2 Thessalonians 2:4

who opposeth and exalteth himself above all that is called God, or that is worshipped Better, as in R. V. he that opposeth, &c.; for this is a third and distinct designation of the personality in question. Also against, in place of above. And the comma after "God" in A.V. should be cancelled; the phrase object-of-worship (a single word in the Greek, found also in Acts 17:23) extends the idea of God to include everything religious: comp. 1 Corinthians 8:5, "There are that are called gods… gods many and lords many." The Man of Lawlessness embodies not merely an Anti-christian, but an Anti-theistic revolt. His aim will be to abolish religion in every existing form. This is made still clearer by the next clause.

"He that opposeth" renders the Greek word elsewhere translated the adversary, and is the equivalent of the Hebrew Satan(1 Thessalonians 2:18, see note); so that the Lawless One bears the name of him "after" whose "working" he will come (2 Thessalonians 2:9). He will be, therefore, in the most absolute sense, the enemy of God, concentrating in himself all that in human life and history is hostile and repugnant to the Divine nature.

For exalteth himselfcomp. 2 Corinthians 12:7, where the same compound verb is twice used, and is rendered "exalted-above-measure." The above description recalls the language of Daniel 8:25; Daniel 11:36-37, concerning the great enemy and persecutor of the Church delineated in that prophecy: "He shall magnify himself in his heart; … he shall also stand up against the Prince of princes … He shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods … Neither shall he regard the god of his fathers, … nor any god; for he shall magnify himself above all." (Comp. the similar language of Ezekiel 28:2, respecting the worldly pride of Tyre.) St Paul takes up and carries forward this O.T. prediction; and as the figure sketched in the Book of Daniel found its proximate realisation in the heathen tyrant Antiochus Epiphanes, who defiled the Temple at Jerusalem and attempted to crush the Jewish religion, it is along the same line that we must look for the accomplishment of this prophecy. In the words that follow we are carried, however, beyond the horizon of the Book of Daniel.

so that he as God sitteth, &c.] Omit as God(R. V.) More lit., in the Greek order, so that he in the temple of God takes his seat, showing off himself, to the effect that he is God.

So that the Man of Lawlessness will not only seek to abolish Divine worship, but will substitute for it the worship of himself(see the passages quoted from Daniel, p. 144), declaring his rule the supreme power and exhibiting his person to receive in place of Almighty God the reverence of mankind. Such atheism is, after all, but egotism full-blown, the kind of egotism to which men are tempted who have great power over the minds of their fellows.

The deification of the Roman Emperors suggested this trait of the description. Never has the world witnessed so blasphemous a usurpation, and so abject a prostration of the human spirit as the Cæsar-worship of St Paul's time the only real religion now left to Rome. This passage reflects the horror inspired by it in the mind of the Apostle. So far-reaching was the impression produced by the Emperor-worship, that Tacitus represents the German barbarians as speaking in ridicule of ille inter numina dicatus Augustus"Augustus, forsooth, enrolled amongst the gods!" (Annals, I. 59). The destructive effect which this cultus had on what remained of natural religion in the rites of Paganism is indicated by the pregnant words of Tacitus (Annals, I. 10): Nihil deorum honoribus relictum, cum se templis et effigie numinum per flamines et sacerdotes coli vellet"The gods were stripped of their honours, when he (Augustus) consented to be worshipped with temples and statues as a deity, with flamens and with priests." Compare the words of Suetonius referring to Julius Cæsar, with whom the deification of the dead Cæsars began: "Omnia simul ei divina atque humana decreverat (senatus) … Periit sexto et quinquagesimo aetatis anno atque in deorum numerum relatus est, non ore modo decernentium, sed et persuasione volgi" (De vita Caesarum, I. 84, 88). The unconscious irony of the last sentence is finely pointed by the exclamation ascribed to the dying Emperor Vespasian (VIII. 23): Vae, puto deus fio! "Woe's me! I think I am turning god!" The shout of the Greek populace at Cæsarea, hailing "the voice" of Herod Agrippa as that "of a god and not of a man," indicates the lengths to which a corrupt and servile heathenism was prepared to go in this direction (Acts 12:20-24). Deep and wide-spread was the execration caused by the attempt of the mad Emperor Caius (Caligula), in the year 40, to place his statue in the Jewish Temple, an attempt only frustrated by the perpetrator's death. This was a typical event, showing of what the intoxication of supreme power might make a man capable. It was but the last of many similar outrages on "every so-called god." Amongst other monstrous profanities of Caligula, Suetonius relates (IV. 22) that he transported the statue of Olympian Jupiter to Rome, and put his own head upon it in place of the god's! Also, that he built his palace up to the Temple of the ancient Roman gods. Castor and Pollux, making of it a kind of vestibule, where he exhibited himself standing between their twin godships for the adoration of those who entered. Even this, as Olshausen remarks, was "modesty" compared to what the Apostle ascribes to Antichrist. The very name Sebastos, the Greek rendering of the Imperial title Augustusto which Divuswas added at death signifying "the one to be worshipped" (comp. sebasma, "object-of-worship, in the previous clause), was an offence to the religious mind. In later times the offering of incense to the deity of the Emperor became the crucial test of fidelity to Christ. Cœsar or Christwas the martyr's alternative.

When he speaks of "the temple of God," without other qualification, St Paul appears to refer to the existing Temple of Jerusalem (comp. Daniel 11:31; Daniel 12:11, cited by our Lord in Matthew 24:15; Mark 13:14). Attempts have been made to show that the Apostle's words were literally fulfilled by certain outrages committed by Nero or Vespasian upon the sacred building. This does not seem to us clearly made out; and it will be evident from what has been said, that even the worst of the Roman Emperors was only a type, or adumbration of the Antichrist. The Jewish Temple being still, while it stood, God's holy place, St Paul naturally associates with it this crowning act of profanation. But we have learnt from 1 Thessalonians 2:16 that he believed national Judaism to be immediately coming to an end; and its Temple was the type and representative of all places consecrated to the worship of the true God. The great Usurper who claims for himself that he "is God," appropriates consequently the sanctuaries of religion and prostitutes them to his own worship. "Within the temple of Godnot in Jerusalem alone," says Chrysostom, "but in every church."