John Calvin Commentary 2 Thessalonians 2:4

"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." — 2 Thessalonians 2:4 (ASV)

An adversary, and one who exalts himself. The two descriptions—man of sin and son of perdition—indicate, in the first place, how dreadful the confusion would be, so that its repulsiveness might not discourage weak minds. Furthermore, they tend to stir up the devout to a feeling of detestation, lest they degenerate along with others.

Paul, however, now paints, as if in a picture, a striking likeness of Antichrist. For it may be easily understood from these words what the nature of his kingdom is and what it consists of. For, when he calls him an adversary, when he says that he will claim for himself those things that belong to God, so that he is worshipped in the temple as God, he places his kingdom in direct opposition to the kingdom of Christ.

Therefore, as the kingdom of Christ is spiritual, so this tyranny must also be over souls, so that it may rival the kingdom of Christ. We will also find Paul later assigning to him the power of deceiving by means of wicked doctrines and pretended miracles. Accordingly, if you wish to recognize Antichrist, you must view him as diametrically opposed to Christ.

Where I have translated it as everything that is called God, the more commonly accepted reading among the Greeks is everyone that is called. It may, however, be supposed, both from the old translation and from some Greek commentaries, that Paul’s words have been corrupted. The mistake of a single letter was also easily made, especially when the letters looked very similar; for, where πᾶν τὸ (everything) was written, some transcriber, or overly bold reader, changed it to πάντα (everyone).

This difference, however, is not very important for the meaning, for Paul undoubtedly means that Antichrist would take for himself those things that belonged to God alone, so that he would exalt himself above every divine claim, so that all religion and all worship of God would lie under his feet. This expression, then, everything that is reckoned to be God, is equivalent to everything that is reckoned as Divinity, and σέβασμα, that is, that in which the veneration due to God consists.

Here, however, what is being discussed is not the name of God himself, but his majesty and worship, and, in general, everything that he claims for himself. “True religion is that by which the true God alone is worshipped; that, the son of perdition will transfer to himself.” Now, everyone who has learned from Scripture what things especially belong to God, and, on the other hand, observes what the Pope claims for himself—even if he were only a boy of ten years old—will have no great difficulty in recognizing Antichrist.

Scripture declares that God is the alone Lawgiver (James 4:12) who is able to save and to destroy; the only King, whose role it is to govern souls by his word. It represents him as the author of all sacred rites; it teaches that righteousness and salvation are to be sought from Christ alone, and it assigns, at the same time, the manner and means.

There is not one of these things that the Pope does not affirm to be under his authority. He boasts that it is his right to bind consciences with such laws as he sees fit, and subject them to everlasting punishment. Regarding sacraments, he either institutes new ones according to his own will, or he corrupts and deforms those that had been instituted by Christ—indeed, sets them aside altogether, so that he may substitute in their place the sacrileges he has invented.

He devises ways of attaining salvation that are completely contrary to the doctrine of the Gospel; and, in short, he does not hesitate to change all of religion as he pleases.

What is it, I ask you, for one to lift himself up above everything that is considered God, if the Pope does not do so? When he thus robs God of his honor, he leaves God nothing remaining but an empty title of Deity, while he transfers to himself all of God’s power.

And this is what Paul adds shortly afterwards, that the son of perdition would show himself as God. For, as has been said, he does not insist upon the simple term God, but suggests that the pride of Antichrist would be so great that, raising himself above the number and rank of servants and mounting the judgment seat of God, he would reign not with human but with divine authority. For we know that whatever is raised up into the place of God is an idol, even if it does not bear the name of God.

In the temple of God. By this one term, there is a sufficient refutation of the error—indeed, the stupidity—of those who consider the Pope to be Vicar of Christ on the ground that he has his seat in the Church, however he may conduct himself. For Paul places Antichrist nowhere else than in the very sanctuary of God. This is not a foreign but a domestic enemy, who opposes Christ under the very name of Christ.

But it is asked, how can the Church be represented as the den of so many superstitions while it was destined to be the pillar of the truth? (1 Timothy 3:15). I answer that it is represented this way not on the ground of its retaining all the qualities of the Church, but because it has something of the Church remaining. I accordingly acknowledge that the place where the Pope rules is the temple of God, but at the same time it is profaned by innumerable sacrileges.