2 Thesaloniciens 2:4

Who opposeth and exalteth Himself above all that is called God?

Antichrist

I. As opposite to Christ. Christ is the true Head and Lord of the Church (Actes 10:36). That which is most remarkable in Christ, and should be in all His followers, is humility (Matthieu 20:28); 2 Corinthiens 8:9). This is the grace recommended to His disciples (Matthieu 11:29); not especially to His ministers (Matthieu 20:25; Luc 22:26). Dominion is allowed in the civil state, for there it is necessary; but preeminence is the bane of the Church (1 John 9). The apostles everywhere disclaim lordship (2 Corinthiens 1:24; 1Pe 5:31); and if they would not assume lordship, who may? Now in the Pope pride is conspicuous. See his progress: from the chief presbyter, a bishop over many presbyters in the same city; then a metropolitan over many bishops in one province; then a patriarch over many provinces; then universal bishop; then the only shepherd and bishop, and others but his substitutes. But yet exalting himself farther, he challengeth all power in heaven and earth. And the like is practised by his followers. From private priests they grow up into some prelature, as archdeacons, deans; then a bishopric; then a better and richer; then archbishops, cardinals; then pope.

II. The instances of his pride.

1. His exalting himself above all human powers.

(1) “That which is called God,” i.e., magistrates, etc. (Psaume 77:1; Psaume 77:6; cf. Jean 10:34). God hath clothed such with His honour, so far as He has put His name upon them, as being His vice-gerents. Even this Antichrist exalts himself.

(2) “Or is worshipped.” The Greek is whatever is held in the highest degree of reverence, whatever is august or illustrious, as the Emperors of Rome were called Sebastoi (Actes 25:21). Antichrist exalts himself not only over magistrates but kings and emperors; no less than twenty have been trampled upon by the Pope.

2. His usurpation of Divine honours.

(1) The usurpation itself, “He sitteth as God,” etc. (1 Corinthiens 3:16). The temple of God is the Church (2 Corinthiens 6:16). But is the Church of Rome the Church of Christ? It was before it was perverted and retains some relic of a Church, mangled as it is. In this temple of God the Pope sits, it is his sedes, cathedral, seat, whereas other princes are said to reign. And, again, he sits as God incarnate, for Christ is the true Lord of the Church; his name is not Antitheos, but Antichristos; not one who invades the properties of the Supreme, but those of the Mediator--

(a) By usurping the titles of Christ, as Husband of the Church; Head of the Church; Chief Pastor (Peter 5:4); pontifex maximus, greatest High Priest (Hébreux 3:1; Hébreux 4:14); so His vicar-general upon earth, whereas the ancient Church gave this to the Holy Ghost.

(b) By usurping the thing implied in the titles--authority over the Church, which is due alone to God incarnate. Supreme authority may be considered as to, First, the claim and right pretended. By virtue of his office in the temple of God he claims the same power as Christ has, which is fourfold.

(i.) An unlimited power over things in heaven and earth. This was given to Christ (Matthieu 28:18), and the Pope as his vicar challenges it; but to set up himself as a vice-god without warrant is rebellion against Christ.

(ii.) Universal headship and supremacy over all the Churches of Christ. This is Christ’s right, and whoever challenges it sits as God in His temple. To exercise this power is impossible, and to claim it is sacrilegious, for none is fit for it but such as is God as well as man.

(iii.) Absolute authority so as to be above control. Such a sovereignty belongs to none but God (Job 9:12), yet the Pope is said to be above all law.

(iv.) Infallibility and freedom from error, which is the sole property of God; what blasphemy to attribute it to man! Second, as to the exercise, there are two acts of supreme authority: Legislation, which is the peculiar and incommunicable property of Christ (Ésaïe 33:22; Jaques 4:12), they, therefore, who make laws to bind the conscience invade Christ’s sovereignty. Judgment. The Pope exercises an authority no less than Divine when he absolves man from his duty to God, or the penalty which sin has made due, which he does by dispensation and by indulgence. Bellarmine says that Christ has given Peter and his successors a power to make sin to be no sin, and that “if the Pope should err in forbidding virtues and commanding vices, the Church were bound to believe vices to be good and virtues evil.” And as to indulgences, to pardon sin before it is committed is to give licence to sin.

(2) The degree of this usurpation, “showing himself that he is God”: that is meant not of what he professes in word, but what he doth in deed. He shows himself that he is God.

(a) By accepting Antichrist’s disciples, who call him our Lord God the Pope, and who say that he has the same tribunal with Christ, that from him no appeals are to be made even to God, that his words ex cathedra are equal to Scripture, and much more. Now to accept these flatteries is to show himself that he is God.

(b) By weilding Divine prerogatives, arrogating the right to be lord of conscience, to determine what is to be believed, and pardoning sins.

III. Uses:

1. To give a clear discovery where to find Antichrist: every tittle of this is fulfilled in the bishop of Rome.

2. To show us how things should be carried in the true and reformed Christianity.

(1) With such meekness that our religion may be known to be that of the Crucified. Pride and ambition have been the cause of all the disorders of the Church.

(2) With obedience to magistrates, which is the opposite of Antichristianity (Romains 13:1; 1 Pierre 2:18; 2 Pierre 2:10).

(3) What a wickedness it is to usurp Divine honours (Actes 3:12). (T. Manton, D. D.)