P
persistent
Guest
(2 Thessalonians 2:1-4) "Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, {2} That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. {3} Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; {4} 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."
Ellicott's Commentary for English Readers
(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.
If there is an association of these verses there may be a relationship of church & state implicated. The Islamic nations still maintain this relationship. 2 Thess. 2 indicates only 1 individual. Ellicott leans toward religious but he precedes time of League of Nations...to....United Nations. Then amongst religious bodies there is now ecumenicalism tendencies. I don't think Ellicott gave much thought to globalization in his time. i.e. 19th cent.
Revelation 13:11 And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. 12 And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. 13 And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, 14 And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. 15 And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. 16 And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads:
Ellicott's Commentary for English Readers
(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.
If there is an association of these verses there may be a relationship of church & state implicated. The Islamic nations still maintain this relationship. 2 Thess. 2 indicates only 1 individual. Ellicott leans toward religious but he precedes time of League of Nations...to....United Nations. Then amongst religious bodies there is now ecumenicalism tendencies. I don't think Ellicott gave much thought to globalization in his time. i.e. 19th cent.
Revelation 13:11 And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. 12 And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. 13 And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, 14 And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. 15 And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. 16 And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads:
