in regard to a statement on page 170, No. 15, of the present volume of the SIGNS, on 2 Thess. 2:9. The statement was this: "In Paul's second epistle to the Thessalonians, he exhorts to be on guard, and not depart from the faith. He speaks of Christ's coming as an event to immediately follow the work of Satan in Spiritualism, in these words: 'Even him whose coming is after the working of Satan with all power and signs and lying wonders,'" etc. The objection is that the word "after," in this verse, does not convey the idea of time, but of manner, and that it means "according to," as it reads in the Revised Version. In this case the "coming" in verse 9 would refer to the Man of Sin; and the verse, instead of making a point in regard to Christ's coming, would simply teach that the work of the Man of Sin would be characterized by the spirit of Satan. We think it can be clearly proved that this verse refers to the time of Christ's coming, and not to the manner in which the Man of Sin does his work. The argument will consist of two points: First, that the word here translated "after," is often used with reference to time, and second, that the context requires that it should be so used in this passage.200 It will be no news to state that one word often has a variety of meanings. This is not peculiar to the Greek or Latin; any one who is not aware of it, will need only to consult Webster's Dictionary to find that it is true of the English language. This very word "after" is a case in point. It is used, as in Acts 13:22, to express conformity with, in the sense of "according to;" it is used to express difference in location, as, The books are placed one after another; also to indicate movement towards any object, as, The constable is after the thief; and it is very commonly used to express difference in time. No one has any difficulty in determining from the general tenor of the passage with which meaning it is employed. The word "after" in this case is from the Greek preposition kata (kata), which is used, in different constructions, with a variety of meanings. It is often used to denote likeness, similarity, conformity with; but it is not true, as is intimated by those who claim that it should be so used here, that it never expresses time. We quote from the Lexicons those definitions of its use in the same construction as in the verse under consideration. "VII. Of periods of time, throughout, during, for. kata ton polemon (kata ton polemon), during the war. kata 'Amasin (kata Amasin), about the time of Amasis."—Liddell and Scott. "(25) In definitions of time, during, kata ton polemon, at the time of the war."—Pickering. "2. Of time, i. e., a period of time throughout, during, in, or at which anything takes place."—Robinson. Of the corresponding word in the Vulgate, "Andrews' Latin Lexicon" says: "In time or succession, immediately after, after, next to. (Quite classical.)" Following are some of the instances of the use of the word in the Bible, to express the idea of time:— "Now at that feast he released unto them one prisoner, whomsoever they desired." Mark 15:6. "Now about that time Herod the king stretched forth his hand to vex certain of the church." Acts 12:1. "And at midnight Paul and Silas prayed, and sang praises unto God." Acts 16:28. See also Acts 27:27. "And the same time there arose no small stir about that way." Acts 19:23. "For this is the word of promise, At this time will I come, and Sarah shall have a son." Rom. 9:9. "Upon the first day of the week let every one of you lay by him in store as God hath prospered him." 1 Cor. 16:2. "Thou, Lord, in the beginning hast laid the foundation of the earth." Heb. 1:10. We have now only to see if the word is used in this sense here. If we trace Paul's argument through, we shall see that time is the prominent thing. In the fourth chapter of the first epistle he speaks of those who are asleep, and says that they shall be raised when Christ comes. In the fifth chapter he says, "But ye, brethren, are not in darkness, that that day should overtake you as a thief;" the brethren know of the times and the seasons. Again in the first chapter of his second letter, he refers to the second coming of Christ, and tells (verses 7-9) what shall then take place. Then he proceeds, in the second chapter, to correct the idea that some seem to have gained, that the day of the Lord was at that time near at hand. Before that day should come, he said, there would be a falling away, and the Man of Sin would be revealed. In verses 3, 4 he fully describes the nature of that power, and its manner of working, and says that it will continue until the Lord shall consume it with the spirit of his mouth, and destroy it with the brightness of his coming. Then, with the idea of Christ's coming still uppermost, and the reference to it fresh from his pen, he says, "Whose coming is after [or, at the time of] the working of Satan with all power and signs and lying wonders." It must be evident to all that the word "coming" in verse 9 refers to the same thing as the same word in verse 8, viz., the second advent of Christ; so the word "after" must refer to time, for the apostle would not say that the coming of Christ is according to the working of Satan. That the connection between verses 8 and 9 is very close will be clearly seen when we understand that the words "even him" form no part of the original. They were supplied by the translators, for no reason except that they thought that the reference was to the Man of Sin, and wished to make that idea appear. There is absolutely nothing in the Greek, from which the words "even him" could be translated. Let any one read these verses, 8 and 9, leaving out these two supplied words, and he will at once see that the ninth verse refers to the time of Christ's coming. Thus: "And then shall that Wicked be revealed whom the Lord shall consume with the spirit of mouth, and destroy with the brightness of his coming; whose coming is after [at the time of or next to] the working of Satan with all power and signs and lying wonders." Or, to make the case still plainer, instead of repeating the noun, substitute the appropriate pronoun in its stead, and it would then read, "Whom the Lord shall consume with the spirit of his mouth, and destroy with the brightness of his coming, which is after the working of Satan," etc. The apostle is simply carrying out the idea with which he started, and states an additional fact in regard to the time of Christ's coming. As corroborative proof we refer to Matt. 24:24, 27. The Lord there says that just before the second advent "there shall arise false Christs and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect." This harmonizes exactly with 2 Thess. 2:8-10. Again, the thirteenth chapter of Revelation brings to view a work which will immediately precede the second coming of Christ. It is the last great effort of Satan against God's Government. The case is precisely the same as that in 2 Thess. 2. An attempt is to be made to enforce the mark of the beast (this beast in 2 Thess. 2, is called the Man of Sin) upon all men. To aid in the accomplishment of his designs, Satan brings to bear his masterpiece of deception, —Spiritualism—as shown in verses 13, 14, working wonderful miracles in order to beguile men into accepting a lie as the truth. Compare with this 2 Thess. 2:10-12. So wonderful are his miracles that, as Christ says, if it were possible, even the people of God would be deceived. But this is not possible; the conflict will be sharp and short; the decision between truth and error will be quickly made in the minds of men; and the Lord will quickly come to reward his own. One more text: In Rev. 16 we have the same deceptive work brought to view, and, as already seen, it immediately precedes the coming of the Lord. "And I saw three unclean spirits like frogs come out of the mouth of the dragon and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief." Rev. 16:13-15. All these passages harmonize and show that the coming of the Lord will be the next thing after Satan has performed these deceiving miracles, which have not as yet taken place, but which cannot be far in the future. Thus the rise and progress of modern spiritualism is a most interesting study for those who are looking for their Lord's return, since the rapidity with which that delusion spreads shows beyond a doubt that the great day of the Lord is at hand.