2Th 2:4. Ὁ ἀντικείμενος, κ.τ.λ., who opposeth, etc.) The two preceding names correspond by direct antithesis to the name of Jesus. What follows correspond by antithesis to the majesty of Christ. So Dan 11:36, et seqq.: Καί ὑψωθήσεται καὶ μεγαλυνθήσεται ὁ βασιλεὺς ἐπὶ πάντα θεὸν καὶ ἐπὶ τὸν Θεὸν τῶν θεῶν, καὶ λαλήσει ὑπέρογκα, And the king shall be exalted and be magnified above every god, and against the God of gods, and shall speak high-swelling words. This then is what Paul means to say: The day of Christ does not come, unless the prediction of Daniel given in these words concerning Antiochus be so fulfilled (in the Man of Sin), that it shall even be more applicable to the Man of Sin, who corresponds to Antiochus, and is worse than he; comp. on Rev 13:1, Thes. 7. § Non momentanea, etc., “It was not by an instantaneous transformation that the Pope passed,” etc., at the end. These two words, (ὁ) ἀντικείμενος καὶ ὑπεραιρόμενος [“who opposeth and exalteth himself”], stand under the one article: for it is for this reason he opposes himself, in order that he may exalt himself. He exalts himself in heart, tongue, style, and deeds, by himself and by his adherents.-ἐπὶ πάντα λεγόμενον θεὀν ἢ σέβασμα, above all that is called god or is worshipped) Angels are wont to be (sometimes) called gods, as are also men who possess great authority, 1Co 8:5. Above every such god, the Iniquitous one [Wicked] will exalt himself: σέβασμα is, that which is worshipped; and the Roman Emperor is distinguished by the peculiar title, ὁ Σεβαστὸς, Augustus, Act 25:21. Therefore the majesty and power of Cæsar, which are most conspicuous at Rome, constitute the principal σέβασμα, object of worship, on the earth. Now the Iniquitous one [Wicked] exalts himself so, as that he not only arrogates to himself greater power and worship than any one who is called god or is worshipped possesses, but also so as that every one who is called god or is worshipped is forced to be subject to him, i.e. on the earth, or is feigned to be so, so for as the inhabitants of heaven are concerned. Clement VI., in his Bull concerning the jubilee, commanded the angels of paradise to introduce the souls of those that died on their journey, being entirely set free from purgatory, into the glory of paradise.-ὥστε, κ.τ.λ., so that, etc.) Comprehending the spiritual and civil power, and in both cases the highest degree of power.-εἰς τὸν ναὸν τοῦ Θεοῦ, in the temple of God) in that temple of God which is mentioned, Rev 11:1. For in 2Th 2:7 of that passage this adversary is the subject of discussion.-καθίσαι, sitteth) by virtue of his authority.[15]-ἀποδεικνύντα ἑαυτὸν, declaring himself [“showing himself”]) ἀποδείκνυμι, to mark out, to designate, to declare. Herodian uses more than once the phrase, ἀποδειξαι Καίσαρα, to name, or declare the Cœsar.-ὄτι ἔστι Θεὸς, that he is God) The strong asseveration of the Iniquitous one [‘Wicked’] concerning himself is here expressed. He will not say, that he is very God, the Creator of heaven and earth, but still, that he is a god superior to any other that is called god.
[15] For the marg. of both Ed., as well as the Germ. Vers., intimate that the words ὡς θεὸν before καθίσαι should not be considered as a various reading, but should be retained.-E. B.
ABD(Δ) corrected, f Vulg., Orig. 1, 424d, 669a, Iren. Memph. and Theb. Versions, omit ὡς θεὸν; Rec. Text reads ὡς θεὸν, with Syr. and later Syr. Versions, and, according to Tisch., with G. But Lachm. quotes Gg for ἵνα θεόν.-ED.