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Commentary on 2 Thessalonians 2 verses 3–12
In these words the apostle confutes the error against which he had cautioned them, and gives the reasons why they should not expect the coming of Christ as just at hand. There were several events previous to the second coming of Christ; in particular, he tells them there would be,
I. A general apostasy, there would come a falling away first, Th2 2:3. By this apostasy we are not to understand a defection in the state, or from civil government, but in spiritual or religious matters, from sound doctrine, instituted worship and church government, and a holy life. The apostle speaks of some very great apostasy, not only of some converted Jews or Gentiles, but such as should be very general, though gradual, and should give occasion to the revelation of rise of antichrist, that man of sin. This, he says (Th2 2:5), he had told them of when he was with them, with design, no doubt, that they should not take offence nor be stumbled at it. And let us observe that no sooner was Christianity planted and rooted in the world than there began to be a defection in the Christian church. It was so in the Old Testament church; presently after any considerable advance made in religion there followed a defection: soon after the promise there was revolting; for example, soon after men began to call upon the name of the Lord all flesh corrupted their way, - soon after the covenant with Noah the Babel-builders bade defiance to heaven, - soon after the covenant with Abraham his seed degenerated in Egypt, - soon after the Israelites were planted in Canaan, when the first generation was worn off, they forsook God and served Baal, - soon after God's covenant with David his seed revolted, and served other gods, - soon after the return out of captivity there was a general decay of piety, as appears by the story of Ezra and Nehemiah; and therefore it was no strange thing that after the planting of Christianity there should come a falling away.
II. A revelation of that man of sin, that is (Th2 2:3), antichrist would take his rise from this general apostasy. The apostle afterwards speaks of the revelation of that wicked one (Th2 2:8), intimating the discovery which should be made of his wickedness, in order to his ruin: here he seems to speak of his rise, which should be occasioned by the general apostasy he had mentioned, and to intimate that all sorts of false doctrines and corruptions should centre in him. Great disputes have been as to who or what is intended by this man of sin and son of perdition: and, if it be not certain that the papal power and tyranny are principally or only intended, yet this is plain, What is here said does very exactly agree thereto. For observe,
1.The names of this person, or rather the state and power here spoken of. He is called the man of sin, to denote his egregious wickedness; not only is he addicted to, and practises, wickedness himself, but he also promotes, countenances, and commands sin and wickedness in others; and he is the son of perdition, because he himself is devoted to certain destruction, and is the instrument of destroying many others both in soul and body. These names may properly be applied, for these reasons, to the papal state; and thereto agree also,
2.The characters here given, Th2 2:4. (1.) That he opposes and exalts himself above all that is called God, or is worshipped; and thus have the bishops of Rome not only opposed God's authority, and that of the civil magistrates, who are called gods, but have exalted themselves above God and earthly governors, in demanding greater regard to their commands than to the commands of God or the magistrate. (2.) As God, he sits in the temple of God, showing himself that he is God. As God was in the temple of old, and worshipped there, and is in and with his church now, so the antichrist here mentioned is some usurper of God's authority in the Christian church, who claims divine honours; and to whom can this better apply than to the bishops of Rome, to whom the most blasphemous titles have been given, as Dominus Deus noster papa - Our Lord God the pope; Deus alter in terr - Another God on earth; Idem est dominium Dei et papae - The dominion of God and the pope is the same?
3.His rise is mentioned, Th2 2:6, Th2 2:7. Concerning this we are to observe two things: - (1.) There was something that hindered or withheld, or let, until it was taken away. This is supposed to be the power of the Roman empire, which the apostle did not think fit to mention more plainly at that time; and it is notorious that, while this power continued, it prevented the advances of the bishops of Rome to that height of tyranny to which soon afterwards they arrived. (2.) This mystery of iniquity was gradually to arrive at its height; and so it was in effect that the universal corruption of doctrine and worship in the Romish church came in by degrees, and the usurpation of the bishops of Rome was gradual, not all at once; and thus the mystery of iniquity did the more easily, and almost insensibly, prevail. The apostle justly calls it a mystery of iniquity, because wicked designs and actions were concealed under false shows and pretences, at least they were concealed from the common view and observation. By pretended devotion, superstition and idolatry were advanced; and, by a pretended zeal for God and his glory, bigotry and persecution were promoted. And he tells us that this mystery of iniquity did even then begin, or did already work. While the apostles were yet living, the enemy came, and sowed tares; there were then the deeds of the Nicolaitans, persons who pretended zeal for Christ, but really opposed him. Pride, ambition, and worldly interest of church-pastors and church-rulers, as in Diotrephes and others, were the early working of the mystery of iniquity, which, by degrees, came to that prodigious height which has been visible in the church of Rome.
4.The fall or ruin of the antichristian state is declared, Th2 2:8. The head of this antichristian kingdom is called that wicked one, or that lawless person who sets up a human power in competition with, and contradiction to, the divine dominion and power of the Lord Jesus Christ; but, as he would thus manifest himself to be the man of sin, so the revelation or discovery of this to the world would be the sure presage and the means of his ruin. The apostle assures the Thessalonians that the Lord would consume and destroy him; the consuming of him precedes his final destruction, and that is by the Spirit of his mouth, by his word of command; the pure word of God, accompanied with the Spirit of God, will discover this mystery of iniquity, and make the power of antichrist to consume and waste away; and in due time it will be totally and finally destroyed, and this will be by the brightness of Christ's coming. Note, The coming of Christ to destroy the wicked will be with peculiar glory and eminent lustre and brightness.
5.The apostle further describes the reign and rule of this man of sin. Here we are to observe, (1.) The manner of his coming, or ruling, and working: in general, that it is after the example of Satan, the grand enemy of souls, the great adversary of God and man. He is the great patron of error and lies, the sworn enemy of the truth as it is in Jesus and all the faithful followers of Jesus. More particularly, it is with Satanical power and deceit. A divine power is pretended for the support of this kingdom, but it is only after the working of Satan. Signs and wonders, visions and miracles, are pretended; by these the papal kingdom was first set up, and has all along been kept up, but they have false signs to support false doctrines; and lying wonders, or only pretended miracles that have served their cause, things false in fact, or fraudulently managed, to impose upon the people: and the diabolical deceits with which the antichristian state has been supported are notorious. The apostle calls it all deceivableness of unrighteousness, Th2 2:10. Others may call them pious frauds, but the apostle called them unrighteous and wicked frauds; and, indeed, all fraud (which is contrary to truth) is an impious thing. Many are the subtle artifices the man of sin has used, and various are the plausible pretences by which he had beguiled unwary and unstable souls to embrace false doctrines, and submit to his usurped dominion. (2.) The persons are described who are his willing subjects, or most likely to become such, Th2 2:10. They are such as love not the truth that they may be saved. They heard the truth (it may be), but they did not love it; they could not bear sound doctrine, and therefore easily imbibed false doctrines; they had some notional knowledge of what was true, but they indulged some powerful prejudices, and so became a prey to seducers. Had they loved the truth, they would have persevered in it, and been preserved by it; but no wonder if they easily parted with what they never had any love to. And of these persons it is said that they perish or are lost; they are in a lost condition, and in danger to be lost for ever. For,
6.We have the sin and ruin of the subjects of antichrist's kingdom declared, Th2 2:11, Th2 2:12. (1.) Their sin is this: They believed not the truth, but had pleasure in unrighteousness: they did not love the truth, and therefore they did not believe it; and, because they did not believe the truth, therefore they had pleasure in unrighteousness, or in wicked actions, and were pleased with false notions. Note, An erroneous mind and vicious life often go together and help forward one another. (2.) Their ruin is thus expressed: God shall send them strong delusions, to believe a lie. Thus he will punish men for their unbelief, and for their dislike of the truth and love to sin and wickedness; not that God is the author of sin, but in righteousness he sometimes withdraws his grace from such sinners as are here mentioned; he gives them over to Satan, or leaves them to be deluded by his instruments; he gives them up to their own hearts' lusts, and leaves them to themselves, and then sin will follow of course, yea, the worst of wickedness, that shall end at last in eternal damnation. God is just when he inflicts spiritual judgments here, and eternal punishments hereafter, upon those who have no love to the truths of the gospel, who will not believe them, nor live suitably to them, but indulge false doctrines in their minds, and wicked practices in their lives and conversations.
And for this reason the apostle says: "Because they received not the love of God, that they might be saved, therefore God shall also send them the operation of error, that they may believe a lie, that they all may be judged who have not believed the truth, but consented to unrighteousness."
But whichsoever of the two it is, I want to know why he comes "in all power, and with lying signs and wonders? " "Because," he says, "they received not the love of the truth, that they might be saved; for which cause God shall send them an instinct of delusion (to believe a lie), that they all might be judged who believed not the truth, but had pleasure in unrighteousness." If therefore he be Antichrist, (as we hold), and comes according to the Creator's purpose, it must be God the Creator who sends him to fasten in their error those who did not believe the truth, that they might be saved; His likewise must be the truth and the salvation, who avenges (the contempt of) them by sending error as their substitute -that is, the Creator, to whom that very wrath is a fitting attribute, which deceives with a lie those who are not captivated with truth.
You must "seek" until you "find," and believe when you have found; nor have you anything further to do but to keep what you have believed provided you believe this besides, that nothing else is to be believed, and therefore nothing else is to be sought, after you have found and believed what has been taught by Him who charges you to seek no other thing than that which He has taught. When, indeed, any man doubts about this, proof will be forthcoming, that we have in our possession that which was taught by Christ.
And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be judged who believed not the truth, but had pleasure in unrighteousness.
"And the beast which ascendeth from the abyss." After many plagues completed in the world, in the end he says that a beast ascended from the abyss. Bat that he shall ascend from the abyss is proved by many testimonies; for he says in the thirty-first chapter of Ezekiel: "Behold, Assur was a cypress in Mount Lebanon." Assur, deeply rooted, was a lofty and branching cypress-that is, a numerous people-in Mount Lebanon, in the kingdom of kingdoms, that is, of the Romans. Moreover, that he says he was beautiful in offshoots, he says he was strong in armies. The water, he says, shall nourish him, that is, the many thousands of men which were subjected to him; and the abyss increased him, that is, belched him forth. For even Isaiah speaks almost in the same words; moreover, that he was in the kingdom of the Romans, and that he was among the Caesars. The Apostle Paul also bears witness, for he says to the Thessalonians: "Let him who now restraineth restrain, until he be taken out of the way; and then shall appear that Wicked One, even he whose coining is after the working of Satan, with signs and lying wonders." And that they might know that he should come who then was the prince, he added: "He already endeavours after the secret of mischief" -that is, the mischief which he is about to do he strives to do secretly; but he is not raised up by his own power, nor by that of his father, but by command of God, of which thing Paul says in the same passage: "For this cause, because they have not received the love of God, He will send upon them a spirit of error, that they all may be persuaded of a lie, who have not been persuaded of the truth." And Isaiah saith: "While they waited for the light, darkness arose upon them." Therefore the Apocalypse sets forth that these prophets are killed by the same, and on the fourth day rise again, that none might be found equal to God.
For in the last days false prophets shall be multiplied, and such as corrupt the word; and the sheep shall be changed into wolves, and love into hatred: for through the abounding of iniquity the love of many shall wax cold. For men shall hate, and persecute, and betray one another. And then shall appear the deceiver of the world, the enemy of the truth, the prince of lies, [2 Thessalonians 2:3-12] whom the Lord Jesus "shall destroy with the spirit of His mouth, who takes away the wicked with His lips; and many shall be offended at Him. But they that endure to the end, the same shall be saved. And then shall appear the sign of the Son of man in heaven;" [Isaiah 11:4; Matthew 24:1-51] and afterwards shall be the voice of a trumpet by the archangel; and in that interval shall be the revival of those that were asleep. And then shall the Lord come, and all His saints with Him, with a great concussion above the clouds, with the angels of His power, [Matthew 16:27] in the throne of His kingdom, to condemn the devil, the deceiver of the world, and to render to every one according to his deeds. "Then shall the wicked go away into everlasting punishment, but the righteous shall go into life eternal," [Matthew 25:46] to inherit those things "which eye has not seen, nor ear heard, nor have entered into the heart of man, such things as God has prepared for them that love Him;" [1 Corinthians 2:9] and they shall rejoice in the kingdom of God, which is in Christ Jesus.
Paul says that the deception of the iniquity of his miracles is of advantage to those who will perish, because they have rejected the love of the truth by which they could have been saved through the preaching of the Apostles, they have been handed over to the Devil. They did not want to be saved and so they have been abandoned by God.
“And his coming is according to the working of Satan with all power and signs and lying wonders.” This means that Satan will use him as his personal instrument. Realizing that his own condemnation will be no longer deferred, he will no longer wage war through his ministers in his usual way, but now openly, in person. “With all signs and lying wonders,” for the father of falsehood will display his lying works and cheating fantasies, to make the people think they see a dead man raised, when he is not raised, and the lame walking, and the blind receiving sight, when there have been no such cures.
"And with all deceit of unrighteousness for them that are perishing."
Why then, you say, did God permit this to be? and what dispensation is this? And what is the advantage of his coming, if it takes place for the ruin of our race? Fear not, beloved, but hear Him saying, "In them that are perishing," he hath strength, who, even if he had not come, would not have believed. What then is the advantage? That these very men who are perishing will be put to silence. How? Because both if he had come, and if he had not come, they would not have believed in Christ; He comes therefore to convict them. For that they may not have occasion to say, that since Christ said that He was God,-although He nowhere said this openly,-but since those who came after proclaimed it, we have not believed. Because we have heard that there is One God from whom are all things, therefore we have not believed. This their pretext then Antichrist will take away. For when he comes, and comes commanding nothing good, but all things unlawful, and is yet believed from false signs alone, he will stop their mouths. For if thou believest not in Christ, much more oughtest thou not to believe in Antichrist. For the former said that He was sent from the Father, but the latter the contrary. For this reason Christ said, "I am come in My Fathers name, and ye receive Me not: if another shall come in his own name, him ye will receive." But we have seen signs, you say. But many and great signs were also wrought in the case of Christ; much more therefore ought ye to have believed in Him. And yet many things were predicted concerning this one, that he is the lawless one, that he is the son of perdition, that his coming is after the working of Satan. But the contrary concerning the other, that He is the Saviour, that He brings with Him unnumbered blessings.
"For because they received not the love of the truth, that they might be saved; for this cause God will send them a working of error, that they should believe a lie: that they all might be judged who believed not the truth, but had pleasure in unrighteousness."
"That they might be judged." He does not say, that they might be punished; for even before this they were about to be punished; but "that they might be condemned," that is, at the dreadful Seat of Judgment, in order that they might be without excuse. "Who believed not the truth, but had pleasure in unrighteousness." He calls Christ, "the Love of the Truth." "For because," says he, "they received not the love of the truth," For He was both, and came for the sake of both, both as loving men, and on behalf of things that were true.
"But had pleasure," he says, "in unrighteousness." For he came to the destruction of men and to injure them. For what will he not then work? He will change and confound all things, both by his commandments, and by the fear of him. He will be terrible in every way, from his power, from his cruelty, from his unlawful commandments.
But fear not. "In those that perish" he will have his strength. For Elijah too will then come to give confidence to the faithful, and this Christ says; "Elijah cometh, and shall restore all things." Therefore it is said, "In the spirit and power of Elijah." For he neither wrought signs nor wonders, as Elijah did. For "John," it is said, "did no miracle, but all things which John spake of this Man were true." How then was it "in the spirit and power of Elijah"? That is, he will take upon him the same ministry. As the one was the forerunner of His first Coming, so will the other be of His second and glorious Coming, and for this he is reserved. Let us not therefore fear. He has calmed the minds of the hearers. He causes them no longer to think present things dreadful but worthy of thankfulness.
Thus it is that what is obscure in the words of the apostle has given rise to various conjectures. Yet, of one thing there is no doubt, namely, that Paul meant Christ will not come to judge the living and the dead until after his adversary, Antichrist, has come to seduce the souls of the dead. And, of course, the fact that those souls are to be seduced is already a part of God’s hidden judgment.… There seems to be some ambiguity in the expression “pretended signs and wonders.” It may be that Satan is to deceive men’s senses by means of phantasms, in which they imagine they see wonders which are nonexistent. Or perhaps true miracles will lead into deception those who ought to believe that miracles can be done only by God but who mistakenly ascribe them to the devil’s power, particularly at a time when Satan is to be given unheard-of power.… What the devil does is done with his own wicked and malign purpose, but it is permitted by God’s just judgment so “that all may be judged who have not believed the truth but have preferred wickedness.” Thus it comes about that judgments both precede and follow the deception. Those who are deceived are antecedently judged by these judgments of God, covertly just and justly covert, by which he has never ceased to judge even since the first sin of his rational creature. Those are deceived and subsequently judged in a last and overt judgment by Christ Jesus, who is to be the great judge of all judges as he was the victim of the most unjust of all judgments.
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SUMMARY
Second Thessalonians 2:10 delivers a sobering indictment on those who succumb to the eschatological deception, clarifying that their demise is not merely a consequence of external trickery but an internal rejection of divine truth. It reveals that the powerful, unrighteous deception of the end times finds fertile ground in those who actively refuse to embrace and cherish the truth, thereby forfeiting the path to salvation. This verse underscores the critical importance of a loving relationship with truth as a safeguard against spiritual ruin.
CONTEXT
Literary Context: This verse is an integral part of Paul's extended discussion in 2 Thessalonians 2, where he addresses the Thessalonians' misunderstanding and anxiety regarding the "day of the Lord" and Christ's return. Paul clarifies that certain events must precede the Lord's coming, most notably "the rebellion" (apostasy) and the revelation of "the man of lawlessness" (the Antichrist figure), who will oppose and exalt himself above all that is called God (2 Thessalonians 2:3-4). Verse 10 specifically describes the nature of the "lawless one's" deceptive power, stating it operates "with all deceivableness of unrighteousness," and critically identifies its victims as "them that perish" because they "received not the love of the truth, that they might be saved." This sets the stage for the subsequent verse, 2 Thessalonians 2:11, which explains God's role in allowing a "strong delusion" to come upon those who have already rejected the truth.
Historical & Cultural Context: Paul wrote 2 Thessalonians to a church facing persecution and confusion, particularly concerning eschatological events. Some believers were being misled by false teachings, believing that the "day of the Lord" had already arrived (2 Thessalonians 2:2). The Roman Empire, while not explicitly mentioned, was the dominant world power, and the concept of a powerful, deceptive ruler would have resonated with their experiences of imperial cults and the pervasive unrighteousness of the age. The "deceivableness of unrighteousness" would have been understood against a backdrop of widespread idolatry, moral decay, and philosophical systems that often contradicted the simplicity and purity of the Gospel. The emphasis on "truth" (alētheia) was crucial in a Hellenistic world where various philosophies claimed to offer wisdom, but only the Gospel presented the ultimate, salvific truth embodied in Christ.
Key Themes: This verse powerfully contributes to several overarching themes in 2 Thessalonians and Pauline theology. It highlights the theme of Spiritual Deception, emphasizing its comprehensive and insidious nature, designed to ensnare those without a firm anchor in truth. It profoundly addresses the theme of Human Responsibility and Rejection, positing that the ultimate reason for perishing is not merely being deceived, but the active refusal to "receive the love of the truth." This rejection is a moral and spiritual failure, making individuals susceptible to the "deceivableness of unrighteousness." Furthermore, it underscores the theme of Divine Justice and Judgment, as the perishing of these individuals is presented as a just consequence of their willful rejection of God's salvific truth, a theme further developed in 2 Thessalonians 2:11-12. Finally, it implicitly champions the Sovereignty of God even amidst widespread apostasy and deception, as His ultimate plan of salvation for those who love the truth remains secure.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs Antithesis as a primary literary device in this verse, starkly contrasting "deceivableness of unrighteousness" with "the love of the truth." This opposition highlights the two paths available to humanity: one leading to perdition through falsehood and moral decay, and the other to salvation through an affectionate embrace of divine reality. The phrase "love of the truth" also uses Personification, subtly attributing an object of affection to an abstract concept, thereby elevating "truth" to something worthy of profound devotion and personal commitment, rather than mere intellectual assent. This personification underscores the relational aspect of faith—it's not just about knowing facts, but loving the source and substance of those facts. Furthermore, the verse functions as a Cause and Effect statement, clearly articulating that the cause of perishing is the rejection of truth, and the effect is susceptibility to unrighteous deception and ultimate destruction.
THEOLOGICAL AND THEMATIC CONNECTIONS
Second Thessalonians 2:10 profoundly connects the rejection of truth with spiritual perishing, revealing a critical theological principle: salvation is not merely intellectual assent to facts, but a heartfelt embrace and love for God's revealed truth. This verse underscores the active role of human will in spiritual destiny, emphasizing that those who perish do so because they "received not the love of the truth," not simply because they were overwhelmed by external deception. This refusal to cherish truth opens the door to the "deceivableness of unrighteousness," culminating in divine judgment for those who willfully harden their hearts against the light. It highlights that God's justice is always intertwined with human responsibility and choice.
REFLECTION AND APPLICATION
In an age saturated with information, misinformation, and competing narratives, 2 Thessalonians 2:10 serves as a crucial spiritual compass. It challenges us to move beyond mere intellectual acknowledgment of biblical facts to a profound, affectionate love for the truth as revealed in Jesus Christ. This love for truth is not passive; it requires active engagement with Scripture, diligent discernment, and a willingness to submit our lives to its authority. When we genuinely love the truth, our hearts are guarded against the subtle and overt deceptions of unrighteousness that permeate our world, whether from secular ideologies, false religious teachings, or even our own sinful desires. This verse calls us to cultivate a spiritual appetite that craves and cherishes God's truth above all else, recognizing that our eternal destiny hinges on this foundational commitment. It compels us to ask ourselves: Do I truly love the truth, or do I merely tolerate it? Am I actively pursuing and embracing God's Word, or am I allowing the deceivableness of the world to subtly erode my conviction?
Questions for Reflection
FAQ
What is the "deceivableness of unrighteousness" mentioned in this verse?
Answer: The "deceivableness of unrighteousness" refers to the comprehensive and insidious nature of the deception employed by the "man of lawlessness" and the forces of evil. It's not just intellectual error but a cunning, fraudulent system of lies that is inherently rooted in and promotes unrighteousness (moral corruption, injustice, lawlessness). This deception is designed to mislead and destroy, appealing to the unrighteous inclinations of those who are susceptible. It suggests that evil's methods are not only powerful but also morally perverse, using falsehood to justify and perpetuate sin.
Why does Paul say people perish because they "received not the love of the truth"?
Answer: Paul emphasizes that perishing is not merely a passive outcome of being deceived, but an active consequence of a volitional choice. To "receive the love of the truth" implies an affectionate embrace, a cherishing, and a willing acceptance of God's revealed truth, particularly the Gospel message. Those who perish do so because they actively refused this deep, personal commitment to truth. They may have heard the truth, but they did not welcome it into their hearts with love, preferring instead to cling to unrighteousness or their own desires. This rejection hardens their hearts, making them vulnerable to deception and ultimately leading to their spiritual ruin, as seen in the broader context of 2 Thessalonians 2:11-12.
CHRIST-CENTERED FULFILLMENT
Second Thessalonians 2:10 finds its ultimate Christ-centered fulfillment in the person of Jesus Himself, who is the embodiment and source of "the truth." While the verse describes those who perish because they reject the love of the truth, Jesus declares, "I am the way, the truth, and the life: no man cometh unto the Father, but by me" (John 14:6). Therefore, to "receive the love of the truth" is fundamentally to receive and love Jesus Christ. He is the divine revelation, the Word made flesh (John 1:14), and the one who sets us free through His truth (John 8:32). The "deceivableness of unrighteousness" stands in stark contrast to Christ's perfect righteousness and His unwavering commitment to truth. Those who embrace Christ with love are saved from perishing, not merely by intellectual assent, but by a transformative relationship with the One who is Truth itself. Their salvation is secured by their allegiance to Him, who has overcome the power of deception and offers eternal life to all who believe (John 3:16).