2 Thessalonians 2:4
Verse (Click for Chapter)
New International Version
He will oppose and will exalt himself over everything that is called God or is worshiped, so that he sets himself up in God's temple, proclaiming himself to be God.

New Living Translation
He will exalt himself and defy everything that people call god and every object of worship. He will even sit in the temple of God, claiming that he himself is God.

English Standard Version
who opposes and exalts himself against every so-called god or object of worship, so that he takes his seat in the temple of God, proclaiming himself to be God.

Berean Study Bible
He 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.

Berean Literal Bible
the one opposing and exalting himself above every so-called god or object of worship--so as for him to sit down in the temple of God, setting forth that he himself is God.

New American Standard Bible
who opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, displaying himself as being God.

King James Bible
Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.

Holman Christian Standard Bible
He opposes and exalts himself above every so-called god or object of worship, so that he sits in God's sanctuary, publicizing that he himself is God.

International Standard Version
He opposes and exalts himself above every so-called god and object of worship. As a result, he seats himself in the sanctuary of God and himself declares that he is God.

NET Bible
He opposes and exalts himself above every so-called god or object of worship, and as a result he takes his seat in God's temple, displaying himself as God.

New Heart English Bible
he who opposes and exalts himself against all that is called God or that is worshiped; so that he sits in the temple of God, setting himself up as God.

Aramaic Bible in Plain English
He who opposes and exalts himself against everything that is called God and religion, just as he will sit in the Temple of God, as God, and will show concerning himself as if he is God.

GOD'S WORD® Translation
He opposes every so-called god or anything that is worshiped and places himself above them, sitting in God's temple and claiming to be God.

New American Standard 1977
who opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, displaying himself as being God.

Jubilee Bible 2000
opposing and exalting himself against all that is called God, or divinity, so that he as God sits in the temple of God, making himself appear to be God.

King James 2000 Bible
Who opposes and exalts himself above all that is called God, or that is worshiped; so that he as God sits in the temple of God, showing himself that he is God.

American King James Version
Who opposes and exalts himself above all that is called God, or that is worshipped; so that he as God sits in the temple of God, showing himself that he is God.

American Standard Version
he that opposeth and exalteth himself against all that is called God or that is worshipped; so that he sitteth in the temple of God, setting himself forth as God.

Douay-Rheims Bible
Who opposeth, and is lifted up above all that is called God, or that is worshipped, so that he sitteth in the temple of God, shewing himself as if he were God.

Darby Bible Translation
who opposes and exalts himself on high against all called God, or object of veneration; so that he himself sits down in the temple of God, shewing himself that he is God.

English Revised Version
he that opposeth and exalteth himself against all that is called God or that is worshipped; so that he sitteth in the temple of God, setting himself forth as God.

Webster's Bible Translation
Who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.

Weymouth New Testament
and exalts himself above, every so-called 'god' or object of worship, and goes the length of taking his seat in the very temple of God, giving it out that he himself is God.

World English Bible
he who opposes and exalts himself against all that is called God or that is worshiped; so that he sits as God in the temple of God, setting himself up as God.

Young's Literal Translation
who is opposing and is raising himself up above all called God or worshipped, so that he in the sanctuary of God as God hath sat down, shewing himself off that he is God -- the day doth not come.
Study Bible
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. 5Do you not remember that I told you these things while I was still with you?…
Cross References
Isaiah 14:13
"But you said in your heart, 'I will ascend to heaven; I will raise my throne above the stars of God, And I will sit on the mount of assembly In the recesses of the north.

Isaiah 14:14
'I will ascend above the heights of the clouds; I will make myself like the Most High.'

Isaiah 31:3
Now the Egyptians are men and not God, And their horses are flesh and not spirit; So the LORD will stretch out His hand, And he who helps will stumble And he who is helped will fall, And all of them will come to an end together.

Ezekiel 28:2
"Son of man, say to the leader of Tyre, 'Thus says the Lord GOD, "Because your heart is lifted up And you have said, 'I am a god, I sit in the seat of gods In the heart of the seas'; Yet you are a man and not God, Although you make your heart like the heart of God--

Daniel 11:36
"Then the king will do as he pleases, and he will exalt and magnify himself above every god and will speak monstrous things against the God of gods; and he will prosper until the indignation is finished, for that which is decreed will be done.

Acts 17:23
For as I walked around and examined your objects of worship, I even found an altar with the inscription: To an unknown God. Therefore what you worship as something unknown, I now proclaim to you.

1 Corinthians 8:5
For even if there are so called gods, whether in heaven or on earth (as there are many so-called gods and lords),
Treasury of Scripture

Who opposes and exalts himself above all that is called God, or that is worshipped; so that he as God sits in the temple of God, showing himself that he is God.

and exalteth.

Isaiah 14:13 For you have said in your heart, I will ascend into heaven, I will …

Ezekiel 28:2,6,9 Son of man, say to the prince of Tyrus, Thus said the Lord GOD; Because …

Daniel 7:8,25 I considered the horns, and, behold, there came up among them another …

Daniel 8:9-11 And out of one of them came forth a little horn, which waxed exceeding …

Daniel 11:36 And the king shall do according to his will; and he shall exalt himself, …

Revelation 13:6 And he opened his mouth in blasphemy against God, to blaspheme his …

called.

1 Corinthians 8:5 For though there be that are called gods, whether in heaven or in …

sitteth.

Daniel 8:12-14 And an host was given him against the daily sacrifice by reason of …

Daniel 11:45 And he shall plant the tabernacles of his palace between the seas …

Revelation 13:6,7 And he opened his mouth in blasphemy against God, to blaspheme his …

(4) Who opposeth and exalteth himself.--The original continues a quasi-substantival form:--"the opposer and exalter of himself"--well-known descriptions (doubtless) of the Antichrist; several of the details are drawn directly from the description of Antiochus in Daniel 11. Being merely descriptive epithets, we are not at liberty to press the present tense, and say that the Man of Sin was already thus acting at the time St. Paul wrote. The word for "the opposer," or "adversary," is a pretty close rendering of the name "Satan," and passed, in ecclesiastical Greek into a synonym for it. The acts here attributed to the Man of Sin are peculiarly Satanic. (Comp. Isaiah 14:12-14; 2Timothy 3:6.) Of course, however, we must not confound Satan himself with his human minister.

Above all that is called God.--The translation here is not quite exact. The word "above" in the original is compounded with "exalteth"; it should be, and super-exalteth, or exhalteth himself above measure (2Corinthians 12:7, where the same compound is used) against every God so called. Probably the clause "against every God" is to be taken only with "super-exalteth "; the description "who opposeth" stands absolutely: it is one characteristic of the Man of Sin to be always in opposition, and to have concord with no one. "Every God so called" includes the false gods with the true God (comp. 1Corinthians 8:5): true or false, it matters not to jealous Antichrist, who would have nothing worshipped but himself. This explains the addition of the little clause, "or that is worshipped." Many things received religious homage from men without being called gods; and the original word (sebasma) may perhaps be designed to hint at one such worship, viz., the worship of the Augustus (Sebastos). It would be far-fetched, however, to see in this a direct prophecy of conflict between Antichrist and the Civil Power; although it must be admitted that even the word "gods" is sometimes used of secular rulers (e.g., Psalm 82:1-6; John 10:34), in which sense some take it here.

So that he as God.--The words "as God" are not part of the original text, and should be struck out. In several other points, however, our version does not bring out the profanity of the act as clearly as the Greek. Literally it would be, "so as to seat himself in the shrine of God, showing himself off that he is God." The "himself" brings out the spontaneous arrogancy of the deed; the Man of Sin does not merely yield to servile flatterers. The "sitting" is not in the tense of habitual custom, but indicates one expressive act of taking possession. The "in" (literally, into) brings out the idea of actual intrusion; while the word for "temple" is not the general name for the whole group of buildings with their courts, but the sacred house itself: it is the word which would describe the Holy and Holy of Holies (see Matthew 23:35; Matthew 27:5; Matthew 27:51; Acts 17:4) of the Jewish temple; and probably it is the Mercy Seat that supplies the image to St. Paul's mind (Psalm 99:1).

The temple of God.--Though the image is drawn from the Jewish temple, we may say with some confidence that St. Paul did not expect the Antichrist as a prose fact to take his seat in that edifice. Neither is the metaphor to be pressed into a mere synonym of "the Church" (1Corinthians 3:17). The words, so far need not necessarily mean that the Man of Sin will make special claims upon the Christian community as such. Rather, the whole phrase, "taking his seat in the temple of God," is a poetical or prophetical description of usurping divine prerogatives generally: not the prerogatives of the true God alone, but whatever prerogatives have been offered to anything "called God." Though the prophecy might be fulfilled without any symbolical act (e.g., of assuming any material throne), yet the spontaneousness ("himself ) and the openness ("showing himself") seem so essentially parts of the prophecy as of necessity to imply that the Man of Sin will make formal claim to occupy that central seat in men's minds and aspirations which is acknowledged to be due to God alone. The formal making of this claim seems to be identical with the apocalypse of the Man of Sin, the act by which he is manifested or revealed.

Shewing himself.--Or, thus showing himself off. It does not mean that he makes any attempt to prove that he is God; the word only carries on the pictorial representation of the Man of Sin enthroning himself upon the Mercy Seat, and by that act of session parading his pretended divinity. As has been said, the performance of a typical act is not of vital consequence to the accomplishment of the prophecy (as, e.g., Zechariah 9:9 might have been truly accomplished without the literal riding of Matthew 21:7), though there are few great movements which do not express themselves in outward typical acts; but these words show that (unless St. Paul was mistaken) an explicit claim will be made for submission, like that of creature to Creator. Even if the "Man of Sin" only signifies a tendency, not a person, yet this "exhibition of himself as God" would hardly be satisfied by a social concession, however widespread, to a general spirit of (say) fleshly luxury or atheistic intellectualism, without the claims of these ideals being eo nomine put forward and consciously admitted. But it is hard to believe that anything avowedly atheistic would be spoken of as explicitly claiming or receiving divine honours. It seems, therefore, most probable that the great Apostasy will not become avowedly atheistic, but will be an apostasy (so to speak) within the Church, and that the Man of Sin, who heads that Apostasy, will make especial claim upon the Christian Church to accord consciously the very honours which she pays to the living God.

Verse 4. - Who opposeth; or, the opposer, taken substantively. The object of opposition is not so much believers, as Christ; he is antichrist, the opponent of Christ. And yet antichrist is not Satan, the great adversary (1 Peter 5:8; Revelation 12:10), for he is expressly distinguished from him (2 Thessalonians 2:9), but the instrument of Satan. As Satan entered into the heart of Judas Iscariot, the son of perdition, so does he take possession of the man of sin. And exalteth himself above; or rather, against, in a hostile manner. All that is called God; not only against all the false gods of the heathen, but also against the true God (comp. Daniel 7:25; Daniel 11:36). Or that is worshipped; that is an object of worship. The same word that is used in Acts 17:23, "As I passed by and beheld your devotions" - the objects of your worship. So that he as God. The words "as God" are to be omitted, as not found in the best manuscripts. Sitteth in the temple of God. According to some, the temple of Jerusalem (De Wette, Lunemann, Eadie), either as it then existed or as restored according to the prophecy of Ezekiel But it appears more correct to refer the expression metaphorically to the Christian Church. It is a favourite metaphor of Paul to compare believers in particular, or the Church in general, to the temple of God (comp. 1 Corinthians 3:17; 1 Corinthians 6:19; Ephesians 2:20-22). Showing - exhibiting - himself that he is God. His sitting in the temple of God was an assertion of his divinity; he claimed to be regarded and worshipped as God. This was the crowning act of his impiety; not only, like the Roman emperors, he demanded to be worshipped as one of many gods, but he claimed to himself the prerogative of the Godhead, not only to the exclusion of the false gods of heathenism, but even of the tree God. 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 Acts 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, Psalm 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, Psalm 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 Psalm 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, 1 Corinthians 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 22 is expressly called (h) "our Lord God the Pope": the Ethiopic version reads, "he shall say to all, I am the Lord God"; see Ezekiel 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, Revelation 13:5.

(c) T. Bab. Bava Bathra, fol. 11. 1.((d) T. Bab. Taanith, fol. 24. 1.((e) Jarchi in Genesis 36.43. (f) Abarbinel in Dan. fol. 42. 3.((g) Gratian. Decret. dist. 96. can. "satis". (h) Extrarag. "cum inter". 4. Da 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, Da 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, etc. Alford takes the former clause absolutely, "He that withstands (Christ)," that is, Antichrist (1Jo 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 (Lu 23:12; and at Thessalonica, Ac 17:5-9), and was in righteous retribution punished by the instrumentality of the world power itself (Jerusalem being destroyed by Rome), Da 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 (Zec 13:8, 9; 14:2; Re 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 (Re 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 (Re 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 (Re 17:8, 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," Mt 24:24), but "opposes" Christ. The Greek implies one situated on an opposite side (compare 1Jo 2:22; 2Jo 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—(1Co 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 Cæsar's power. Antichrist shall exalt himself above every object of worship, whether on earth as the Cæsar, or in heaven as God. The various prefigurations of Antichrist, 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" (Da 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, Ac 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 (Re 17:8, 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 (1Co 3:16, 17; 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 Da 11:41, 45 (see on [2451]Da 11:41; [2452]Da 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 (Da 12:1) "Michael, the great prince, shall stand up" to deliver God's people. Compare Note, see on [2453]Da 9:26, 27. Also the king of Assyria, type of Antichrist (Isa 14:12-14). "Lucifer" (a title of Messiah, assumed by Antichrist, Re 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 (Ps 48:2); I will be like the Most High." Re 11:1, 2, "The temple of God … the holy city" (namely, Jerusalem, Mt 4:5), compare Ps 68:18, 29, referring to a period since Christ's ascension, therefore not yet fulfilled (Isa 2:1-3; Eze 40:1-44:31; Zec 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," Re 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 (Mt 26:64). See on [2454]Da 9:27; Re 11:2, 3, 9, 11. Compare Eze 38:2, 3, 6, 9, 10, 13, 14, 16, as to Tyre, the type of Antichrist, characterized by similar blasphemous arrogance.2:1-4 If errors arise among Christians, we should set them right; and good men will be careful to suppress errors which rise from mistaking their words and actions. We have a cunning adversary, who watches to do mischief, and will promote errors, even by the words of Scripture. Whatever uncertainty we are in, or whatever mistakes may arise about the time of Christ's coming, that coming itself is certain. This has been the faith and hope of all Christians, in all ages of the church; it was the faith and hope of the Old Testament saints. All believers shall be gathered together to Christ, to be with him, and to be happy in his presence for ever. We should firmly believe the second coming of Christ; but there was danger lest the Thessalonians, being mistaken as to the time, should question the truth or certainty of the thing itself. False doctrines are like the winds that toss the water to and fro; and they unsettle the minds of men, which are as unstable as water. It is enough for us to know that our Lord will come, and will gather all his saints unto him. A reason why they should not expect the coming of Christ, as at hand, is given. There would be a general falling away first, such as would occasion the rise of antichrist, that man of sin. There have been great disputes who or what is intended by this man of sin and son of perdition. The man of sin not only practises wickedness, but also promotes and commands sin and wickedness in others; and is the son of perdition, because he is devoted to certain destruction, and is the instrument to destroy many others, both in soul and body. As God was in the temple of old, and worshipped there, and is in and with his church now; so the antichrist here mentioned, is a usurper of God's authority in the Christian church, who claims Divine honours.
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Authority Exalt Exalteth Exalts Forth Forward Goes High Length Object Oppose Opposes Opposing Proclaiming Puts Putting Raising Sanctuary Sat Seat Sets Setting Shewing Showing Sits Sitteth So-Called Temple Worship Worshiped Worshipped
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Authority Exalt Exalteth Exalts Forth Forward Goes High Length Object Oppose Opposes Opposing Proclaiming Puts Putting Raising Sanctuary Sat Seat Sets Setting Shewing Showing Sits Sitteth So-Called Temple Worship Worshiped Worshipped
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2 Thessalonians 2:4 NIV
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Alphabetical: above and as be being called displaying every everything exalt exalts God God's He himself his in is object of oppose opposes or over proclaiming seat sets so so-called takes temple that the to up who will worship worshiped

NT Letters: 2 Thessalonians 2:4 He who opposes and exalts himself against (2 Thess. 2 Thes. 2Th iiTh ii th) Christian Bible Study Resources, Dictionary, Concordance and Search Tools
2 Thessalonians 2:3
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