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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Thessalonians 2:3–12. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Six Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
In this passage the foreknowledge of God comes through clearly. He knows the minds of all before they are born, nor is it a secret to Him of who will believe. He has known from the beginning who would become believers and which of them will increase in faith and not decrease.
Who is the Lord Who establishes our hearts in holiness. For holiness is a grace of the Spirit, as, too, is said farther on: "In holiness of the Spirit and belief of the truth."
"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.
Yet we must always give thanks to God for you
We should note that he had said this at the beginning of the epistle.
brothers, beloved of God as if he should say, his unspeakable and immeasurable gifts. But not that those who he said to be about to be loved by God cannot in any way be mistaken. No one, therefore, disputed that they are of great merit; wherefore the Apostle calls them beloved in the judgment of him who can neither deceive nor be deceived.
by the sanctification of the Spirit and by faith in the truth
He added 'of the Spirit' because this sanctification is in the Spirit and is acquired in the Spirit.
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Summary
Second Thessalonians 2:12 serves as a stark conclusion to Paul's discussion of the "man of lawlessness" and the "strong delusion," revealing the ultimate and just condemnation awaiting those who actively reject the saving truth of the gospel and instead find their delight and affirmation in unrighteousness. This verse underscores the divine judgment that falls upon individuals who, given the opportunity to embrace God's truth, willfully choose deception and moral depravity.
Context
Literary Context
This verse concludes a pivotal passage within 2 Thessalonians 2, which addresses the timing of the Lord's return and the events preceding it. Paul writes to reassure the Thessalonian believers, who were troubled by false teachings suggesting the Day of the Lord had already come. He explains that certain events must first occur, notably the revelation of the "man of lawlessness" (often identified as the Antichrist). Verses 9-10 describe this figure's deceptive power, working with "all power and signs and lying wonders," designed to ensnare "them that perish; because they received not the love of the truth, that they might be saved." Verse 11 then states that "for this cause God shall send them strong delusion, that they should believe a lie." Verse 12 directly follows, explaining the judicial purpose of this delusion: "That they all might be damned who believed not the truth, but had pleasure in unrighteousness." It is the culmination of a deliberate rejection of truth and an embrace of falsehood.
Historical & Cultural Context
The Thessalonian church was a relatively young community, facing persecution and internal anxieties. Paul's letters to them often address eschatological concerns, as the early church lived with a keen expectation of Christ's imminent return. The concept of "truth" (ἀλήθεια, alḗtheia) was deeply significant in the ancient world, often contrasted with philosophical speculation or religious myth. For Paul, "the truth" is specifically the gospel message concerning Jesus Christ, His death, resurrection, and the salvation He offers. "Unrighteousness" (ἀδικία, adikía) represents a deviation from divine standards, encompassing moral, ethical, and spiritual wrongdoing. The Roman Empire, while providing a degree of stability, also presented a pervasive culture of idolatry, immorality, and emperor worship, which stood in stark contrast to the ethical demands of the Christian faith. Believers were often pressured to conform, making the choice to "believe the truth" or "have pleasure in unrighteousness" a tangible and often costly decision.
Key Themes
The passage, and 2 Thessalonians 2:12 in particular, contributes to several overarching themes. Firstly, it highlights Divine Sovereignty and Human Responsibility. While God "sends" the delusion, it is a judicial act upon those who have already "received not the love of the truth" (2 Thessalonians 2:10). Their condemnation is a consequence of their willful rejection of truth and their active embrace of sin, demonstrating human culpability. Secondly, the theme of Truth versus Deception is paramount. Paul consistently contrasts God's revealed truth with the "lying wonders" (2 Thessalonians 2:9) and "strong delusion" (2 Thessalonians 2:11) propagated by the man of lawlessness. The choice to believe or reject this truth determines one's eternal destiny. Finally, the verse underscores the Nature of Divine Judgment. It is not arbitrary but a righteous response to a deliberate moral and spiritual alignment against God. Those who find "pleasure in unrighteousness" demonstrate a heart that is fundamentally opposed to God's character and His salvific plan.
Exposition and Analysis
Key Word Analysis
This word properly means "to distinguish," and by implication, "to decide (mentally or judicially)." In this context, it carries the strong sense of a judicial decision leading to condemnation or punishment. It is not merely a statement of misfortune but a declaration of a righteous, adverse verdict, implying a formal judgment against those who have rejected the truth.
Derived from a word meaning "not concealed," alḗtheia signifies reality, veracity, and conformity to fact. In the New Testament, especially in Pauline theology, "the truth" often refers to the revealed truth of the gospel—the divine revelation of God's character, His plan of salvation through Christ, and the moral principles that flow from it. It is the antithesis of deception and falsehood.
This verb means "to think well of," "to approve," "to be well pleased," or "to take delight in." It implies a positive and volitional disposition. When paired with "in unrighteousness" (G1722 en G93 adikía), it describes an active, deliberate, and even joyful embrace of wickedness. It's not merely committing sin out of weakness, but finding satisfaction, approval, or even delight in it, indicating a deep-seated moral corruption.
Verse Breakdown
"That they all might be damned"
This clause, introduced by the Greek conjunction hína (G2443), expresses the purpose or result of God sending the strong delusion mentioned in the preceding verse. The condemnation (from krínō) is the divinely ordained outcome for those who have chosen to reject the truth. It highlights the judicial nature of God's response to persistent rebellion.
"who believed not the truth"
This identifies the specific characteristic of those who face condemnation. Their damnation is directly linked to their unbelief concerning "the truth." This "truth" is the gospel of salvation, the revelation of God in Christ. Their failure to believe is not a passive omission but an active, willful rejection, as implied by the context of "received not the love of the truth" in 2 Thessalonians 2:10.
"but had pleasure in unrighteousness"
This clause provides a further, crucial descriptor of those condemned. The conjunction "but" (G235 allá) indicates a sharp contrast. Not only did they reject the truth, but they actively found delight and approval (eudokéō) in unrighteousness (adikía). This signifies a profound moral perversion, where sin is not merely tolerated or committed under duress, but is embraced and enjoyed, revealing a heart fundamentally opposed to God's holiness and righteousness.
Literary Devices
Paul employs several powerful literary devices in this concise verse. Most notably, there is a profound Contrast established between "the truth" and "unrighteousness," and between "believed not" and "had pleasure in." This juxtaposition starkly highlights the two mutually exclusive paths and their corresponding spiritual orientations. The verse also functions as a statement of Divine Judgment, portraying God as a righteous judge who brings a just verdict upon those who have made a deliberate and persistent choice against Him. Furthermore, there is an element of Irony in the broader context, as God sends a "strong delusion" (2 Thessalonians 2:11) precisely to confirm the condemnation of those who refused to love the truth. This is not God causing them to disbelieve, but rather confirming their already chosen path of unbelief and pleasure in sin, allowing their own desires to lead them to their just end.
Theological and Thematic Connections
This verse powerfully articulates the grave consequences of rejecting divine revelation and embracing moral depravity. It underscores that God's judgment is not arbitrary but a righteous response to human willfulness. Those who "believe not the truth" demonstrate a fundamental spiritual rebellion, and their "pleasure in unrighteousness" reveals a heart that finds satisfaction in that which is contrary to God's nature and commands. This passage highlights the critical importance of a right relationship with truth, emphasizing that salvation is intrinsically linked to receiving and loving God's revealed word. The verse also speaks to the profound spiritual danger of actively delighting in sin, indicating a hardened heart that has chosen darkness over light.
Reflection and Application
Second Thessalonians 2:12 serves as a profound and sobering warning, calling every individual to a serious self-examination. It reveals that our eternal destiny is not merely a matter of passive ignorance but of active choice: either to embrace God's revealed truth or to find pleasure in that which opposes Him. The phrase "had pleasure in unrighteousness" is particularly convicting, suggesting that a mere intellectual assent to truth is insufficient; one's heart must genuinely delight in righteousness and abhor evil. For believers, this verse is a call to cultivate a deep love for God's truth, to continually align our desires with His righteous standards, and to guard against any tendency to find satisfaction in worldly or sinful pursuits. It reminds us that our affections are indicators of our spiritual state and that true faith transforms not only our beliefs but also our deepest pleasures.
Questions for Reflection
FAQ
What does "damned" mean in this context, and is it God actively condemning them?
The King James Version's "damned" translates the Greek word krínō (G2919), which means "to judge" or "to condemn." In this context, it signifies a divine judicial verdict resulting in an adverse outcome. It's not an arbitrary act by God, but a righteous and just condemnation of those who have willfully and persistently rejected the truth of the gospel and, as a consequence, chosen to delight in unrighteousness. God's action in sending a "strong delusion" (2 Thessalonians 2:11) is a judicial confirmation of their chosen path, allowing them to believe the lie they already preferred over the truth.
Is God responsible for people not believing the truth?
No, the passage clearly places the responsibility on humanity. Verse 2 Thessalonians 2:10 states that they "perish; because they received not the love of the truth, that they might be saved." God's sending of a "strong delusion" (2 Thessalonians 2:11) is a consequence of their prior, active rejection of the truth. It is a judicial act, confirming their hardened hearts and allowing them to fully embrace the deception they already preferred. Their unbelief and pleasure in unrighteousness are volitional choices for which they are held accountable.
What is "the truth" being referred to in this verse?
In the context of Paul's letters and the New Testament, "the truth" primarily refers to the gospel message—the saving revelation of God in Jesus Christ. This includes the truth about God's character, human sinfulness, Christ's atoning death and resurrection, and the path to salvation through faith in Him. It is the divine reality that brings light and life, contrasted sharply with the lies and deceptions of the world and the "man of lawlessness" described earlier in 2 Thessalonians 2.
Christ-Centered Fulfillment
Second Thessalonians 2:12, while speaking of judgment, powerfully underscores the necessity and centrality of Christ as the embodiment of "the truth." Those who are "damned" are precisely those who "believed not the truth," a truth that is ultimately personified in Jesus Christ, who declared, "I am the way, the truth, and the life." Their condemnation arises from a rejection of Him and the salvation He offers. Conversely, those who receive and love the truth are those who embrace Christ by faith, for "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." The "pleasure in unrighteousness" stands in stark contrast to the joy found in Christ, who "gave himself for our sins, that he might deliver us from this present evil world" and "redeemed us from all iniquity." Christ is the righteous Judge who will execute this condemnation, yet He is also the Lamb of God who takes away the sin of the world (John 1:29), offering an escape from this very judgment to all who turn to Him in faith and repentance. Thus, the verse implicitly magnifies the urgency and glory of Christ's saving work and the eternal blessedness of those who choose Him over the fleeting pleasures of sin.