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2Th_2:11. Καὶ διὰ τοῦτο ] and on this account, refers to ἀνθʼ ὧν τὴν ἀγάπην τῆς ἀληθείας οὐκ ἐδέξαντο , 2Th_2:10, and καί serves to bring forward the reciprocal relation between cause and effect.
πέμπει αὐτοῖς ὁ Θεός ] the present is chosen, because according to 2Th_2:7 the beginnings of lawlessness even now appeared. But the verbal idea is not, with Theodoret, John Damascenus, Theodore Mopsuestius, p. 148, Oecumenius, Theophylact, Pelagius, Nicolas de Lyra, Hunnius, Justinian, Wolf, Turretin, Whitby, Moldenhauer, Koppe, Heydenreich, Flatt, and others, to be weakened into the idea of the divine permission, but must be taken in its proper sense. For according to the Pauline view it is a holy ordinance of God that the wicked by their wickedness should lose themselves always the more in wickedness, and thus sin is punished by sin. But what is an ordinance of God is also accomplished by God Himself. See Meyer on Rom_1:24.
ἐνέργειαν πλάνης ] active power of seduction. On πλάνη , see on 1Th_2:3.
εἰς τὸ πιστεῦσαι κ . τ . λ .] not a statement of the consequence (Macknight and others), but of the design of God. In a forced manner, Hofmann: εἰς τὸ πιστεῦσαι belongs to ἐνέργειαν .