2Th 2:3-4, 8-10 | Barnes | STEP | Verse 3. Let no man deceive you by any means . That is, respecting the coming of the Lord Jesus. This implies that there were then attempts to deceive, and that it was of great importance for Christians to be on their guard. The result has shown that there is almost no subject on which caution is more proper, and on which men are more liable to delusion. The means then resorted to for deception appear, from the previous verse, to have been either an appeal to a pretended verbal message from the apostle, or a pretended letter from him. The means now, consist of a claim to uncommon wisdom in the interpretation of obscure prophecies of the Scriptures. The necessity for the caution here given has not ceased. For that day shall not come, except there come a falling away first . Until all apostasy αποστασια shall have occurred--the great apostasy. There is scarcely any passage of the New Testament which has given occasion to greater diversity of opinion than this. Though the reference seems to be plain, and there is scarcely any prophecy of the Bible apparently more obvious and easy in its general interpretation; yet it is proper to mention some of the opinions which have been entertained of it. Some have referred it to a great apostasy from the Christian church, particularly on account of persecution, which would occur before the destruction of Jerusalem. The "coming of the Lord" they suppose refers to the destruction of the holy city; and, according to this, the meaning is, that there would be a great apostasy before that event would take place. Of this opinion was Vitringa, who refers the" apostasy to a great defection from the faith which took place between the time of Nero and Trajan. Whitby also refers it to an event which was to take place before the destruction of Jerusalem, and supposes that the apostasy would consist in a return from the Christian to the Jewish faith by multitudes of professed converts. The "man of sin," according to him, means the Jewish nation, so characterized on account of its eminent wickedness. Hammond explains the apostasy by the defection to the Gnostics, by the arts of Simon Magus, whom he supposes to be the man of sin; and by the "day of the Lord" he also understands the destruction of Jerusalem. Grotius takes Gaius Caesar, or Caligula, to be the man of sin, and by the apostasy he understands his abominable wickedness. In the beginning of his government, he says, his plans of iniquity were concealed, and the hopes of all were excited in regard to his reign; but his secret iniquity was subsequently "revealed," and his true character understood. Wetstein understands by the "man of sin, Titus and the Flavian house." He says that he does not understand it of the Roman Pontiff, who "is not one such as the demonstrative pronoun thrice repeated designates, and who neither sits in the temple of God, nor calls himself God; nor Caius, or Simon Gioriac, nor any Jewish impostor, nor Simon Magus." Koppe refers it to the king mentioned in . According to him, the reference is to a great apostasy of the Jews from the worship of God, and the "man of sin" is the Jewish people. Others have supposed that the reference is to Mohammed, and that the main characteristics of the prophecy may be found in him. Of the Papists, a part affirm that the apostasy is the falling away from Rome in the time of the Reformation; but the greater portion suppose that the allusion is to Antichrist, who, they say, will appear in the world before the great day of judgment, to combat religion and the saints. See these opinions stated at length, and examined, in Bishop Newton on the Prophecies, Diss. xxii. Some more recent expositors have referred it to Napoleon Bonaparte; and some (as Oldshausen) suppose that it refers to some one who has not yet appeared, in whom all the characteristics here specified will be found united. Most Protestant commentators have referred it to the great apostasy under the Papacy; and by the "man of sin," they suppose there is allusion to the Roman Pontiff the Pope. It is evident that we are in better circumstances to understand the passage than those were who immediately succeeded the apostles. Eighteen hundred years have passed away since the epistle was written, and the "day of the Lord" has not yet come, and we have an opportunity of inquiring, whether in all that long tract of time any one man can be found, or any series of men have arisen, to whom the description here given is applicable. If so, it is in accordance with all the proper rules of interpreting prophecy, to make such an application. If it be fairly applicable to the Papacy, and cannot be applied in its great features to anything else, it is proper to regard it as having such an original reference. Happily, the expressions which are used by the apostle are, in themselves, not difficult of interpretation, and all that the expositor has to do is, to ascertain whether in any one great apostasy all the things here mentioned have occurred. If so, it is fair to apply the prophecy to such an event; if not so, we must wait still for its fulfilment. The word rendered "falling away," (αποστασια, apostasy ) of so general a character, that it may be applied to any departure from the faith as it was received in the time of the apostles It occurs in the New Testament only here and in , where it is rendered "to forsake"--" thou teachest all the Jews which are among us to forsake Moses"-- apostasy from Moses-- αποστασιαναπομωσεως. The word means a departing from , or a defection . See the verb used in , "Some shall depart from the faith"--αποστησοςται. . See also . The reference here is evidently to some general falling away, or to some great religious apostasy that was to occur, and which would be under one head, leader, or dynasty, and which would involve many in the same departure from the faith, and in the same destruction. The use of the article here, " the apostasy," (Gr.,) Erasmus remarks, "signifies that great and before-predicted apostasy." It is evidently emphatic, showing that there had been a reference to this before, or that they understood well that there was to be such an apostasy. Paul says , that when he was with them, he had told them of these things. The writers in the New Testament often speak of such a defection under the name of Antichrist. . And that man of sin . This is a Hebraism, meaning a man of eminent wickedness; one distinguished for depravity. Comp. ; , in Heb. The use of the article here-- οανθρωπος --"the man of sin," is also emphatic, as in the reference to " the falling away," and shows that there is allusion to one of whom they had before heard, and whose character was well known; who would be the wicked one by way of eminence. See also , " that wicked" οανομος. There are two general questions in regard to the proper interpretation of this appellative: the one is whether it refers to an individual, or to a series of individuals of the same general character, aiming at the accomplishment of the same plans; and the other is, whether there has been any individual, or any series of individuals, since the time of the apostle, who, by eminence, deserved to be called " the man of sin." That the phrase, "the man of sin," may refer to a succession of men of the same general character, and that it does so refer here, is evident from the following considerations: (1.) The word "king" is used in , to which places Paul seems to allude, to denote a succession of kings. (2.) The same is true of the beast mentioned in Daniel Chapters 7, 8. Rev 13., representing a kingdom or empire through its successive changes and revolutions. (3.) The same is true of the "woman arrayed in purple and scarlet," ( ,) which cannot refer to a single woman, but is the emblem of a continued corrupt administration. (4.) It is clear that a succession is intended here, because the work assigned to "the man of sin," cannot be supposed to be that which could be accomplished by a single individual. The statement of the apostle is, that there were then tendencies to such an apostasy, and that "the man of sin" would be revealed at no distant period, and yet that he would continue his work of "lying wonders" until the coming of the Saviour. In regard to this "man of sin," it may be further observed, (1.) that his appearing was to be preceded by "the great apostasy;? and (2.) that he was to continue and perpetuate it. His rise was to be owing to a great departure from the faith, and then he was to be the principal agent in continuing it by "signs and lying wonders." He was not himself to originate the defection, but was to be the creation, or result of it. He was to rise upon it, or grow out of it, and, by artful arrangements adapted to that purpose, was to perpetuate it. The question then is, to whom this phrase, descriptive of a succession of individuals so eminent for wickedness that: the name " the man of sin" could be applied, was designed by the Spirit of inspiration to refer. Bishop Newton has shown that it cannot refer to Caligula, to Simon Magus, to the revolt of the Jews from the Romans, or to the revolt of the Jews from the faith, or to the Flavian family, or to Luther, as some of the Papists suppose, or to one man who will appear just before the end of the world, as others of the Romanists suppose. See his Dissertations on the Prophecies, xxii. pp. 393--402. Comp. Oldshansen, in loc. The argument is too long to be inserted here. But can it be referred to the Papacy? Can it denote the pope of Rome, meaning not a single pope, but the succession? If all the circumstances of the entire passage can be shown to be fairly applicable to him, or if it can be shown that all that is fairly implied in the language used here has received a fulfilment in him, then it is proper to regard it as having been designed to be so applied, and then this may be numbered among the prophecies that are in part fulfilled. The question now is on the applicability of the phrase "the man of sin" to the pope. That his rise was preceded by a great apostasy, or departure from the purity of the simple gospel, as revealed in the New Testament, cannot reasonably be doubted by any one acquainted with the history of the church. That he is the creation or result of that apostasy, is equally clear. That he is the grand agent in continuing it, is equally manifest. Is the phrase itself one that is properly applicable to him? Is it proper to speak of the pope of Rome, as he has actually appeared, as " the man of sin?" In reply to this, it might be sufficient to refer to the general character of the Papacy, and to its influence in upholding and perpetuating various forms of iniquity in the world. It would be easy to show that there has been no dynasty or system that has contributed so much to uphold and perpetuate sins of various kinds on the earth, as the Papacy. No other one has been so extensively and so long the patron of superstition; and there are vices of the grossest character which have all along been fostered, by its system of celibacy, indulgences, monasteries, and absolutions. But it would be a better illustration of the meaning of the phrase "man of sin," as applicable to the pope of Rome, to look at the general character of the popes themselves. Though there may have been some exceptions, yet there never has been a succession of men of so decidedly wicked character as have occupied the Papal throne since the great apostasy commenced. A very few references to the characters of the popes will furnish an illustration of this point. Pope Vagilius waded to the pontifical throne through the blood of his predecessor. Pope Joan--the Roman Catholic writers tell us--a female in disguise, was elected and confirmed pope, as John VIII. Platina says, that "she became with child by some of those that were round about her; that she miscarried, and died on her way from the Lateran to the temple." Pope Marcellinus sacrificed to idols. Concerning pope Honorius, the council of Constantinople decreed, "We have caused Honorius, the late pope of Old Rome, to be accursed ; for that in all things he followed the mind of Sergius the heretic , and confirmed his wicked doctrines." The council of Basil thus condemned pope Eugenius: "We condemn and depose pope Eugenius, a despiser of the holy canons; a disturber of the peace and unity of the church of God; a notorious offender of the whole universal church; a Simonist; a perjurer; a man incorrigible; a schismatic; a man, fallen from the faith, and a wilful heretic." Pope John II was publicly charged at Rome with incest. Pope John XIII usurped the pontificate, spent his time in hunting, in lasciviousness, and monstrous forms of vice; he fled from the trial to which he was summoned, and was stabbed, being taken in the act of adultery. Pope Sixtus IV licensed brothels at Rome. Pope Alexander VI was, as a Roman Catholic historian says, "one of the greatest and most horrible monsters in nature that could scandalize the holy chair. His beastly morals, his immense ambition, his insatiable avarice, his detestable cruelty, his furious lusts, and monstrous incest with his daughter Lucretia, are, at large, described by Guicciardini Ciaconius, and other authentic papal historians." Of the popes, Platina, a Roman Catholic, says: "The chair of Saint Peter was usurped, rather than possessed, by monsters of wickedness, ambition, and bribery. They left no wickedness unpractised." See the New Englander, April, 1844, pp. 285, 286. To no succession of men who have ever lived could the appellative, "the man of sin," be applied with so much propriety as to this succession. Yet they claim to have been the true "successors" of the apostles; and there are Protestants that deem it of essential importance to be able to show that they have derived the true "succession" through such men. Be revealed . Be made manifest. There were at the time when the apostle wrote, two remarkable things, (1.) that there was already a tendency to such an apostasy as he spoke of; and (2.) there was something which as yet prevented the appearance or the rise of the man of sin, . When the hinderance which then existed should be taken out of the way, he would be manifested. . (*) "falling away" "the apostasy" (b) "except" (c) "man of sin" (d) "son of perdition" The son of perdition. This is the same appellation which the Saviour bestowed on Judas. See it explained in the Notes on John xvii. 12. It may mean either that he would be the cause of ruin to others, or that he would himself be devoted to destruction. It would seem here rather to be used in the latter sense, though this is not absolutely certain. Tile phrase, whichever interpretation be adopted, is used to denote one of eminent wickedness.

2 Thessalonians 2:3-4

Verse 3. Let no man deceive you by any means. That is, respecting the coming of the Lord Jesus. This implies that there were then attempts to deceive, and that it was of great importance for Christians to be on their guard. The result has shown that there is almost no subject on which caution is more proper, and on which men are more liable to delusion. The means then resorted to for deception appear, from the previous verse, to have been either an appeal to a pretended verbal message from the apostle, or a pretended letter from him. The means now, consist of a claim to uncommon wisdom in the interpretation of obscure prophecies of the Scriptures. The necessity for the caution here given has not ceased.

For that day shall not come, except there come a falling away first. Until all apostasy αποστασια shall have occurred--the great apostasy. There is scarcely any passage of the New Testament which has given occasion to greater diversity of opinion than this. Though the reference seems to be plain, and there is scarcely any prophecy of the Bible apparently more obvious and easy in its general interpretation; yet it is proper to mention some of the opinions which have been entertained of it. Some have referred it to a great apostasy from the Christian church, particularly on account of persecution, which would occur before the destruction of Jerusalem. The "coming of the Lord" they suppose refers to the destruction of the holy city; and, according to this, the meaning is, that there would be a great apostasy before that event would take place. Of this opinion was Vitringa, who refers the" apostasy to a great defection from the faith which took place between the time of Nero and Trajan. Whitby also refers it to an event which was to take place before the destruction of Jerusalem, and supposes that the apostasy would consist in a return from the Christian to the Jewish faith by multitudes of professed converts. The "man of sin," according to him, means the Jewish nation, so characterized on account of its eminent wickedness. Hammond explains the apostasy by the defection to the Gnostics, by the arts of Simon Magus, whom he supposes to be the man of sin; and by the "day of the Lord" he also understands the destruction of Jerusalem. Grotius takes Gaius Caesar, or Caligula, to be the man of sin, and by the apostasy he understands his abominable wickedness. In the beginning of his government, he says, his plans of iniquity were concealed, and the hopes of all were excited in regard to his reign; but his secret iniquity was subsequently "revealed," and his true character understood. Wetstein understands by the "man of sin, Titus and the Flavian house." He says that he does not understand it of the Roman Pontiff, who "is not one such as the demonstrative pronoun thrice repeated designates, and who neither sits in the temple of God, nor calls himself God; nor Caius, or Simon Gioriac, nor any Jewish impostor, nor Simon Magus." Koppe refers it to the king mentioned in Dan 11:36. According to him, the reference is to a great apostasy of the Jews from the worship of God, and the "man of sin" is the Jewish people. Others have supposed that the reference is to Mohammed, and that the main characteristics of the prophecy may be found in him. Of the Papists, a part affirm that the apostasy is the falling away from Rome in the time of the Reformation; but the greater portion suppose that the allusion is to Antichrist, who, they say, will appear in the world before the great day of judgment, to combat religion and the saints. See these opinions stated at length, and examined, in Bishop Newton on the Prophecies, Diss. xxii. Some more recent expositors have referred it to Napoleon Bonaparte; and some (as Oldshausen) suppose that it refers to some one who has not yet appeared, in whom all the characteristics here specified will be found united. Most Protestant commentators have referred it to the great apostasy under the Papacy; and by the "man of sin," they suppose there is allusion to the Roman Pontiff the Pope. It is evident that we are in better circumstances to understand the passage than those were who immediately succeeded the apostles. Eighteen hundred years have passed away since the epistle was written, and the "day of the Lord" has not yet come, and we have an opportunity of inquiring, whether in all that long tract of time any one man can be found, or any series of men have arisen, to whom the description here given is applicable. If so, it is in accordance with all the proper rules of interpreting prophecy, to make such an application. If it be fairly applicable to the Papacy, and cannot be applied in its great features to anything else, it is proper to regard it as having such an original reference. Happily, the expressions which are used by the apostle are, in themselves, not difficult of interpretation, and all that the expositor has to do is, to ascertain whether in any one great apostasy all the things here mentioned have occurred. If so, it is fair to apply the prophecy to such an event; if not so, we must wait still for its fulfilment. The word rendered "falling away," (αποστασια, apostasy) of so general a character, that it may be applied to any departure from the faith as it was received in the time of the apostles It occurs in the New Testament only here and in Acts 21:21, where it is rendered "to forsake"--" thou teachest all the Jews which are among us to forsake Moses"-- apostasy from Moses-- αποστασιαναπομωσεως. The word means a departing from, or a defection. See the verb used in 1Timm 4:1, "Some shall depart from the faith"--αποστησοςται. 1Timm 4:1. See also Heb 3:12, Lk 8:13, Acts 5:37. The reference here is evidently to some general falling away, or to some great religious apostasy that was to occur, and which would be under one head, leader, or dynasty, and which would involve many in the same departure from the faith, and in the same destruction. The use of the article here, "the apostasy," (Gr.,) Erasmus remarks, "signifies that great and before-predicted apostasy." It is evidently emphatic, showing that there had been a reference to this before, or that they understood well that there was to be such an apostasy. Paul says 2Thes 2:5, that when he was with them, he had told them of these things. The writers in the New Testament often speak of such a defection under the name of Antichrist. Rev 13:14, 1Jn 2:18,22, 4:3, 2Jn 1:7.

And that man of sin. This is a Hebraism, meaning a man of eminent wickedness; one distinguished for depravity. Comp. Jn 17:12; Prov 6:12, in Heb. The use of the article here-- οανθρωπος --"the man of sin," is also emphatic, as in the reference to "the falling away," and shows that there is allusion to one of whom they had before heard, and whose character was well known; who would be the wicked one by way of eminence. See also 2Thes 2:8, "that wicked" οανομος. There are two general questions in regard to the proper interpretation of this appellative: the one is whether it refers to an individual, or to a series of individuals of the same general character, aiming at the accomplishment of the same plans; and the other is, whether there has been any individual, or any series of individuals, since the time of the apostle, who, by eminence, deserved to be called "the man of sin." That the phrase, "the man of sin," may refer to a succession of men of the same general character, and that it does so refer here, is evident from the following considerations:

(1.) The word "king" is used in Dan 7:25, 11:36, to which places Paul seems to allude, to denote a succession of kings.

(2.) The same is true of the beast mentioned in Daniel Chapters 7, 8. Rev 13., representing a kingdom or empire through its successive changes and revolutions.

(3.) The same is true of the "woman arrayed in purple and scarlet," (Rev 17:4,) which cannot refer to a single woman, but is the emblem of a continued corrupt administration.

(4.) It is clear that a succession is intended here, because the work assigned to "the man of sin," cannot be supposed to be that which could be accomplished by a single individual. The statement of the apostle is, that there were then tendencies to such an apostasy, and that "the man of sin" would be revealed at no distant period, and yet that he would continue his work of "lying wonders" until the coming of the Saviour.

In regard to this "man of sin," it may be further observed,

(1.) that his appearing was to be preceded by "the great apostasy;? and

(2.) that he was to continue and perpetuate it. His rise was to be owing to a great departure from the faith, and then he was to be the principal agent in continuing it by "signs and lying wonders." He was not himself to originate the defection, but was to be the creation, or result of it. He was to rise upon it, or grow out of it, and, by artful arrangements adapted to that purpose, was to perpetuate it. The question then is, to whom this phrase, descriptive of a succession of individuals so eminent for wickedness that: the name "the man of sin" could be applied, was designed by the Spirit of inspiration to refer. Bishop Newton has shown that it cannot refer to Caligula, to Simon Magus, to the revolt of the Jews from the Romans, or to the revolt of the Jews from the faith, or to the Flavian family, or to Luther, as some of the Papists suppose, or to one man who will appear just before the end of the world, as others of the Romanists suppose. See his Dissertations on the Prophecies, xxii. pp. 393--402. Comp. Oldshansen, in loc. The argument is too long to be inserted here. But can it be referred to the Papacy? Can it denote the pope of Rome, meaning not a single pope, but the succession? If all the circumstances of the entire passage can be shown to be fairly applicable to him, or if it can be shown that all that is fairly implied in the language used here has received a fulfilment in him, then it is proper to regard it as having been designed to be so applied, and then this may be numbered among the prophecies that are in part fulfilled. The question now is on the applicability of the phrase "the man of sin" to the pope. That his rise was preceded by a great apostasy, or departure from the purity of the simple gospel, as revealed in the New Testament, cannot reasonably be doubted by any one acquainted with the history of the church. That he is the creation or result of that apostasy, is equally clear. That he is the grand agent in continuing it, is equally manifest. Is the phrase itself one that is properly applicable to him? Is it proper to speak of the pope of Rome, as he has actually appeared, as "the man of sin?" In reply to this, it might be sufficient to refer to the general character of the Papacy, and to its influence in upholding and perpetuating various forms of iniquity in the world. It would be easy to show that there has been no dynasty or system that has contributed so much to uphold and perpetuate sins of various kinds on the earth, as the Papacy. No other one has been so extensively and so long the patron of superstition; and there are vices of the grossest character which have all along been fostered, by its system of celibacy, indulgences, monasteries, and absolutions. But it would be a better illustration of the meaning of the phrase "man of sin," as applicable to the pope of Rome, to look at the general character of the popes themselves. Though there may have been some exceptions, yet there never has been a succession of men of so decidedly wicked character as have occupied the Papal throne since the great apostasy commenced. A very few references to the characters of the popes will furnish an illustration of this point. Pope Vagilius waded to the pontifical throne through the blood of his predecessor. Pope Joan--the Roman Catholic writers tell us--a female in disguise, was elected and confirmed pope, as John VIII. Platina says, that "she became with child by some of those that were round about her; that she miscarried, and died on her way from the Lateran to the temple." Pope Marcellinus sacrificed to idols. Concerning pope Honorius, the council of Constantinople decreed, "We have caused Honorius, the late pope of Old Rome, to be accursed; for that in all things he followed the mind of Sergius the heretic, and confirmed his wicked doctrines." The council of Basil thus condemned pope Eugenius: "We condemn and depose pope Eugenius, a despiser of the holy canons; a disturber of the peace and unity of the church of God; a notorious offender of the whole universal church; a Simonist; a perjurer; a man incorrigible; a schismatic; a man, fallen from the faith, and a wilful heretic." Pope John II was publicly charged at Rome with incest. Pope John XIII usurped the pontificate, spent his time in hunting, in lasciviousness, and monstrous forms of vice; he fled from the trial to which he was summoned, and was stabbed, being taken in the act of adultery. Pope Sixtus IV licensed brothels at Rome. Pope Alexander VI was, as a Roman Catholic historian says, "one of the greatest and most horrible monsters in nature that could scandalize the holy chair. His beastly morals, his immense ambition, his insatiable avarice, his detestable cruelty, his furious lusts, and monstrous incest with his daughter Lucretia, are, at large, described by Guicciardini Ciaconius, and other authentic papal historians." Of the popes, Platina, a Roman Catholic, says: "The chair of Saint Peter was usurped, rather than possessed, by monsters of wickedness, ambition, and bribery. They left no wickedness unpractised." See the New Englander, April, 1844, pp. 285, 286. To no succession of men who have ever lived could the appellative, "the man of sin," be applied with so much propriety as to this succession. Yet they claim to have been the true "successors" of the apostles; and there are Protestants that deem it of essential importance to be able to show that they have derived the true "succession" through such men.

Be revealed. Be made manifest. There were at the time when the apostle wrote, two remarkable things,

(1.) that there was already a tendency to such an apostasy as he spoke of; and

(2.) there was something which as yet prevented the appearance or the rise of the man of sin, 2Thes 2:7. When the hinderance which then existed should be taken out of the way, he would be manifested. 2Thes 2:7.

(*) "falling away" "the apostasy" (b) "except" 1Timm 4:1 (c) "man of sin" Dan 7:25 (d) "son of perdition" Jn 17:12 The son of perdition. This is the same appellation which the Saviour bestowed on Judas. See it explained in the Notes on John xvii. 12. It may mean either that he would be the cause of ruin to others, or that he would himself be devoted to destruction. It would seem here rather to be used in the latter sense, though this is not absolutely certain. Tile phrase, whichever interpretation be adopted, is used to denote one of eminent wickedness. Verse 4. Who opposeth. That is, he is distinguished as an opposer of the great system which God has revealed for human salvation, and of those who would serve God in purity in the gospel of his Son. No Protestant will doubt that this has been the character of the Papacy. The opposition of the general system to the gospel; the persecution of Wickliffe, of John Huss, of Jerome of Prague, of the Waldenses and the Reformers; the Inquisition, the cruelties in the reign of Mary, and the massacre of St. Bartholomew in France, are obvious illustrations of this.

And exalteth himself above all that is called God. That is, whether among the heathen or the Sews: above a false god, or the true God. This could be true only of one who set aside the Divine laws; who undertook to legislate where God only has a right to legislate, and whose legislation was contrary to that of God. Any claim of a dominion over conscience; or any arrangement to set aside the Divine laws, and to render them nugatory, would correspond with what is implied. in this description. It cannot be supposed that any one would openly claim to be superior to God; but the sense must be, that the enactments and ordinances of the "man of sin" would pertain to the province in which God only can legislate, and that the ordinances made by him would be such as to render nugatory the Divine laws, by appointing others in their place. No one can reasonably doubt that all that is here affirmed may be found in the claims of the pope of Rome. The assumptions of the Papacy have related to the following things:

(1.) To authority above all the inferior orders of the priesthood-- above all pastors, bishops, and primates.

(2.) Authority above all kings and emperors, "deposing some, and advancing others, obliging them to prostrate themselves before him, to kiss his toe, to hold his stirrup, to wait barefooted at his gate, treading even upon the neck, and kicking off the imperial crown with his foot." Newton. Thus Gregory VII made Henry IV wait barefooted at his gate. Thus Alexander III trod upon the neck of Alexander I. Thus Celestin kicked off the imperial crown of Henry VI. Thus the right was claimed, and asserted, of laying nations under interdict, of deposing kings, and of absolving their subjects from their oaths of allegiance. And thus the pope claimed the right over all unknown lands that might be discovered by Columbus, and apportioned the New World as he pleased--in all these things claiming prerogatives which can appertain only to God.

(3.) To authority over the conscience, in matters which can pertain only to God himself, and where he only can legislate. Thus it has been, and is, one of the claims set up for the pope that he is infallible. Thus he "forbids what God has commanded," as the marriage of the clergy, communion in both kinds, the use of the Scriptures for the common people. Thus he has set aside the second commandment by the appointment of image-worship; and thus he claims the power of the remission of sins. Multitudes of things which Christ allows his people are forbidden by the Papacy, and many things are enjoined, or allowed, directly contrary to the Divine legislation.

Or that is worshipped. σεβασμα. This word means an object of worship. See Acts 18:23, where it is rendered devotions. It may be applied to the worship of a heathen divinity, or of the true God.

"It may refer to a person, an idol, or a place. Probably Paul refers here to the heroes and other subordinate divinities of the heathen mythology." Oldshausen. No one can doubt that the pope has claimed higher honours, as the vicegerent of Christ, than was ever rendered in the ancient "hero worship."

So that he, as God. That is, claiming the honours due to God. This expression would not imply that he actually claimed to be the true God, but only that he sits in the temple, and manifests himself as if he were God. He claims such honours and such reverence as the true God would if he should appear in human form. It should be observed here, however, that there is much reason to doubt the genuineness of this phrase--"as God" ωςθεον. Mill supposes that it was inserted from the context. It is marked with an asterisk in the Vulgate, the Coptic, and the Syriac, and is omitted by many of the fathers. See Mill and Wetstein. It is rejected by Griesbach and Lachmann, and marked as doubtful by Hahn. It is defended, however, by Matthaei, Koppe, Knapp, and Schott. The sense is not materially affected whether it be regarded as genuine or not.

Sitteth in the temple of God. That is, in the Christian church. It is by no means necessary to understand this of the temple at Jerusalem, which was standing at the time this epistle was written, for

(1.) the phrase "the temple of God" is several times used with reference to the Christian church, 2Cor 6:16, Eph 2:21, 1Cor 3:16,17, Rev 3:12; and

(2.) the temple was the proper symbol of the church, and an apostle trained amidst the Hebrew institutions would naturally speak of the church as the temple of God. The temple at Jerusalem was regarded as the peculiar dwelling-place of God on earth. When the Christian church was founded, it was spoken of as the peculiar dwelling-place of God. See the passages referred to above. He dwelt among his people. He was with them, and walked with them, and manifested himself among them-- as he had done in the ancient temple. The usage in the New Testament would not lead us to restrict this language to an edifice, or a "church," as the word is now commonly used, but rather to suppose that it denotes the church as a society; and the idea is, that the Antichrist here referred to would present himself in the midst of that church as claiming the honours due to God alone. In the temple at Jerusalem, God himself presided. There he gave laws to his people; there he manifested himself as God; and there he was worshipped. The reign of the "man of sin" would be as if he should sit there. In the Christian church he would usurp the place which God had occupied in the temple. He would claim Divine attributes and homage. He would give laws and responses as God did there. He would be regarded as the head of all ecclesiastical power; the source from which all authority emanated; the same in the Christian church which God himself was in the temple. This does not then refer primarily to the pope as sitting in any particular church on any particular occasion, but to his claiming in the church of Christ the authority and homage which God had in the temple at Jerusalem. In whatever place, whether in a cathedral or elsewhere, this authority should be exercised, all that the language here conveys

would be fulfilled. No one can fail to see that the authority claimed by the pope of Rome, meets the full force of the language used here by the apostle.

Showing himself that he is God. This does not necessarily mean that he actually, in so many words, claimed to be God; but that he usurped the place of God, and claimed the prerogatives of God. If the names of God are given to him, or are claimed by him; if he receives the honours due to God; if he asserts a dominion like that of God, then all that the language fairly implies will be fulfilled. The following expressions, applied to the pope of Rome by Catholic writers without any rebuke from the Papacy, will show how entirely applicable this is to the pretended head of the church. He has been styled "Our Lord God the Pope; another God upon earth: King of kings and Lord of lords. The same is the dominion of God and the Pope. To believe that our Lord God the Pope might not decree as he decreed, is heresy. The power of the Pope is greater than all created power, and extends itself to things celestial, terrestrial, and infernal. The Pope doeth whatsoever he listeth, even things unlawful, and is more than God." See the authority for these extraordinary declarations in Bishop Newton on the Prophecies, xxii. How can it be doubted that the reference here is to the Papacy? Language could not be plainer, and it is not possible to conceive that anything can ever occur which would furnish a more manifest fulfilment of this prophecy. Indeed, interpreted by the claims of the Papacy, it stands among the very clearest of all the predictions in the sacred Scriptures.

(a) "exalteth himself" Isa 14:13, Rev 13:6

2 Thessalonians 2:8-10

Verse 8. And then shall that Wicked be revealed. οανομος, "the wicked one," referring to the "man of sin," and called "the wicked one" because of the eminent depravity of the system of which he was to be the head. 2Thes 2:3.

Whom the Lord shall consume. The Lord Jesus. Acts 1:24. The word consume here αναλωσει means to destroy. See Gall 5:15, Lk 9:54. The word would be applicable to any kind of destruction. The methods by which this will be done are immediately specified--and it is of much importance to understand them, if this refers to the Papacy.

With the spirit of his mouth. What goes out of his mouth, or what he speaks; that is word, truth, command, or gospel--all of which he may be regarded as speaking. In Rev 1:16, 19:16,21, it is said of the Redeemer that "a sharp two-edged sword goeth out of his mouth" that is, his word, doctrine, or command--what he speaks --is like a sharp sword. It will cut deep; will lay open the heart; will destroy his enemies. Comp. Isa 11:4, "With the breath of his lips shall he slay the wicked." The reference in the passage before us is one of the methods which would be employed to "destroy" the man of sin; and the sense is, that it would be by what is spoken by the Redeemer. This may refer either to what he will say at his coming, or to his truth--already spoken; to what has gone from his lips, by whomsoever uttered; and the meaning then is, that one of the grand agencies for destroying this antichristian power is the truth spoken or revealed by the Saviour--that is, his pure gospel. If this latter be the true interpretation, it may mean that the process for his destruction may have commenced long anterior to the personal appearing of the Redeemer, but that the complete destruction of this power will be accomplished by the splendour of his Second Advent. It cannot be denied, however, that the most obvious interpretation is that which refers both clauses in the sentence to the same period--that of his second coming. Still, it is not improper to suppose that it may be implied that his power will be weakened and diminished by the influence of the gospel, though it may not be wholly destroyed until the second coming of the Saviour.

And shall destroy. καταργησει. Shall bring to naught; cause to cease; put an end to. This is, in some respects, a stronger word than that which in the former part of the verse is rendered consume. It denotes a more entire destruction than that, though it does not refer so much to any positive agency by which it will be done. In the former word, the attention is directed more to the agency by which the destruction will be effected --to the exertion of some kind of power to do it; in this word the attention is directed rather to the entireness or totality of the destruction. The antichristian domination will wholly cease, or be entirely destroyed. The words would naturally harmonize with the idea that there would be a somewhat gradual process under the operation of truth toward the destruction of the man of sin, but that the complete annihilation of his power would be by some more manifest exhibition of the personal glory of the Saviour.

With the brightness of his coming. This is evidently a Hebraism, meaning his splendid or glorious appearing. The Greek word, however, rendered "brightness"--(επιφανεια, epiphany)--means merely an appearing, or appearance. So it is used in 1Timm 6:14; 2Ti 1:10 4:1,8 Tit 2:13, in all which places it is rendered appearing, and refers to the manifestation of the Saviour when he shall come to judge the world. It is used nowhere else in the New Testament. There is no necessary idea of splendour in the word; and the idea is not, as our translation would seem to convey, that there would be such a dazzling light, or such unsufferable brightness, that all would be consumed before it, but that he would appear, and that this antichristian power would be destroyed by his appearing: that is, by himself when he would return. The agency in doing it would not be his brightness, but himself. It would seem to follow from this, that however this enormous power of wickedness might be weakened by truth, the final triumph over it would be reserved for the Son of God himself on his second return to our world. Yet, if this be so, it need not lessen our zeal in endeavouring to diminish the power of these corruptions; to establish and spread the truth; or to convert the defenders of these errors to a better faith.

(a) "consume" Dan 7:10,11 (b) "spirit" Isa 11:4, Rev 19:15,21 (c) "destroy" Heb 10:27 Verse 9. Even him, whose coming is after the working of Satan. Greek, κατενεργειαντουσατανα, According to the energy of Satan; that is, the energetic or efficient operation of Satan. The word rendered after, it need not be said to one who looks at the Greek, does not refer to time, but is a preposition, meaning according to, in conformity with; meaning that the manner of his appealing would be accompanied by such works as would show that the agency of Satan was employed, and such as he only could produce. It does not mean that the coming of the Lord Jesus would be after Satan had worked in this manner, but that the manifestation of that wicked one would be with such demonstrations of power and wonder as Satan only could effect. The system over which he presides is originated by Satan, and sustained by those things which he alone can perform. On the word Satan, Job 1:6. The idea is, that it would be under the direction and control of the great enemy of God, and that the things on which it would rely for support could be traced to his agency. In all the pretended miracles to which it would appeal, there would be nothing which Satan could not accomplish.

With all power. With all the power which Satan can exhibit; meaning, also, that there would be a great exertion of power in the case. It would not be a feeble and imbecile dominion. The dominion of the Papacy has been one of the most powerful on earth. There has been none which has been more dreaded by the nations of the earth--and there have been times when nations trembled, and kings turned pale on their thrones, at the frown of the pope.

And signs. This word frequently denotes real miracles, but not necessarily so. It may be applied to pretended miracles as well as real, and is undoubtedly so used here, as it is connected with "lying wonders," and as it is said that the thing wrought would be "after the working of Satan." There is doubtless reference to such "signs and wonders" as the Saviour mentions in Mt 24:24. Mt 24:24. It is hardly necessary to remark that the Papacy has always relied for support on its pretended miracles. Even in our own age the wonders performed by the Prince Hohenloe, and by the pretended seamless garment of the Saviour, have been proclaimed as true miracles, and as furnishing indubitable evidence of the truth of the Roman Catholic system. The dissolving of the blood of St. Januarius, the removal of Pilate's stairs to Rome, and the transportation to Italy of the "house of our Lady," are among the miracles to which there is a constant reference in the Papal communion. In addition to these and to all similar pretensions, there is the power claimed of performing a miracle at the pleasure of the priest by the change of bread and wine into the "body and blood, the soul and divinity" of the Lord Jesus. In 1756, there was published in London a book entitled, "The miraculous power of the church of Christ, asserted through each successive century, from the apostles down to the present time." The power of working miracles has been one of the standing claims of the Papacy.

And lying wonders. False or pretended miracles. They would be such as would be claimed to be miracles; such as would excite wonder; and yet such as were false and delusive. No Protestant assuredly needs to be convinced that this is just the character of the pretended miracles of the Papacy. It would be impossible for language to describe them more clearly, in the apprehension of all Protestants, than is done in the language of the apostle Paul. Verse 10. And with all deceivableness of unrighteousness. There are two ideas here. The first is, that there would be deceit; and the other is, that it would be for the purpose of promoting unrighteousness or iniquity. The iniquitous system would be maintained by fraudulent methods. No one who has read Pascal's Provincial Letters can ever doubt that this description is applicable to the system of the Jesuits; and no one familiar with the acts of the Papacy, as they have always been practised, can doubt that the whole system is accurately described by this language. The plausible reasoning by which the advocates of that system have palliated and apologised for sins of various kinds, has been among its most remarkable features.

In them that perish. Among those who will perish; that is, among the abandoned and wicked. The reference is to men of corrupt minds and lives, over whom this system would have power; countenancing them in their depravity, and fitting them still farther for destruction. The idea is, that these acts would have especial reference to men who would be lost at any rate, and who would be sustained in their wickedness by this false and delusive system.

Because they received not the love of the truth. They prefer this system of error and delusion to the simple and pure gospel, by which they might have been saved.

(a) "of unrighteousness" Heb 3:13 (*) "perish" "are lost" (b) "love of the truth" 1Cor 16:22