That all may be condemned. That is, that they may receive the punishment due to their impiety. Thus, those that perish have no just ground to expostulate with God, inasmuch as they have obtained what they sought. For we must keep in view what is stated in Deuteronomy 13:3, that the hearts of men are subjected to trial, when false doctrines come abroad, inasmuch as they have no power except among those who do not love God with a sincere heart. Let those, then, who take pleasure in unrighteousness, reap the fruit of it. When he says all, he means that contempt of God finds no excuse in the great crowd and multitude of those who refuse to obey the gospel, for God is the Judge of the whole world, so that he will inflict punishment upon a hundred thousand, no less than upon one individual. The participle eudokesantes (taking pleasure) means (so to speak) a voluntary inclination to evil, for in this way every excuse is cut off from the ungrateful, when they take so much pleasure in unrighteousness, as to prefer it to the righteousness of God. For by what violence will they say that they have been impelled to alienate themselves by a mad revolt [1] from God, towards whom they were led by the guidance of nature? It is at least manifest that they willingly and knowingly lent an ear to falsehoods.

Footnotes

1 - "En se reuoltant malicieusement;" -- "By revolting maliciously."

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; Romans 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.

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 (note).

That they all might be damned who believed not the truth, but (o) had pleasure in unrighteousness.
(o) They liked lies so much that they had pleasure in them, which is the greatest madness that may exist.

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.

they all . . . damned--rather as Greek, "that all," &c. He here states the general proposition which applies specially to Antichrist's adherents. Not all in the Church of Rome, or other anti-Christian systems, shall be damned, but only "all who believed not the truth," when offered to them, "but had pleasure in unrighteousness" (Romans 1:32; Romans 2:8). Love of unrighteousness being the great obstacle to believing the truth.

That they all may be condemned - That is, the consequence of which will be, that they all will be condemned who believed not the truth, but had pleasure in unrighteousness - That is, who believed not the truth, because they loved sin.