the Week of Proper 9 / Ordinary 14
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2 Thessalonians 2:12
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Concordances:
- Nave'sDictionaries:
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- InternationalContextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
they: Deuteronomy 32:35, Mark 16:16, John 3:36, 1 Thessalonians 5:9, 2 Peter 2:3, Jude 1:4, Jude 1:5
but: Psalms 11:5, Psalms 50:16-21, Psalms 52:3, Psalms 52:4, Hosea 7:3, Micah 3:2, Mark 14:11, John 3:19-21, Romans 1:32, Romans 2:8, Romans 8:7, Romans 8:8, Romans 12:9, 2 Peter 2:13-15, 3 John 1:11
Reciprocal: Exodus 10:20 - General Leviticus 13:29 - General Judges 9:23 - God 2 Chronicles 18:19 - Who shall entice Psalms 69:27 - Add Isaiah 63:17 - why Hosea 5:4 - They will not frame their doings Hosea 10:2 - Their heart is divided Matthew 13:19 - and understandeth John 16:13 - he will show Romans 6:13 - unrighteousness 1 Corinthians 4:7 - who Philippians 3:19 - end 2 Thessalonians 2:13 - through Hebrews 3:19 - General Hebrews 4:2 - not being Hebrews 10:39 - but
Cross-References
in the fourth row a chrysolite, an onyx and a jasper. Mount them in gold filigree settings.
the fourth row shall be topaz, onyx and jasper. Mount them in gold filigree settings.
and the fourth row a beryl and an onyx and a jasper; they shall be set in gold settings.
and the fourth row a beryl and an onyx and a jasper; they shall be set in gold filigree.
In the fourth a Turcas, an Onyx, and a Iaspis: and they shalbe set in golde in their inclosers.
The fourth row should have a chrysolite, an onyx, and a jasper. Set all these jewels in gold.
and the fourth row a beryl, an onyx, and a jasper; they shall be set in gold filigree.
and the fourth row a chrysolite, an onyx, and a jasper: they shall be enclosed in gold in their settings.
And the fourth row, a Berill, and an Onix, and a Iasper: they shalbe set in gold in their inclosings.
And the fourth row a beryl, and an onyx, and a jasper: they shall be set in gold in their inclosings.
Gill's Notes on the Bible
That they all might be damned,.... Or judged, discerned and distinguished from true Christians and real believers, or rather that they might be condemned and punished with everlasting destruction from the presence of the Lord, and have their portion in the lake which burns with fire and brimstone; where the devil, the false prophet, and the beast, whose followers they are, will be cast; and it is but a righteous thing with God to give them up to such delusion,
that they may be damned, since they received not the love of the truth that they might be saved; and the following character of them justifies the divine procedure:
who believed not the truth; neither the word of truth, the Gospel of salvation, nor Christ, who is truth itself; and therefore were righteously given up to believe a lie; and whose damnation is just, according to the declaration of Christ, he that believeth not shall be damned:
but had pleasure in unrighteousness; in sin, as all unrighteousness is; in sinful ways and works, and in unrighteous doctrines; as the doctrines of merit, of works of supererogation, and of justification by works, being derogatory to the justice of God, and to the righteousness of Christ; and in the unrighteous persecution and bloodshed of the saints, the martyrs of Jesus; in which the followers of antichrist take as much delight and pleasure, as an intemperate man does in drinking wine or strong drink to excess; and therefore the whore of Babylon is said to be drunk with the blood of the saints; and it is but just she should have blood to drink, or be punished both with temporal and eternal destruction.
Barnes' Notes on the Bible
That they all might be damned - The word “damned” we commonly apply now exclusively to future punishment, and it has a harsher signification than the original word; compare the notes, 1 Corinthians 11:29. The Greek word - κρίνω krinō - means to judge, determine, decide; and then to condemn; Romans 2:27; Romans 14:22; James 4:11; John 7:51; Luke 19:22; Acts 13:27. It may be applied to the judgment of the last day John 5:22; John 8:50; Acts 17:31; Rom 3:6; 2 Timothy 4:1, but not necessarily. The word “judged” or “condemned,” would, in this place, express all that the Greek word necessarily conveys. Yet there can be no doubt that the judgment or condemnation which is referred to, is that which will occur when the Saviour will appear. It does not seem to me to be a necessary interpretation of this to suppose that it teaches that God would send a strong delusion that they should believe a lie, in order that all might be damned who did not believe the truth; or that he desired that they should be damned, and sent this as the means of securing it; but the sense is, that this course of events would be allowed to occur, “so that” ἵνα hina - not εἰς τὸ eis to all who do not love the truth would be condemned.
The particle here used, and rendered “that” (ἵνα hina), in connection with the phrase “all might be damned” is employed in two general senses, either as marking the end, purpose, or cause for, or on account of, which anything is done; to the end that, or in order that it may be so and so; or as marking simply the result, event, or upshot of an action, so that, so as that. Robinson, Lexicon. In the latter case it denotes merely that something will really take place, without indicating that such was the design of the agent, or that what brought it about was in order that it might take place. It is also used, in the later Greek, so as neither to mark the purpose, nor to indicate that the event would occur, but merely to point out that to which the preceding words refer. It is not proper, therefore, to infer that this passage teaches that all these things would be brought about in the arrangements of Providence, in order that they might be damned who came under their influence. The passage teaches that such would be the result; that the connection between these delusions and the condemnation of those who were deluded, would be certain. It cannot be proved from the Scriptures that God sends on men strong delusions, in order that they may be damned. No such construction should be put on a passage of Scripture if it can be avoided, and it cannot be shown that it is necessary here.
Who believed not the truth The grounds or reasons why they would be damned are now stated. One would be that they did not believe the truth - not that God sent upon them delusion in order that they might be damned. That people will be condemned for not believing the truth, and that it will be right thus to condemn them, is everywhere the doctrine of the Scriptures, and is equally the doctrine of common sense; see the notes on Mark 16:16.
But had pleasure in unrighteousness - This is the second ground or reason of their condemnation. If men have pleasure in sin, it is proper that they should be punished. There can be no more just ground of condemnation than that a man loves to do wrong.
Clarke's Notes on the Bible
Verse 12. That they all might be damned — Ἱνα κριθωσι· So that they may all be condemned who believed not the truth when it was proclaimed to them; but took pleasure in unrighteousness, preferring that to the way of holiness. Their condemnation was the effect of their refusal to believe the truth; and they refused to believe it because they loved their sins. For a farther and more pointed illustration of the preceding verses, see the conclusion of this chapter. "2 Thessalonians 2:17"
