The Meaning of 2 Thessalonians 2:4 Explained

2 Thessalonians 2:4

KJV: 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.

YLT: 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.

Darby: 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.

ASV: 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.

KJV Reverse Interlinear

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. 

What does 2 Thessalonians 2:4 Mean?

Context Summary

2 Thessalonians 2:1-12 - Untroubled By Threatening Rumors
The Apostle sets himself to correct certain erroneous impressions which had unsettled the church in Thessalonica. Notice how reverently he speaks of our Savior. Once and again he alludes to Him as the Lord Jesus Christ. He is surely coming, and as surely will His saints be gathered to Him, as the drops of moisture are drawn up from ponds and oceans, to cluster in the clouds in radiant beauty around the sun.
But certain events must take place first. There must be a great apostasy and the unveiling of "the mystery of lawlessness," which even at that time was already at work. First, the man of sin; then, the Son of man. First, He that set Himself forth as God; then, God manifest in the flesh. First, the revelation of sin; then, the revelation of perfect salvation. Daniel 11:36 seems to have suggested Paul's words, which have been applied to Nero or Caligula, to Judaism or the Papal Church, and to some future manifestation of Satanic hatred toward the Church of God. But whatever form it may assume, the coming of Jesus will absolutely destroy this power of Antichrist. Let us be warned by the doom of those that are involved in this great apostasy, and ever cherish the love of the truth of Christ, that we may be saved. [source]

Chapter Summary: 2 Thessalonians 2

1  Paul urges them to continue stedfast in the truth received;
3  shows that there shall be a departure from the faith,
9  and a discovery of Antichrist, before the day of the Lord comes;
15  repeats his exhortation to stand firm, and prays for them

Greek Commentary for 2 Thessalonians 2:4

He that opposeth and exalteth himself [ο αντικειμενος και υπεραιρομενος]
Like John‘s Antichrist this one opposes (αντι — anti̇) Christ and exalts himself (direct middle of υπεραιρω — huperairō old verb to lift oneself up above others, only here and 2 Corinthians 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 1 Corinthians 8:5 about one called God and Acts 17:23 for σεβασμα — sebasma (from σεβαζομαι — sebazomai), object of worship, late word, in N.T. only in these two passages. [source]
So that he sitteth in the temple of God [ωστε αυτον εις τον ναον του τεου κατισαι]
Another example of the infinitive with ωστε — hōste 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 οτι εστιν τεος — apodeiknunta heauton hoti estin theos). Present active participle (μι — mi form) of αποδεικνυμι — apodeiknumi agreeing in case with αυτον — auton 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 τεος — theos on one side and Τεσσαλονικεων — Thessalonikeōn on the other. In 1 John 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 2 Thessalonians 2:6 he speaks of το κατεχον — to katechon (that which restraineth) while in 2 Thessalonians 2:7 it is ο κατεχων — ho katechōn (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. [source]
Setting himself forth as God [αποδεικνυντα εαυτον οτι εστιν τεος]
Present active participle 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. [source]
That is called God [λεγόμενον θεὸν]
Above the true God and the false gods. The opposer claims divine honors for himself. [source]
That is worshipped [σέβασμα]
An object of adoration, including things as well as persons. Only here and Acts 17:23on which see note under devotions. [source]
Temple of God []
According to some, a figure of the Christian Church. Others, the temple of Jerusalem. [source]
Shewing [ἀποδεικνύντα]
Publicly asserting divine dignity. Rev. setting himself forth as God. [source]

Reverse Greek Commentary Search for 2 Thessalonians 2:4

Acts 17:23 The objects of your worship [τα σεβασματα υμων]
Late word from σεβαζομαι — sebazomai to worship. In N T. only here and 2 Thessalonians 2:4. The use of this word for temples, altars, statues, shows the conciliatory tone in the use of δεισιδαιμονεστερους — deisidaimonesterous in Acts 17:22. An altar (βωμον — bōmon). Old word, only here in the N.T. and the only mention of a heathen altar in the N.T With this inscription On which had been written (stood written), past perfect passive indicative of επιγραπω — epigraphō old and common verb for writing on inscriptions To an Unknown God (ΑΓΝΟΣΤΟ ΤΕΟ — AGNOSTO THEO). Dative case, dedicated to. Pausanias (I. 1, 4) says that in Athens there are “altars to gods unknown” (βωμοι τεων αγνωστων — bōmoi theōn agnōstōn). Epimenides in a pestilence advised the sacrifice of a sheep to the befitting god whoever he might be. If an altar was dedicated to the wrong deity, the Athenians feared the anger of the other gods. The only use in the N.T. of αγνωστος — agnōstos old and common adjective (from α — a privative and γνωστος — gnōstos verbal of γινωσκω — ginōskō to know). Our word agnostic comes from it. Here it has an ambiguous meaning, but Paul uses it though to a stern Christian philosopher it may be the “confession at once of a bastard philosophy and of a bastard religion” (Hort, Hulsean Lectures, p. 64). Paul was quick to use this confession on the part of the Athenians of a higher power than yet known to them. So he gets his theme from this evidence of a deeper religious sense in them and makes a most clever use of it with consummate skill. In ignorance Present active participle of αγνοεω — agnoeō old verb from same root as αγνωστος — agnōstos to which Paul refers by using it. This set I forth unto you (τουτο εγο καταγγελλω υμιν — touto ego kataggellō humin). He is a καταγγελευς — kataggeleus (Acts 17:18) as they suspected of a God, both old and new, old in that they already worship him, new in that Paul knows who he is. By this master stroke he has brushed to one side any notion of violation of Roman law or suspicion of heresy and claims their endorsement of his new gospel, a shrewd and consummate turn. He has their attention now and proceeds to describe this God left out of their list as the one true and Supreme God. The later MSS. here read οντουτον — hoṅ̇touton (whom--this one) rather than οτουτο — hȯ̇touto (what--this), but the late text is plainly an effort to introduce too soon the personal nature of God which comes out clearly in Acts 17:24. [source]
1 Corinthians 4:9 Hath set forth [ἀπέδειξεν]
Only twice in Paul's writings; here, and 2 Thessalonians 2:4. See on approved, Acts 2:22. In classical Greek used of publishing a law; shewing forth, and therefore naming or creating a king or military leader; bringing forward testimony; displaying treasure, etc. So here, exhibiting. [source]
1 Corinthians 4:9 Hath set forth us the apostles last [ημας τους αποστολους εσχατους απεδειχεν]
The first aorist active indicative of αποδεικνυμι — apodeiknumi old verb to show, to expose to view or exhibit (Herodotus), in technical sense (cf. 2 Thessalonians 2:4) for gladiatorial show as in ετηριομαχησα — ethēriomachēsa (1 Corinthians 15:32). In this grand pageant Paul and other apostles come last (εσχατους — eschatous predicate accusative after απεδειχεν — apedeixen) as a grand finale. [source]
Philippians 1:28 By the adversaries [υπο των αντικειμενων]
These men who were lined up against (present middle participle of αντικειμαι — antikeimai) may have been Jews or Gentiles or both. See note on 2 Thessalonians 2:4 for this late verb. Any preacher who attacks evil will have opposition. Evident token (ενδειχις — endeixis). Old word for proof. See note on 2 Corinthians 8:24; Romans 3:25. “An Attic law term” (Kennedy) and only in Paul in N.T. Perdition “Loss” in contrast with “salvation” And that (και τουτο — kai touto). Idiomatic adverbial accusative. “It is a direct indication from God. The Christian gladiator does not anxiously await the signal of life or death from the fickle crowd” (Lightfoot). [source]
2 Thessalonians 2:3 For it will not be [οτι]
There is an ellipse here of ουκ εσται — ouk estai (or γενησεται — genēsetai) to be supplied after οτι — hoti Westcott and Hort make an anacoluthon at the end of 2 Thessalonians 2:4. The meaning is clear. οτι — Hoti is causal, because, but the verb is understood. The second coming not only is not “imminent,” but will not take place before certain important things take place, a definite rebuff to the false enthusiasts of 2 Thessalonians 2:2. Except the falling away come first (εαν μη ελτηι η αποστασια πρωτον — ean mē elthēi hē apostasia prōton). Negative condition of the third class, undetermined with prospect of determination and the aorist subjunctive. Αποστασια — Apostasia is the late form of αποστασις — apostasis and is our word apostasy. Plutarch uses it of political revolt and it occurs in 1 Maccabees 2:15 about Antiochus Epiphanes who was enforcing the apostasy from Judaism to Hellenism. In Joshua 22:22 it occurs for rebellion against the Lord. It seems clear that the word here means a religious revolt and the use of the definite article (η — hē) seems to mean that Paul had spoken to the Thessalonians about it. The only other New Testament use of the word is in Acts 21:21 where it means apostasy from Moses. It is not clear whether Paul means revolt of the Jews from God, of Gentiles from God, of Christians from God, or of the apostasy that includes all classes within and without the body of Christians. But it is to be first (πρωτον — prōton) before Christ comes again. Note this adverb when only two events are compared (cf. Acts 1:1). And the man of sin be revealed, the son of perdition First aorist passive subjunctive after εαν μη — ean mē and same condition as with ελτηι — elthēi The use of this verb αποκαλυπτω — apokaluptō like αποκαλυπσιν — apokalupsin of the second coming in 2 Thessalonians 1:7, seems to note the superhuman character (Milligan) of the event and the same verb is repeated in 2 Thessalonians 2:6, 2 Thessalonians 2:8. The implication is that the man of sin is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2 Corinthians 11:13.), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in 2 Thessalonians 2:8) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (2 Thessalonians 2:4). He seems to be the Antichrist of 1 John 2:18. The terrible phrase, the son of perdition, is applied to Judas in John 17:12 (like Judas doomed to perdition), but here to the lawless one (ο ανομος — ho anomos 2 Thessalonians 2:8), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time. [source]
2 Thessalonians 2:3 And the man of sin be revealed, the son of perdition [και αποκαλυπτηι ο αντρωπος της ανομιασ ο υιος της απωλειας]
First aorist passive subjunctive after εαν μη — ean mē and same condition as with ελτηι — elthēi The use of this verb αποκαλυπτω — apokaluptō like αποκαλυπσιν — apokalupsin of the second coming in 2 Thessalonians 1:7, seems to note the superhuman character (Milligan) of the event and the same verb is repeated in 2 Thessalonians 2:6, 2 Thessalonians 2:8. The implication is that the man of sin is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2 Corinthians 11:13.), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in 2 Thessalonians 2:8) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (2 Thessalonians 2:4). He seems to be the Antichrist of 1 John 2:18. The terrible phrase, the son of perdition, is applied to Judas in John 17:12 (like Judas doomed to perdition), but here to the lawless one (ο ανομος — ho anomos 2 Thessalonians 2:8), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time. [source]
2 Thessalonians 2:3 the man of sin []
is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2 Corinthians 11:13.), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in 2 Thessalonians 2:8) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (2 Thessalonians 2:4). He seems to be the Antichrist of 1 John 2:18. The terrible phrase, the son of perdition, is applied to Judas in John 17:12 (like Judas doomed to perdition), but here to the lawless one (ο ανομος — ho anomos 2 Thessalonians 2:8), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time. [source]
2 Timothy 2:25 Those that oppose themselves [τοὺς ἀντιδιατιθέμενους]
N.T. olxx. Class. only late Greek. Themselves is wrong. The meaning is, those who oppose the servant of the Lord; Who carry on the ἀντιθέσεις oppositions(1 Timothy 6:20); = gainsayers ( ἀντιλέγοντες Titus 1:9). Paul's word is ἀντίκεισθαι tooppose: see 1 Corinthians 16:9; Galatians 5:17; Philemon 1:28; 2 Thessalonians 2:4. [source]
Revelation 11:1 Like a rod [ομοιος ραβδωι]
See Revelation 2:27; Mark 6:8 for ραβδος — rabdos one said “Saying” (present active masculine participle of λεγω — legō) is all that the Greek has. The participle implies εδωκεν — edōken (he gave), not εδοτη — edothē a harsh construction seen in Genesis 22:20; Genesis 38:24, etc.Rise and measure (εγειρε και μετρησον — egeire kai metrēson). Present active imperative of εγειρω — egeirō (intransitive, exclamatory use as in Mark 2:11) and first aorist active imperative of μετρεω — metreō In Ezekiel 42:2. the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (Revelation 11:1-13) before the seventh trumpet (Revelation 11:15). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mark 13:2; Matthew 24:2; Luke 21:6) and which was also attributed to Stephen (Acts 6:14). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense. There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (Revelation 11:1, Revelation 11:2), the mission of the two witnesses (Revelation 11:3-12), the rescue of the remnant (Revelation 11:13). There is a heavenly sanctuary (Revelation 7:15; Revelation 11:19; Revelation 14:15, etc.), but here ναος — naos is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (Revelation 3:12; 2 Thessalonians 2:4; 1 Corinthians 3:16.; 2 Corinthians 6:16; Ephesians 2:19.). For altar (τυσιαστηριον — thusiastērion) see Revelation 8:3. Perhaps measuring as applied to “them that worship therein” (τους προσκυνουντας εν αυτωι — tous proskunountas en autōi) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma). [source]
Revelation 11:1 Rise and measure [εγειρε και μετρησον]
Present active imperative of εγειρω — egeirō (intransitive, exclamatory use as in Mark 2:11) and first aorist active imperative of μετρεω — metreō In Ezekiel 42:2. the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (Revelation 11:1-13) before the seventh trumpet (Revelation 11:15). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mark 13:2; Matthew 24:2; Luke 21:6) and which was also attributed to Stephen (Acts 6:14). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense. There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (Revelation 11:1, Revelation 11:2), the mission of the two witnesses (Revelation 11:3-12), the rescue of the remnant (Revelation 11:13). There is a heavenly sanctuary (Revelation 7:15; Revelation 11:19; Revelation 14:15, etc.), but here ναος — naos is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (Revelation 3:12; 2 Thessalonians 2:4; 1 Corinthians 3:16.; 2 Corinthians 6:16; Ephesians 2:19.). For altar (τυσιαστηριον — thusiastērion) see Revelation 8:3. Perhaps measuring as applied to “them that worship therein” (τους προσκυνουντας εν αυτωι — tous proskunountas en autōi) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma). [source]

What do the individual words in 2 Thessalonians 2:4 mean?

the [one] opposing and exalting himself above every so-called god or object of worship so as for him in the temple - of God to sit down setting forth he himself that is God
ἀντικείμενος καὶ ὑπεραιρόμενος ἐπὶ πάντα λεγόμενον Θεὸν σέβασμα ὥστε αὐτὸν εἰς τὸν ναὸν τοῦ Θεοῦ καθίσαι ἀποδεικνύντα ἑαυτὸν ὅτι ἔστιν Θεός

  the  [one] 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
ἀντικείμενος  opposing 
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular
Root: ἀντίκειμαι  
Sense: to be set over against, opposite to.
ὑπεραιρόμενος  exalting  himself 
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular
Root: ὑπεραίρομαι  
Sense: to lift or raise up over some thing.
ἐπὶ  above 
Parse: Preposition
Root: ἐπί  
Sense: upon, on, at, by, before.
πάντα  every 
Parse: Adjective, Accusative Masculine Singular
Root: πᾶς  
Sense: individually.
λεγόμενον  so-called 
Parse: Verb, Present Participle Middle or Passive, Accusative Masculine Singular
Root: λέγω 
Sense: to say, to speak.
Θεὸν  god 
Parse: Noun, Accusative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
σέβασμα  object  of  worship 
Parse: Noun, Accusative Neuter Singular
Root: σέβασμα  
Sense: whatever is religiously honoured, an object of worship.
ὥστε  so  as  for 
Parse: Conjunction
Root: ὥστε  
Sense: so that, insomuch that.
ναὸν  temple 
Parse: Noun, Accusative Masculine Singular
Root: ναός  
Sense: used of the temple at Jerusalem, but only of the sacred edifice (or sanctuary) itself, consisting of the Holy place and the Holy of Holies (in classical Greek it is used of the sanctuary or cell of the temple, where the image of gold was placed which is distinguished from the whole enclosure).
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
καθίσαι  to  sit  down 
Parse: Verb, Aorist Infinitive Active
Root: καθίζω  
Sense: to make to sit down.
ἀποδεικνύντα  setting  forth 
Parse: Verb, Present Participle Active, Accusative Masculine Singular
Root: ἀποδείκνυμι  
Sense: to point away from one’s self, to point out, show forth, to expose to view, exhibit.
ἑαυτὸν  he  himself 
Parse: Reflexive Pronoun, Accusative Masculine 3rd Person Singular
Root: ἑαυτοῦ  
Sense: himself, herself, itself, themselves.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
Θεός  God 
Parse: Noun, Nominative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.