2 Thessalonians 2:12

απαντες, אAG; παντες, BDKLP &c. The peculiar force of ἁπαντες does not lie on the surface (see Expos. Note); there was no obvious temptation to copyists to insert the α-, otherwise rare in N.T.

εν is prefixed to τῃ αδικιᾳ by AK and the Syrians, conforming to the ordinary construction: see 1 Corinthians 10:5; 2 Corinthians 12:10.

12. ἵνα κριθῶσιν πάντες, that they might be judged, all (of them)—or, all (of them) together (ἅπαντες). Ἵνα κριθῶσιν is parallel to εἰς τὸ εἶναι … ἀναπολογήτους of Romans 1:20 (this whole passage, as Bornemann points out, is full of parallels—some manifest, others recondite—with Romans 1:18-32, both in expression and thought). For the opposite purpose on God’s part, see 2 Thessalonians 2:13 f., 2 Thessalonians 1:10; 1 Thessalonians 5:9, &c. All God’s dispensations, in dealing both with good and evil men, have this aim, and find their terminus in “the day of the Lord”: cf. Romans 2:5-16; Romans 14:10 f.; 1 Corinthians 4:5; 2 Corinthians 5:9 f.; Acts 17:30 f., &c.

Πάντες: “late ergo et diu et vehementer grassatur error ille” (Bengel). If the ἐνέργεια πλάνης and the ψεῦδος in question belong specifically to the παρουσία of Antichrist, Bengel’s diu is scarcely justified: Antichrist is but “revealed,” when his destruction comes (2 Thessalonians 2:8); his appearance signals to the Church her Lord’s approach (2 Thessalonians 2:3). Granting ἅπαντες the true reading (see Textual Note), then this judgement comes sweepingly, it descends on the deceived all together, in a body; for the delusion of Antichrist takes effect everywhere; this is the one thing in which the enemies of Christ agree, and serves as a crucial test of their character: cf. τὸ χάραγμα τοῦ θηρίου (Revelation 13:3; Revelation 13:16, &c.), and its universal currency.

“Judgement” implies here condemnation, as in Romans 2:1; Romans 2:3; Romans 3:7; 1 Corinthians 11:31 f., &c.; the point of the statement lies not in the nature of the sentence passed, but in the judicial purpose of God’s controlling action in the case. The subjects of this judgement of God are defined almost in the terms of 2 Thessalonians 2:10 : οἱ μὴ πιστεύσαντες τῇ� recalls τῆς�; τῇ� repeats τῆς� of that passage; while ἀλλὰ εὐδοκήσαντες κ.τ.λ. echoes οὐκ ἐδέξαντο τὴν�: who did not believe the truth, but had a good-will toward unrighteousness. Cf. with the two clauses respectively, Romans 1:18; Romans 1:28; Romans 1:32 (εὐδοκήσαντες κ.τ.λ., the climax of the denunciation); also Romans 2:18, for the whole expression. Εὐδοκέω is construed elsewhere with ἐν, importing the element in which the satisfaction lies; here only in N.T. with dative (scil. of interest, i.e. favour, inclination to, being parallel to πιστεύσαντες τῇ�.): the same construction is found in 1Ma 1:43, and in Polybius. “Obedience to unrighteousness,” instead of “truth” (Romans 2:8), is the practical expression of “favour (inclination) toward unrighteousness,” which excludes “faith in the truth.”

The men described are such as sin not through force of passion or example or habit, but out of delight in wrong; “the light that is in” them has “become darkness”; evil is their good. They are credulous of what falls in with their inclination: “the Man of Lawlessness” is welcomed as their Messiah and God; his advent is the Avatar of their hopes. Their reception of “the adversary” is itself a terrible judgement upon misbelievers, proving a touchstone of their falsehood of heart and leaving them open, without excuse, to the speedy condemnation of Christ’s tribunal. Men without love of truth naturally believe the lie when it comes; there is nothing else for them. As Christ came at first “for judgement into this world” (John 9:39, &c.), by His presence discriminating the lovers of truth and falsehood, so will it be, in the opposite sense, at Antichrist’s coming. He attracts his like; and the attraction is evidence of character. This is not, however, as yet the Last Judgement; it is possible that some, under this retribution, may repent even at the eleventh hour, seeing how shameful is the delusion into which they have fallen by rejecting Christ.