2Th 2:4 | RWP | e4.org | He that opposeth and exalteth himself ( ο αντικειμενος κα υπεραιρομενος ). Like John's Antichrist this one opposes ( αντι- ) Christ and exalts himself (direct middle of υπεραιρω , old verb to lift oneself up above others, only here and in N.T.), but not Satan, but an agent of Satan. This participial clause is in apposition with the two preceding phrases, the man of sin, the son of perdition. Note about one called God and for σεβασμα (from σεβαζομα ), object of worship, late word, in N.T. only in these two passages. So that he sitteth in the temple of God ( ωστε αυτον εις τον ναον του θεου καθισα ). Another example of the infinitive with ωστε for result. Caius Caligula had made a desperate attempt to have his statue set up for worship in the Temple in Jerusalem. This incident may lie behind Paul's language here. Setting himself forth as God ( αποδεικνυντα εαυτον οτ εστιν θεος ). Present active participle ( μ form) of αποδεικνυμ , agreeing in case with αυτον , showing himself that he is God . Caligula claimed to be God. Moffatt doubts if Paul is identifying this deception with the imperial cultus at this stage. Lightfoot thinks that the deification of the Roman emperor supplied Paul's language here. Wetstein notes a coin of Julius with θεος on one side and Θεσσαλονικεων on the other. In we are told of "many antichrists" some of whom had already come. Hence it is not clear that Paul has in mind only one individual or even individuals at all rather than evil principles, for in verse he speaks of το κατεχον (that which restraineth) while in verse it is ο κατεχων (the one that restraineth). Frame argues for a combination of Belial and Antichrist as the explanation of Paul's language. But the whole subject is left by Paul in such a vague form that we can hardly hope to clear it up. It is possible that his own preaching while with them gave his readers a clue that we do not possess.

‏ 2 Thessalonians 2:4

He that opposeth and exalteth himself ( ο αντικειμενος κα υπεραιρομενος ). Like John's Antichrist this one opposes ( αντι- ) Christ and exalts himself (direct middle of υπεραιρω, old verb to lift oneself up

above others, only here and 2Co 12:7 in N.T.), but not Satan, but an agent of Satan. This participial clause is in apposition with the two preceding phrases, the man of sin, the son of perdition. Note 1Co 8:5 about one called God and Ac 17:23 for σεβασμα (from σεβαζομα ), object of worship, late word, in N.T. only in these two passages.

So that he sitteth in the temple of God ( ωστε αυτον εις τον ναον του θεου καθισα ). Another example of the infinitive with ωστε for result. Caius Caligula had made a desperate attempt to have his statue set up for worship in the Temple in Jerusalem. This incident may lie behind Paul's language here.

Setting himself forth as God ( αποδεικνυντα εαυτον οτ εστιν θεος ). Present active participle ( μ form) of αποδεικνυμ, agreeing in case with αυτον,

showing himself that he is God. Caligula claimed to be God. Moffatt doubts if Paul is identifying this deception with the imperial cultus at this stage. Lightfoot thinks that the deification of the Roman emperor supplied Paul's language here. Wetstein notes a coin of Julius with θεος on one side and Θεσσαλονικεων on the other. In 1Jo 2:18 we are told of "many antichrists" some of whom had already come. Hence it is not clear that Paul has in mind only one individual or even individuals at all rather than evil principles, for in verse 6 he speaks of το κατεχον (that which restraineth) while in verse 7 it is ο κατεχων (the one that restraineth). Frame argues for a combination of Belial and Antichrist as the explanation of Paul's language. But the whole subject is left by Paul in such a vague form that we can hardly hope to clear it up. It is possible that his own preaching while with them gave his readers a clue that we do not possess.