2 Thessalonians 2:4
Verse
Context
The Man of Lawlessness
3Let no one deceive you in any way, for it will not come until the rebellion occurs and the man of lawlessness—the son of destruction—is revealed.4He will oppose and exalt himself above every so-called god or object of worship. So he will seat himself in the temple of God, proclaiming himself to be God.
Sermons







Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Who opposeth and exalteth - He stands against and exalts himself above all Divine authority, and above every object of adoration, and every institution relative to Divine worship, σεβασμα, himself being the source, whence must originate all the doctrines of religion, and all its rites and ceremonies; so that sitting in the temple of God - having the highest place and authority in the Christian Church, he acts as God - taking upon himself God's titles and attributes, and arrogating to himself the authority that belongs to the Most High. The words ως Θεον, as God, are wanting in ABD, many others, Erpen's Arabic, the Coptic, Sahidic, Ethiopic, Armenian, the Vulgate, some copies of the Itala, and the chief of the Greek fathers. Griesbach has left them out of the text, and Professor White says, Certissime delenda; "They should most certainly be erased." There is indeed no evidence of their being authentic, and the text reads much better with out them: So that he sitteth in the temple of God, etc.
Jamieson-Fausset-Brown Bible Commentary
th2 2:4Dan 11:36-37 is here referred to. The words used there as to Antiochus Epiphanes, Paul implies, shall even be more applicable to the man of sin, who is the New Testament actual Antichrist, as Antiochus was the Old Testament typical Antichrist. The previous world kingdoms had each one extraordinary person as its representative head and embodiment (thus Babylon had Nebuchadnezzar, Dan 2:38, end; Medo-Persia had Cyrus; Greece had Alexander, and Antiochus Epiphanes, the forerunner of Antichrist); so the fourth and last world kingdom, under which we now live, shall have one final head, the concentrated embodiment of all the sin and lawless iniquity which have been in pagan and papal Rome. Rome's final phase will probably be an unholy alliance between idolatrous superstition and godless infidelity. Who opposeth and exalteth himself--There is but one Greek article to both participles, implying that the reason why he opposeth himself is in order that he may exalt himself above, &c. ALFORD takes the former clause absolutely, "He that withstands (CHRIST)," that is, Antichrist (Jo1 2:18). As at the conclusion of the Old Testament period, Israel apostate allied itself with the heathen world power against Jesus and His apostles (Luk 23:12; and at Thessalonica, Act 17:5-9), and was in righteous retribution punished by the instrumentality of the world power itself (Jerusalem being destroyed by Rome), Dan 9:26-27; so the degenerate Church (become an "harlot"), allying itself with the godless world power (the "beast" of Revelation) against vital religion (that is, the harlot sitting on the beast), shall be judged by that world power which shall be finally embodied in Antichrist (Zac 13:8-9; Zac 14:2; Rev 17:16-17). In this early Epistle, the apostate Jewish Church as the harlot, and pagan Rome as the beast, form the historical background on which Paul draws his prophetic sketch of the apostasy. In the Pastoral Epistles, which were later, this prophecy appears in connection with Gnosticism, which had at that time infected the Church. The harlot (the apostate Church) is first to be judged by the beast (the world power) and its kings (Rev 17:16); and afterwards the beasts and their allies (with the personal Antichrist at their head, who seems to rise after the judgment on the harlot, or apostate Church) shall be judged by the coming of Jesus Himself (Rev 19:20). Anti-Christian tendencies produce different Antichrists: these separate Antichrists shall hereafter find their consummation in an individual exceeding them all in the intensity of his evil character [AUBERLEN]. But judgment soon overtakes him. He is necessarily a child of death, immediately after his ascent as the beast out of the bottomless pit going into perdition (Rev 17:8, Rev 17:11). Idolatry of self, spiritual pride, and rebellion against God, are his characteristics; as Christ-worship, humility, and dependence on God, characterize Christianity. He not merely assumes Christ's character (as the "false Christs," Mat 24:24), but "opposes" Christ. The Greek implies one situated on an opposite side (compare Jo1 2:22; Jo2 1:7). One who, on the destruction of every religion, shall seek to establish his own throne, and for God's great truth, "God is man," to substitute his own lie, "Man is God" [TRENCH]. above all that is called God-- (Co1 8:5). The Pope (for instance, Clement VI) has even commanded the angels to admit into Paradise, without the alleged pains of purgatory, certain souls. But still this is only a foreshadowing of the Antichrist, who will not, as the Pope, act in God's name, but against God. or that is worshipped--Rome here again gives a presage of Antichrist. The Greek is Sebasma; and Sebastus is the Greek for Augustus, who was worshipped as the secular ruler and divine vicegerent. The papacy has risen on the overthrow of CÃ&brvbrsar's power. Antichrist shall exalt himself above every object of worship, whether on earth as the CÃ&brvbrsar, or in heaven as God. The various prefigurations of Antichrist, Mohammed, Rome, Napoleon, and modern infidel secularism, contain only some, not all, his characteristics. It is the union of all in some one person that shall form the full Antichrist, as the union in one Person, Jesus, of all the types and prophecies constituted the full Christ [OLSHAUSEN]. in the temple of God . . . that he is God--"He will reign a time, times, and half a time" (Dan 7:25), that is, three and a half years, and will sit in the temple at Jerusalem: then the Lord shall come from heaven and cast him into the take of fire and shall bring to the saints the times of their reigning, the seventh day of hallowed rest, and give to Abraham the promised inheritance" [IRENÆUS, Against Heresies, 30.4]. showing himself--with blasphemous and arrogant DISPLAY (compare a type, Act 12:21-23). The earliest Fathers unanimously looked for a personal Antichrist. Two objections exist to Romanism being regarded the Antichrist, though probably Romanism will leave its culmination in him: (1) So far is Romanism from opposing all that is called God, that adoration of gods and lords many (the Virgin Mary and saints) is a leading feature in it; (2) the papacy has existed for more than twelve centuries, and yet Christ is not come, whereas the prophecy regards the final Antichrist as short-lived, and soon going to perdition through the coming of Christ (Rev 17:8, Rev 17:11). Gregory the Great declared against the patriarch of Constantinople, that whosoever should assume the title of "universal bishop" would be "the forerunner of Antichrist." The papacy fulfilled this his undesigned prophecy. The Pope has been called by his followers, "Our Lord God the Pope"; and at his inauguration in St. Peter's, seated in his chair upon the high altar, which is treated as his footstool, he has vividly foreshadowed him who "exalteth himself above all that is called God." An objection fatal to interpreting the temple of God here as the Church (Co1 3:16-17; Co1 6:19) is, the apostle would never designate the apostate anti-Christian Church "the temple of God." It is likely that, as Messiah was revealed among the Jews at Jerusalem, so Antimessiah shall appear among them when restored to their own land, and after they have rebuilt their temple at Jerusalem. Thus Dan 11:41, Dan 11:45 (see on Dan 11:41; Dan 11:45), corresponds, "He shall enter the glorious land (Judea), and he shall plant the tabernacles of his palaces between the seas in the glorious holy mountain"; and then (Dan 12:1) "Michael, the great prince, shall stand up" to deliver God's people. Compare Note, see on Dan 9:26-27. Also the king of Assyria, type of Antichrist (Isa 14:12-14). "Lucifer" (a title of Messiah, assumed by Antichrist, Rev 22:16); "I will exalt my throne above the stars of God." "I will sit upon the mount of the congregation (that is, God's place of meeting His people of old, the temple), in the sides of the north (Psa 48:2); I will be like the Most High." Rev 11:1-2, "The temple of God . . . the holy city" (namely, Jerusalem, Mat 4:5), compare Psa 68:18, Psa 68:29, referring to a period since Christ's ascension, therefore not yet fulfilled (Isa 2:1-3; Eze. 40:1-44:31; Zac 14:16-20; Mal 3:1). "In the temple of God," implies that it an internal, not an external, enemy which shall assail the Church. Antichrist shall, the first three and a half years of the prophetical week, keep the covenant, then break it and usurp divine honors in the midst of the week. Some think Antichrist will be a Jew. At all events he will, "by flatteries," bring many, not only of the Gentiles, but also of "the tribes" of Israel (so the Greek for "kindreds," Rev 11:8-9), to own him as their long-looked-for Messiah, in the same "city where our Lord was crucified." "Sitteth" here implies his occupying the place of power and majesty in opposition to Him who "sitteth on the right hand of the Majesty on high" (Heb 1:3), and who shall come to "sit" there where the usurper had sat (Mat 26:64). See on Dan 9:27; Rev 11:2-3, Rev 11:9, Rev 11:11. Compare Eze 38:2-3, Eze 38:6, Eze 38:9-10, Eze 38:13-14, Eze 38:16, as to Tyre, the type of Antichrist, characterized by similar blasphemous arrogance.
John Gill Bible Commentary
Who opposeth,.... Or is an opposer, an adversary of Christ, the antichrist; who opposes him in his kingly office, styling himself the head and spouse of the church, assuming to himself all power in heaven and in earth, taking upon him to dispense with the laws of Christ, and to make new ones; who opposes him in his priestly office, by pretending to offer him up again in the sacrifice of the mass, and by making angels and saints departed, intercessors and advocates; and also in his prophetic office, by teaching for doctrines the commandments of men, and setting up unwritten traditions before the word of God, requiring the worshipping of images, angels, and saints, when Christ requires that the Lord God only should be worshipped and served; and by introducing the doctrine of works and of merit instead of grace, and with a multitude of other things, in which he most manifestly appears to be diametrically opposite and contrary to Christ: and exalteth himself above all that is called God, or that is worshipped. The Syriac version renders the last clause, "and religion"; and the Greek word does signify religion, worship, or devotion, as it is translated, in Act 17:23 but here the act of worship is put for the object, and is rightly rendered, "or that which is worshipped"; as it is in the Vulgate Latin version, and in the Arabic version, "or that which is to be worshipped"; and it was usual with the Jews to call God the object of worship, by the name of worship itself, and by which they used to swear: it is said (c) of R. Benjamin the just, that he was appointed over the alms chest; one time a woman came to him and said, Rabbi, relieve me; he replied to her, "by the worship" (that is, by God who is worshipped) there is nothing in the alms chest: and elsewhere (d) it is said by one, concerning two that were fatherless, for whom the collectors of alms gathered, "by the worship", they go before my daughter: and a little after, "by the worship", these things are holy to thee; where the gloss says, it is an oath: and so here the word is to be understood of Deity itself; and the meaning is, that antichrist would exalt himself above all the gods of the Gentiles, who are only nominally, and not by nature, gods; to these were ascribed, some one thing, to some another; one had the government of heaven, another of hell, another of the seas, and an other of the winds, &c. but this haughty creature antichrist assumes to himself all power, both in heaven, earth, and hell. Angels are sometimes called gods, Psa 8:4 because they are sent of God, and sometimes represent him; the popes of Rome have exalted themselves above these; Pope Clement VI. proclaimed a jubilee, and promised forgiveness of sins to all that should come to Rome; and in his bull for it says, that "if any that was confessed should die by the way, he should be free from all his sins; "and we do command the angels", that they take such a soul out of purgatory entirely absolved, and introduce it into the glory of paradise:'' and in a manuscript in the library at Helmsted are these words, "we command the angels that they carry such a soul into Abraham's bosom, as soon as it has left the body:'' kings and civil magistrates are called gods, Psa 82:6 and this monster of iniquity and firstborn of Satan, the popes of Rome, have exalted themselves above these; they have not only took upon them to excommunicate emperors and kings, but to depose them, and take away their crowns from them, and give their kingdoms to others, and absolve their subjects from allegiance and fidelity to them; an emperor has held a pope's stirrup while he alighted from his horse, and was severely reprimanded for holding the left instead of the right stirrup; and the same emperor held another pope's stirrup while he got on his horse, and who set his foot upon his neck when he absolved him, being before excommunicated by him, using these words in Psa 91:13 "thou shall tread upon the lion", &c. An emperor and an empress waited at a pope's gates three days barefoot; another emperor and empress were crowned by the Pope with his feet; he took the crown with his feet, and, they bowing down, put it upon their heads, and then kicked it off; and one of our own kings resigned his crown and the ensigns of his royalty to the Pope's legate, who kept them five days; and when he offered a sum of money to the legate as an earnest of his subjection, to show his master's grandeur, he spurned at it; a king was thrown under a pope's table to lick the bones like a dog, while he was eating: so truly has this passage had its accomplishment in that impious and insolent set of men. Rome is by the Jewish (e) writers called "Magdiel", which signifies "magnifying itself"; the reason is, "because it magnifies itself" above all these (f); that is, above all kingdoms and states: but what is worse, and most dreadfully blasphemous, follows, so that he as God sitteth in the temple of God; not in the temple of Jerusalem, which was to be destroyed and never to be rebuilt more, and was destroyed before this man of sin was revealed; but in the church of God, so called, Co1 3:16 the Ethiopic version renders it, "in the house of God"; for antichrist rose up out of, and in the midst of the church; and it was a true church in which he first appeared, and over which he usurped power and authority; though it has been so corrupted by him, as now to be only nominally so; here he sits, and has homage done him by his creatures, as if he was a god, and is not only styled Christ's vicar, but a god on earth, and our Lord God the Pope; so in the triumphal arch at the entry of Pope Sixtus IV, these lines were put, "oraculo vocis, mundi moderaris habenas, et merito in terris crederis esse Dens"; the sense is, that he governed the world by his word, and was deservedly believed to be God on earth; and their canon law (g) says, "it is clearly enough shown, that the Pope cannot be loosed or bound by any secular power; since it is evident that he is called God by that pious prince, Constantine, and it is manifest that God cannot be judged by men:'' and Pope John XXII is expressly called (h) "our Lord God the Pope": the Ethiopic version reads, "he shall say to all, I am the Lord God"; see Eze 28:2, the Alexandrian copy, and some others, and the Vulgate Latin version, leave out the phrase, "as God", but the Syriac retains it: however, the same blasphemy is expressed in the next clause, shewing himself that he is God; by usurping a power over the consciences and souls of men; by dispensing with the laws of God and man; by assuming to himself all power in heaven and in earth; by taking upon him to open and shut the gates of heaven at pleasure; and by pardoning sin, which none but God can do; this is the mouth speaking blasphemies, Rev 13:5. (c) T. Bab. Bava Bathra, fol. 11. 1. (d) T. Bab. Taanith, fol. 24. 1. (e) Jarchi in Gen. xxxvi. 43. (f) Abarbinel in Dan. fol. 42. 3. (g) Gratian. Decret. dist. 96. can. "satis". (h) Extrarag. "cum inter".
Tyndale Open Study Notes
2:4 exalt himself: Like other Roman cities, Thessalonica constructed temples for the worship of the emperor. This cult was the prototype of the worship described here. • He will even sit in the temple of God: The profaning of the Temple in Jerusalem by Antiochus Epiphanes in 167 BC (see Dan 9:27; 11:31; 12:11) may have prefigured the event predicted here (Matt 24:15; Mark 13:14). Or it may refer to the attempt of the emperor Caligula, called “the new god manifest,” to erect his own image in the Temple in AD 40. Alternatively, the temple may be an imperial temple (of God could be of the god) erected in honor of the lawless man and not necessarily a rebuilt temple in Jerusalem. • claiming that he himself is God (Ezek 28:2-10): The ascription of divine titles to the emperor was common in the first century.
2 Thessalonians 2:4
The Man of Lawlessness
3Let no one deceive you in any way, for it will not come until the rebellion occurs and the man of lawlessness—the son of destruction—is revealed.4He will oppose and exalt himself above every so-called god or object of worship. So he will seat himself in the temple of God, proclaiming himself to be God.
- Scripture
- Sermons
- Commentary
Pride Is a Family Characteristic
By Bob Utley1.3K34:56PrideGEN 3:24EXO 28:17PSA 82:6ISA 14:12EZK 28:122TH 2:4REV 21:19In this sermon, the preacher discusses the dangers of pride and arrogance in both individuals and nations. He emphasizes that the root problem of evil is the desire to focus everything towards oneself and to usurp God's authority. The preacher uses the example of a powerful city, Tyre, to illustrate the consequences of this pride. Despite its strength and wealth, Tyre was ultimately destroyed because it failed to trust in God. The preacher warns that nations, like individuals, must not rely on their own power and accomplishments, but rather trust in God for their security and salvation.
On Eagles' Wings Pt 184
By Don Courville32029:43Radio ShowPSA 31:20PSA 39:6MAT 6:33MRK 10:9LUK 16:132TH 2:42TI 3:2In this sermon, the preacher emphasizes the danger of being influenced by man rather than God. He highlights the vanity and emptiness of worldly pursuits and the need to be free to walk with God in the power of the Holy Spirit. The preacher warns against the bondage of man's influence and the deception that can come from enticing words and false philosophies. He shares personal experiences of being put in bondage by others and the importance of leading rather than forcing others. The sermon encourages listeners to examine their own lives and churches for areas where man's influence has overshadowed God's will.
Pharisees Live by Rules
By Zac Poonen0Compassion in LeadershipLegalismMAT 12:101CO 11:52TH 2:4REV 12:10Zac Poonen emphasizes that the Pharisees prioritize man-made rules over the life and compassion of Jesus, as illustrated by their questioning of Jesus about healing on the Sabbath. He critiques modern church leaders who impose similar burdensome rules, acting as if they are the ultimate authority rather than allowing God to be the Lawgiver. Poonen points out the hypocrisy in how some leaders enforce rules inconsistently, particularly regarding women's veiling, and warns against the spirit of the antichrist that arises when individuals elevate their own rules above God's. He highlights the need for church leaders to show compassion and avoid hypocrisy, especially in how they treat their own families compared to their congregants. Ultimately, Poonen calls for a return to the heart of God's law, which is rooted in love and mercy.
An Example
By Zac Poonen0LeadershipHumilityMAT 7:1ACT 19:11ACT 20:171CO 11:1PHP 3:22TH 2:41JN 2:18Zac Poonen emphasizes the role of spiritual leaders as true examples of Christ, urging them to lead others to be connected solely to Christ rather than to themselves. He warns against leaders who seek personal attachment and recognition, likening them to 'little gods' and highlighting the dangers of pride and self-promotion. Poonen reflects on the humility of Jesus and the importance of living a life that reflects true servanthood, as demonstrated by Paul, who prioritized his humble lifestyle over his sermons and miracles. He calls for discernment in recognizing genuine leaders who embody the spirit of Christ, rather than those who resemble modern celebrity evangelists. Ultimately, he stresses the responsibility of believers to model Christlikeness for future generations.
Day 59, 1 Thessalonians 2
By David Servant0LUK 21:20ACT 9:201CO 12:28GAL 1:211TH 2:162TH 2:42TI 3:12David Servant preaches about Paul's journey from being tested and approved by God to being entrusted with the gospel, emphasizing the importance of being found faithful in ministry. Paul, Timothy, and Silvanus were tested by God to ensure their motives were pure, motivated by love for God and humanity. Despite facing persecution and suffering, Paul and his companions demonstrated genuine love and care for the believers in Thessalonica, serving them as a nursing mother and a father would their own children. Paul also forewarned about the wrath that would come upon the Jews in Judea, highlighting the fulfillment of Jesus' prophecy about the desolation of Jerusalem.
The Spiritual Conflict
By J.C. Philpot0GEN 39:9JER 2:13JHN 3:6ROM 8:162CO 5:17GAL 5:17GAL 6:131TH 5:232TH 2:4J.C. Philpot preaches about the internal conflict between the flesh and the spirit, highlighting the opposing desires and actions of these two principles within believers. He emphasizes the struggle of not being able to do spiritually what one desires due to the flesh's opposition, as well as the mercy of not being able to do naturally what one would, preventing complete vileness. Philpot delves into the detailed workings of the flesh and the spirit, illustrating the constant battle and collision between these two opposing forces in the believer's heart. He concludes by pointing to the grace of God for all that is spiritual and the self-condemnation for the sinfulness within, leading to humility, self-abhorrence, and a reliance on God's mercy and guidance.
Exposition on Psalm 83
By St. Augustine0GEN 3:19EXO 3:14PSA 82:1ISA 53:12LUK 20:35ROM 8:311CO 1:201CO 3:17EPH 6:12PHP 2:72TH 2:4St. Augustine delves into Psalm 82, interpreting it as a reflection of the congregation of God's people, comparing the Jewish people to the Synagogue and the Christian people to the Church. He highlights the prophetic nature of the Psalm, pointing to Christ as the ultimate judge and the enemies of God who will face judgment. Augustine emphasizes the importance of seeking God's name and the ultimate victory of God over His enemies, leading to their shame and destruction for those who do not seek His name.
(A Spiritual Leader) 15. an Example
By Zac Poonen0Humility in MinistrySpiritual LeadershipMAT 7:1MAT 20:26JHN 13:14ACT 20:17ROM 5:91CO 11:1PHP 3:22TH 2:41PE 5:31JN 2:18Zac Poonen emphasizes that a true spiritual leader should exemplify Christ-like humility, urging followers to connect with Christ rather than with themselves. He warns against leaders who seek personal attachment and recognition, likening them to the spirit of the Antichrist. Poonen reflects on the importance of living a life that demonstrates servanthood, as Paul did in Ephesus, and encourages leaders to focus on being humble examples rather than seeking fame. He stresses the need for discernment in recognizing true godliness and the responsibility of leaders to guide the next generation towards radical discipleship. Ultimately, he calls for repentance and a commitment to embodying the character of Christ in leadership.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Who opposeth and exalteth - He stands against and exalts himself above all Divine authority, and above every object of adoration, and every institution relative to Divine worship, σεβασμα, himself being the source, whence must originate all the doctrines of religion, and all its rites and ceremonies; so that sitting in the temple of God - having the highest place and authority in the Christian Church, he acts as God - taking upon himself God's titles and attributes, and arrogating to himself the authority that belongs to the Most High. The words ως Θεον, as God, are wanting in ABD, many others, Erpen's Arabic, the Coptic, Sahidic, Ethiopic, Armenian, the Vulgate, some copies of the Itala, and the chief of the Greek fathers. Griesbach has left them out of the text, and Professor White says, Certissime delenda; "They should most certainly be erased." There is indeed no evidence of their being authentic, and the text reads much better with out them: So that he sitteth in the temple of God, etc.
Jamieson-Fausset-Brown Bible Commentary
th2 2:4Dan 11:36-37 is here referred to. The words used there as to Antiochus Epiphanes, Paul implies, shall even be more applicable to the man of sin, who is the New Testament actual Antichrist, as Antiochus was the Old Testament typical Antichrist. The previous world kingdoms had each one extraordinary person as its representative head and embodiment (thus Babylon had Nebuchadnezzar, Dan 2:38, end; Medo-Persia had Cyrus; Greece had Alexander, and Antiochus Epiphanes, the forerunner of Antichrist); so the fourth and last world kingdom, under which we now live, shall have one final head, the concentrated embodiment of all the sin and lawless iniquity which have been in pagan and papal Rome. Rome's final phase will probably be an unholy alliance between idolatrous superstition and godless infidelity. Who opposeth and exalteth himself--There is but one Greek article to both participles, implying that the reason why he opposeth himself is in order that he may exalt himself above, &c. ALFORD takes the former clause absolutely, "He that withstands (CHRIST)," that is, Antichrist (Jo1 2:18). As at the conclusion of the Old Testament period, Israel apostate allied itself with the heathen world power against Jesus and His apostles (Luk 23:12; and at Thessalonica, Act 17:5-9), and was in righteous retribution punished by the instrumentality of the world power itself (Jerusalem being destroyed by Rome), Dan 9:26-27; so the degenerate Church (become an "harlot"), allying itself with the godless world power (the "beast" of Revelation) against vital religion (that is, the harlot sitting on the beast), shall be judged by that world power which shall be finally embodied in Antichrist (Zac 13:8-9; Zac 14:2; Rev 17:16-17). In this early Epistle, the apostate Jewish Church as the harlot, and pagan Rome as the beast, form the historical background on which Paul draws his prophetic sketch of the apostasy. In the Pastoral Epistles, which were later, this prophecy appears in connection with Gnosticism, which had at that time infected the Church. The harlot (the apostate Church) is first to be judged by the beast (the world power) and its kings (Rev 17:16); and afterwards the beasts and their allies (with the personal Antichrist at their head, who seems to rise after the judgment on the harlot, or apostate Church) shall be judged by the coming of Jesus Himself (Rev 19:20). Anti-Christian tendencies produce different Antichrists: these separate Antichrists shall hereafter find their consummation in an individual exceeding them all in the intensity of his evil character [AUBERLEN]. But judgment soon overtakes him. He is necessarily a child of death, immediately after his ascent as the beast out of the bottomless pit going into perdition (Rev 17:8, Rev 17:11). Idolatry of self, spiritual pride, and rebellion against God, are his characteristics; as Christ-worship, humility, and dependence on God, characterize Christianity. He not merely assumes Christ's character (as the "false Christs," Mat 24:24), but "opposes" Christ. The Greek implies one situated on an opposite side (compare Jo1 2:22; Jo2 1:7). One who, on the destruction of every religion, shall seek to establish his own throne, and for God's great truth, "God is man," to substitute his own lie, "Man is God" [TRENCH]. above all that is called God-- (Co1 8:5). The Pope (for instance, Clement VI) has even commanded the angels to admit into Paradise, without the alleged pains of purgatory, certain souls. But still this is only a foreshadowing of the Antichrist, who will not, as the Pope, act in God's name, but against God. or that is worshipped--Rome here again gives a presage of Antichrist. The Greek is Sebasma; and Sebastus is the Greek for Augustus, who was worshipped as the secular ruler and divine vicegerent. The papacy has risen on the overthrow of CÃ&brvbrsar's power. Antichrist shall exalt himself above every object of worship, whether on earth as the CÃ&brvbrsar, or in heaven as God. The various prefigurations of Antichrist, Mohammed, Rome, Napoleon, and modern infidel secularism, contain only some, not all, his characteristics. It is the union of all in some one person that shall form the full Antichrist, as the union in one Person, Jesus, of all the types and prophecies constituted the full Christ [OLSHAUSEN]. in the temple of God . . . that he is God--"He will reign a time, times, and half a time" (Dan 7:25), that is, three and a half years, and will sit in the temple at Jerusalem: then the Lord shall come from heaven and cast him into the take of fire and shall bring to the saints the times of their reigning, the seventh day of hallowed rest, and give to Abraham the promised inheritance" [IRENÆUS, Against Heresies, 30.4]. showing himself--with blasphemous and arrogant DISPLAY (compare a type, Act 12:21-23). The earliest Fathers unanimously looked for a personal Antichrist. Two objections exist to Romanism being regarded the Antichrist, though probably Romanism will leave its culmination in him: (1) So far is Romanism from opposing all that is called God, that adoration of gods and lords many (the Virgin Mary and saints) is a leading feature in it; (2) the papacy has existed for more than twelve centuries, and yet Christ is not come, whereas the prophecy regards the final Antichrist as short-lived, and soon going to perdition through the coming of Christ (Rev 17:8, Rev 17:11). Gregory the Great declared against the patriarch of Constantinople, that whosoever should assume the title of "universal bishop" would be "the forerunner of Antichrist." The papacy fulfilled this his undesigned prophecy. The Pope has been called by his followers, "Our Lord God the Pope"; and at his inauguration in St. Peter's, seated in his chair upon the high altar, which is treated as his footstool, he has vividly foreshadowed him who "exalteth himself above all that is called God." An objection fatal to interpreting the temple of God here as the Church (Co1 3:16-17; Co1 6:19) is, the apostle would never designate the apostate anti-Christian Church "the temple of God." It is likely that, as Messiah was revealed among the Jews at Jerusalem, so Antimessiah shall appear among them when restored to their own land, and after they have rebuilt their temple at Jerusalem. Thus Dan 11:41, Dan 11:45 (see on Dan 11:41; Dan 11:45), corresponds, "He shall enter the glorious land (Judea), and he shall plant the tabernacles of his palaces between the seas in the glorious holy mountain"; and then (Dan 12:1) "Michael, the great prince, shall stand up" to deliver God's people. Compare Note, see on Dan 9:26-27. Also the king of Assyria, type of Antichrist (Isa 14:12-14). "Lucifer" (a title of Messiah, assumed by Antichrist, Rev 22:16); "I will exalt my throne above the stars of God." "I will sit upon the mount of the congregation (that is, God's place of meeting His people of old, the temple), in the sides of the north (Psa 48:2); I will be like the Most High." Rev 11:1-2, "The temple of God . . . the holy city" (namely, Jerusalem, Mat 4:5), compare Psa 68:18, Psa 68:29, referring to a period since Christ's ascension, therefore not yet fulfilled (Isa 2:1-3; Eze. 40:1-44:31; Zac 14:16-20; Mal 3:1). "In the temple of God," implies that it an internal, not an external, enemy which shall assail the Church. Antichrist shall, the first three and a half years of the prophetical week, keep the covenant, then break it and usurp divine honors in the midst of the week. Some think Antichrist will be a Jew. At all events he will, "by flatteries," bring many, not only of the Gentiles, but also of "the tribes" of Israel (so the Greek for "kindreds," Rev 11:8-9), to own him as their long-looked-for Messiah, in the same "city where our Lord was crucified." "Sitteth" here implies his occupying the place of power and majesty in opposition to Him who "sitteth on the right hand of the Majesty on high" (Heb 1:3), and who shall come to "sit" there where the usurper had sat (Mat 26:64). See on Dan 9:27; Rev 11:2-3, Rev 11:9, Rev 11:11. Compare Eze 38:2-3, Eze 38:6, Eze 38:9-10, Eze 38:13-14, Eze 38:16, as to Tyre, the type of Antichrist, characterized by similar blasphemous arrogance.
John Gill Bible Commentary
Who opposeth,.... Or is an opposer, an adversary of Christ, the antichrist; who opposes him in his kingly office, styling himself the head and spouse of the church, assuming to himself all power in heaven and in earth, taking upon him to dispense with the laws of Christ, and to make new ones; who opposes him in his priestly office, by pretending to offer him up again in the sacrifice of the mass, and by making angels and saints departed, intercessors and advocates; and also in his prophetic office, by teaching for doctrines the commandments of men, and setting up unwritten traditions before the word of God, requiring the worshipping of images, angels, and saints, when Christ requires that the Lord God only should be worshipped and served; and by introducing the doctrine of works and of merit instead of grace, and with a multitude of other things, in which he most manifestly appears to be diametrically opposite and contrary to Christ: and exalteth himself above all that is called God, or that is worshipped. The Syriac version renders the last clause, "and religion"; and the Greek word does signify religion, worship, or devotion, as it is translated, in Act 17:23 but here the act of worship is put for the object, and is rightly rendered, "or that which is worshipped"; as it is in the Vulgate Latin version, and in the Arabic version, "or that which is to be worshipped"; and it was usual with the Jews to call God the object of worship, by the name of worship itself, and by which they used to swear: it is said (c) of R. Benjamin the just, that he was appointed over the alms chest; one time a woman came to him and said, Rabbi, relieve me; he replied to her, "by the worship" (that is, by God who is worshipped) there is nothing in the alms chest: and elsewhere (d) it is said by one, concerning two that were fatherless, for whom the collectors of alms gathered, "by the worship", they go before my daughter: and a little after, "by the worship", these things are holy to thee; where the gloss says, it is an oath: and so here the word is to be understood of Deity itself; and the meaning is, that antichrist would exalt himself above all the gods of the Gentiles, who are only nominally, and not by nature, gods; to these were ascribed, some one thing, to some another; one had the government of heaven, another of hell, another of the seas, and an other of the winds, &c. but this haughty creature antichrist assumes to himself all power, both in heaven, earth, and hell. Angels are sometimes called gods, Psa 8:4 because they are sent of God, and sometimes represent him; the popes of Rome have exalted themselves above these; Pope Clement VI. proclaimed a jubilee, and promised forgiveness of sins to all that should come to Rome; and in his bull for it says, that "if any that was confessed should die by the way, he should be free from all his sins; "and we do command the angels", that they take such a soul out of purgatory entirely absolved, and introduce it into the glory of paradise:'' and in a manuscript in the library at Helmsted are these words, "we command the angels that they carry such a soul into Abraham's bosom, as soon as it has left the body:'' kings and civil magistrates are called gods, Psa 82:6 and this monster of iniquity and firstborn of Satan, the popes of Rome, have exalted themselves above these; they have not only took upon them to excommunicate emperors and kings, but to depose them, and take away their crowns from them, and give their kingdoms to others, and absolve their subjects from allegiance and fidelity to them; an emperor has held a pope's stirrup while he alighted from his horse, and was severely reprimanded for holding the left instead of the right stirrup; and the same emperor held another pope's stirrup while he got on his horse, and who set his foot upon his neck when he absolved him, being before excommunicated by him, using these words in Psa 91:13 "thou shall tread upon the lion", &c. An emperor and an empress waited at a pope's gates three days barefoot; another emperor and empress were crowned by the Pope with his feet; he took the crown with his feet, and, they bowing down, put it upon their heads, and then kicked it off; and one of our own kings resigned his crown and the ensigns of his royalty to the Pope's legate, who kept them five days; and when he offered a sum of money to the legate as an earnest of his subjection, to show his master's grandeur, he spurned at it; a king was thrown under a pope's table to lick the bones like a dog, while he was eating: so truly has this passage had its accomplishment in that impious and insolent set of men. Rome is by the Jewish (e) writers called "Magdiel", which signifies "magnifying itself"; the reason is, "because it magnifies itself" above all these (f); that is, above all kingdoms and states: but what is worse, and most dreadfully blasphemous, follows, so that he as God sitteth in the temple of God; not in the temple of Jerusalem, which was to be destroyed and never to be rebuilt more, and was destroyed before this man of sin was revealed; but in the church of God, so called, Co1 3:16 the Ethiopic version renders it, "in the house of God"; for antichrist rose up out of, and in the midst of the church; and it was a true church in which he first appeared, and over which he usurped power and authority; though it has been so corrupted by him, as now to be only nominally so; here he sits, and has homage done him by his creatures, as if he was a god, and is not only styled Christ's vicar, but a god on earth, and our Lord God the Pope; so in the triumphal arch at the entry of Pope Sixtus IV, these lines were put, "oraculo vocis, mundi moderaris habenas, et merito in terris crederis esse Dens"; the sense is, that he governed the world by his word, and was deservedly believed to be God on earth; and their canon law (g) says, "it is clearly enough shown, that the Pope cannot be loosed or bound by any secular power; since it is evident that he is called God by that pious prince, Constantine, and it is manifest that God cannot be judged by men:'' and Pope John XXII is expressly called (h) "our Lord God the Pope": the Ethiopic version reads, "he shall say to all, I am the Lord God"; see Eze 28:2, the Alexandrian copy, and some others, and the Vulgate Latin version, leave out the phrase, "as God", but the Syriac retains it: however, the same blasphemy is expressed in the next clause, shewing himself that he is God; by usurping a power over the consciences and souls of men; by dispensing with the laws of God and man; by assuming to himself all power in heaven and in earth; by taking upon him to open and shut the gates of heaven at pleasure; and by pardoning sin, which none but God can do; this is the mouth speaking blasphemies, Rev 13:5. (c) T. Bab. Bava Bathra, fol. 11. 1. (d) T. Bab. Taanith, fol. 24. 1. (e) Jarchi in Gen. xxxvi. 43. (f) Abarbinel in Dan. fol. 42. 3. (g) Gratian. Decret. dist. 96. can. "satis". (h) Extrarag. "cum inter".
Tyndale Open Study Notes
2:4 exalt himself: Like other Roman cities, Thessalonica constructed temples for the worship of the emperor. This cult was the prototype of the worship described here. • He will even sit in the temple of God: The profaning of the Temple in Jerusalem by Antiochus Epiphanes in 167 BC (see Dan 9:27; 11:31; 12:11) may have prefigured the event predicted here (Matt 24:15; Mark 13:14). Or it may refer to the attempt of the emperor Caligula, called “the new god manifest,” to erect his own image in the Temple in AD 40. Alternatively, the temple may be an imperial temple (of God could be of the god) erected in honor of the lawless man and not necessarily a rebuilt temple in Jerusalem. • claiming that he himself is God (Ezek 28:2-10): The ascription of divine titles to the emperor was common in the first century.