2 Thessalonians 2:13

Here observe, I. The consolation the Thessalonians might take against the terrors of this apostasy, Th2 2:13, Th2 2:14. For they were chosen to salvation, and called to the obtaining of glory. Note, When we hear of the apostasy of many, it is matter of great comfort and joy that there is a remnant according to the election of grace which does and shall persevere; and especially we should rejoice if we have reason to hope that we are of that number. The apostle reckoned himself bound in duty to be thankful to God on this account: We are bound to give thanks to God always for you. He had often given thanks on their behalf, and he is still abounding in thanksgiving for them; and there was good reason, because they were beloved by the Lord, as appeared in this matter - their security from apostatizing. This preservation of the saints is owing,

1. To the stability of the election of grace, Th2 2:13. Therefore were they beloved of the Lord, because God had chosen them from the beginning. He had loved them with an everlasting love. Concerning this election of God we may observe, (1.) The eternal date of it - it is from the beginning; not the beginning of the gospel, but the beginning of the world, before the foundation of the world, Eph 1:4. Then, (2.) The end to which they were chosen - salvation, complete and eternal salvation from sin and misery, and the full fruition of all good. (3.) The means in order to obtaining this end - sanctification of the spirit and belief of the truth. The decree of election therefore connects the end and the means, and these must not be separated. We are not the elected of God because we were holy, but that we might be holy. Being chosen of God, we must not live as we list; but, if we are chosen to salvation as the end, we must be prepared for it by sanctification as the necessary means to obtain that end, which sanctification is by the operation of the Holy Spirit as the author and by faith on our part. There must be the belief of the truth, without which there can be by true sanctification, nor perseverance in grace, nor obtaining of salvation. Faith and holiness must be joined together, as well as holiness and happiness; therefore our Saviour prayed for Peter that his faith might not fail (Luk 22:32), and for his disciples (Joh 17:17), Sanctify them by thy truth; thy word is truth.

2. To the efficacy of the gospel call, Th2 2:14. As they were chosen to salvation, so they were called thereunto by the gospel. Whom he did predestinate those he also called, Rom 8:30. The outward call of God is by the gospel; and this is rendered effectual by the inward operation of the Spirit. Note, Wherever the gospel comes it calls and invites men to the obtaining of glory; it is a call to honour and happiness, even the glory of our Lord Jesus Christ, the glory he has purchased, and the glory he is possessed of, to be communicated unto those who believe in him and obey his gospel; such shall be with Christ, to behold his glory, and they shall be glorified with Christ and partake of his glory. Hereupon there follows,

II. An exhortation to stedfastness and perseverance: Therefore, brethren, stand fast, Th2 2:15. Observe, He does not say, "You are chosen to salvation, and therefore you may be careless and secure;" but therefore stand fast. God's grace in our election and vocation is so far from superseding our diligent care and endeavour that it should quicken and engage us to the greatest resolution and diligence. So the apostle John having told those to whom he wrote that they had received the anointing which should abide in them, and that they should abide in him (in Christ), subjoins this exhortation, Now abide in him, Jo1 2:27, Jo1 2:28. The Thessalonians are exhorted to stedfastness in their Christian profession, to hold fast the traditions which they had been taught, or the doctrine of the gospel, which had been delivered by the apostle, by word or epistle. As yet the canon of scripture was not complete, and therefore some things were delivered by the apostles in their preaching, under the guidance of the infallible Spirit, which Christians were bound to observe as coming from God; other things were afterwards by them committed to writing, as the apostle had written a former epistle to these Thessalonians; and these epistles were written as the writers were moved by the Holy Ghost. Note, There is no argument hence for regarding oral traditions in our days, now that the canon of scripture is complete, as of equal authority with the sacred writings. Such doctrines and duties as were taught by the inspired apostles we must stedfastly adhere to; but we have no certain evidence of any thing delivered by them more than what we find contained in the holy scriptures.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

13. But we are bound to give thanks alway to God for you] Comp. ch. 2Th_1:3, and notes. The strain of the opening thanksgiving of the two Epistles is here blended. For while this clause repeats the first words of 2Th, the sentence that follows echoes 1Th_1:4.

Here the subject, we, bears emphasis: “we, with this sad prospect of apostasy and delusion in view.” Those who see deeply into the evil of the world, its immense power and untold possibilities, turn with the greater satisfaction to that which “speaks better things.”

brethren beloved by the Lord (R.V.) is parallel to “beloved by God” (1Th_1:4 : see note).

“The Lord” is surely Christ, as distinguished from “God” in the adjoining clauses. The Church assailed by persecution, and appalled by the thought of Antichrist, finds in the love of Christ her refuge (comp. Rom_8:35; Rom_8:39). To the same Divine Protector the Apostle commits his “brethren,” so dear to him (2Th_2:16-17; ch. 2Th_3:3; 2Th_3:5). He recalls in this expression the blessing pronounced on Benjamin, his own tribe, in Deu_33:12 : “The beloved of the Lord shall dwell in safety by Him; He covereth him all the day long, and he dwelleth between His shoulders.” The two phrases correspond precisely in the Greek.

because God hath from the beginning chosen you to salvation] Better, in that God chose you; see note on ch. 2Th_1:3.

These words are partly borrowed from Deu_7:6-7; Deu_10:15; Deu_26:18 : “Thou art a holy people unto the Lord thy God. He hath chosen you to be a peculiar people unto Himself … He set His love upon yon;” &c.

The Apostle’s thanksgivings in the First Epistle centred in the fact of the “election” of the Thessalonian believers in Christ. (See note on election, 1Th_1:4; and context.) To this his grateful thoughts now revert. God deals with them far otherwise than He will do with those to whom He “sends effectual delusion … that they may be judged” (2Th_2:11-12): He “chose you for salvation … not for wrath” (1Th_5:9). How safe and high above fear are “God’s elect” (Rom_8:33-39)!

“From the beginning” points to the time when the Gospel first visited the Thessalonians; so the “election” of 1Th_1:4 is associated with the “coming of our gospel to you” (1Th_1:5; 1Th_1:9). Then it was that, practically and in human view, God chose this people—i.e. selected them for His own out of the world in which they moved. In later Epistles this “beginning” is traced back, on its Divine side, to “the foundation of the world” (Eph_1:4, &c.), and shown to be a part of that which was absolutely “from the beginning” (comp. 1Jn_1:1). There is an absolute beginning of salvation, hidden in the nature and eternal counsels of God; this is its relative, historical and manifest beginning (comp. Php_4:15; Act_15:7).

And this choice is “unto salvation,” in the utmost sense of the word, extended in 2Th_2:14 to “the obtaining of the glory of our Lord Jesus Christ;” comp. 1Th_2:12; 1Th_3:13; 1Th_5:9 (see note).

This salvation rests on God’s election; at the same time it has its human conditions: salvation (experienced) in sanctification of spirit and faith in the truth. God chooses none to salvation apart from these qualifications; the end implies the way. It is believing and sanctified men who wear “for a helmet the hope of salvation” (1Th_5:8). Comp. 1Pe_1:2 : “Elect … in sanctification of spirit” (or the Spirit).

“Chosen unto salvation” stands in contrast with “son of perdition” and “the perishing” (2Th_2:3; 2Th_2:10); “sanctification of spirit” and “belief in truth” on the part of God’s elect, with the “pleasure in unrighteousness” and “belief in the lie” that mark the dupes of Antichrist. These are the moral preconditions of final salvation and perdition respectively.

St Paul writes sanctification of spirit, without the definite article. No doubt “spirit” may grammatically denote “the (Holy) Spirit,” but the Apostle can scarcely have so intended here. For (1) the intimate connection of this phrase with “belief of truth” inclines us to read the two (Greek) genitives alike—“truth” being the object of “faith,” and “spirit” of “sanctification.” (2) “Your spirit” is the primary object of the sanctification prayed for in 1Th_5:23. That memorable prayer is probably in the mind both of writer and readers. (3) “Sanctification of spirit,” understood as an inward state of the Thessalonians, is a condition of “salvation” the opposite of the disposition described in 2Th_2:10-12 as marking “those who perish” at the coming of Antichrist. For this reason sanctification is put first; but it depends in turn upon faith,—“belief in the truth.” See Act_26:18; Eph_1:13. The normal order therefore is that of 1Ti_2:15, “in faith and sanctification.”—For sanctification, see note to 1Th_4:3.

Lit., belief of truth. The Apostle is not stating what the truth is that saves, but that it is truth which saves, and faith in it as truth. A truth-accepting faith is the root of salvation, while the disposition to “believe the lie” is the root of perdition (2Th_2:9-12). “Sanctify them in the truth,” prayed Jesus for His disciples; “Thy word is truth” (Joh_17:17). The trustful acceptance of the truth revealed by Christ brings with it the consecration of our spirit to God. In such faith and consecration our salvation lies.

Section IV. Words of Comfort and Prayer

Ch. 2Th_2:13 to 2Th_3:5

Passing from the last Section, we breathe a sigh of relief, and gladly join in thanksgiving for those who will “prevail to escape all these things that shall come to pass, and to stand before the Son of Man” (Luk_21:36).

Under the solemn feelings awakened by his contemplation of the image of Antichrist, the Apostle turns to his readers, blending thanksgiving with exhortation and renewed prayer on their account. (1) He renders thanks to God Who had chosen and called them to salvation, 2Th_2:13-14; (2) he urges them to be steadfast, 2Th_2:15; (3) he prays that God’s love may be their comfort, 2Th_2:16-17. In turn he (4) requests their prayers for himself, ch. 2Th_3:1-2; (5) he assures them of God’s faithfulness, and of his own confidence in them, 2Th_2:3-4; and (6) prays once more for Divine guidance on their behalf, 2Th_2:5.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

The apostle here exempts these Thessalonians out of the number of those reprobates that he had before spoken of, and speaks of them as such as should be preserved from apostacy in faith or practice, and obtain salvation. And this he mentions for comfort to them, and with thanksgivings to God. He had often before given thanks for them, 1Th 1:2; 2:13; 3:9; and in 2Th 1:3; and both here and there mentions it as a debt he was bound unto, or a duty he owed, we ought to give thanks, as in the Greek. And here he styles them, not only

brethren, as often before, but beloved of the Lord, such as have been and are beloved; and therefore not in the number of them that should be damned, mentioned in the former verse.

Because God hath from the beginning chosen you to salvation: which words are either to give the reason of the apostle’s thanksgivings, or rather all arguments to evidence they were beloved of the Lord. And he instanceth in their election as a proof of it. There is an election to office, as David to be king, 2Sa 6:21, and Judas to be an apostle, Joh 6:70; and election to a visible church, and means of salvation, and thus the seed of Abraham were chosen, Deu 26:18; Psa 135:4; Psa 147:19; and election to salvation, as in the text; which is either that which follows faith, as some understand that place, Mat 22:14, or rather that which goes before it, said here to be from the beginnning: not from the beginning of the gospel, as some say; nor from the beginning of our preaching to you, or of your effectual calling, as others say; no, nor yet is it meant from the beginning of the world, which was the beginning of time; or immediately upon Adam’s fall: but by beginning is here meant eternity itself, as election is said to be from before the foundation of the world, Eph 1:4, which is from eternity. Though beginning seems to relate to time, yet the Scriptures often express eternity by such words as relate to time: as when God is called the Ancient of days, Dan 7:9, it signifies his eternity; and Jude speaks of some that were of old ordained to condemnation, Jud 1:4, παλαι προγεγραμμενοι, God’s eternal decrees being compared to a book wherein names are written. When was their ordaining but from eternity? And it is election to salvation, complete salvation, which is here meant, in the full fruition of it; not in the title to it by faith, or the first-fruits of it in sanctification, because they are here mentioned as the means that tend to it.

Through sanctification of the Spirit: election is to the means as well as the end, as Eph 1:4. Holiness is not the cause of God’s election, but God hath decreed it to be the way to salvation; without holiness none shall ever see the Lord, Heb 12:14.

And belief of the truth: and therefore those were spoken of as persons to be damned who believed not the truth, in the former verse. And so it is evident, election is not upon the foresight of faith, it is through it we have salvation, but not election: but of this before, 1Th 4:1-18. And the apostle joins sanctification and faith together, for they are not and cannot be put asunder. Now by all this the apostle proves they were beloved of the Lord. He saw the fruits of election in their sanctification and belief of the truth, thence concludes they were elected, and therefore loved.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

2Th_2:13-17

We are bound to give thanks

Gratitude for salvation

The apostle is here contrasting the state of the Thessalonians with that of many who should, at a future period, arise in the Church, whose presumption should know no bounds, and who for their impiety would be given over by God to final impenitence.

While those transgressors were doomed to everlasting misery, the Thessalonian converts were ordained to eternal life, having been from the beginning chosen by God to salvation, and having been in time called to the enjoyment of it through the ministry of the gospel which the apostle preached. For them, therefore, he gives thanks, as it was most meet for him to do, since it was the mercy that called for the devoutest praises from all.

I. Their election of God.

1. The end to which they were elected. It was salvation, even the salvation that was in Christ Jesus with eternal glory. It was not to the means of salvation merely; for many enjoyed the means of salvation on whose behalf he could not give thanks, yea, on whose account he had continual heaviness and sorrow of heart; but it was to salvation itself, with all its inconceivable and lasting blessings.

2. The means by which that end was attained. God has ordained the means as well as the end; and He has ordained the end no otherwise than by and through the appointed means. He had chosen the Thessalonians to salvation through the sanctification of the Spirit. Further: He had chosen them to salvation through belief of the truth. By faith we lay hold on the promises of God; by faith we become united to Christ; by faith we bring down from heaven all those supplies of grace which are necessary for us in this state of warfare. Thus faith and holiness are inseparably connected with salvation; and to them men are elected as much as to salvation itself.

II. Their calling by his ministry.

1. The instrument is His Word. As far as His Providence concurs in the salvation of men, it is only in subserviency to His Word. This is the rod of His might by which all the wonders of His grace are wrought. Miracles gave credibility to the testimony which Christ and His apostles bore; but it was the testimony itself, as applied by the Holy Spirit to the soul, that wrought effectually upon the hearts of men. And in all ages it is the same Word, either read or preached, that is effectual to conversion. So the apostle reminds his converts at Thessalonica that, though they were from eternity chosen of God to salvation, they were called to the possession of it through the ministry of the gospel.

2. The same instrument, if received rightly, will operate effectually to the same end. It had turned the Thessalonians from idols to serve the living God; and thus it will assuredly work on all who cordially embrace it. It is quick and powerful, and sharper than any two-edged sword: it is mighty to the pulling down of the strongholds of Satan: it prospers in the thing whereunto God has sent it. When the time has come for the return home of His wandering sheep, He apprehends them by His Word, and brings them with His gracious energy to His fold, making them willing in the day of His power. This is His invariable process--Whom He did predestinate, them He also called, etc. Conclusion:

1. Those who have never yet obeyed the Gospel call must not say, I am not of Gods elect, and therefore I cannot help myself. They have been called to a belief of the truth, such as should lead them to rely entirely upon the Lord Jesus Christ for salvation, and to the sanctification of the Spirit, even such a sanctification as should progressively transform them into the Divine image of righteousness and true holiness. They should therefore receive freely at His hands all the blessings offered thus to them. If, however, they will obey the Divine call, their blood will be on their own head.

2. Those who have obeyed the call should ever remember that God has chosen and ordained them to bring forth fruit to His honour and glory. He loved them, not from any good He saw or foresaw in them, but simply because He would love them. Hence they have every reason to give Him thanks; nay, their every breath should be an effusion of praise. (C. Simeon, M. A.)

The nature, duty, and privilege of a Christian

I. What is it to be a Christian? There are three characteristics in the text.

1. Belief of the truth.

(1) There are various kinds of truth. All truth is not the truth. There is natural and religious truth. Christian truth is distinguished from all other by being the truth as it is in Jesus--truth touching God, the soul, eternity.

(2) So there are various kinds of belief. We believe things we see, results of reasoning, conclusions of argument, laws, things above reason, God and our own souls. The faith of our text, however, is

(a) a faith of the heart--the verification of those truths which can be understood by the heart of man alone. This distinguishes it from mere intellectual effort.

(b) A supernatural faith. Observe the company in which it is put--side by side with the power of the Spirit of God. And everywhere in Scripture it is so. It is by the supernatural operation of the Holy Ghost, and is supernatural in its origin, operations, and results.

2. Sanctification of the Spirit. There is a question whether this refers immediately to the objective work of the Holy Ghost, or the subjective work in mans own spirit. But it is immaterial; it amounts to the same in either case. Sanctification in its broadest, its Biblical as distinguished from its theological sense, is a triple work.

(1) It is the purgation of the soul of him who believeth by the sprinkling of the blood of Christ.

(2) It is the recreation of the moral nature by the Holy Spirit.

(3) It is the dedication of the cleansed and renovated person to God.

3. Hope of everlasting life. Three things are connected with and result from sin: Disaster--The soul that sinneth it shall die. Privation--of blessedness. Suffering--an accusing conscience and a dark outlook. Over against these in glorious and everlasting antithesis are

(1) Eternal life.

(2) Positive blessing.

(3) Present and eternal joy and glory.

This is our hope. It is a good hope, a hope assured to us by warrant beyond dispute.

II. What is the duty of a Christian?

1. Goodness (2Th_2:17). To be good.

(1) Negatively, to put away that which is evil. This is a part of our duty of which we cannot afford to think lightly. Christ suffered for us that He might deliver us from the present evil world. Those who are born of God do not commit sin.

(2) But there is no such thing as a merely negative goodness. It is always also positive and practical, and finds expression in speech and action. It is a recognition of God in the family and daily life in reverence and worship, in the government of self and in charity towards man.

(3) This goodness must be as universal as it is practical. Every good word and work. There is a goodness which is eclectic; and it is right that we should devote attention especially to forms of goodness for which we are most fitted, but not to the neglect of those which are common to all: e.g., Religious worship and carelessness about personal purity are often found together; so are personal devoutness and neglect of missionary effort and vice versa. Good words of every kind.

(4) This goodness is to be robust and energetic, not infantile and feeble. We love the heathen, but how much do we give them. We love our brother, but how often does a fault reduce that love to microscopic proportions.

2. Steadfastness. This goodness is to be practised consistently, not by fits and starts; through life, and not for an hour; not only when easy, but in the face of hardship and persecution.

III. What are the privileges of a Christian? The characteristics and duties just mentioned. The three points are the same under different aspects. But specifically.

1. Consolation. This is needed at all times for the Church of God is now in its suffering state.

(1) Christian life begins in self-sacrifice. The Christian passes from death into life through a strait gate, which excludes many a habit, etc., long cherished.

(2) Christian life continues by sacrifice; the bearing of the daily cross, the conflict with sin, the evangelistic effort which is the very life of the Church, all involve loss and pain which need consolation. This consolation is abundant and abiding, consisting as it does of the love and presence of Our Lord Jesus Christ, etc. (2Th_2:16).

2. Sanctity.

3. Good hope through grace.

4. Glory. Conclusion: How great the prospects, responsibility, dignity of a Christian. (J. D. Geden, D. D.)

Gods Salvation

I. Consists in obtaining the glory of our Lord Jesus Christ. This phrase is evidently an expansion and more exact specification of the term salvation in 2Th_2:13. The believer is to share the glory which Christ possesses (Joh_17:1-26.). Jesus has already given His glory of self-sacrificing love and union with the Father to His disciples in a measure, but hereafter it is to be given in fulness. What a great salvation!

II. Is obtained--

1. As a result of Gods choice and call. Not that this lessens human responsibility, or should relax human watchfulness and diligence (2Th_2:15).

2. As a result of the Spirits sanctification.

3. Through personal apprehension of the truth.

III. Is a matter of thankfulness. (Clerical World.)

The favoured people

I. True Christians are objects of a special choice.

1. The Author: God. The Scriptures unanimously declare that true Christians are chosen of God. Who dare question the right of the Most High to choose them. While He injures none, for this is impossible, surely He may, if He please, confer special benefits on some (Rom_9:20-21).

2. The date--from the beginning (1Pe_2:9; 1Pe_1:2; Rom_8:29; Eph_1:4).

3. The end--to salvation. This determines its true nature and supreme excellency. The Israelites were chosen, but many fell, and we are admonished to take heed lest we fall after the same example of unbelief. The twelve were chosen to apostleship, but Judas apostatised. This salvation is not only deliverance from sin in this life, but eternal glory in the world to come.

II. True Christians are persons of a peculiar character. Gods chosen people are--

1. Believers of the truth.

(1) Gods Word is emphatically the truth.

(2) Believing is giving hearty credit to the Bible as the record of God in such a way as to feel affected and influenced by it according to the nature of the things which it regards. Without this belief of the truth we have no evidence of our election, and only deceive our own selves.

2. Partakers of the Spirit. If any man have not the Spirit of Christ he is none of His. The Spirit in the heart is essential to the being of a Christian, for without Him there is no regeneration. Then His influence is necessary for every Christian enterprise. What reason there is for the admonitions Quench not the Spirit, Grieve not the Spirit. We must judge whether we are partakers of the Spirit by His fruit (Gal_5:22-24).

3. The subjects of sanctification. The Spirit given to Gods people produces and gradually promotes it. There is no way of attaining holiness but by the Spirit of Holiness. Faith bears a close connection with this state. Faith guards the Christian from sin and preserves him in the path of duty. Sanctification, therefore, is the best evidence of faith, and the best mark of election. We have proof that we are of God only as we are like God.

III. True Christians furnish cause of lively thanksgiving. Why? True Christians are--

1. A proof of the power of the gospel.

2. A credit to Christianity (Php_1:27).

3. Useful to others. (T. Kidd.)

Connection between faith and the sanctification of the Spirit

Religion has two factors, the Divine and the human. All the doctrines whose object and result are the salvation of lost souls, have an inseparable connection. They necessitate and include each other. In the text, sanctification of the Spirit is conjoined with belief of the truth.

I. Election is presupposed.

1. Its author is God.

2. It is from the beginning.

3. It is personal.

4. It is comforting. Those that are chosen are beloved of the Lord.

II. Its design.

1. To produce holiness of thought, word and deed.

2. To secure salvation. Holiness is salvation.

3. To obtain the glory of our Lord Jesus Christ.

III. Its agency.

1. It proceeds from the love and grace of God.

2. It is rendered possible by the death of Christ.

3. It is carried into effect through the agency and influence of the Holy Spirit.

IV. Its instrument. This is the truth.

1. Men are called by the truth.

2. Men are sanctified through the truth (Joh_17:17).

V. Its evidence.

1. Illumination by the Spirit in order to understand things that are spiritual (1Co_2:14).

2. Sanctification of the Spirit.

3. Belief of the truth. Apart from these, no person has, or can have, any proof that he is chosen of God to eternal life.

VI. Conclusion.

1. Men are lost because they have pleasure in unrighteousness, and believe not the truth.

2. No sanctification takes place in any soul apart from the belief of the truth.

3. The end of faith is the salvation of the soul.

4. Sanctification and faith have their roots in election.

5. Does any one seek for evidence of his election, let him believe the gospel and live a holy life. (L. O. Thompson.)

Election

I. How it is here set forth.

1. By the rise of it, which is the mere love of God, for Paul calls these brethren, beloved of the Lord (Deu_7:7-8). There is no antecedent worthiness in those whom God chooses (2Ti_1:9).

2. By the act itself hath chosen you making a distinction between them and others. Those whom God chooses He separates from the world (1Jn_5:19). Their names are kept in the records of heaven (Luk_10:20; Php_4:3), whereas others are not (Rev_17:8; Rev_20:15).

3. By the antiquity of it from the beginning (Eph_1:4; Mat_25:34. Love in God is of old standing, even from eternity, and what is from everlasting is to everlasting (Psa_103:17).

4. By the means of its accomplishment two are mentioned, one on Gods part and one on ours--Sanctification of the Spirit, and belief of the truth. Where, note--

(1) That Gods decree is both of ends and means, for all His purposes are accomplished by fit means. He who has chosen us to salvation has chosen us to be holy, and to believe the truth. And without the means the end cannot be attained; for without faith and holiness no man shall see God or escape condemnation (Joh_3:36; Heb_12:14). What God has joined together let no man separate. If we separate these things God does not change his counsel, but we subvert His order to our own destruction.

(2) That these are not causes but fruits of election (Eph_1:4; 1Pe_1:2; Act_2:47; Act_13:48).

(3) That being the necessary fruits they are also evidences of our election. All that are sanctified by the Spirit and believe the truth belong to the election of God.

(a) Sanctification is not only an external dedication to God, but an inward and real change (1Co_6:11).

(b) Faith is not a cold assent to an opinion as to the Christian religion, but such a lively trust as brings us under its power (verses 10, 12). The Thessalonians received the truth so as to obey it and suffer for it.

(4) The connection between the two--

(a) There is a necessary connection between them as of cause and effect, for none are powerfully drawn to believe but such as are sanctified. To incline and bring us to God is a work wholly reserved to the Spirit.

(b) There is the connection of concomitancy between the gospel and the Spirit. The Spirit only goes along with the gospel; and so both external and internal grace are of God (Joh_17:17).

(c) There is a subordination of faith to this work of the Spirit by the truth; for the greatest things work not till they are considered and believed (1Th_2:13).

II. This is the great matter of our thanksgiving to God. Consider--

1. That thanksgiving to God is a great and necessary duty, expressly enjoined by Him, and expected from us (1Th_5:18).

2. That we are to give thanks chiefly for spiritual and eternal mercies (Eph_1:3).

3. That the great expression of Gods mercy is in election.

(1) There we see all our blessings in their rise, which is the love and grace of God. Waters are sweetest and freshest in their fountain (Joh_3:16).

(2) It shows us Gods distinguishing grace, and who it was that made us differ from others (Joh_14:22; 1Co_1:26; Mat_11:25-26).

(3) Then we may see that grace takes off self-boasting (Eph_2:8-9; Eph_1:6). (T. Manton, D. D.)

Gratitude to God for salvation

I. The persons described and the duty enjoined.

1. Thanksgiving for the salvation of others (Rom_6:17).

2. Thanksgiving is the constant duty of all Christians (Eph_5:20).

3. The cause is the revelation of Gods love (Jer_31:3).

II. The reasons assigned for this gratitude.

1. Election.

(1) Gods people are a chosen people (Rom_8:29).

(2) Chosen from the beginning, or eternity (Tit_1:2).

(3) Without any regard to previous good works (Tit_3:5).

(4) Chosen in Christ Jesus (Eph_1:4).

(5) To salvation here, and glory hereafter (Eph_2:10).

2. Sanctification.

(1) The Spirit quickens the soul (Eph_2:1; Eph_2:5).

(2) The Spirit enlightens the mind (Eph_1:18).

(3) The Spirit leads the soul to glory (Joh_14:16-17).

3. Faith.

(1) Negative faith, or ceasing to trust in self (2Co_1:9).

(2) Faith in Gods blessed Word (Psa_119:41-42).

(3) Faith in Christ and His work (Act_16:31).

III. The method whereby God develops His purpose of love to His Church, and the success attending the same.

1. They were called to believe these doctrines (Eph_4:4-6).

2. He always calls into Christian fellowship (1Co_1:9).

3. He calls His people into liberty (Gal_5:13).

4. The instrumentality employed. Our gospel (1Co_1:23-24).

5. The blessing obtained is eternal glory, called in the text, the glory of our Lord Jesus Christ; which denotes that the chosen, sanctified, and believing, and called people of God, shall never be separated from Him, or perish (Col_2:4). (T. B. Baker.)

Effectual calling

A godly English minister of two hundred years ago, the Rev. Thomas Doolittle, used to catechise his congregation, more especially the young people, every Lords Day. An incident that melted his hearers on one occasion is thus related. The question was on effectual calling, and to bring it more closely home to them he suggested that they should recite the answer, changing the word us to me, and our to my. No one had the courage to begin, till a young man well known as one who had led a bad life arose, and with every sign of contrition repeated, amid the tears of the congregation: Effectual calling is the work of Gods Spirit, whereby convincing me of my sin and misery, enlightening my mind in the knowledge of Christ, and renewing my will, He did persuade and enable me to embrace Jesus Christ freely offered to me in the gospel. This young man had been convicted by being catechised--think of such a thing happening in these days of looser religious discipline! band from being a wicked and ignorant youth he had become an intelligent Christian.

Justification and sanctification

Manton says, A malefactor that hath a leprosy on him needs not only a pardon, but a medicine; and in a broken leg, not only ease of the pain is desirable, but that the bone be set right. So we need both justification and sanctification. Justification saves the malefactor, and sanctification cures him of his spiritual disease: are they not equally desirable? Who would wish to miss the one or the other if in need of them? Pardon removes the pain of our broken bones, but spiritual renewal reduces the fracture. Let us not be content with half a gospel, but obtain a whole Christ for our broken hearts. Renewal of life is every way as desirable as forgiveness of sin. As well be full of guilt as full of guile if a child has eaten unhealthy food it is well to cure the disease which is occasioned by it, but it is equally desirable to break him of the habit Which led him to such foul feeding. (C. H. Spurgeon.)

Holiness

When Dr. Livingstone asked one of the Bechuanas, What is holiness? the reply was, When copious showers have descended during the night, and all the earth and leaves and cattle are washed clean, and the sun rising shows a drop of dew on every blade of grass, and the air breathes fresh, that is holiness.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2Th 2:13-14. But, &c. — Here he proceeds to comfort them against the terrors of the preceding prophecy; we are bound to give thanks always for you — As if he had said, I do not mean that ye believers at Thessalonica will be concerned either in this revolt against God, or in the punishment thereof; brethren, beloved of the Lord — Brethren in Christ through your believing in him, and therefore peculiarly beloved of God; because God hath from the beginning — Of your hearing and obeying the gospel; chosen you to salvation — Hath pardoned, accepted, and made you his chosen people and dear children, as he hath all who, hearkening to the call of his word, truly turn to him in repentance, faith, and new obedience; through sanctification of the Spirit — Through that renovation of mind and heart, and reformation of life, which is the fruit of the Holy Spirit’s influences; and belief of the truth — By the instrumentality of which the Spirit works that important change in mankind. Whereunto — To which belief of the truth, and sanctification of the Spirit, or to which faith and holiness; he called you by our gospel — And inclined and enabled you to obey the call; to the obtaining of the glory of our Lord Jesus Christ — The glory which he hath, 1st, Purchased, Eph 1:14; Ephesians 2 d, Promised, Joh 10:28; John 3 d, Prayed for, Joh 17:14; John 4 th, Prepared, and will bestow, Joh 14:2-3 : the very same glory which Christ himself now possesses, Rom 8:17; Rev 3:21.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

13. But—In contrast with the dark picture of 10-12, we are relieved with the beautiful portraiture of the believers of the truth in Thessalonica. St. Paul presents the divine side of their salvation, the human conditions being subordinately assumed.

From the beginning—From the first founding of the Thessalonian Church, when they were first called… by our gospel, as said in 2Th_2:14. This, in contrast with the unbelievers of 2Th_2:10, who by their own rejection became victims of delusions, Lunemann, followed by Alford, interprets from eternity, a sense which the phrase never has in the New Testament. It is entirely uncritical to quote as they do such phrases “before the foundation of the world,” etc. Equally uncritical to quote St. John’s “In the beginning was the Word,” where the sense of eternity arises from the verb was, as see our note there. In the following passages the phrase is used, limited by the adjoining words to the commencement of human history with Adam. Mat_19:4; Mat_19:8; Joh_8:44; 1Jn_3:8; Mat_24:21; Mar_10:6; Mar_13:19; 2Pe_3:4. So, limited by the context to particular things, in Luk_1:2; Joh_15:27; 1Jn_1:1; 1Jn_2:7; 1Jn_2:13-14; 1Jn_2:24; 1Jn_3:11; 2Jn_1:5-6; Act_26:4.

Chosen—in consequence of faith, just as those of 2Th_2:10 were rejected because of unbelief.

Through—The preposition of instrumentality. On the divine side God uses the free act of the creature’s faith as his instrument in bringing them to salvation. Sanctification of, or from, as agent, the Spirit— Depends on salvation. It was not, then, first justification by faith which was wrought through sanctification of the Spirit, as Lunemann strangely puts it. Such an idea as sanctification being the primary means of our being chosen is wholly unbiblical.

Belief of the truth—The firm permanent faith of the believer in contrast with the unbelievers of 2Th_2:10-12.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

2Th_2:13. We are bound to give thanks.—The same form of expression as in 2Th_1:3, save that here “we” is expressed separately and emphatically.

MAIN HOMILETICS OF THE PARAGRAPH.—2Th_2:13-14

Salvation a Divine Act.

When the air is thick with antichristian theories, sincere inquirers after truth are perplexed, the grasp of the hesitating is loosened, and the fidelity of the strongest severely tested. Only those who fully yield themselves up to the teaching and guidance of the divine Spirit are safe. A clever inventor has recently constructed a fireproof dress, which enables him to walk about unharmed in the midst of the fiercest fire. Experimental godliness is a fireproof dress, and the soul clothed with this is safely guarded from the fiery darts of the wicked, and will pass unscathed through the fiercest fires of temptation. We never know what it is to be really saved till we personally experience the sanctifying power of the truth. These verses teach that salvation is a divine act.

I. Salvation is an act of the divine will.—

1. The divine will is actuated by divine love. “Brethren beloved of the Lord, God hath from the beginning chosen you to salvation” (2Th_2:13). When we examine the sources of salvation, we find them not in ourselves, but in some power outside of ourselves. We are saved, not because we are good, or better than others, or more favourably circumstanced, but because God has chosen us. And if we ask still further how it is that God should lavish the grace of His salvation on sinful man, we are reduced, in the final analysis, to this answer: Such is the divine will—a will swayed in all its mighty potentialities by infinite love.

“Love, strong as death; nay, stronger—

Love mightier than the grave;

Broad as the earth, and longer

Than ocean’s widest wave.

This is the love that sought us,

This is the love that bought us,

This is the love that brought us,

To gladdest day from saddest night,

From deepest shame to glory bright,

From depths of death to life’s fair height,

From darkness to the joy of light.”

Bonar.

2. The divine will provides the means of salvation.—“Whereunto He called you by our gospel” (2Th_2:14). The gospel is God’s method of salvation, and it is through this gospel He “will have all men to be saved, and to come unto the knowledge of the truth” (1Ti_3:4). If the gospel were but a human expedient, it would fail; but, as it was originated and devised in the divine mind, so it is backed and made forceful by the operation of the divine will.

II. Salvation as a divine act is in harmony with individual freedom.—

1. Salvation implies personal holiness. “Through sanctification of the Spirit” (2Th_2:13). The Spirit sanctifies the individual soul, and the soul, in the exercise of its voluntary power, co-operates with the Spirit. The soul feels the need of being sanctified, is willing to be sanctified, earnestly desires to be sanctified, and gives free, unrestricted scope to the Spirit in His sanctifying work.

2. Salvation implies personal faith.—“And belief of the truth” (2Th_2:13). This clause brings out distinctly that the sanctification of the Spirit is not wrought on a passive and unresponsive agent. Faith is the gift of God, but it is the act of man. It is a self-giving; the surrender of his own freedom to secure the larger freedom that salvation confers on the soul that trusts. Without God’s gift there would be no faith, and without man’s exercise of that gift there is no salvation. It is not faith that saves, but the Christ received by faith. Erskine puts it thus: “As it is not the laying on the plaster that heals the sore, but the plaster itself that is laid on, so it is not the faith, or receiving of Christ, but Christ received by faith that saves us. It is not our looking to the brazen serpent mystical, but the mystical brazen serpent looked unto by faith—Christ received by faith—that saves us.”

III. Salvation as a divine act aims at securing for the soul the highest blessedness.—“To the obtaining of the glory of our Lord Jesus Christ” (2Th_2:14). The saved soul aspires after glory, but it is glory of the loftiest type. It is not the changeful glory of worldly magnificence. It is not the glory of Paul, or of the greatest human genius. It is “the glory of our Lord Jesus Christ.” When the soul catches a glimpse of the splendour of this divine blessedness, it can be satisfied with no lower aims. “Paint and canvas,” said Guthrie, “cannot give the hues of a rainbow or of the beams of the sun. No more can words describe the Saviour’s glory. Nay, what is the most glowing and ecstatic view that the highest faith of a soul, hovering on the borders of another world, ever obtained of Christ, compared with the reality? It is like the sun changed by a frosty fog-bank into a dull, red copper ball—shorn of the splendour that no mortal eyes can look upon.” As it is Christ’s glory that we seek, so it is Christ’s glory we shall share.

IV. Salvation as a divine act affords matter for unceasing gratitude.—“But we are bound to give thanks alway to God for you” (2Th_2:13). The mercy of God in our salvation is ever providing fruitful themes for gratitude on earth: the glory of Christ as revealed in heaven will be the song of everlasting thankfulness and praise. Every added trophy of saving power augments the gratitude and joy of the faithful.

Lessons.—

1. The rejection of the truth is the rejection of salvation.

2. Salvation brings the highest good to man and the greatest glory to God.

3. Salvation will be the exhaustless theme of the heavenly song.

GERM NOTES ON THE VERSES

2Th_2:13. The Holy Ghost the Sanctifier.

I. Connect the divine purpose and agency, that the nature and effect of the latter may be more apparent.—To collect a people out of the wreck of human life has been God’s purpose from the first. To sanctify them is to separate them to God in fact and in effect. The Holy Ghost is given by Christ to sever the once dead in sins from the dead around them.

II. The scope of this agency.—God’s work is perfect. It has its stages; but the Holy Ghost conducts it from first to last. Sanctification is progressive. The end of sanctification is salvation.

III. The ordinary means through which the Holy Ghost operates.—Through belief of the truth, the gospel. The Spirit sanctifies through the truth.—H. T. Lumsden.

2Th_2:14. The Glory of Sainthood—

I. Is the object of the gospel to promote.—“Whereunto He hath called you by our gospel.”

II. Is a conscious personal possession.—“To the obtaining of the glory.”

III. Is a sharing of the glory of Christ.—“Of the glory of our Lord Jesus Christ.

What Saints should be.—In the cathedral of St. Mark, Venice, a marvellous building lustrous with an Oriental splendour beyond description, there are pillars said to have been brought from Solomon’s temple; these are of alabaster, a substance firm and endurable as granite, and yet transparent, so that the light glows through them. Behold an emblem of what all true pillars of the Church should be—firm in their faith and transparent in their character; men of simple mould, ignorant of tortuous and deceptive ways, and yet men of strong will, not readily to be led aside or bent from their uprightness.—Spurgeon.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

2. 2Th_2:13-17

Exhortation, growing out of the foregoing instruction: Christians, whom God has saved from the Antichristian ruin are the more encouraged to stand fast, and for them the Divine guardianship is besought

13But we are bound to give thanks always to God [Greet order: to God always] for you, brethren beloved of the Lord,63 because God hath from the beginning chosen you [God chose you from the beginning]64 to salvation through 14[in]65 sanctification of the Spirit and belief [faith]66 of the truth; Whereunto He called you67 by our gospel, to the obtaining of the glory of our Lord Jesus 15Christ. Therefore [So then],68 brethren, stand fast, and hold the traditions [instructions]69 which ye have been taught [were taught, ἐδιδάχθητε], whether by word, or our epistle [by our word or epistle].70 16Now our Lord Jesus Christ Himself, and God, even our Father [But may He Himself, our Lord Jesus Christ and our God and Father],71 which hath loved us, and hath given [who loved us, and gave, ὁ ἀγαπήσας ἡμᾶς, καὶ δούς] us everlasting consolation and good hope through [in, ἐν] grace, 17Comfort your hearts, and stablish you [establish you]72 in every good word and work [work and word].73

EXEGETICAL AND CRITICAL

1. (2Th_2:13-14.) But we are bound, &c.—Paul concludes the section on the coming of Antichrist with thanksgiving for the election and salvation of the readers; with an exhortation to steadfastness; and finally with a prayer for their stability. After the serious and agitating topic, of which he had been speaking, he is the more inclined to utter a word of thanksgiving, exhortation, and comfort. Already Theophylact remarks: He now softens his address, after the words of terror. For even though the prospect of the final conflicts was of itself a matter of consolation for true believers, yet the grave question still presented itself: How shall we endure? We are bound to give thanks, he says, and so reverts to 2Th_1:3. There he gave thanks for their steadfast faith amid persecutions from without. Now his thanksgiving is still further enlarged, the ground being salvation likewise in view of the afflictions of the last time; and he gives thanks, notwithstanding that he had to make mention of the apostasy within Christendom (2Th_2:3). We, he writes, namely Paul, Silvanus, and Timothy [Jowett, Conybeare, Webster and Wilkinson: Paul alone]; most say: in opposition to the perishing, 2Th_2:10, who fall away to Antichrist. But this antithesis does not come out right; a suitable contrast to the perishing would be the Thessalonians, not the preachers of the gospel. Theophylact perceives this, and therefore remarks: “If we give thanks for you, how much more are ye bound to do so!” It is better, therefore, to understand the matter with Hofmann, thus: Over against the Antichristian deception which God will send (and which, as an active mystery of iniquity, has already begun), we, the preachers of the gospel, give thanks for what He is now working by us, to save you from the coming judgment, and we the more give thanks, when we see how the way of this judgment is already preparing.—Brethren beloved of the Lord, this is his anchor-ground; here is his comforting assurance: Those grievous sinners cannot hurt you. In 1Th_1:4 the word is ὑπὸ θεοῦ, which is given here only by D.1 Vulg.; Sin. and A., τοῦ καυρίου; most, κυρίου without the article; which is here distinguished from θεός before and after, and yet one with the Father: Christ; in opposition to Antichrist, to whom the others fall away. In the former place Paul gave thanks for their ἐκλογή, here in the same sense: ὅτι εἵλατο ὑμᾶς (this Alexandrian form, instead of the Rec. εἵλετο is given by nearly all the uncials). For you, which is now more fully explained: to wit, that74 God chose you. Elsewhere Paul says ἐκλέγεσθαι, to select for one’s self; only here, αἱρεῖσθαι, to choose, that is, for something, here εἰς σωτηρίαν; in the Septuagint the word is not of rare occurrence; for example, Deu_21:18, of the choosing of the people of God. Instead of ἀπ’ ἀρχῆς, Hofmann also prefers the reading ἀπαρχήν, which cannot be understood as in Rom_16:5 and 1Co_16:15. Lünemann observes that the Thessalonians could not be so called, since they were neither generally, nor even in Macedonia merely, the first that believed. This reading is one of the considerations by which Grotius would support his strange hypothesis, that the Epistle was addressed to Christians from Judea. Hofmann, according the reference to earlier or later conversion, finds here simply the idea of firstfruits consecrated to God, in opposition to the mass of the profane, and compares Rev_14:4. But the reading is too feebly supported. We therefore adhere to ἀπ’ ἀρχῆς, from the beginning. Is this, however, to be taken relatively, or absolutely? Such as prefer the former idea understand it as Zwingli: ab initio prædicationis, amongst you, or in Macedonia generally. Nor can it be positively required that in this case there should have been an addition like that in Php_4:15 (τοῦ εὐαγγελίου); for even without any addition the expression has this signification at 1Jn_2:7; 1Jn_2:24. But certainly the connection there favors this view, as it does not here; for even to say, that the phrase is to be explained in opposition to the last things, does not suggest this limitation: in the beginning of the gospel. Moreover, the expression so understood would imply that the time, when Paul wrote, was already considerably remote from the time when the church was founded. Calvin remarks still further, that he meant to furnish a ground of consolation, which should be available, not merely for those converted at the commencement of preaching, but for all the elect. But the decisive consideration is this, that that restriction does not suit εἵλατο. God’s election is eternal, and only the accomplishment of it by means of the call takes place in time. It is therefore equivalent to from eternity, as we men can form a conception of that; so far as we can go back in thought; or to πρὸ καταβολῆς κόσμου (Eph_1:4; comp. 2Ti_1:9). Ἀπ’ ἀρχῆς is similarly used in 1Jn_1:1; 1Jn_2:13; Isa_43:13 Sept.; and thus it is understood by Calvin, Bengel, and the moderns generally. He hath chosen us to salvation, in opposition to those who received not the truth that they might be saved (2Th_2:10). In the subsequent ἐν ἁγ. alongside of εἰς De Wette would find an indication of the nearest object (1Th_4:7): to sanctification; but in this way the change of the preposition would be ill accounted for. The ἐν, &c. cannot belong to εἵλατο, since the objective purpose of free grace is not conditioned by the subjective process in us. Even Lünemann’s view, that it belongs to the whole of εἵλατο εἰς σωτηρίαν, and denotes the means through which the past election to eternal salvation should be realized, is liable to the same objection: It is not the election, but the being saved, that is accomplished in sanctification; Hofmann: The choosing does not need this means. In is instrumental—equivalent to by means of, as already Chrysostom explains ἐν by διά, and has a close connection with εἰς σωτηρίαν, as Theophylact intimates: ἔσωσεν ὑμᾶς, ἁγιάσας διὰ τοῦ πνεύματος.75 Sanctification is now inwardly the aim of the Divine counsel towards us (1Th_4:3), in opposition to the having pleasure in unrighteousness (2Th_2:12); it is the way likewise to the future outward δόξα (2Th_2:14). But how are the two following genitives to be understood? ἀληθείας must be a genitive of the object, as in Php_1:27; but πνεύματος is not essentially so co-ordinate as that the parallelism could force us to understand that genitive in the same way. Were πνεύματος also a genitive of the object, it would denote man’s own spirit, which is to be sanctified through the operation of the Holy Ghost, and then rule the whole man. It would be strange, however, and contrary to 1Th_5:23, that the spirit alone should be designated as the object of sanctification. And since even so the parallelism would not be at all a conclusive one, it is better to give it up entirely, and regard πν. (with Theophylact, Calvin, Grotius, Bengel, and most of the moderns) as a genitive of the author: in sanctification proceeding from the (Holy) Spirit (1Pe_1:2); and faith of the (Divine) truth, the latter clause being opposed to belief of the lie (2Th_2:11). It is unsuitable to explain ἀληθείας as an adjective: in true faith (Chrysostom, Pelt). Olshausen makes a great difficulty of the fact, that the first thing in order (faith) here follows after, and therefore thinks we must here understand that faith perfected in judgment, which already presupposes sanctification; similarly Chrysostom, Theophylact: Even after sanctification we require much faith, that we may not fall away from it. But it is simpler to understand with Lünemann, that the objective, the working of the Holy Spirit (whose final aim in this world is sanctification), is followed by the subjective, the receptivity of faith for the Holy Spirit’s operation; faith following on ἁγιασμός, as the first thing that the Holy Spirit works, and as the way to the achievement of sanctification. [Webster and Wilkinson: No precedence of time, or sequence of cause and effect is to be inferred from the order of the clauses;

cf. 1Co_6:11. Holiness which is ascribed and is due to the immediate action of the Holy Spirit, is also produced instrumentally by belief. And belief is the result of the Holy Spirit’s influence upon the heart, an influence which changes and sanctifies.—J. L.] The truth is to be understood here in its highest perfection, as in Joh_14:6; Joh_18:37; whoever is faithful in the first principles of truth, is then open to the voice of truth in its perfection. The contrast to this is, that ἀδικία, on the other hand, rushes into bondage under falsehood (2Th_2:11).—Whereunto He called you; it is not said εἰς ἣν (πίστιν, or some such word), but εἰς ὅ, so as to embrace all that precedes; whereunto, namely, to this σωθῆναι ἐν ἁγ. καὶ πίστ. (Lünemann). The γαλεῖν is the carrying out of the εἵλατο; 1Th_2:12; 1Th_4:17.—By our gospel, our preaching of the glad tidings (1Th_1:5); the gospel which we proclaim (to that extent only, ours; Rom_2:16). [Burkitt: “It is also a word of esteem, love, and affection; what we love, we call ours.”—J. L.] This is the historic condition; how can they believe, if there be no preaching? (Rom_10:14.) Now follows a second εἰς, an explanatory apposition to εἰς ὅ,76 or the final object of faith and sanctification—a distinction of no importance, and depending merely on whether we understand the σώζεσθαι, contained substantially in εἰς ὅ, in a narrower or a comprehensive sense. At all events the Apostle is now speaking of the final consummation of the σωτηρία: to the obtaining, acquisition, taking possession, of the glory of our Lord Jesus Christ; to a participation therein, to be glorified with Him. So we are to understand περιποίησις (comp. 1Th_5:9), with Grotius, Olshausen, De Wette, Lünemann, Ewald, Hofmann. Incorrectly Luther [Calvin, and others. See the Revision on this verse, Note e.—J. L.]: for a glorious possession of Christ, namely, that we should become so; but it is not well to sink δόξης to a merely adjectival idea, and in the explanation of περιπ. to vary from 1Th_5:9. Paul does not mean merely: Thy purchased heritage, but: Thy purchased heir am I. Still more unsuitable is the explanation of Chrysostom, Theophylact [Vatablus, Corn, a Lapide], and others: to acquire glory for Christ, the glory of Christ, the Friend of man, consisting in the salvation of many. The thought would be a beautiful one, but in that case we must have had τῷ κυρίῳ. What Paul says is rather in substance the same as in Rom_5:2; Rom_8:17; Rom_8:29; Php_3:21; Joh_17:22 sqq. (participation in the life of Christ’s glorification). Such is the description of the final consummation of the redemptive work: the receiving of spiritual life, powerful, and exempt from death. That will be the crowning of the last stage—of sanctification, namely—that is aimed at in the unglorified, earthly life. The destiny thus promised to the Thessalonians is confirmed by the exhortation that follows.

2. (2Th_2:15.) So then, brethren, stand [fast]; since such an end awaits you, and God overlooks nothing that concerns you, do you your part. Encouragement (by a thankful recognition of the good that exists) and exhortation stand always together in reciprocal relation. [Webster and Wilkinson: The most assured hope of salvation does not render exertion and admonition unnecessary; on the contrary, the exhortation to steadfastness and watchfulness here follows as an inference from the assertion of certain safety.—J. L.] Stand fast (1Th_3:8) in the conflict; opposed to the σαλευθῆναι of 2Th_2:2; and hold (the same word in Mar_7:3, of the Pharisees), nil addentes, nil detrahentes, Bengel; in order to personal steadfastness it is required to hold fast the traditions [instructions]; Luther: Satzungen [statutes]; Zwingli: institution; Calvin rightly: not merely external discipline, but whatever was offered to you in doctrine and precept for knowledge and practice. We are not to think so much of transmission from fathers to children, as of the delivery of that which the Apostle had received for them from God; comp. παρέδωκα of Christ’s death on the cross, 1Co_15:3; of the Lord’s Supper, 1Co_11:23; τὰς παραδόσεις κατέχετε (as here κρατεῖτε), 1Co_11:2.—Which ye were taught (comp. Winer, § 32. 5); whether by word (at first, oral preaching) or by epistle (the subsequent confirmation) of us; ἡμῶν belongs to both substantives, word and epistle denoting merely two different forms for the same substance, and εἴτε—εἴτε showing the closeness of the connection (1Co_13:8); Zwingli: quæcunque docui sive præsens, sive absens. By δι’ ἐπιστ. without the article is denoted not any single particular epistle, but the one method of instruction over against the other; not merely therefore the First Epistle, though, of course, the expression suits that in the first instance, but they should also hold what they were taught in this Second Epistle, and, should he follow it with a third, they were to lay that likewise to heart, and generally to give heed also to the epistolary instruction (comp. 1Th_5:27), holding fast whatever in word or writing really comes from him, and is not merely ascribed to him falsely, as that letter of 2Th_2:2.

3. (2Th_2:16-17.) But may He Himself, &c.—The Apostle concludes the section with a benediction, as at 1Th_3:11; 1Th_5:23. He Himself, not merely we, who taught you; not merely you, whom we exhort: στήκετε.—Our Lord Jesus Christ and our God and Father; Father, that is, through Christ. Commmonly the Apostle follows the reverse order; but here he goes back from Christ (who is for us also possessor of the glory that was last spoken of) to the Father, the ultimate ground of all blessedness, the ultimate Source of all exhortation, comfort, and confirmation. Theodoret (in the interest of the controversy with Arius) finds herein a proof, that the sequence of the names is no indication of a difference of dignity77—Who loved us (all Christians) and gave us everlasting consolation (flowing from this love). The root of all is the unmerited love of God; the aorist denotes the historical proof of love, the work of redemption (comp. Eph_2:4; Joh_3:16; 1Jn_4:10); the same thing is said of Christ, Gal_2:20 [Eph_5:2; Eph_5:25], The everlasting consolation is by Chrysostom, Theophylact, and others, improperly taken as synonymous with hope; Pelt interprets it of the everlasting blessedness (Luk_6:24; Luk_16:25 : to be comforted). The latter is no doubt the highest end, but too far from being a present attainment, and still too tautological with what follows. Properly to distinguish it from that, we understand by everlasting consolation something real, now already present, which makes us of good courage now under the distress of the present time; not so personal, as in Zwingli’s explanation: quæ est ista consolatio? Christus Jesus; but yet a benefit now already granted us in Christ, and showing itself to be an inexhaustible source of joy; namely, reconciliation with God as the foundation of all further hope.78 With this the hope of the consummation of glory is connected also in Rom_5:1-2; and the same truth in a somewhat different combination is expressed likewise in Rom_8:28 sqq.—And good hope; with which should be compared the blessed hope of Tit_2:13, in heaven, Col_1:5, which non-Christians, the heathen especially, do not have, 1Th_4:13.—In grace, without merit of ours, is best referred to δούς, not so well (with De Wette, Lünemann [Castalio, Estius]) to both participles (it being less suited to ἀγαπ.). This is the foundation of his confident intercession: Such a God is ours, and in accordance with this His disposition I am able to desire for you, that He may comfort your hearts; for the two subjects the verb stands only in the singular (1Th_3:11); the two are one, even in the innermost and most glorious operations of grace. Herein shines the Divinity of Christ; it is not possible that the name of any man could be so often joined with the name of God. It is better here to understand the calling to [zusprechen, παρακαλέσαι] on the side of comforting encouragement, than on that of exhortation [as in 1Th_3:2; see there Exegetical Note 5.—J. L.]; the question is about their holding faith, and being free from fear and anxiety (2Th_2:2), even in view of the aggravation of their afflictions; comp. Psa_119:32.79—[ Ellicott: “The Apostle does not say merely ὑμᾶς, but ὑμῶν τὰς καρδίας (comp. Col_2:2); it was the καρδία, the seat of their feelings and affections, … the καρδία that was so full of hope and fear about the future, that the Apostle prayed might receive comfort.”—J. L.]—And establish, &c.; if we do not read ὑμᾶς, it is simplest to regard the preceding καρδίας as still the object; it is less natural to supply in thought, with Lünemann [and most others; see Critical Note 10.—J. L.], a ὑμᾶς out of ὑμῶν. May He strengthen [establish] them, that your sanctification may be perfected, and ye be not entangled in the apostasy of Christendom.—In every good work and word; not by work and word [Chrysostom, Theophylact, Bengel], to wit, God’s work and God’s word; but with this παντί does not well agree, and ἀγαθῷ still less; since in that case no distinction would be necessary between good and bad. The adjective belongs to both substantives, not, as Luther translates, in every doctrine and good work. Nor is λόγος properly restricted to the idea of doctrine, as Calvin too would have it: sana doctrina, and Pelt, because, he says, it so stands at 2Th_2:15. But there the connection is different, the parallel member in this instance being ἔργῳ, which comprehends every action, and so does λόγῳ likewise (especially with παντί) every good word; Zwingli: bonus sermo. Doctrine is a part of that. The order, word and work, would be ascensive; in the more strongly supported reading work has the precedence as being the main thing; that must speak first of all. May God strengthen you in every good work wherein you are engaged (in opposition to unrighteousness), and then also in every good word, of truth, faith, love (in opposition to falsehood); when it comes from the bottom of the heart, and corresponds to the work, it is itself a work, yea, the criterion of perfectness (Jam_3:2).

DOCTRINAL AND ETHICAL

1. (2Th_2:13-14.) On election, see at 1Th_1:4 and 1Th_5:23-24. There is no question of a capricious preference of one, and disregard of another; such partial views are not taken by faith as faith; rather, in those who believe the consciousness prevails, that their salvation is not at all founded on their own merit. A faith even, which should be ever looking only at itself, would for that very reason be constantly threatened again with disturbance and agitation. Assurance is maintained only by going out from self, and casting one’s self on the everlasting love and grace, whose purpose from the beginning, before the creation of the world, was the salvation of believers. Excellently Rieger: In the description of the most formidable troubles eternal election is often introduced as the shelter of the saints, Mat_24:22; Mat_24:31; Rev_13:8; Rev_17:8. But that which comes first is not the triumphal song of Romans 8, but the way of righteousness (Romans 1-7). Election provides a secret deposit; sanctification is election disclosed; and the root of that is faith in the truth.80 But how does one become sure of his election? Rieger: The purpose is seen in its accomplishment; the building shows the plan.—Calvin: Because we are unable to penetrate into the secret counsel of God, that we may there become certain of our salvation, He gives us more accessible tokens and pledges of our election, to wit, in our sanctification by His Spirit, and our illumination in order to faith in His gospel,—Böhl: The Second Helvetic Confession (Vienna, 1864), p. 2Th 19: It is in the way that we are to discover, whether we are on the way; we should not torment ourselves and others with the inquiry, whether even before the foundation of the world we were put on this way; we are rather to examine ourselves whether we have the way beneath our feet; and Christ is that way.—For the same reason we are not at liberty to place a false reliance on a donum perseverantiæ, as if we could be sure of any such thing out of Christ. The following admonition to steadfastness (comp. 2Pe_1:10) is seriously meant, and so is the benediction with which the section concludes.

2. (2Th_2:15.) This verse is one of the words, by which of old (as early as Chrysostom) it was proposed to show the equal authority of oral tradition alongside of Scripture. But when John Damascene with this amongst others defends the worship of images, we have a striking instance of pretended tradition in conflict with Scripture. It is indeed clear, and no one contests it, that Christ did and spake many things that are not recorded, and in like manner that the preaching of the Apostles was first of all oral, which was then fixed and ascertained by writing; of course, in a short Epistle like ours, only very partially, still so as to guard against misapprehension and deterioration of doctrine. If then it is said that we are to believe also oral tradition, we answer: Yes, when its apostolic origin and character are proved to us. But this very chapter shows us, how quickly the oral teaching was forgotten (2Th_2:5), and was subjected to misconceptions or even falsifications (2Th_2:2), so that it needed to be corrected and certified. The evangelist John also says (Joh_20:30-31), that Jesus truly did many things which are not written, but that the preceding selection was written for the confirmation of faith in the Son of God, and of life in that faith. For this, therefore, the written word is a sufficient source, and for whatever claims to be apostolic the only authentic rule. But can that be a genuine tradition, which contradicts the written gospel? Paul knows simply a double form for one and the same substance, nothing of additions that introduce a new and heterogeneous substance. In point of fact, there is beside the Bible no well-attested tradition. Zwingli: Paul, however, had taught nothing else but the gospel of Jesus Christ. Calvin: When Paul will cast no snare on the Corinthians (1Co_7:35), how do they pretend to give out all their self-made ordinances as of equal dignity with the Pauline? Heubner: Paul does not say, that the tenor of the oral teaching was different from that of the written. [Macknight: No doctrines merit the name of traditions in the Scripture sense of the word, but such as were taught by the Apostles of Christ, or by other spiritual men, who received them by immediate revelation from Him.—J. L.]—It must be considered, on the other hand, how emphatically the Apostle here asserts the authority of his written word. It is no dead letter, but a seed-corn that is quickened in every susceptible heart. We know also that generally the written word is still more carefully weighed than that which is spoken. Many have an unintelligent aversion to all authority. They confound it with coercion and bondage. But authority is such an ascendency as rests on intellectual preëminence,81 commends itself to rational conviction, and educates the obedient into true freedom. The mere fact that men are not self-created, implies that they cannot be absolutely autonomous; to say nothing of sinners, who need redemption. The true freedom is that with which the Son makes free (Joh_8:36), and the means to this emancipation is holding fast His word in the obedience of faith. The highest freedom and joy is to live and move in the word of truth.

3. (2Th_2:16-17.) Evangelical comfort is something different from a transient and essentially vain feeding with illusions. Christ and His Apostles seem first to trouble the hearts of those whom they comfort, and show them that there may come a much severer experience than the frivolous mind imagines, but that all comes from God and for the promotion of His kingdom. To have God for ours, throughout even the hardest fortune, such is the everlasting consolation of the gospel. We must not at once think of the worst, that it will not turn out so bad; this is to comfort with unwholesome vanities, after the manner of the world. Such theoretical optimists readily become, when things go ill, practical pessimists, and in their despair disgracefully lay down their arms. It is better to be theoretically a pessimist, prepared for the worst, and practically through the grace of God an optimist, confident even in the worst.—[ Jowett: The Greek philosopher would have spoken of wisdom as an ἰάτρεια ψυχῆς, as we speak of the gospel as remedial to the ills of human nature. St. Paul uses stronger language; with him the gospel is a consolation. Within and without, the Christian is suffering in this evil world. The gospel makes him sensible of this state, and at the same time turns his sorrow into joy.… Rom_15:5; 2Co_1:3.—J. L.]

HOMILETICAL AND PRACTICAL

2Th_2:13. Rieger: With every contemplation of what the enemy has done and will yet do, the servants of God nevertheless lose not their joy in God’s husbandry [Mat_13:25; Mat_13:28; 1Co_3:9]; they are merely driven the more under the wings of God’s grace.—Heubner: The election of a man to salvation is for others also a subject of thanksgiving.—Diedrich: Allow thyself to be sanctified in faith, and it is certain that thou art eternally chosen.—Chrysostom: Not by works, not by righteous conduct, but by faith of the truth do we attain to salvation.—Stockmeyer: So we resist not this will of God, but yield ourselves to it, who shall be able to hinder its being carried through to a glorious issue?—Berlenb. Bibel: They who perish are ruined, not because they are absolutely rejected, but because they have no care for the truth. Believers are preserved, not because they deserve it, but because they cleave earnestly to God. Whoever concerns himself about the truth, so as to lay hold on God, is saved. But whoever meddles with God’s word, and that not rightly, is only made worse by it.—[ Burkitt: 1. Election is to the means as well as to the end. 2. Sanctification and holiness, not the cause of our election, but the effect and fruit of it. 3. Sanctification being the fruit, it is also the evidence of our election. 4. The necessary connection between the sanctification of the Spirit, and the belief of the truth.—J. L.]

2Th_2:14. Zwingli: The gospel is God’s alone; but ofttimes God communicates to us what is His. Paul could say that the gospel was his, as regards service and office.—Diedrich: Whatever Jesus has, that according to the will of the Father is also to be wholly ours.

2Th_2:15. Over against the Antichristian deception, it concerns us to abide the more firmly by the word; only by the word can we overcome, as Christ overcame; Matthew 4.—[M. Henry: He doth not say, Ye are chosen to salvation, and therefore ye may be careless and secure; but therefore stand fast. Comp. 1Jn_2:27-28.—Lectures: An unwavering adherence to apostolic teaching is at once the great manifestation, and an essential condition, of Christian stability.—J. L.]

[Whitby: How can she (the Church of Rome) be relied on as a sure preserver and true teacher of (unwritten) traditions, which hath confessedly (Anselm, Estius) lost one of great moment (2Th_2:5-6), deposited with the Thessalonians, and the primitive Church?—J. L.]

2Th_2:15-17. Stockmeyer: There is no success without our own earnest willing and doing, nor without our own pains and labor; but the power which worketh in us both to will and to do is the Lord’s. For this reason also, the Apostle is able to express what he had on his heart, in behalf of those who had become believing Christians, in a twofold manner, as an exhortation, 2Th_2:15, and again as a benediction and intercession, 2Th_2:16-17. The one does not exclude the other. The one is possible only through the other.

2Th_2:16. There is mention of a good hope also in Pro_10:28; Pro_11:23.82—[Lectures: Good, because of the preëminent excellence of the object of it, the impregnable basis on which it rests, and the purifying influence which it exerts in the heart and life.—J. L.]

2Th_2:16-17. Roos: Whoever has no experience of the love of God, and has obtained no consolation reaching into eternity, and no good hope through grace, on that man no doctrine and no exhortation to good works has any hold. When God comforts, He strengthens the soul, and when He strengthens, He comforts it.—[M. Henry: 1. Comfort is a means of establishment; for the more pleasure we take in the word, and work, and ways of God, the more likely we shall be to persevere therein. And, 2. our establishment in the ways of God is a likely means in order to comfort; whereas if we are wavering in faith, and of a doubtful mind, or if we are halting and faltering in our duty, no wonder if we are strangers to the pleasures and joys of religion. What is it that lieth at the bottom of all our uneasiness, but our unsteadiness in religion?—J. L.]—Heubner: The consolation of Christianity is an everlasting consolation, true, certain, satisfying, a consolation of salvation; the consolation of the world is a spurious, pitiful consolation, which leads the deeper into perdition. God alone can put comfort into the heart, penetrating and abiding. Here is comfort: God loves thee, God chooses thee, God keeps thee.—Berlenb. Bibel: The everlasting consolation is a permanent, new-created life of the spirit, implanted amidst the anguish of suffering in truly following Jesus Christ, and so not liable to death or destruction.

2Th_2:17. Word and walk must always go together.

2Th_2:13-17. The good assurance of an evangelical preacher in behalf of his converts rests entirely, in its beginning, middle, and end, on God: 1. Eternal election, fulfilling itself in time in the call to faith and sanctification, makes the beginning; 2. the exhortation to steadfastness in apostolic truth forms the middle; 3. the end can be prosperous only by God carrying out in His everlasting faithfulness the work that He has begun.

Footnotes:

[63]2Th_2:13.—[Sin.1 A.: ὑπὸ τοῦ κυρίου.—J. L.]

[64]2Th_2:13.—[ εἵλατο—so nearly all the critical editors (on large uncial authority, including Sin.), instead of the Rec. εἵλετο—ὑμᾶς ὁ θεὸς ἀπ’ ἀρχῆς.—J. L.] We retain the Rec. ἀπ’ ἀρχῆς, which, besides A. D. E. K. L. and most of the Fathers, is given also by the Sin. The reading ἀπαρχήν, B. F. G., Vulg. primitias [Lachmann], is an (unnecessary) attempt at alleviation; see the exposition.—[Sin.¹ D.¹: εἵλ. ἡμᾶς.—J. L.]

[65]2Th_2:13.—[ἐν; comp. 1Th_4:7, and see the exposition.—J. L.]

[66]2Th_2:13.—[ πίστει with the genitive of the object. Revision: “See E. V, Mar_11:22; Act_3:16. Nowhere else, out of two or three hundred instances, does E. V. render πίστις, belief.”—J. L.]

[67]2Th_2:14.—The connection requires ὑμᾶς, which, besides many other authorities, is retained also by Sin.; itacism led in A. B. D.¹ to the reading ἡμᾶς [Lachmann.—Sin. F. G.: εἰς ὅ καὶ ἐκ.—J. L.]

[68]2Th_2:15.—[ ἄρα οὖν. See 1Th_5:6. Critical Note 9.—J. L.]

[69]2Th_2:15.—[ παραδόσεις; Riggenbach: Ueberlieferungen. Revision: “Campbell: ‘The word tradition with us imports, as the English lexicographer rightly explains it, “anything delivered orally from age to age;” whereas παράδοσις properly implies, “anything handed down from former ages, in whatever way it has been transmitted, whether by oral or by written testimony; or even any instruction conveyed to others, either by word or by writing.” In this last acceptation we find it used in … 2Th_2:15.’ ”—J. L.]

[70]2Th_2:15.—[ διὰ λόγου εἴτε δι’ ἐπιστολῆς ἡμῶν=by word or by epistle of us. Ellicott (Am. Bible Union): by word, or by our epistle (letter). But the ἡμῶν belongs to both nouns.—J. L.]

[71]2Th_2:16.—[ αὐτὸς δὲ ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς καὶ ὁ θεὸς καὶ πατὴρ ἡμῶν. The grammatical construction is the same as in 1Th_3:11, where see Critical Note 8, and Exegetical Notes 9, 10.—J. L.] The reading καὶ θεός without ὁ seems to connect θεός as another predicate for Christ with the previous κύριος; but the most important authorities that omit the article before θεός (B. D.¹) read for it afterwards ὁ πατήρ instead of καὶ πατἠρ, so that even this reading gives no different sense from the Recepta. [Lachmann reads thus: ὁ χριστὸς καὶ (ὁ) θεὸς ὁ πατήρ; Sin.¹ thus: Ἰησ. Χρ. καὶ ὁ θεὸς ὁ πατήρ ἡμῶν; and a correction cancels the letter ὁ.—J. L.]

[72]2Th_2:17.—The majority of the oldest codd. [including Sin.] versions and Fathers [and modern critics] omit ὑμᾶς after στηρίξαι, so that to this verb τὰς καρδίας also belongs as object [to which Alford properly objects that these are not the agents in ἔργον and λόγος.—For ὑμῶν τὰς καρδίας, Sin., as A., reads τὰς καρδίας ὑμῶν.—J. L.]

[73]2Th_2:17.—The preponderance of authorities (also Sin.) is in favor of the order, ἔργῳ καὶ λόγῳ [and so nearly all the critical editors], instead of the reverse order of the Recepta.

[74][So Riggenbagh, with many others (as Luther, Lünemann, De Wette, Ellicott, &c.), prefers to render the ὅτι.—J. L.]

[75][Ellicott: “The prep. ἐν may be instrumental (Chrysost., Lünem., al.) but is perhaps more naturally taken in its usual sense as denoting the spiritual state in which the εἵλατο εἰς σωτηρίαν was realized.” Webster and Wilkinson: “ἐν ἁγ. following εἵλ. indicates that their present state, character, and qualification for future blessedness, are the effect of God’s choice, involved in it, as part of His original purpose of grace towards them. So in 2Pe_1:1-2. And see Rom_8:29; Eph_1:4-6.”—J. L.]

[76][Better this, than to call it with Ellicott “a more exact specification of the preceding εἰς σωτηρίαν.”—J. L.]

[77][Chrysostom employs the same argument.—J. L.]

[78][Lectures, p. 2Th 552: “Who laved us. This is sometimes restricted to God the Father” (Lünemann, Ellicott), “and to His act of sending the Son to save us” (Lünemann, Riggenbach). “I prefer to understand it of the eternal love—the love ‘from the beginning’ of both the Father and the Son. (To this the singular is no objection, since this very anomaly is admitted in the next verse.) And then the latter half of the verse refers to the manifestation and effects of that love in time: and gave us, in the finished redemption of the cross, in the forgiveness of sin, in the presence of the Comforter, &c.” The same distinction will be found applicable to nearly all the texts cited above.—J. L.]

[79][Luther’s somewhat free translation of the latter clause of that verse being: Wenn du mein Herz tröstest, dost comfort, &c.”—J. L.]

[80][In this is implied, what Scripture no doubt teaches, that election is the Divine root of faith. See 2Th_2:13; Joh_6:37; Act_13:48; Rom_8:28-30; Eph_2:8; 1Pe_1:2; &c.—J. L.]

[81][In things pertaining to God, on a Divine commission.—J. L.]

[82][Luther’s version of the latter text: Der Gerechten Wansch muss doch wonl gerathen.—J. L.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

III. THANKSGIVING, PRAYER,

EXHORTATIONS AND CONCLUSIONS

CHAPTERS 2:13-3:18

1. Thanksgiving and prayer (2Th 2:13-17)

2. Prayer for the Word and for deliverance (2Th 3:1-5)

3. Exhortations (2Th 3:6-15)

4. Conclusions (2Th 3:16-18)

2Th 2:13-17

What blessed reasons are stated here to give thanks to God for what He has done for us and for all who believe! Brethren, beloved of the Lord, this is what believers are. Chosen we are to salvation through sanctification of the Spirit and belief of the truth. And glory is before all who have believed “the obtaining of the glory of our Lord Jesus Christ.” And that glory may burst upon us at any time. For this God’s people wait. Therefore we are “to stand fast and hold fast.” The word “traditions” means the instructions they had received from the apostle; that is, the truth of God. To stand fast and to hold fast the truth are the two necessary things for God’s people. He also prays for them that their hearts might be comforted and that they might be established in every good word and work.

2Th 3:1-5

As in other Epistles, so here the apostle requests prayer for himself, “that the Word of the Lord may run and be glorified.” His great ambition was to spread the gospel and the Word of God everywhere. When sinners are saved by grace, are added as members to the body of Christ and walk in the Spirit, then the Word is glorified. Enemies were on all sides then, as they are now, obstructing and hindering the word, “for faith is not the portion of all.” He counted on the faithfulness of God to establish and keep them. It is a comfort for His people to know that their keeping rests in His hands. If God be for us, who can be against us? “And the Lord direct your hearts into the love of God and into the patience of Christ.” Christ, in infinite patience, waits in heaven, and His people on earth wait for Him and with Him until the appointed time comes when His waiting and their waiting ends.

2Th 3:6-15

Exhortations follow. It seems there was considerable disorder among them. “For we hear that there are some which walk among you disorderly, working not at all, but are busybodies.” This was no doubt the result of their unsettled condition brought about by the false teachers. He therefore exhorts them to withdraw from any brother who does not hearken to the instructions he has given and who continued in a disorderly walk. Once more he cites his own exemplary life among them (1Th 2:9-10). “For we behaved not ourselves disorderly among you; neither did we eat any man’s bread for nought (as charity); but wrought with labor and travail night and day, that we might not be chargeable to any of you. Not because we have not authority, but that we might give you an example to imitate us.” He exhorts such who were disorderly, doing nothing but living in idleness, that with quietness they should work and no longer live from the labors of others, but eat their own bread. If there is refusal from the side of such, no obedience to this rule, he is to be noted and no company kept with him. Yet he is not to be treated as an enemy, but to be admonished as a brother. How well it would be if this course would always be followed.

2Th 3:16-18

“And the Lord of peace Himself give you peace continually in every way.” This is the final prayer in these two Epistles. It must be noticed how prominent prayer is in both of these Epistles. And the Lord, who is with His people, will give peace continually in every way, if they walk in obedience, subject to Himself.

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

Paul commends, counsels, and comforts his readers:

v. 13. But we are bound to give thanks alway to God for you, brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth;

v. 14. whereunto he called you by our Gospel to the obtaining of the glory of our Lord Jesus Christ.

v. 15. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word or our epistle.

v. 16. Now our Lord Jesus Christ Himself and God, even our father, which hath loved us, and hath given us everlasting consolation and good hope through grace,

v. 17. comfort your hearts, and establish you in every good word and work.

After his extended description of Anti-Christ and its attendant warning, the apostle now turns back to his Thessalonian Christians with words of cheer and thanksgiving to God: But us it behooves to give thanks to God always in your behalf, brethren, beloved of the Lord, because God from the beginning chose you to salvation in sanctification of the Spirit and by faith in the truth, through which He also called you through our Gospel, to the attainment of the glory of our Lord Jesus Christ. Paul felt the obligation resting upon him, he felt bound to give thanks to God for the election and salvation of his readers, whom he affectionately calls brethren that were beloved by the Lord, people that were enjoying His love, as they were indeed. He knew that God had lifted out, selected, chosen them from the beginning. The eternal decree of God concerning their salvation had begun to go into effect when Paul preached the Gospel among them. And it had resulted in their salvation, begun and guaranteed in the sanctification of the Spirit and in their firm belief in the truth of the Gospel-message. They were sure of their redemption in and through Jesus, and because this faith lived in their hearts, its Source and Author, the Holy Spirit, was able to continue His work of sanctification in them. At the same time they were being confirmed in their faith in the truth as they had learned it. ALL this was the result of the gracious call of God through the Gospel which Paul preached to them. Under these circumstances the final result could not be in doubt for as much as a moment, namely, the attainment, the acquisition, the taking possession of the glory of the Lord Jesus Christ; they should be assured of their participation in the life of Christ’s glorification, Rom 5:2; Rom 8:17-29; Php 3:21; Joh 17:22.

With this wonderful goal before their eyes, the Christians of all times will heed all the more gladly the exhortation of the apostle: So, then, brethren, stand firm, and keep a strong hold on the instructions which you were taught, whether through word or through our epistle. Commendation and exhortation always should be related. The apostle wants his readers to stand up in the midst of the general falling away, to be firm in spite of all attacks on the part of their enemies, and to keep a firm hold on the statutes and instructions which he had delivered to them, which he had taught them, both by word of mouth and by means of the first letter addressed to them. This Word, the inspired Word of Truth, is the only reliable foundation of faith and hope; all doctrines of men, and especially those of Anti-Christ, are untruths and lies, which tend to lead men into everlasting destruction.

Since, however, the success of the exhortation depends entirely upon the power of God as it is manifested in the believers, the apostle finally says: But He Himself, our Lord Jesus Christ, and God, our Father, who loved us and gave us everlasting consolation and good hope in grace, comfort your hearts and strengthen them in every good deed and word. It is from God that every good gift and every perfect gift comes down. Our Lord Jesus and our heavenly Father, being one in divine essence, are continually busy in our behalf, in the interest of our salvation. But the work of the Father is particularly emphasized in this connection. He loved us with an everlasting love, with a love so great that He did not spare His own Son, but gave Him for us all. In His grace, through His Word, He gives us everlasting comfort and consolation, namely, the certainty of our salvation through the merits of our Redeemer. And by reason of this same grace we now have a good, a certain hope; we know that our souls, redeemed by the blood of the Lamb, are secure in His hands, not only to the last great day, but beyond that day throughout eternity, Tit 2:13; Col 1:5. With this certainty before our eyes, the prayerful wish of the apostle cannot fail, namely, that our hearts will be comforted in the midst of all troubles and afflictions of this life, and that this comfort of faith will find its expression in every good work and word, that our entire life will be an expression of the love which follows upon faith in our hearts. The happiness which lives in the minds of the Christians is bound to find its manifestation in word and deed, both of which thereby become witnesses for the truth and power of the Gospel in the hearts of all men that believe.

Summary

The apostle describes the coming of Anti-Christ and the revelation of the mystery of iniquity, which nevertheless is to continue to the end; in a prayerful commendation he counsels and comforts his readers in their steadfast faith.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Division 3. (2Th 2:13-17; 2Th 3:1-18.)

Separation to God the manifestation of the saint.

The doctrine of the epistle ends here; and the apostle, after his constant manner, closes with exhortation. Sin, the world, the power of the enemy, are yet to manifest themselves in a horrible unity which shall be a lesson for all time. The principles are all at work around us, though the restraint of God’s hand is upon their working. The saint is, therefore, one separated from the world with a far more than outward separation: he is set apart in his very nature to God, in whose service he finds freedom in communion with whom is his deepest possible delight. As the Lord could in every sense say, so can the believer say, in so far as his new nature is concerned, "The prince of this world cometh, and hath nothing in me." Just on this account, however, he is conscious that there is still within him a world that would link him with, and claim him for, that outside world from which God has separated him. And because of this, self-judgment is a constant necessity to him. He has a self of which he can yet say, through grace, that it is not himself. He is delivered from it, and yet has to abide in the power of his deliverance. He is exercised as to good and evil after a manner which no other being knows; painfully, and yet most healthfully. He is qualifying indeed for companionship with Him who for him has felt the horror of sin, -not in Him, but upon Him. Abundant provision has there been made for him, that he may grow into communion with his Lord. For him all the history of the past as God reads it has been written out, in what becomes in the divine wisdom types and parables of the present; while he is set in a place which lifts him above the whole sphere of seductive self-interest into that new creation scene where Christ is all and in all, and in whose light he finds light. In abiding in Christ, in the joy of what He is, and thus finding everything his, the power and so the manifestation of the saint are found.

1. What has saved us from the awful tyranny of evil in a world whose self-chosen prince is Satan, and not Christ? From first to last salvation is the work of divine love, which has from the beginning chosen us to salvation through sanctification of the Spirit and belief of the truth. Out of the whole region of falsehood the sovereignty of truth has rescued us, making way for itself by the sweet enfranchising glad tidings of grace which is in Christ, and which leads us on a path brightened by the beckoning glory. The first exhortation, therefore, is to stand fast and hold fast the truth. There were already adversaries, as the epistle itself shows; and they need a strength beyond their own, which he prays the God they knew so well, and who was in such tender relationship with them, to minister abundantly.

2. He needs also their prayers himself, charged as he is with that gospel the power of which they had themselves proved, that it might run and be glorified in many like themselves, spite of the, opposition of unreasoning and evil men, in whom true reason would have led to the faith they had not. For them and for himself he can lean upon the Lord’s faithfulness; desiring that the Lord Himself direct their hearts into the love of God, and into that patience of Christ which yet went on untiringly for the accomplishment of men’s salvation.

3. Disorder within faced them more menacingly; and here grace did not suggest an easy toleration of the evil, but separation from if; not indeed the cutting off of the offender from the assembly at large, -a severity of dealing not yet required by the gravity of the case, but the lesser reproof of personal avoidance. It would be the destruction and not the maintenance of discipline to carry it beyond the end sought, which was in the first place restoration, where possible, and not cutting off. No doubt there are cases in which the sin is of a nature to destroy all present confidence, and then there is no other course but cutting off. In the one before us there is the lack of self-judgment, a spirit of self-indulgence, and spiritual conceit, in itself distressing and liable to be followed by some open fall; but as yet not without hope of recovery. Here was a call, therefore, for admonition, a testimony to the conscience, in which, of course, every one feeling rightly would coincide, but still individual. Generally followed up, it would do much to prevent the possibility of continuance of an evil, of which the streams that fed it had to be found outside itself. Foolish talkers are maintained by the folly of hearers; and bread eaten without cost must find those ready to pay the cost. Here, indeed, a false liberality might do harm to many more than those who indulged it. How little is thought of the various ways in which we may become "partakers of other men’s sins!" How careful was the apostle, while having such a claim as few besides could urge, and none perhaps could refuse, still rather, for example’s sake, to forbear to act upon it, than furnish the least possible excuse for others in this way. Self-sacrificing love had marked the conduct of one who sought not theirs but themselves. And the rule for these disorderly ones was that they were to obey the general law of man’s existence, that if they did not work they should not eat.

On the other hand, there must be care that there should be no harshness or unbrotherly conduct, which would destroy once more the effect of the discipline. Not harshness or legality could accomplish the end sought, but only love; the assurance of which would lay hold upon the offender; drawing, while enabling the admonition to obtain audience. Only at another’s feet can one wash them.

The apostle closes his epistle, as usual, with salutations. He prays that they may abide constantly in peace; true as the ordering of the Lord of peace can make it. Peace is that to which all His ways tend ever, and which will be the final result of all. Creation, brought into complete subjection to Himself, will manifest in all its parts and relations the harmony of its complex and glorious unity. To this peace every step taken truly with God tends therefore also necessarily. And he who walks with God finds ever that, as His ways are holiness, so, spite of whatever opposition, all His paths are peace: the presence of the Lord with His people must needs ensure this.

To guard them against such impositions as he was, at least, afraid of in their case, he tells them that his greeting, in his own handwriting, would be the token of a genuine communication from himself. The grace of our Lord Jesus Christ was, as we ever see, the inner token.

F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.

Chapter 21

THE THEOLOGY OF PAUL

2Th_2:13-17 (R.V.)

THE first part of this chapter is mysterious, awful, and oppressive. It deals with the principle of evil in the world, its secret working, its amazing power, its final embodiment in the man of sin, and its decisive overthrow at the Second Advent. The characteristic action of this evil principle is deceit. It deludes men, and they become its victims. True, it can only delude those who lay themselves open to its approach by an aversion to the truth, and by delight in unrighteousness; but when we look round us, and see the multitude of its victims, we might easily be tempted to despair of our race. The Apostle does not do so. He turns away from that gloomy prospect, and fixes his eyes upon another, serene, bright, and joyful. There is a son of perdition, a person doomed to destruction, who will carry many to ruin in his train; but there is a work of God going on in the world as well as a work of evil; and it also has its triumphs. Let the mystery of iniquity work as it will, "we are bound to give thanks alway to God for you, brethren beloved of the Lord, for that God chose you from the beginning unto salvation."

The thirteenth and fourteenth verses of this chapter are a system of theology in miniature. The Apostles thanksgiving covers the whole work of salvation from the eternal choice of God to the obtaining of the glory of our Lord Jesus Christ in the world to come. Let us observe the several points which it brings out. As a thanksgiving, of course, God is the main subject in it. Every separate clause only serves to bring out another aspect of the fundamental truth that Salvation is of the Lord. What aspects, then, of this truth are presented in turn?

(1) In the first place, the original idea of salvation is Gods. He chose the Thessalonians to it from the beginning. There are really two assertions in this simple sentence-the one, that God chose them; the other, that His choice is eternal. The first of these is obviously a matter on which there is an appeal to experience. These Christian men, and all Christian men, could tell whether it was true or not that they owed their salvation to God. In point of fact, there has never been any doubt about that matter in any church, or indeed, in any religion. All good men have always believed that salvation is of the Lord. It begins on Gods side. It can most truly be described from His side. Every Christian heart responds to the word of Jesus to the disciples "Ye have not chosen Me, but I have chosen you." Every Christian heart feels the force of St. Pauls words to the Galatians: "After that ye have known God, or rather were known of God." It is His taking knowledge of us which is the original, fundamental, decisive thing in salvation. That is a matter of experience; and so far the Calvinist doctrine of election, which has sometimes an unsubstantial, metaphysical aspect, has an experimental basis. We are saved, because God in His love has saved us; that is the starting point. That also gives character, in all the Epistles, to the New Testament doctrine of election. The Apostle never speaks of the elect as an unknown quantity, a favoured few, hidden in the Church, or in the world, unknown to others or to themselves: "God," he says, "chose you," - the persons addressed in this letter, -"and you know that He did." So does everyone who knows anything of God at all. Even when the Apostle says, "God chose you from the beginning," he does not leave the basis of experience. "Known unto God are all His works from the beginning of the world." The purpose of Gods love to save men, which comes home to them in their reception of the gospel, is not a thing of today or yesterday; they know it is not; it is the manifestation of His nature; it is as eternal as Himself; they can count on it as securely as they can on the Divine character; if God has chosen them at all, He has chosen them from the beginning. The doctrine of election in Scripture is a religious doctrine, based upon experience; it is only when it is separated from experience, and becomes metaphysical, and prompts men to ask whether they who have heard and received the gospel are elect or not-an impossible question on New Testament ground-that it works for evil in the Church. If you have chosen God, you know it is because He first chose you; and His will revealed in that choice is the will of the Eternal.

(2) Further, the means of salvation for men are of God. "He chose you," says the Apostle, "in sanctification of the Spirit and belief of the truth." Perhaps "means" is not the most precise word to use here; it might be better to say that sanctification wrought by the Spirit, and belief of the truth, are the state in which, rather than the means by which, salvation is realised. But what I wish to insist upon is, that both are included in the Divine choice; they are the instruments or the conditions of carrying it into effect. And here, when we come to the accomplishment of Gods purpose, we see how it combines a Divine and a human side. There is a sanctification, or consecration, wrought by the Spirit of God upon the spirit of man, the sign and seal of which is baptism, the entrance of the natural man into the new and higher life; and coincident with this, there is the belief of the truth, the acceptance of Gods message of mercy, and the surrender of the soul to it. It is impossible to separate these two things, or to define their relation to each other. Sometimes the first seems to condition the second; sometimes the order is reversed. Now it is the Spirit which opens the mind to the truth; again it is the truth which exercises a sanctifying power like the Spirit. The two, as it were, interpenetrate each other. If the Spirit stood alone, mans mind would be baffled, his moral freedom would be taken away; if the reception of the truth were everything, a cold, rationalistic type of religion would sup, plant the ardour of the New Testament Christian. The eternal choice of God makes provision, in the combination of the Spirit and the truth, at once for Divine influence and for human freedom; for a baptism of fire and for the deliberate welcoming of revelation; and it is-when the two are actually combined that the purpose of God to save is accomplished. What can we say here on the basis of experience? Have we believed the truth which God has declared to us in His Son? Has its belief been accompanied and made effectual by a sanctification wrought by His Spirit, a consecration which has made the truth live in us, and made us new creatures in Christ? Gods choice does not become effective apart from this; it comes out in this; it secures its own accomplishment in this. His chosen are not chosen to salvation irrespective of any experience; none are chosen except as they believe the truth and are sanctified by His Spirit.

(3) Once more, the execution of the plan of salvation in time is of God. To this salvation, says Paul, He called you by our gospel. The apostles and their companions were but messengers: the message they brought was Gods. The new truths, the warnings, the summonses, the invitations, all were His. The spiritual constraint which they exercised was His also. In speaking thus, the Apostle magnifies his office, and magnifies at the same time the responsibility of all who heard him preach. It is a light thing to listen to a man speaking his own thoughts, giving his own counsel, inviting assent to his own proposals; it is a solemn thing to listen to a man speaking truly in the name of God. The gospel that we preach is ours, only because we preach it and because we receive it; but the true description of it is, the gospel of God. It is His voice which proclaims the coming judgment; it is His voice which tells of the redemption which is in Christ Jesus, even the forgiveness of our trespasses; it is His voice which invites all who are exposed to wrath, all who are under the curse and power of sin, to come to the Saviour. Paul had thanked God in the First Epistle that the Thessalonians had received his word, not as the word of man, but as what it was in truth, the word of the living God; and here he falls back again on the same thought in a new connection. It is too natural for us to put God as far as we can out of our minds, to keep Him forever in the background, to have recourse to Him only in the last resort; but that easily becomes an evasion of the seriousness and the responsibilities of our life, a shutting of our eyes to its true significance, for which we may have to pay dear. God has spoken to us all in His word and by His Spirit, God, and not only some human preacher: see that ye despise not Him that speaketh.

(4) Lastly, under this head, the end proposed to us in obeying the gospel call is of God. It is the obtaining of the glory of our Lord Jesus Christ. Paul became a Christian and an Apostle, because he saw the Lord of Glory on the way to Damascus; and his whole conception of salvation was shaped by that sight. To be saved meant to enter into that glory into which Christ had entered. It was a condition of perfect holiness, open only to those who were sanctified by Christs Spirit; but perfect holiness did not exhaust it. Holiness was manifested in glory, in a light surpassing the brightness of the sun, in a strength superior to every weakness, in a life no longer assailable by death. Weak, suffering, destitute-dying daily for Christ s sake-Paul saw salvation concentrated and summed up in the glory of Christ. To obtain this was to obtain salvation. "When Christ who is our life shall appear," he says elsewhere, "then shall ye also appear with Him in glory." "This corruptible must put on incorruption, and this mortal must put on immortality." If salvation were anything lower than this, there might be a plausible case to state for man as its author; but reaching as it does to this immeasurable height, who can accomplish it but God? It needs the operation of the might of His power which He wrought in Christ when He raised Him from the dead.

One cannot read these two simple verses without wondering at the new world which the gospel created for the mind of man. What great thoughts are in them-thoughts that wander through eternity, thoughts based on the most sure and blessed of experiences, yet travelling back into an infinite past, and on into immortal glory; thoughts of the Divine presence and the Divine power interpenetrating and redeeming human life; thoughts addressed originally to a little company of working people, but unmatched for length and breadth and depth and height by all that pagan literature could offer to the wisest and the best. What a range and sweep there is in this brief summary of Gods work in mans salvation. If the New Testament is uninteresting, can it be for any other reason than that we arrest ourselves at the words, and never penetrate to the truth which lies beneath?

On this review of the work of God the Apostle grounds an exhortation to the Thessalonians. "So then, brethren," he writes, "stand fast, and hold the traditions which ye were taught, whether by word, or by epistle of ours." The objection that is brought against Calvinism is that it destroys every motive for action on our part, by destroying all need of it. If salvation is of the Lord, what is there for us to do? If God conceived it, planned it, executes it, and alone can perfect it, what room is left for the interference of man? This is a species of objection which would have appeared extremely perverse to the Apostle. Why, he would have exclaimed, if God left it to us to do, we might well sit down in despair and do nothing, so infinitely would the task exceed our powers; but since the work of salvation is the work of God, since He Himself is active on that side, there are reason, hope, motive, for activity on our part also. If we work in the same line with Him, toward the same end with Him, our labour will not be cast away; it will be triumphantly successful. God is at work; but so far from that furnishing a motive to non-exertion on our part, it is the strongest of all motives to action. Work out your own salvation, not because it is left to you to do, but because it is God who is working in you both will and deed in furtherance of His good pleasure. Fall in, the Apostle virtually says in this place, with the purpose of God to save you; identify yourselves with it; stand fast, and hold the traditions which ye were taught.

"Traditions" is an unpopular word in one section of the Church because it has been so vastly abused in another. But it is not an illegitimate word in any church, and there is always a place for what it means. The generations are dependent on each other; each transmits to the future the inheritance it has received from the past; and that inheritance-embracing laws, arts, manners, morals, instincts, religion-can all be comprehended in the single word tradition. The gospel was handed over to the Thessalonians by St. Paul, partly in oral teaching, partly in writing; it was a complex of traditions in the simplest sense, and they were not to let any part of it go. Extreme Protestants are in the habit of opposing Scripture to tradition. The Bible alone, they say, is our religion; and we reject all unwritten authority. But, as a little reflection will show, the Bible itself is, in the first instance, a part of tradition; it is handed down to us from those who have gone before; it is delivered to us as a sacred deposit by the Church; and as such we at first regard it. There are good reasons, no doubt, for giving Scripture a fundamental and critical place among traditions. When its claim to represent the Christianity of the apostles is once made out, it is fairly regarded as the criterion of everything else that appeals to their authority. The bulk of so-called traditions in the Church of Rome are to be rejected, not because they are traditions, but because they are not traditions, but have originated in later times, and are inconsistent with what is known to be truly apostolic. We ourselves are bound to keep fast hold of all that connects us historically with the apostolic age. We would not disinherit ourselves. We would not lose a single thought, a single like or dislike, a single conviction or instinct, of all that proves us the spiritual posterity of Peter and Paul and John. Sectarianism destroys the historical sense; it plays havoc with traditions; it weakens the feeling of spiritual affinity between the present and the past. The Reformers in the sixteenth century-the men like Luther, Melanchthon, and Calvin-made a great point of what they called their catholicity, i.e., their claim to represent the true Church of Christ, to be the lawful inheritors of apostolic tradition. They were right, both in their claim, and in their idea of its importance; and we will suffer for it, if, in our eagerness for independence, we disown the riches of the past.

The Apostle closes his exhortation with a prayer. "Now our Lord Jesus Christ Himself, and God our Father which loved us and gave us eternal comfort and good hope through grace, comfort your hearts and stablish them in every good work and word." All human effort, he seems to say, must be not only anticipated and called forth, but supported, by God. He alone it is who can give steadfastness to our pursuit of good in word and deed.

In his prayer the Apostle goes back to great events in the past, and bases his request on the assurance which they yield: "God," he says, "who loved us and gave us eternal comfort and good hope through grace." When did God do these gracious things? It was-when He sent His Son into the world for us. He does love us now; He will love us forever; but we go back for the final proof, and for the first conviction of this, to the gift of Jesus Christ. There we see God who loved us. The death of the Lord Jesus is specially in view. "Hereby know we love, because He laid down His life for us." "Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins." The eternal consolation is connected in the closest possible way with this grand assurance of love. It is not merely an unending comfort, as opposed to the transitory and uncertain joys of earth; it is the heart to exclaim with St. Paul, "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay, in all these things we are more than conquerors through Him that loved us." Here, and now, this eternal consolation is given to the Christian heart; here, and now, rather, it is enjoyed; it was given, once for all, on the cross at Calvary. Stand there, and receive that awful pledge of the love of God, and see whether it does not, even now, go deeper than any sorrow.

But the eternal consolation does not exhaust Gods gifts. He has also in His grace given us good hope. He has made provision, not only for the present trouble, but for the future uncertainty. All life needs an outlook; and those who have stood beside the empty grave in the garden know how wide and glorious is the outlook provided by God for the believer in Jesus Christ. In the very deepest darkness, a light is kindled for him; in the valley of the shadow of death, a window is opened to him in heaven. Surely God, who sent His Son to die for us upon the Cross; God, who raised Him again from the dead on our behalf, and set Him at His own right hand in heavenly places, -surely He who has been at such cost for our salvation will not be slow to second all our efforts, and to establish our hearts in every good work and word.

How simply, one is tempted to say, it all ends-good works and good words; are these the whole fruits which God seeks in His great work of redemption? Does it need consolation so wonderful, hope so far reaching, to secure patient continuance in well-doing? We know only too well that it does. We know that the comfort of God, the hope of God, prayer to God, are all needed; and that all we can make of all of them combined is not too much to make us steadily dutiful in word and deed. We know that it is not a disproportionate or unworthy moral, but one befitting the grandeur of his theme, when the Apostle concludes the fifteenth chapter of 1st Corinthians in a tone very similar to that which rules here. The infinite hope of the Resurrection is made the basis of the commonest duties. "Therefore, my beloved brethren," he says, "be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labour: is not in vain in the Lord." That hope is to bear fruit on earth-in patience and loyalty, in humble and faithful service. It is to shed its radiance over the trivial round, the common task; and the Apostle does not think it wasted if it enables men and women to do well and not weary.

The difficulty of expounding this passage lies in the largeness of the thoughts; they include, in a manner, every part and aspect of the Christian life. Let each of us try to bring them. near to himself. God has called us by His gospel: He has declared to us that Jesus our Lord was delivered for our offences, and that He was raised again to open the gates of life to us. Have we believed the truth? That is-where the gospel begins for us. Is the truth within us, written on hearts that Gods Spirit has separated from the world, and devoted to a new life? or is it outside of us, a rumour, a hearsay, to which we have no vital relation? Happy are those who have believed, and taken Christ into their souls, Christ who died for us and rose again; they have the forgiveness of sins, a pledge of love that disarms and vanquishes sorrow, an infallible hope that outlives death. Happy are those to whom the cross and the empty tomb give that confidence in Gods love which makes prayer natural, hopeful, joyful. Happy are those to whom all these gifts of grace bring the strength to continue patiently in well-doing, and to be steadfast in every good work and word. All things are theirs-the world, and life, and death; things present and things to come; everlasting consolation and good hope; prayer, patience, and victory: all are theirs, for they are Christs, and Christ is Gods.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

2Th 2:13. Ημεῖς δέ, but we) Comfort after the prediction of mournful events. So 2Ti 2:19. It may be said, What need was there of comfort at that time to the Thessalonians? Ans. The mystery of iniquity was even then in operation; and instruction may be equally derived from the distant future, as from the remote past, 1Co 10:1, et seqq.—ὀφείλομεν, we are bound) ch. 2Th 1:3.—ὑπὸ Κυρίου, by the Lord) Christ.—εἳλετο—ἀπʼ ἀρχῆς) He does not say ἐξελέξατο, but in this one place, and on this subject, he uses εἳλετο. That effect was produced by the success of evangelical calling; and yet there is added, from the beginning, i.e. from eternity, comp. 1Jn 1:1, because believers are fortified and claimed as such by the eternal decree, Eph 1:4, in opposition to those who worship the Man of Sin, Rev 13:8. Comp. Deu 7:7; Deu 10:15, προείλετο Κύριος ὑμᾶς καὶ ἐξελέξατο, the Lord preferred and chose you, etc. Ibid. Deu 26:18, האמירך, has avouched (εἵλετο, has taken to Himself) thee this day to be His peculiar (περιούσιον) people. The decree is truly from eternity, as truly as the generation of the Son of God is from eternity: yet the decree is one thing, the generation is another.[21]—ἐν ἁγιασμῷ Πνεύματος, in sanctification of the Spirit) The Holy Spirit sanctifies us, and sanctification is the test of election, 1Pe 1:2.

[21] Just as God’s decree and His eternal adoption of believers are distinct things.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Th_2:13. Ἡμεῖς δέ] but we, namely, I, Paul, together with Silvanus and Timotheus, in contrast to the persons described in 2Th_2:10-12.

ὀφείλομεν] denotes here, as in 2Th_2:13, the subjective obligation, an internal impulse.

ἀδελφοὶ ἠγαπημένοι ὑπὸ κυρίου] comp. 1Th_1:4. The κύριος here is Christ, because τῷ Θεῷ directly precedes and ὁ Θεός directly follows, consequently another subject was evidently thought on by the apostle.

ὅτι εἵλατο ὑμᾶς κ.τ.λ.] the material object of εὐχαριστεῖν for the purpose of a further statement of the personal object περὶ ὑμῶν, that, namely, etc.

αἱρεῖσθαι] in the sense of divine election (Deu_26:18; Deu_7:6-7; Deu_10:15), does not elsewhere occur with Paul. He uses ἐκλέγεσθαι (Eph_1:4; 1Co_1:27-28), or προγινώσκειν (Rom_8:29; Rom_11:2), or προορίζειν (Rom_8:29; Eph_1:11). αἱρεῖσθαι is found in Php_1:22 in the related sense of to choose between two objects the preferable.

ἀπʼ ἀρχῆς] from the beginning, i.e. from eternity. Comp. 1Jn_1:1; 1Jn_2:13. The following forms are analogous: ἀπὸ τῶν αἰώνων, Eph_3:9; ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν, Col_1:26; πρὸ τῶν αἰώνων, 1Co_2:7; πρὸ καταβολῆς κόσμου, Eph_1:4; πρὸ χρόνων αἰωνίων, 2Ti_1:9. Others, as Vorstius and Krause, interpret ἀπʼ ἀρχῆς of the beginning of the publication of the gospel, so that the Thessalonians were reckoned as the first who embraced the gospel in Macedonia. But this does not suit εἵλατο, for the election on the part of God belongs to the region of eternity; the calling (2Th_2:14) is its realization in time. Besides, an addition would be necessary to ἀπʼ ἀρχῆς, as Php_4:15 proves, ἐν ἀρχῇ τοῦ εὐαγγελίου. Lastly, the objection of Vorstius: absurdum est, per principium intelligere aeternitatem, quippe in qua nullum est principium, overlooks the fact that ἀπʼ ἀρχῆς is nothing more than a popular expression.[67]

εἰς σωτηρίαν] is by Flatt referred to salvation in this life, whilst he considers included therein the forgiveness of sins, the assurance of Gods peculiar love, and the freedom from the dominion of sinful inclinations. Incorrect on this account, because the σωτηρία of the Thessalonians is in undeniable contrast with the condemnation of the ungodly (2Th_2:12), and thus likewise must be referred to the result to be expected at the advent of Christ, accordingly must denote eternal salvation.

ἐν ἁγιασμῷ πνεύματος καὶ πίστει ἀληθείας] belongs neither to σωτηρίαν alone (Koppe, Flatt, Schott, Baumgarten-Crusius, Hofmann, Riggenbach), nor to εἵλατο alone (de Wette), but to the whole idea εἵλατο εἰς σωτηρίαν, and states the means by which the election, which has taken place to eternal salvation, was to be realized.[68] To assume, with de Wette, that ἐν is placed for ΕἸς, and to find the next aim denoted by ἐν ἁγιασμῷ κ.τ.λ., is unmaintainable. For if ΕἸς ΣΩΤΗΡΊΑΝ and ἘΝ ἉΓΙΑΣΜῷ were co-ordinates, then (1) ΕἸς ΣΩΤΗΡΊΑΝ, because the highest aim, would be put not in the first, but in the second place; and (2) the sudden transition from a preposition of motion to one of rest would be inexplicable. ΠΝΕῦΜΑ is not the spirit of man, to which the being sanctified was to be referred (genitive of the object: by the improvement of the spirit, Koppe, Krause, Schott), but the Holy Spirit, from whom the sanctification of the whole man is to proceed, or by whom it is to be effected (genitive of origin). Accordingly it is also evident wherefore the apostle mentions the belief in the Christian truth only after ἁγιασμός, although otherwise the sanctification of man follows only on his reception of the divine word. For Paul considers a twofold means of the realization of the divine electionfirst, the influence of the Holy Spirit upon man, and secondly, mans own reception. But the former already precedes the latter.

[67] Also Schraders assertion, that the author (the pseudo-Paul) betrays by ἀπʼ ἀρχῆς that he considered the time when the gospel was first preached in Thessalonica as already long past, has no meaning according to the above.

[68] In a manner entirely incorrect, and with a mistake of the actual use of the preposition ἐν narrowing its meaning, Hofmann objectsand Möller should not have followed himagainst the above interpretation, that then the means would be taken for the act of the election itself.

2Th_2:13-17. Exhortation to the readers to hold fast to the Christianity delivered to them (2Th_2:15), grounded on the comfortable fact that they belonged not to those who perish, but were fore-ordained by God to salvation, and called to it by the gospel (2Th_2:13-14), and united with a pious wish that Christ and God Himself would comfort their minds, and strengthen them to all goodness (2Th_2:16-17).

2Th_2:13 to 2Th_3:15. Hortatory portion of the Epistle.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Th 2:13 . God has chosen you ( εἵλατο , another LXX expression, implying that Christians had now succeeded to the cherished priviliges of God’s people) to be saved, instead of visiting you with a deadly delusion (10, 11) which ends in judgment (12); your discipline is of sanctification (contrast 12 b ) and belief in what is true (contrast 11, 12 a ), these forming the sphere and the scope ( cf. 1Ti 2:15 , and for ἐν ἁγιασμῷ in this sense Ps. Sol. 17:33) for salvation being realised. Those who are sanctified and who truly believe shall be saved. Cf. 2Th 2:14 and Apoc. Bar. , liv. 21: “in fine enim saeculi uindicta erit de iis qui improbe egerunt, iuxta improbitatem eorum, et glorificabis fideles iuxta fidem eorum”. πνεύματος may be either ( a ) = “wrought by the (holy) Spirit” ( cf. 1Pe 1:2 ), the divine side of the human πίστει , or ( b ) = “of the spirit” ( cf. I. 1Th 5:23 ; 2Co 7:1 ), as of the heart (I., 1Th 3:13 ). The absence of the article is not decisive against the former rendering, but the latter is the more probable in view of the context; the process of ἁγιασμός involves a love of the truth and a belief in it ( i.e. , in the true gospel) which is opposed to religious delusions ( cf. 2Th 2:2 ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

§ 4. 2Th 2:13 to 2Th 3:5. WORDS OF COMFORT AND PRAYER

Solatium post prœdictionem rerum tristium (Bengel). Turning from the awful apparition of Antichrist, the writers with a sigh of relief join in thanksgiving for those who will “prevail to escape all these things that shall come to pass, and to stand before the Son of man” (Luk 21:36). (a) Thanksgiving for the happier lot awaiting the Christian readers (2Th 2:13 f.) passes (b) into exhortation that they should hold fast the treasure they possess (2Th 2:15), which is followed (c) by prayer to this effect (2Th 2:16 f.). With this supplication the Letter, in its main intent, is complete and might have appropriately closed at the end of chap. 2. But in praying for their readers the Apostles are reminded (d) of their need for prayer on their own behalf, to which they exhort the readers in turn (2Th 3:1 f.); and this appeal for prayer throws the writers’ thoughts (e) upon the fidelity of God to His purpose of grace in the readers (2Th 2:3 f.), for whom (f) the Apostles’ intercession is renewed (2Th 2:5). Discursiveness is natural in the free outpouring of heart between friends and friends; it is a sign of unstudied epistolary genuineness. There is nothing incoherent, nor an irrelevant word. The passage grows out of the last section, to which it forms a counterpart, beginning with δέ of contrast and marked by a train of expressions antithetical to those there occurring. The contrast delineated between the followers of Antichrist (2Th 2:10-12) and of Christ (2Th 2:13 f.) is parallel to that exhibited in 1Th 5:1-11.

13. ειλετο, for -ατο: grammatical correction of K and the minuscules; see note on προειπαμεν (-ομεν), 1Th 4:6.

απαρχην, in BGgrP 17, f vg syrhcl, Did Euthal Cyr Dam (ωσπερ απαρχην) Amb: certainly a favourite expression of St Paul’s, and not inappropriate, nor out of keeping with 1Th 1:4. απʼ αρχης, which is strongly attested by אDKL (A latet) &c., d e g syrpesh cop arm aeth, Chr Thdrt Ambrst Vig, is a hap. leg. for St Paul; it well accords with the parallel representation in 1Th 1:4 ff.: cf. Php 1:5; Php 4:15; and see Expository Note.

13. Ἡμεῖς δὲ ὀφείλομεν εὐχαριστεῖν τῷ θεῷ πάντοτε περὶ ὑμῶν. But, for our part, we are bound to give thanks to God always for you: a nearly verbatim reproduction of the opening words of the Epistle; see notes on 2Th 1:3. The repeated ὀφείλομεν betrays in the missionaries a keen sense of personal debt for the support given them at this juncture by the faith of the Thessalonian Church; cf., in explanation of this, 1Th 1:8; 1Th 3:8 f. Hence also the emphatic ἡμεῖς prefacing ὀφείλομεν, where we might have looked for περὶ δὲ ἱμῶν at the head of the sentence, to supply the main subject of the paragraph in contrast with οἱ ἀπολλύμενοι, οἱ μὴ πιστεύσαντες κ.τ.λ., of the foregoing: cf. 1Th 5:4; Eph 4:20; also Heb 6:9. Contemplating the revelation of the Lawless One and the multitude of his dupes, the Apostles realize their deep obligation to God for the certainty that their Thessalonian brethren are of another disposition and have a happier destiny assured them. Περὶ ὑμῶν is emphasized by the terms that follow:—

ἀδελφοὶ ἠγαπημένοι ὑπὸ Κυρίου, brethren beloved by the Lord. In the εὐχαριστία of 1Th 1:2-4, &c.—and precisely at the same point, viz. in grounding their position as Christians upon the Divine ἐκλογή (εἵλατο … ὁ θεὸς … εἰς σωτηρίαν)—the Thessalonians were addressed as “brethren beloved by God.” “The Lord” is Christ, as distinguished from “God” in the adjoining clauses; see notes on 1Th 2:1, and 2Th 1:12 above. Appalled by the thought of Antichrist, the Church finds in the love of Christ her refuge (cf. Rom 8:35-39); since He is κύριος, His love has at its command Divine power (2Th 1:7 f.); to “the Lord” (Jesus), their strong Protector, the Apostles forthwith commit these persecuted “brethren” (see 2Th 2:16 f., 2Th 3:3; 2Th 3:5). St Paul is probably reminding himself in this expression of the ancient blessing upon Benjamin, his own tribe, pronounced in Deu 33:12: “The beloved of the Lord (ἠγαπημένος ὑπὸ Κυρίου, LXX) shall dwell in safety by Him; He covereth him all the day long, and he dwelleth between His shoulders.”

ὅτι εἵλατο ὑμᾶς ὁ θεὸς ἀπʼ ἀρχῆς (or ἀπαρχὴν) εἰς σωτηρίαν, in that God chose you from the beginning (or as a firstfruit) unto salvation: a reaffirmation of εἰδότες … τὴν ἐκλογὴν ὑμῶν, 1Th 1:4; see notes. Εἵλατο is used of the “choice” of Israel for Jehovah’s people in Deu 7:6 f. and Deu 10:15 (προείλετο); in Deu 26:18 f. (LXX) it stands, Κύριος εἵλατό σε σήμερον γενέσθαί σε αὐτῷ λαὸν περιούσιον … εἶναί σε λαὸν ἅγιον Κυρίῳ τῷ θεῷ σου. Deu 7:8 accounts for this in the words, παρὰ τὸ ἀγαπᾶν Κύριον ὑμᾶς (cf. previous note). As respects the purpose of the choice (εἰς σωτηρίαν), the verse is parallel to 1Th 5:9, οὐκ … εἰς ὀργὴν ἀλλὰ εἰς περιποίησιν σωτηρίας; see the note there on σωτηρία. Hence those whom “God chose for salvation” are set in contrast with “the perishing,” with those to whom “God sends an ἐνέργειαν πλάνης in order that they may be judged” (2Th 2:10 f.). Cf. with this also the paragraph on “God’s elect” in Rom 8:33-39. For ὅτι after εὐχαριστέω, cf. 2Th 1:3, 1Th 2:13; for the hybrid aorist εἵλατο—with its strong stem and weak ending—see note on προείπαμεν, 1Th 4:6.

It is doubtful whether ἀπʼ ἀρχῆς looks further back than to the time when God’s call in the Gospel reached the Thessalonians (cf. Php 4:15, ἐν ἀρχῇ τοῦ εὐαγγελίου; also 1Jn 2:7; 1Jn 2:24; 1Jn 3:11; Joh 6:64; Joh 15:27; Joh 16:4); without some indication in the context, the readers would hardly think here of a pretemporal election. The ἐκλογή of 1Th 1:4 was associated with the arrival of the Gospel at Thessalonica (1Th 1:5; 1Th 1:9). Then, practically and to human view, “God chose” this people—i.e. took them for His own out of the evil world in which they moved: cf. the εἵλατο σήμερον of Deu 26:18. Such “choice” is intrinsically, and as the act of God’s loving will, ἀπʼ αἰῶνος (Act 15:18). Hence in later Epp. the “beginning” is traced to its spring, and its origin is seen in the Divine love “predestinating” its chosen “before the foundation of the world” (Eph 1:4, &c.); the relative is grounded in the absolute ἀπʼ ἀρχῆς (1Jn 1:1): cf. the double ἀπʼ ἀρχῆς of 1Jn 2:7; 1Jn 2:13 f., 24. But the Apostles speak here in the language of grateful remembrance, not of theological contemplation. The marginal reading of WH, ἀπαρχήν (primitias, Vulg.; see Textual Note), gives a thoroughly Pauline word—applied to persons in Rom 11:16; Rom 16:5, 1Co 15:20; 1Co 15:23; 1Co 16:15 (also in Jas 1:18, Rev 14:4)—and is quite suitable to the Thessalonian Christians, since they were along with the Philippians the “first-fruit,” in comparison with Achaia and Corinth (cf. 1Th 1:7 ff.), of the present mission.

ἐν ἁγιασμῷ πνεύματος καὶ πίστει ἀληθείας, in sanctification of spirit (or of the Spirit) and faith in (the) truth: an adjunct not to εἵλατο, but to σωτηρίαν (for similar ἐν clauses attached to verbal nouns, see 1Th 1:1; 1Th 4:16; 1Th 5:2; and 2Th 1:7 f. above). “Salvation” is defined in its subjective ground and factors—“God chose you to a salvation operative and realized in sanctification and faith”: by the same signs the Apostles “know the election” of their Thessalonian converts (1Th 1:3-7; cf. 1Th 4:7); on these conditions rests the σωτηρία spoken of in 1Th 5:9. Ἐὰν μείνωσιν ἐν πίστει … καὶ ἁγιασμῷ, 1Ti 2:15, presents the same conditions in the reverse order. For ἁγιασμός, see notes on 1Th 3:13 (ἁγιωσύνη) and 1Th 4:3; 1Th 4:7.

Πνεύματος may be (a) subjective genitive—“sanctification proceeding from (wrought by) the Spirit (of God)”: cf. 1Th 4:7 f., Rom 15:16, 1Co 3:16 f.; and the formal parallel in 1Pe 1:2. See 1Th 1:6, Rom 5:5; Rom 8:2; Rom 8:23, 1Co 6:11; 1Co 12:3; 1Co 12:13, 2Co 1:22, Gal 3:3, Eph 1:13; Eph 4:30, Tit 3:5, for the offices of the Holy Spirit in the initiation and first movements of the Christian life. But (b) the word gives a sense equally good in itself if understood as objective genitive—“sanctification of (your) spirit”: thus read, the phrase recalls the memorable prayer of 1Th 5:23, ὁ θεὸς … ἁγιάσαι ὑμᾶς … καὶ … ὁλόκληρον ὑμῶν τὸ πνεῦμα κ.τ.λ. ἀμέμπτως … τηρηθείη; on this construction, sanctification is viewed as an inward state of the readers, leading them to complete salvation at the coming of Christ, just as “unbelief of the truth and delight in unrighteousness” (2Th 2:12) will bring “the perishing” to ruin through the fascination of Antichrist. This patent antithesis inclines one, after Estius (“anima, in qua sanctitatis donum principaliter residet”), to adopt (b), notwithstanding the preference of most commentators for (a): contrast μολυσμοῦ σαρκὸς καὶ πνεύματος, 2Co 7:1; and cf. Eph 4:23. Add to this ruling consideration the probability that the writer, if intending the Holy Spirit by πνεύματος, would for clearness have prefixed the article or attached to the generic noun some distinguishing term; and observe the fact that the genitive is objective in the parallel πίστει ἀληθείας. This ἁγιασμὸς πνεύματος is complementary to the ἁγ. σαρκός implied in 1Th 4:3-8. The objection that (interior) “sanctification of spirit” should follow and not precede “faith in the truth,” applies with equal force to “sanctification by the Spirit” (cf. Gal 3:2); on the other hand, “faith in the truth” in this context involves more than the initial faith of conversion (1Th 1:8, &c.), or “the reception of the truth on the part of the person influenced” (Lightfoot); it signifies that habit of faith by which one adheres to the truth and so escapes the ἀπάτη ἀδικίας and ἐνέργεια πλάνης (2Th 2:10 f.), and includes the ὑπομονὴ καὶ πίστις (2Th 1:4) by virtue of which believers (οἱ πιστεύοντες) “stand fast”: see next verse; and cf. 2Co 1:24, Col 2:5, &c. Such abiding faith leads to ultimate salvation; it is co-ordinate with, not anterior to, sanctification.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

13. ἡμεῖς δὲ ὀφείλομεν κτλ The similarity in thought and language between the first clause of this verse and that of 1:3 suggests of itself a purposed return to the obligation there expressed “to give thanks to God always for you, brothers”; and the differences observable in our verse, the order of ὀφείλομεν εὐχαριστεῖ and the insertion of ἡμεῖ, tend to confirm the suggestion. By putting ὀφείλομε first, Paul lays stress on the obligation and at the same time, by the very emphasis, intimates that the repetition of 1:3 is intentional. By inserting ἡμεῖ (i. e. Paul, Silvanus, and Timothy as in I 2:13, 17) he reiterates emphatically what was implied in 1:3 that he and his fellow-writers are morally bound to thank God, notwithstanding the fact that the readers, voicing the discouragement of the faint-hearted, had declared to Paul by letter that they were not worthy of salvation and that therefore Paul ought not to thank God for them as he had done in his former epistle. If this is the case, δε is not adversative, contrasting in some manner with vv. 9-12, but introduces, as in v. 1, a new point.

That δε introduces a resumption of 1:3 is frequently admitted (B. Weiss, Dob., Dibelius, et al.). Usually, however, a contrast is discovered between ἡμεῖ and the doomed in v. 10 (e. g. Lün., Ell., Lft.), a contrast which is pertinent only if ἡμεῖ referred to the Thessalonians or all Christians. To obviate this difficulty, ἡμεῖ is put over against God who sends the energy of delusion; or over against the Anomos; or over against the mystery of lawlessness (Hofmann, Riggenbach, Denney, et al.); but these interpretations are, as Wrede insists (21), somewhat forced. On the other hand, the contention of Wrede (and Schmiedel) that ἡμεῖ is taken over mechanically from I 2:13 arises from the necessity of explaining the workings of the falsarius. A similar resumption of the thanksgiving occurs in I 2:13 (from 1:2; cf. 3:9); but in 2:13 we have και not δε, and the main point of I 2:1-12 is resumed as well as the thanksgiving of 1:2. Contrast with our verse I 2:17 (ἡμεῖς δε) where δε is adversative: “we apostles” over against the Jews who insinuated that we did not wish to return.

ἠγαπημένοι ὑπὸ κυρίο The readers are addressed not simply as brothers (1:3, 2:1) but as brothers “beloved by the Lord,” that is, “whom Christ loved and loves.” The phrase ἠγαπημένοι ὑπὸ κυρίο does not appear in 1:3 ff., though the idea of election is there implied in the statement that the endurance and faith of the readers is evidence of God’s purpose to deem them worthy of the kingdom. In I 1:4, however, where Paul openly draws the conclusion that the readers are elect from the fact that the Spirit is at work not simply in him (1:5) but especially in the Thessalonians who welcomed the gospel (1:6-10), the same estimate is given: ἀδελφοὶ ἠγαπημένοι ὑπὸ τοῦ θεου The repetition here of these words of appreciation which recall the love of Christ (v. 16) who died for them (I 5:10) and who as Spirit quickens within them the sense of the divine love (3:5), and which suggest (cf. Rom 1:7, Col 3:12) that as beloved they are elect (I 1:4), is evidently designed for the purpose of encouraging the faint-hearted with the assurance of salvation, and of awakening within them, as elect and beloved, the obligation to fulfil their Christian duty (v. 15 ἄρα οὖ).

On the phrase, cf. Test. xii, Iss. 1:1 (v. l.) ἡγαπημένοι ὑπὸ κυρίο and Deu 33:12; and see note on I 1:4. On the perfect participle “implying a past action and affirming an existing result,” cf. . 154 and ἐκκέχυτα Rom 5:5.—(ο) κύριο is used frequently in Paul of the Lord Jesus; but it is especially characteristic of the Macedonian letters, fourteen times in I, eight times in II, and ten times in Phil. In our letters it appears in reminiscences from the Lxx (I 4:6, II 1:9, 2:13); in such phrases as ὁ λόγος τοῦ κυρίο (I 1:8, 4:15, II 3:1), ἑν κυρίῳ (I 3:8, 5:12; cf. Gal 5:10, Rom 16:2 ff. and eight times in Phil.), and ἡμέρα κυρίο (I 5:2, II 2:2; cf. 1Co 5:5); in prayers (I 3:12, II 3:5, 16); and in other connections (I 1:6, 4:15-17, 5:27, II 3:3). In the light of this usage, κύριο here (contrast I 1:4) and 3:16 (contrast I 5:23) is natural; cf. παρὰ θεῷ II 1:6) with ἔκδικος κύριο I 4:6 in the light of βῆμα θεου (Rom 14:10) or Χριστου (2Co 5:10). On the use of ὁ κύριο, see especially Mill. 136 ff. and Zahn, Introd. I, 254.—D corrects to θεου; אA, et al., read τοῦ κυρίο

ὅτι εἵλατο ὑμᾶς κτλ. In advancing the reason why (ὅτ = “because” as in I 2:13, II 1:3) he ought to thank God always for them, Paul lets his religious imagination range from everlasting to everlasting,—from the choice of God unto salvation before the foundation of the world, to the divine invitation in time extended to the readers through the preaching of the gospel, and to the consummation in the age to come, the acquiring of the glory which Christ possesses and which he will share with those who are consecrated to God by the Spirit and have faith in the truth of the gospel. The purpose of this pregnant summary of Paul’s religious convictions (cf. Rom 8:28-30) is the encouragement of the faint-hearted. Not only are they chosen, they are chosen from all eternity (ἀπʼ ἀρχῆ); not only are they chosen, they are also called; and not only are they called, they are also destined to acquire the fulness of salvation in eternity.

The order of words, εἵλατο ὑμᾶς ὁ θεό (cf. I 5:9) not ὑμᾶς εἵλατ, tells against the suggestion that the readers are contrasted with “the doomed” (v. 10). K reads εἵλετ (cf. προείπομε (AKL) in I 4:6, and see, for mixed aorists, Bl 21:1). For ὑμᾶ (BAGFP, et al.), אD, et al., read ἡμᾶ; so also for ὑμᾶ after ἐκάλεσε in v. 14, BAD read ἡμᾶ, a reading which takes the nerve out of Paul’s intention and which in v. 14 leads to the impossible.—αἱρεῖσθα (Php 1:22, Heb 11:25), like ἐκλέγεσθα (1Co 1:27 ff. Eph 1:4), προγινώσκει (Rom 8:29, Rom 11:2) and προορίζει (Rom 8:29 f.; 1Co 2:7 πρὸ τῶν αἰώνω; Eph 1:5, Eph 1:11), is used of God’s election as in Deu 26:18 (cf. προαιρεῖσθα Deu 7:6 f. Deu 7:10:15); cf. τιθένα I 5:9, καταξιοῦ II 1:5, and ἀξιοῦ 1:11. The idea of election is constant, but the words expressing it vary,—a consideration that accounts for the fact that elsewhere in the N. T. αἱρεῖσθα is not used of the divine election.—The reading ἀπʼ ἀρχῆ (אDEKL, Pesh, Arm, Eth., Chrys., Th. Mops., Ambst et al.) suits Paul’s purpose of encouraging the fainthearted better than ἀπαρχή (BGP, Vulg, Boh, Didymus, Ambrose, et al.). The former reading is harder in that elsewhere Paul uses not ἀπʼ ἀρχῆ but πρὸ τῶν αίώνω (1Co 2:7), ἀπὸ τῶν αῖώνω (Col 1:26) or πρὸ καταβολῆς κόσμο (Eph 1:4) to express the idea “from eternity,” while ἀπαρχη, apart from Jas 1:18, Rev 14:4, is found in the N. T. only in Paul (seven times; it is common in Lxx, especially in Ezek.). Most commentators prefer ἀπʼ ἀρχῆ and interpret it as = ἀπʼ αἰῶνο (cf. Psa 89:2); a few, however (so recently Wohl.), seek to refer ἀπʼ ἀρχῆ to the beginnings of Christianity either as such or in Thessalonica, a view possible in itself (cf. 1Jn 2:7, 1Jn 2:24), though more appropriate to a later period in Paul’s career, but not probable in Paul who, when he refers to ἐν ἀρχη (Php 4:15) adds not only τοῦ εὐαγγελίο (cf. 1 Clem. 47:2) but also ὅτε ἐξῆλθον ἀπὸ τῆς Μακεδονία As already indicated, ἀπʼ ἀρχῆ does not occur elsewhere in Paul; it is, however, common in the Gk. Bib. as a designation of beginnings whether in eternity or in time (cf. Isa 63:16, Sir. 24:9, 1Jn 2:13, Mat 19:4, etc.; also 2 Reg. 7:10, Psa 73:2, Luk 1:2, etc.). Apart from our passage and Php 4:15, ἀρχη denotes in Paul “power” or, in plural, “powers.”—The reading ἀπαρχή which, under the influence of the Vulg. primitias (Wiclif: “the first fruytis”), was current in Latin exegesis (Dob.), implies that “believers have been, as it were, set aside for a sacred offering, by a metaphor taken from the ancient custom of the law” (Calvin, who, however, prefers ἀπʼ ἀρχῆ “which almost all the Gk. Mss. have”). The reference in ἀπαρχη is (1) to the Thessalonians as first-fruits “consectrated to God in opposition to the mass of “the doomed” (Hofmann, who notes 14:4; but see Swete on that passage); (2) to the Thessalonians or Macedonians as first-fruits “contrasted with others yet to follow” (Moff., ἀπαρχη here as in 1Co 15:26 implying others to come); or (3), combining an estimate of worth with the idea of historical priority, to the fact that the Thessalonians are consecrated for a possession (Jas 1:18, 14:4), and are, along with the Philippians and others, especially a first-fruit from paganism (B Weiss).—It is noteworthy, however, that, apart from Rom 11:16 where the reference to the cult (Num 15:19 f.) is obvious, Paul elsewhere qualifies ἀπαρχη with a genitive as in Rom 16:5, 1Co 16:15 (cf. Rom 8:23, 1Co 15:20, 1Co 15:23; and 1 Clem. 24:1). The absence of the qualifying genitive in this passage suggests either that the Thessalonians are first in value, a choice fruit, which is improbable; or that they are the first in time, which is impossible, for they are not even the first-fruits of Macedonia. Grot. obviates the difficulty by supposing that our letter was written as early as 38 a.d., that is, before Paul came to Thessalonica, and was addressed to Jason and other Jewish Christians who had come thither from Palestine. Harnack likewise (v. supra p. 53 f.) thinks that our letter was addressed to Jewish Christians in Thessalonica, a group of believers that formed a kind of annex to the larger Gentile Christian church, and interprets ἀπαρχή as referring specifically to the Jews who were the first-fruits of Thessalonica (Act 17:4). But apart from the fact that, in a section written for the encouragement. of those who were losing the assurance of salvation, ἀπʼ ἀρχῆ (cf. Sir. 24:9) is more appropriate than ἀπαρχή, it is difficult to understand, on Harnack’s theory, the omission of the expected τῆς Θεσσαλονίκη or the τῶν Θεσσαλονικέω, for in the letter to Corinth, a city in which two distinct groups of Christians, Jewish and Gentile, are unknown, the familia of Stephanas is called not simply ἀπαρχη but ἀπαρχὴ τῆς Ἀχαία (1Co 16:15).—In passing it is to be noted not only that D in Rom 16:5 and א in Rev 14:4 change the forceful ἀπαρχη to the meaningless ἀπʼ ἀρχῆ, but also that in Sir. 24:9 (Bא), πρὸ τοῦ αἰῶνος ἀπʼ ἀρχῆς ἔκτισέν μ, A changes ἀπʼ ἀρχῆ to ἀπαρχή

εἰς σωτηρίαν κτλ. The eternal choice of God includes not only the salvation (I 5:9) of the readers (εἰς σωτηρία = εἰς τὸ σωθῆναι ὑμᾶ; cf. v. 10, I 2:16), but also the means by which (ἐ = δια, Chrys.) or the state in which (cf. I 4:8) salvation is realised (Denney). The ἁγιας μὸς πνεύματο designates the total consecration of the individual, soul and body, to God, a consecration which is inspired by the indwelling Holy Spirit, and which, as the readers would recall (I 4:3-8, 5:23), is not only religious but ethical. The phrase πίστις ἀληθεία, “faith in the truth” of the gospel, is prompted by πιστεύειν τῇ ἀληθείᾳ (v. 12). Faith is man’s part; but behind the will to believe is the consecrating Spirit of God (τὸ πνεῦμα αὐτοῦ το ἅγιο I 4:8). To be sure, man may refuse to welcome the heavenly influence designed for his salvation; but, if he does, he takes upon himself the conse quences of his choice (vv. 11-12). A similar interaction of the divine and human in salvation is referred to in another Macedonian letter (Php 2:12 f.). The fact that the means or state of salvation is included in the eternal choice, and that it is mentioned before the calling (when the means or state is historically manifested) suggests that Paul is choosing his words with a view to the encouragement of the faint-hearted. To know that they are elect from everlasting, and hence destined to the future salvation to which they were called, they have only to ask themselves whether the consecrating Spirit is in them and whether they have faith in the truth of the gospel. By the same token, Paul, in I 1:4 ff., expresses the conviction that the readers are elected, namely, by the presence of the Spirit in the readers who heard him and welcomed his gospel. “We find in ourselves a satisfactory proof (of election) if he has sanctified us by his Spirit, if he has enlightened us in the faith of his gospel” (Calvin).

Grammatically ἐν ἁγιασμῷ κτλ is to be construed not with εἵλατ alone (Whol.), or with σωτηρία alone (Riggenbach, Schmiedel, Born), but with εἵλατο εἰς σωτηρία (Lün., Ell., Lft., Dob. et al.). In the light of I 5:23, πνεύματο is not the human (Schott., Find., Moff. et al.) but the divine Spirit (Calv., Grot. and most); and the gen. is not of the object but of the author. The phrase ἐν ἁγιασμῷ πνεύματο in 1Pe 1:2 “probably comes from 2Th 2:13” (Hort). On ἁγιασμό, see I 4:3 ff.; on πίστις ἀληθεία, see vv. 10-12 and cf. Php 1:27, Col 2:12.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

To sanctify you.

The elect shall stand steadfast and safe from all these mischiefs. Now election is known by these testimonies: Faith is gathered by sanctification: faith, by that that we accord unto the truth: truth by calling through the preaching of the Gospel: from whence we come at length to a certain hope of glorification.

Faith which layeth hold not upon lies, but upon the truth of God, which is the Gospel.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

But--In delightful contrast to the damnation of the lost (Th2 2:12) stands the "salvation" of Paul's converts.

are bound--in duty (Th2 1:3).

thanks . . . to God--not to ourselves, your ministers, nor to you, our converts.

beloved of the Lord--Jesus (Rom 8:37; Gal 2:20; Eph 5:2, Eph 5:25). Elsewhere God the Father is said to love us (Th2 2:16; Joh 3:16; Eph 2:4; Col 3:12). Therefore Jesus and the Father are one.

from the beginning--"before the foundation of the world" (Eph 1:4; compare Co1 2:7; Ti2 1:9); in contrast to those that shall "worship the beast, whose names are not written in the book of life of the Lamb slain from the foundation of the world" (Rev 13:8). Some of the oldest manuscripts read as English Version, but other oldest manuscripts and Vulgate read, "as first-fruits." The Thessalonians were among the first converts in Europe (compare Rom 16:5; Co1 16:15). In a more general sense, it occurs in Jam 1:18; Rev 14:4; so I understand it here including the more restricted sense.

chosen you--The Greek, is not the ordinary word for "elected," implying His eternal selection; but taken for Himself, implying His having adopted them in His eternal purpose. It is found in the Septuagint (Deu 7:7; Deu 10:15).

through--rather as Greek, "in sanctification" as the element in which the choice to salvation had place (compare Pe1 1:2), standing in contrast to the "unrighteousness," the element in which Antichrist's followers are given over by God to damnation (Th2 2:12).

of the Spirit--wrought by the Spirit who sanctifies all the elect people of God, first by eternally consecrating them to perfect holiness in Christ, once for all, next by progressively imparting it.

belief of the truth--contrasted with "believed not the truth" (Th2 2:12).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. 14. God hath from the beginning chosen you to salvation, &c.] In your calling, God has shown the purpose that he had formed from the beginning, to call the Gentiles to the same privileges with the Jews, not through circumcision, and the observance of the Mosaic law, but by faith in Christ Jesus but this simple way of salvation referred to the same end-holiness, without which no man, whether Jew or Gentile, can see the Lord.

Let us observe the order of Divine grace in this business:

1. They were to hear the truth-the doctrines of the Gospel.

2. They were to believe this truth when they heard it preached.

3. They were to receive the Spirit of God in believing the truth.

4. That Spirit was to sanctify their souls-produce an inward holiness, which was to lead to all outward conformity to God.

5. All this constituted their salvation-their being fitted for the inheritance among the saints in light.

6. They were to obtain the glory of our Lord Jesus Christ-that state of felicity for which they were fitted, by being saved here from their sins, and by being sanctified by the Spirit of God.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

13 But we are bound to give thanks. He now separates more openly the Thessalonians from the reprobate, that their faith may not waver from fear of the revolt that was to take place. At the same time, he had it in view to consult, not their welfare only, but also that of posterity. And he does not merely confirm them that they may not fall over the same precipice with the world, but by this comparison he extols the more the grace of God towards them, in that, while they see almost the whole world hurried forward to death at the same time, as if by a violent tempest, they are, by the hand of God, maintained in a quiet and secure condition of life. Thus we must contemplate the Judgments of God upon the reprobate in such a way that they may be, as it were, mirrors to us for considering his mercy towards us. For we must draw this conclusion, that it is owing solely to the singular grace of God that we do not miserably perish with them.

He calls them beloved of the Lord, for this reason, that they may the better consider that the sole reason why they are exempted from the almost universal overthrow of the world, was because God exercised towards them unmerited love. Thus Moses admonished the Jews —

“God did not elevate you so magnificently because ye were more powerful than others, or were numerous, but because he loved your fathers.” (Deuteronomy 7:7-8.)

For, when we hear the term love, that statement of John must immediately occur to our mind — Not that we first loved him. (1 John 4:19.) In short, Paul here does two things; for he confirms faith, lest the pious should give way from being overcome with fear, and he exhorts them to gratitude, that they may value so much the higher the mercy of God towards them.

Hath chosen you. He states the reason why all are not involved and swallowed up in the same ruin — because Satan has no power over any that God has chosen, so as to prevent them from being saved, though heaven and earth were to be confounded. This passage is read in various ways.

The old interpreter has rendered it first-fruits, as being in the Greek ἀπαρχήν; but as almost all the Greek manuscripts have απ᾿ ἀρχὢς, I have in preference followed this reading. Should any one prefer first-fruits, the meaning will be, that believers have been, as it were, set aside for a sacred offering, by a metaphor taken from the ancient custom of the law. Let us, however, hold by what is more generally received, that he says that the Thessalonians were chosen from the beginning

Some understand the meaning to be, that they had been called among the first; but this is foreign to Paul’s meaning, and does not accord with the connection of the passage. For he does not merely exempt from fear a few individuals, who had been led to Christ immediately on the commencement of the gospel, but this consolation belongs to all the elect of God, without exception. When, therefore, he says from the beginning, he means that there is no danger lest their salvation, which is founded on God’s eternal election, should be overthrown, whatever tumultuous changes may occur. “However Satan may mix and confound all things in the world, your salvation, notwithstanding, has been placed on a footing of safety, prior to the creation of the world.” Here, therefore, is the true port of safety, that God, who elected us of old, will deliver us from all the evils that threaten us. For we are elected to salvation; we shall, therefore, be safe from destruction. But as it is not for us to penetrate into God’s secret counsel, to seek there assurance of our salvation, he specifies signs or tokens of election, which should suffice us for the assurance of it.

In sanctification of the spirit, says he, and belief of the truth. This may be explained in two ways, with sanctification, or by sanctification. It is not of much importance which of the two you select, as it is certain that Paul meant simply to introduce, in connection with election, those nearer tokens which manifest to us what is in its own nature incomprehensible, and are conjoined with it by an indissoluble tie. Hence, in order that we may know that we are elected by God, there is no occasion to inquire as to what he decreed before the creation of the world, but we find in ourselves a satisfactory proof if he has sanctified us by his Spirit, — if he has enlightened us in the faith of his gospel. For the gospel is an evidence to us of our adoption, and the Spirit seals it, and those that are led by the Spirit are the sons of God, (Romans 8:14,) and he who by faith possesses Christ has everlasting life. (1 John 5:12.) These things must be carefully observed, lest, overlooking the revelation of God’s will, with which he bids us rest satisfied, we should plunge into a profound labyrinth from a desire to take it from his secret counsel, from the investigation of which he draws us aside. Hence it becomes us to rest satisfied with the faith of the gospel, and that grace of the Spirit by which we have been regenerated. And by this means is refuted the wickedness of those who make the election of God a pretext for every kind of iniquity, while Paul connects it with faith and regeneration in such a manner, that he would not have it judged of by us on any other grounds.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(13) But we are bound.—This may be called a recurrence to the subject dropped at 2Th_1:3. The pronoun is somewhat emphatic. It might have seemed more natural to have sharpened the contrast between the Thessalonian Christians and the unhappy people just mentioned by beginning “But you.” It is, however, part of St. Paul’s delicacy of sympathy to describe rather the effect upon himself and his two companions of observing that contrast. He sets himself to work the contrast out.

Beloved of the Lord.—Precisely the same phrase as in 1Th_1:4, except for the substitution of “the Lord” for “God,” which shows the concurrence of the Eternal Son in His Father’s predestinations. As in the former passage, the tense (“who have been loved”) makes the reader think of the everlasting duration of that love (Jer_31:3), and is again connected with the mystery of election.

“O love, who ere life’s earliest dawn

On me thy choice hast gently laid.”

Hath . . . chosen.—The Greek tense should be rendered by chose, referring to the definite moment (so to speak) in the divine counsels when the choice was fixed. This moment is defined as “from the beginning,” i.e., from the eternity preceding the origin of time, called by the same name in Gen_1:1, Joh_1:1, and 1Jn_1:1. It does not simply mean “from the outset,” i.e., from the moment of first thinking at all about you. The identical phrase is said not to occur again in St. Paul. It may be noticed that there is a striking various-reading in some of the MSS., involving the change of only one letter, which would give us (instead of “chose you from the beginning”) “chose you as firstfruits.” Comp. Jas_1:18; but the reading in the text is better supported.

To salvation.—This “salvation” is in contrast with the “destruction” (2Th_1:9), “perdition” (2Th_2:3), or “perishing” (2Th_2:10), all of which represent the same word in the Greek. Out of the wreck of a world, God had from eternity chosen these Thessalonians to come off safely.

Through sanctification of the Spirit and belief of the truth.—This again teaches us the apostolic idea of election. It is not an absolute irreversible predestination to a particular state of happiness on which the elect is to enter after death. The “salvation” is present, begun in this life (Eph_2:5; Eph_2:8), and carried on along fixed lines, namely, “in sanctification of spirit and belief of truth” (such is the literal rendering). The preposition “in” has here the same force as in 1Th_4:4; 1Th_4:7, namely, “by way of,” “by a course of.” If, therefore, God chose the Thessalonian Christians to salvation by a course of sanctification and belief, one thing, at any rate, is clear: that if any of them should leave that course, and fall into the errors and sins denounced in the foregoing verses, then, in the Apostle’s mind, they would have forfeited their salvation, in spite of God’s choice of them. Consequently, we are forced to one of two theories: either that the man has no free will at all, the moral character of his actions depending as entirely upon God as his final destiny; or else, that the man is free, and that God singles him out to enjoy special opportunities of sanctification and of correct belief, which the man may accept or reject as he pleases. The first of these theories lies open to the question, why, if God is responsible for the moral character of the actions of His elect and for their belief, He does not sanctify them at once and completely, and make each one infallible in doctrine; but, in any case, lax morality or creed is as incompatible with the hope of a Calvinist as with that of an orthodox Christian. “Sanctification of spirit” seems to mean “spiritual sanctification:” an inward process, not merely outward change of conduct. This is, of course, wrought by the action of the Holy Spirit upon our spirits; but the omission of the definite article in the Greek is difficult to explain if the “spirit” mentioned be other than the spirit acted upon. “Belief of truth” is opposed to “believing the lie,” of 2Th_2:11 : acceptation of facts as they are, especially the deep facts of revelation, is always the great means of sanctification in Holy Scripture (Joh_17:17).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

But we are bound to give thanks alway to God for you,.... Lest the saints should be discouraged by the above account of antichrist, and his followers, and fear they should be left to the same deceptions, and damnation be their portion; the apostle being persuaded better things of them, gives their character, and represents their case in a quite different light; and signifies, that he and his fellow ministers were under obligation to be continually thankful to God for what he had done for them; for as God is the Father of mercies, whether spiritual or temporal, thanks are to be given to him; and saints are not only to bless his name for what they themselves receive from him, but for what others enjoy also, and that continually; because spiritual blessings, especially such as are afterwards instanced in, are permanent and durable, yea, everlasting: the characters which show them to be different from the followers of antichrist, are

brethren, beloved of the Lord or "of God", as the Vulgate Latin and Ethiopic versions read: they were the brethren of Christ, being the dear children of God, born of him, and belonging to his family, and of the apostles, and of one another, being of the household of faith; and they were beloved by God the Father, as the instances of their election to salvation by him, and their calling to eternal glory, show; and by the Lord Jesus Christ, who had wrought out for them the salvation they were chosen to; and by the Lord the Spirit, by whom they were regenerated, called, sanctified, and brought to the belief of the truth; and since they had interest in the everlasting love of the three divine Persons, there was no danger of their falling away and perishing. The reason of the apostle's thanksgiving for the persons thus described is,

because God hath from, the beginning chosen you to salvation; which is to be understood, not of an election of them, as a nation, for they were not a nation, only a part of one; nor of them as a church, for they were not so from the beginning; nor to the outward means of grace, the ministry of the word and ordinances, for the choice is unto salvation; nor to any office, for they were not all officers in the church, only some; nor does it intend the effectual calling, for that is distinguished from it in the following verse; but an eternal appointment of persons to grace and glory: and this is an act of God the Father, in Christ, from eternity; and which arises from his sovereign good will and pleasure, and is an instance of his free grace and favour, for the glorifying of himself; and is irrespective of the faith, holiness, and good works of men; all which are the fruits and effects, and not the motives, conditions, or causes of electing grace. This act is the leading one to all other blessings of grace, as justification, adoption, calling, and glorification, and is certain and immutable in itself, and in its effects. The date of it is "from the beginning": not from the beginning of the preaching of the Gospel to them, and the sense be, that, as soon as the Gospel was preached, they believed, and God chose them; for what was there remarkable in them, that this should be peculiarly observed of them? The Bereans are said to be more noble than they were: nor from the beginning of their calling, for predestination or election precedes calling; see Rom 8:30 nor from the beginning of time, or of the creation of the world, but before the world began, even from eternity; and in such sense the phrase is used in Pro 8:23 and that it is the sense of it here, is manifest from Eph 1:4 where this choice is said to be before the foundation of the world. The end to which men, by this act, are chosen, is "salvation": not temporal, though the elect of God are appointed to many temporal salvations and deliverances, and which they enjoy both before and after conversion; yet salvation here designs the salvation of the soul, though not exclusive of the body, a spiritual and an eternal salvation, salvation by Jesus Christ, as is expressed in Th1 5:9 and the same decree that appoints men to salvation, appoints Christ to be the Saviour of them; and there is salvation in and by no other. The means through which this choice is made, are

through sanctification of the spirit, and belief of the truth by sanctification is meant, not anything external, as reformation of life, obedience to the law, or outward submission to Gospel ordinances; but internal holiness, which lies in a principle of spiritual life in the soul, and in a principle of spiritual light on the understanding; in a flexion of the will to the will of God, and the way of salvation by Christ; in a settlement of the affections on divine and spiritual things, and in an implantation of all grace in the heart; and is called the sanctification of "the spirit", partly from the spirit or soul of man being the principal seat of it, and chiefly from the Spirit of God being the author of it; and this being a means fixed in the decree of election to salvation, shows that holiness is not the cause of election, yet is certain by it, and is necessary to salvation; and that the doctrine of election is no licentious doctrine, since it provides for and secures true and real holiness. "Truth" designs either the Lord Jesus Christ, who is the truth of types and promises, and the substance of the truth of the Gospel, in whom it lies, and by whom it comes; or the Gospel itself, which comes from the God of truth, lies in the Scriptures of truth, is dictated and directed into by the spirit of truth; the sum of it is Christ the truth, and has nothing in it but truth. The "belief" or "faith" of this intends, not an historical faith, or a mere assent to truth; but a cordial embracing of it, a receiving of the love of the truth, a feeling of the power of it unto salvation, and a believing in Christ, the substance of it; which is a seeing of him spiritually, and a going out of the soul to him in acts of hope; reliance, trust, and dependence; and this being also a means settled in the choice of men to salvation, makes it appear, that faith is no cause of election, but the effect of it; that it is necessary to salvation, and therefore appointed as a means; that it is certain to the elect by it, and that they therefore cannot be finally and totally deceived, or be carried away with the error of the wicked, or with the deceivableness of unrighteousness with which antichrist works.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

13 But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth:

Ver. 13. But we are bound, &c.] Lest they should be discouraged with the former discourse, the apostle tells them, that being elect they cannot be finally deceived. So the author to the Hebrews, Heb 6:9. Zuinglius, after that he had terrified the wicked, was wont to come in with Bone vir, hoc nihil ad te: This is nothing to thee, thou faithful Christian. We cannot beat the dogs, but the children will cry, and must therefore be stilled and cheered up.

And belief of the truth.] That is, of Christ the object, in the glass of the gospel.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

But we are bound to give thanks alway to God for you; - see the notes on 2Th 1:3. “Because God hath from the beginning chosen you to salvation.” The following important things are affirmed or implied here:

(1) That God had chosen or elected them (εἵλετο heileto) to salvation. The doctrine of election, therefore, is true.

(2) That this was from “the beginning” ἀπ ̓ ἀρχῆς ap' archēs; that is, from eternity; see the Joh 1:1 note; Eph 1:4; 3:9-11 notes. The doctrine of eternal election is, therefore, true.

(3) That this was the choice of the persons to whom Paul referred. The doctrine of personal election is, therefore, true.

(4) That this is a reason for thanksgiving. Why should it not be? Can there be any higher ground of praise or gratitude than that God has chosen us to be eternally holy and happy, and that he has from eternity designed that we should be so? Whatever, therefore, may be the feelings with which those who are not chosen to salvation, regard this doctrine, it is clear that those who have evidence that they are chosen should make it a subject of grateful praise. They can have no more exalted source of gratitude than that they are chosen to eternal life.

Through sanctification of the Spirit - Being made holy by the Divine Spirit. It is not without respect to character, but it is a choice to holiness and then to salvation. No one can have evidence that he is chosen to salvation except as he has evidence that he is sanctified by the Spirit; see the notes on Eph 1:4.

And belief of the truth - In connection with believing the truth. No one who is not a believer in the truth can have evidence that God has chosen him.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

But; this may be considered as a simple particle of transition, or as containing a contrast to these alluded to in the previous verses. I thank God that you are not exposed to the delusions of the man of sin and to the destruction of his followers. We. By some restricted to Paul, and by others as including Silas and Timotheus. (2Th_1:1) Are bound to give thanks alway to God. Notwithstanding the disorders which had arisen in the Church of Thessalonica, Paul had abundant reason to thank God for his great grace vouchsafed to the Thessalonians, in retaining them in the gospel, and in enabling them to abound in faith and love. For you, brethren beloved of the Lord; that is, of Christ. In the former Epistle he calls them "beloved of God", (1Th_1:4) here "of Christ;" one of the numerous indirect proofs in these Epistles of the trinity of Christ. Because God hath from the beginning. Some valuable manuscripts read, "because God hath chosen you as firstfruits," and this rendering has been adopted by several eminent expositors (Jowett, Hofmann, Riggenbach); but the preponderance of authorities is in favour of the reading in our A.V The phrase, "from the beginning, does not denote "from the beginning" of the gospel," but "from eternity." The apostle refers the salvation of the Thessalonians to the eternal election of God. Chosen you to salvation the final purpose of God"s election. Through; or rather, in, denoting the elements in which the salvation consisted, or, which is the same thing, the state into which they were chosen. Sanctification of the Spirit the Divine side and belief of the truth the human side of the element in which the salvation was realized.

Sanctification.

1. Its nature. It denotes separation and consecration. It consists in the mortification of sin and the production of holiness.

2. Its properties. Universal, adapted to our peculiar characters, discernible, progressive, in this life always imperfect, constant, and eternal.

3. Its Author. The Holy Spirit the immediate Author; it is his peculiar office to produce holiness in the soul. He not only purifies our affections, but takes up his abode in our hearts.

4. Its instrument. The belief of the truth. The instrument with which the Spirit works is the Word of God. We must not disjoin these two; the agency of the Spirit and the instrumentality of the Word are both equally essential and equally important.

Vers. 13, 14.

Apostolic thanksgiving for the election and the calling of the Thessalonians.

I THE DIVINE ELECTION. "God hath from the beginning chosen you.

1. There is an "election according to grace. (Rom_11:5) It is not to be confounded with the calling, which is an effect of it. "Whom he predestinated, them he also called". (Rom_8:30) Our salvation is always traced to "his own purpose and grace which was given us in Christ Jesus before the world began.

2. The date of the election. "From the beginning." It is "from the foundation of the world", (Eph_1:4) and therefore does not rest upon the personal claims of individuals.

3. The means of the election. "In sanctification of the Spirit and belief of the truth." The election is to the means as well as the end; it cannot take effect without the means. There is an objective as well as a subjective side in the sphere of the election.

(1) The sanctification of the Spirit. This is the objective side.

(a) It implies a spiritual change of nature. The Spirit applies the salvation, and regeneration is his first work.

(b) Sanctification is the evidence as well as the fruit of election.

(2) "The belief of the truth." This is the subjective side. Man is not passive in his salvation.

(a) As the Spirit is the agent, the truth is the instrument of salvation.

(b) The truth must be believed in order to salvation. As men are chosen to be saints, they are chosen also to be believers.

(3) The necessary connection between the sanctification and the belief. It might appear as if the belief of the truth ought to precede the sanctification of the Spirit. But there cannot be faith without the operation of the Spirit, while, on the other hand, the sanctification is "through the truth." The two are inseparably joined together.

4. The end of the election. "God hath chosen you to salvation.

(1) It is not an election to Church privileges.

(2) Nor to national privileges.

(3) But to salvation itself.

(a) This is salvation from sin and sorrow, death and hell.

(b) It is "the end of our faith". (1Pe_1:9)

II THE DIVINE CALLING. "Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ." The election issues in the call.

1. The Author of the call. God. "There is one Lawgiver who is able to save and to destroy." He has the right to call and the power to call. Nothing but Divine power can save the soul.

2. The means of the call. "Our gospel." The ministry of the Word was the great instrument in the Spirit"s hand of their conversion.

3. The end of the call.

(1) It was to obtain the glory of Christ. It was to be obtained, not purchased or wrought out by their personal righteousness.

(2) Believers are to share in the very glory of their Redeemer. T.C.

Vers. 13-17.

St. Paul"s hopes for the Thessalonians.

I HE THANKS GOD FOR HIS PAST MERCIES SHOWN TO THEM.

1. For their election. He turns front prophecies of coming terrors to thoughts of hope and consolation. He repeats the words of 2Th_1:3, "We are bound to give thanks." He felt the greatness of God"s mercies to the Thessalonians. Mercies shown to them were shown to him; he so dearly loved them. It was his bounden duty to thank God for them; how much more was it their duty to be thankful for the grace granted to them! God had set his love upon them; God had chosen them from the beginning. This was the source of their blessedness; not any merits, any good deeds, of theirs. All our hopes rest on the electing grace of God. That thought is full of sweet, pleasant, and unspeakable comfort to godly persons. It was so to the Thessalonian Christians, especially at this time, when awful anticipations of the coming end were casting a dark shadow over them. That election manifests itself in holiness of life. The seal of the Spirit is the earnest, the pledge, of the heavenly inheritance. God"s elect must feel within themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their minds to high and heavenly things. The sanctification of the Spirit is the sphere in which the life of election moves and energizes. And with the growth of holiness in the heart faith is ever deepened and strengthened. The working of the Spirit greatly confirms the faith of eternal salvation to be enjoyed through Christ; it convinces the Christian soul with a mighty power, with the certainty of intuition, of the reality of the great truths of the gospel, so that the Christian walks in ever increasing faith, in the power of that victory which overcometh the world.

2. For the hope of glory. God had predestinated the Thessalonians to be conformed to the image of his Son; by the preaching of St. Paul he had called them to that state of salvation. They were living in a present salvation; they were looking forwards to a future glory; their high hope was the obtaining of the glory of our Lord Jesus Christ. His glory will be the glory of his saints, for he has given it them. (Joh_17:22) They areheirs of God, and joint-heirs with Christ. All that Christ has is theirs in hope; for Christ himself is theirs, and they are Christ"s. The Christian who cherishes this high and blessed hope must live in continual thankfulness.

II HE URGES THEM TO STEADFASTNESS.

1. In the life of faith. Stand fast, he says; fight the good fight of faith. You must do your part. God has chosen you; he has given you his Spirit; he has called you to salvation. Yet you must work out that salvation. We need not perplex ourselves with the deep mysteries which thought cannot fathom; in

2. practice, the duty of perseverance follows from the electing grace of God. He has chosen you; persevere, for he gives you the power; be steadfast, for you owe a great debt of gratitude to him who has so greatly loved you.

3. In doctrine. Hold the traditions. St. Paul had taught the Thessalonians by word of mouth. We must remember that in all probability not one of our four Gospels was yet written. The Thessalonians knew the history of our Lord"s life and death, and the doctrines of the Christian faith, only through the oral teaching of St. Paul. The First Epistle was the only part of the New Testament Scriptures known to them; probably the only part as yet in existence. St. Paul had taught orally for several years before he began to write. Oral teaching was often misunderstood, often forgotten, as this Epistle shows. But the teaching of an apostle, whether by word or by writing, was a precious deposit, for that which he delivered to his converts he had himself received of the Lord. Be it ours to continue steadfast in the apostles" doctrine and fellowship.

III HE SUMS UP HIS HOPES IN A BENEDICTION.

1. He points them to God. The clause begins in the Greek with the emphatic aujtov, himself. We must stand fast, we must persevere; but it is he who establishes the hearts of his chosen; he only is our everlasting Strength, the Rock of ages. The apostle in this place, as in 2Co_13:14, puts the Saviour"s name first, because it is by Christ that we have access to the Father. We feel that this order would have been incongruous, impossible, unless Christ were indeed God; we feel that the singular verb could not be used, as it is twice, in ver. 17, unless he and the Father were one. (comp. 1Th_3:11) God the Father is our Father, St. Paul says emphatically. He loved us; on his fatherly love rests our election, our hope of glory. He has given already to his saints eternal comfort, a comfort independent of the changes and chances of this earthly life a comfort eternal, for it rests on him who is eternal; and with that comfort which is present, though not temporal, not confined within the limits of time, he has given also a good hope of future glory, the blessed hope of everlasting lifo with God in heaven. And this he has given in grace, in the encompassing atmosphere of his favour, without merit or works of ours.

2. He prays that God"s blessing may still rest upon them. He who loved them, and gave them eternal comfort and good hope, will surely comfort and establish them. His first gifts are a pledge of their continuance. He will not leave his work unfinished. His love is like himself, eternal. He can shed that blessed comfort into the heart, the inmost seat of joy and sorrow. When there is hidden comfort there, outward troubles may cause sorrow, but cannot take away the fulness of joy. He can establish our heart; he can give us that established heart, fixed, trusting in the Lord, (Psa_112:7, Psa_112:8) which the world, the flesh, the devil, cannot shake. Then we shall speak only words of truth and love, and do only works of righteousness and faith through that inner comfort and strength which comes from God alone.

LESSONS.

1. In the midst of dangers there is comfort for the saints; they are in thehands of God; God hath chosen them.

2. Look for the evidence of God"s election in holiness of life; withoutholiness we cannot see him.

3. Be steadfast; make your calling and election sure; take heed lest ye fail.

4. Only God can give "eternal comfort." Seek that precious gift of him; it isgiven to those whom he stablishes in every good word and work. B.C.C.

Vers. 13-17.

Exhortation to steadfastness.

I HOW GROUNDED.

1. The election of the Thessalonians. "But we are bound to give thanks to God alway for you, brethren beloved of the Lord, for that God chose you from the beginning unto salvation." This is another overflowing of gratitude for the Thessalonians, who are described not, as in 1Th_1:4, as "brethren beloved of God," but as "brethren beloved of the Lord," i.e. sharing with Paul and his colleagues in the special love and care of him who presides over the brotherhood. There is the same inward binding that there was before (2Th_1:3) to give thanks to God, and to give thanks to God alway. What gave perpetual matter of thanksgiving, as in 1Th_1:4, was the election of the Thessalonians. There is not brought in here, as there is there, their being chosen out of a condition of sin, but it is implied in their being chosen unto a condition of salvation. They had been chosen from the beginning, i.e. from eternity. When God contemplated the creation of a race of men, and contemplated at the same time the incursion of evil into human nature and human history, he also contemplated human salvation. It was also within the Divine plan (going out into all particulars) that the Thessalonians among others should be saved.

2. Means of the realization of their election.

(1) Inward means.

(a) From the Spirit. "In sanctification of the Spirit." Precedence is naturally given to the work of the Spirit. For we must feel that, if God had not approached us first, we never should have approached him. The work of the Spirit, from beginning to end, is a work of sanctification. It is a saving work, inasmuch as it is the reclamation of our nature from unholy uses. On the positive side it is the fitting our nature for Divine uses. As the Spirit is the Agent of our sanctification, his all-sufficient help must be entirely depended upon.

(b) From themselves. "And belief of the truth." In election we are responsible for.our state of mind. The Spirit works on our mind through the truth. We may think of the truth that God has provided salvation for us. We may also think of the truth that God (according to ver. 10) has made us the offer of the love of the truth. We may further think of the Divine ideal to which our life is to be brought up. The Spirit has sovereign power in the presentation of truth to the mind; and what we have to do is to be receptive, to offer no obstacle to his presentation of the truth. And we are sanctified only in so far as we have received the truth into us.

(2) Outward means. "Whereunto he called you through our gospel." The gospel is especially the offer of salvation on the ground of Christ"s death. It was their gospel, as that in connection with which they served God. There was Divine sovereignty in the Thessalonians being favoured with the gospel. It was by circumstances over which they had no control that Paul and Silas and Timothy were sent to Thessalonica. These servants of Christ stood forward and preached the gospel to them, and it was when they received it as a message from God that they were called to salvation. From that point their calling dated. There is added the outward aspect of the salvation to which they were called. "To the obtaining of the glory of our Lord Jesus Christ." This is characteristic of the Epistle. The glory to which we are called is the glory which is possessed by Christ, and which he, as sovereign Dispenser, is to make our possession. We are to be glorified with nothing less than the glory of Christ. It will be seen that God, in electing, has in contemplation all the means of the election being realized. We may assure ourselves of belonging to the number of the elect, in so far as we have evidence of our election in our sanctification.

II HOW PUT. "So then, brethren, stand fast, and hold the traditions which ye were taught, whether by word, or Epistle of ours." Election contemplating the means of its realization in faith, it is not improper to found upon election an exhortation to steadfastness. They had taken up their Christian position. Attempts would be made in the way of persecution to move them away from their position. The ill-grounded expectation of the immediate coming was fraught with perils to them. It was already having a bad effect upon some in making them idle. It would be trying, to think that it was well grounded and not to have it realized. It would even be trying, to know that it was ill grounded and to have to give it up. There would be danger of religious excitement being followed by reaction. Let them beware, then, of apostatizing; let them stand fast. The way in which they were to stand fast was by holding fast the traditions. By the "traditions" we are to understand the truths handed to men. For instance, there was the revelation which was necessary for the stablishing of the Thessalonians, that there was to be an apostasy before the coming of Christ. In the traditions they had been instructed both orally and by writing. We are limited to the latter mode of instruction. What are known as ecclesiastical traditions have not independent authority, but have to be tested by the written Word. All our oral instruction has to be founded upon the written Word. By being in writing, the truths handed to us are preserved from corruption. We know that we have them in the form in which God wishes us to have them. It is difficult to escape the influence of traditional interpretation. Yet there is always the opportunity of a true interpretation, while we have the text as it was left by inspired men. The written Word is one of the great boons conferred on men. It is a great advantage to a child that he has not everything to learn for himself, but has the benefit of the experience of his parents.

So it is a great advantage to us, that we are not left to our own childish and foolish thoughts, but that we have the written instructions of our heavenly Father. It is by holding to these written instructions, as an unchanging element in the midst of all the tests to which we are subjected, in the midst of all the temptations to which we are exposed, that we shall be enabled valiantly to maintain our Christian position.

III HOW FOLLOWED UP. Invocation of the Divine blessing.

1. How God is invoked.

(1) In the Second Person. "Now our Lord Jesus Christ himself." From evangelical activity there is a rise first to the Mediator and lordly Dispenser of blessings in the Church. After the preachers have done their best for the Thessalonians, they have the painful consciousness left that they are impotent in themselves. At Corinth Paul planted, Apollos watered, but God gave the increase. So Paul and Silas and Timothy, feeling that they, in speaking and writing to the Thessalonians, were only held by him who holds the seven stars in his right hand, implore his help to make their activity successful. "Our Lord Jesus Christ himself accomplish what we are aiming at for them. Let his almighty efficacy be communicated through our feeble instrumentality." If we would do any good to any in whom we are interested, Christ must do it for us. His high priestly service must be recognized by us. Therefore let us ever rise above our mere wishing and striving for others to him who can make our wishing and striving effectual.

(2) In the First Person.

(a) His fatherhood. "And God our Father." From evangelical activity there is a rise, through the Mediator, to him who is the Final Reason and Contriver of redemption. We have some influence with God when we can call him our Father. We naturally expect to have more influence with a friend than with a stranger. We can appeal to him as a friend. We can, if need be, intercede on the score of friendship and long acquaintance. So we can appeal to God as our Father, to bless not only ourselves but others. And, should every other appeal fail, surely this shall not fail. When the cry comes up on behalf of his needy children, "Our Father, wilt thou not bless?" surely he will not turn away his ear.

(b) Wherein it was manifested. "Which loved us." This is timed in the past, and calls up the great act of love the gift of the Son. Our Father, who gave his Son for us. We can behold in this how God can love. Some would represent it as very unfatherly. But, apart from the Son"s unforced consent, there is this consideration, that, where there is true fatherly feeling, it is not more easy to sacrifice a son than to sacrifice one"s self. David felt this when he uttered his lamentation over Absalom: "Would God I had died for thee, O Absalom, my son, my son!" We must hold that, loving the Son infinitely, the Father could as well have sacrificed himself as his Son. The marvel and mystery is, that, loving his Son infinitely, he could be moved to sacrifice him for us his undeserving creatures. But surely by this act of devotion the love of God for us is placed forever beyond all doubt. In presence of the cross, to doubt, or to act as though we doubted, that God loves us, is doing him the most glaring injustice.

(c) What it obtained for us. "And gave us eternal comfort." There is no hiding it, that it is comfort that we all need. There is an evil heart, to keep us from being happy. It gives rise to slavish fear of God and forebodings of judgment. There is also an evil world, which alone is sufficient to keep us from being perfectly happy. It is an evil world, where there is exposure to poverty, to sickness, to bereavement, to death. It is an evil world, where, with sensitive spirits, we have to look forth on so much sin and wretchedness. Where, then, is the comfort? There is no real comfort for a guilty conscience in ignorance or distraction. It is unsubstantial comfort, to know that our suffering is common. There is some substantial comfort in the sympathy of our fellow men, but it is variable. We may not find friends all that we would desire them to be to us. Those by whom we are most comforted may be taken away, and we have to be comforted for their loss. But there is comfort provided by eternal love, and comfort that is eternal in its nature. There is comfort in knowing that our great Substitute has made full satisfaction for our sin. There is comfort in knowing that we are clasped to the heart of the everlasting Father. That is comfort which is neither deceitful nor fleeting. It is sufficient for us amid all the cares of life. It is independent of all contingencies. "And good hope." Comfort refers to time present; hope refers to time future. Beyond all that we have of good and of comfort under evil, there is hope. And what is this hope? It is the hope of our real joys being perfected, of our being delivered from the plague of an evil heart and the burden of an evil world, of our being placed where there will be no more need of comfort in the presence of the eternal Love. It is also a good hope, in its being well founded not founded on our own thoughts, but founded on the character and work and promise of God. It is a hope which is even now good in its cheering influence upon our hearts.

(d) Obtained without deserving of ours. "Through grace." The comfort is not self-created; we have had nothing to do with the procuring of it. But, seeing it has been graciously provided for us by eternal Love, we have good reason for taking it in the whole benefit into our hearts. The hope is one which we could not have dared to cherish of ourselves. It is far beyond anything that we could have thought of. But we cannot limit the grace of God. If it is his good pleasure to give us this hope, we have good reason for cherishing it.

2. For what end God is invoked.

(1) To bless the Thessalonians with comfort. "Comfort your hearts." There is another incidental proof here of the Divinity of our Lord in the use of a singular verb, while both our Lord Jesus Christ and God our Father are the subject. The hearts of the Thessalonians were full of hopes and fears in view of the coming which was thought to be imminent; comfort is, therefore, invoked for their hearts. It cannot but be congenial to God to comfort the Church. "Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord"s hand double for all her sins." Having provided the comfort in Christ, he must best know how, through Christ, to apply it to our need.

(2) To bless them also with stability. "And stablish them." Comfort is invoked partly with a view to stability. When we are uncomforted we are unstable as water. Our energies are relaxed, and we are unfitted for our work. Sorrow is weakness, but comfort is strength. Double sphere in which stability is invoked for them.

(a) Work. "In every good work." It was not unnecessary that they should be reminded that they were called to work, even to work with their hands. God grant them all the good elements which belong to work. Let the simplest work be done honestly. Let not their works "with self be soiled." Let them be done unto the glory of God. In these, and in all the elements of good work, let them be confirmed.

(b) Word. "And word." Good speaking is even more difficult than good acting. "If any man offend not in word, the same is a perfect man." God grant them all the good elements which belong to speaking. Let every word be characterized by truthfulness. Let it also have fitness; for "a word fitly spoken is like apples of gold in pictures of silver." Let it also have wholesomeness, and not be like bad fruit. Let it breathe kindliness. Let it breathe loyalty to Christ. In these, and in all the elements of good speaking, let them be confirmed. R.F.

Vers. 13, 14.

The Divine work of salvation.

We are to be thankful to God for the happy spiritual prospects of our fellow Christians, because they all spring from his good purpose and work. The most striking characteristic of the description before us is its attributing the whole process from beginning to end to the will and action of God.

I THE BEGINNING.

1. An initial Divine choice. This dates back to the dim ages of an awful antiquity. In the beginning God created the heaven and the earth. In the beginning was the Word. In the beginning God chose his people for

2. himself. Salvation is no after thought coming in to redeem the failure of creation. It was all planned from the first. When God made man he foresaw sin and determined on redemption. Each one of us is thought of by God from the first. We come into the world to fulfil vocations which God designed for us when he first planned the universe.

3. A present Divine call. The choice would be of no use if it were not made known to us. But when the time for executing God"s great design has arrived, he makes it sufficiently known for us to be able to follow it. He calls by the preaching of the gospel. The gospel, then, is an invitation. It is good news, but only for those who will accept the invitation. This new gospel came to bid men fulfil an ancient destiny. The latest work accomplishes the oldest thought of God.

II THE PROCESS.

1. Sanctification of the Spirit. This is the Divine side of the process. Prior to it is the great atoning work of Christ. But that work is done for us that we may receive the Spirit of God as its fruit. Now we are looking at the work of God in us. God purifies and consecrates his people by an inspiration of his own Spirit. No safety is possible to the guilty, no glory to the unholy. The cleansing process must come before the great end can be reached.

1. Belief of the truth. This is our side of the process. It is useless for us to wait for our sanctification and for the baptism of the Holy Spirit which is to produce it. It will not come without our active reception of it. There is no magic about the process of the descent of the Holy Ghost. It comes on certain conditions being fulfilled by us.

1. Truth is the vehicle that conveys it into our hearts.

2. Faith is the door in our hearts that opens to receive it.

III THE END.

1. Salvation. Take this word in the largest, roundest sense, as deliverance from all evil. It is painfully true that in our greatest joy and thankfulness we have to recollect that at best we are plucked as brands from the burning. No blessing can be enjoyed till the awful ruin into which our souls were all of them sinking through our great and dreadful sin has been stayed.

2. Glory. Salvation is the beginning of God"s work in us; glory is the completion of it. We can have no glory while we are in the mire of sin and wretchedness. But when we are delivered, God will not leave us like drowning men on a barren rock, saved from present destruction indeed, but with dreary future prospects. He will not have ended his work with us till he has exalted us into the region of his own glory. W.F.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

God hath from the beginning - Of your hearing the gospel. Chosen you to salvation - Taken you out of the world, and placed you in the way to glory.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

salvation

(See Scofield "Rom 1:16").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Our apostle, having in the foregoing verses set forth a fatal apostasy from the sincerity of the Christian faith and worship, here in this verse exempts the Thessalonians from the number of those that were endangered by it; and this he makes mention of, to their great comfort, and with thanksgivings to God: We are bound to give thanks, &c.

Observe here, 1. The titles given to the Thessalonians by our apostle, Brethren, and beloved of the Lord; not beloved of the apostle only, but of the Lord also, both with an antecedent love, bestowing grace upon them, and with a consequent love, believing in his name, and suffering for his sake.

Observe, 2. His obligation to bless God on their behalf, he gave thanks: this showed his esteem of the blessing; he gave thanks always, which showed how deeply he was affected with the blessing, and he owns it as a debt which was due unto them; We are bound to give thanks, &c.

Observe, 3. The matter of his thanksgiving, or the mercy which he was thus thankful for, and that was their election to salvation; We are bound to give thanks, because God hath chosen you.

Whence learn, That God’s election either of ourselves or others to salvation, is, and ought to be, great matter of thanksgiving unto God.

Observe, 4. Their election is amplified,

(1.) By the antiquity of it, from the beginning, that is, from all eternity, In the beginning was the word, Joh 1:1 that is, before the beginning, before God began to create any thing, the Word was.

(2.) From the means of its accomplishment; and they are two, one on God’s part, the sanctification of the Spirit; the other on their part, the belief of the truth.

Where note, 1. That election is to the means as well as to the end; and without the means, can the end never be attained; he that hath chosen us to salvation, hath chosen us to be holy, and to believe the truth, in order to salvation.

Note, 2. That sanctification and holiness are not the cause of our election, but the effect and fruit of it.

Note, 3. That sanctification being the fruit, it is also the evidence of our election; Sic se apeit decretum, thus the decree of God is made evident to us; the election of God is a secret in the bosom of God, it is only manifested to us by the effects, which are sanctification by the Spirit, and a sound belief of the gospel.

Where mark, a bare belief of the doctrine of the gospel saves none, unless accompanied with the sanctification of the Spirit.

Note, 4. The necessary connection between the sanctification of the Spirit, and the belief of the truth, even as between the cause and the effect, and they do also accompany one another; the gospel was a supernatural doctrine, and it was fit that it should be accompanied with a supernatural operation, how else should it be known to be of God? The gospel and the Spirit are inseparable companions; where the gospel is little known, there is little of the Spirit found: He hath chosen you to salvation, through sanctification of the Spirit, and belief of the truth.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

ARGUMENT 6

ELECTION THROUGH SANCTIFICATION OF THE SPIRIT

13. “But we ought to give thanks to God always in your behalf, brethren beloved of the Lord, because God chose you unto salvation from the beginning through sanctification of the Spirit and belief of the truth.” It is exceedingly consolatory to know that God elected us millions of ages before we elected him in the sanctification of the Spirit. Let us hold on to all of God’s precious Word, even though it may seem to antagonize some of our creeds. Can men, by the free exercise of their will, contravene the Word of the Lord? They certainly can. David, flying from Saul like a bloodthirsty greyhound on his track, arriving at Keilah, receives an adulatory ovation by the citizens. Suspicious of their hypocrisy and their evil intention to purchase royal favor with his head, he goes to the Lord in secret prayer for the needed revelation. “Will the men of Keilah deliver me up into his hand?” “Will Saul come down?” The Lord said,

“He will come down. They will deliver thee up.” (1Sa 23:11-12.)

Here we have a plain statement, Will come down to Keilah, and the Keilites will deliver David into his hands. But we find that neither of these events transpired, because David fled away with all possible expedition. Then Saul, close on his track, hearing that he was gone, changed his route, and did not come to Keilah. Though it is not so specified, David well understood “If I stay, Saul will come down, and they will deliver me up.

Hence, I will hasten my flight from Keilah.” The Bible is the most common-sensical book in all the world. Let us believe it all, and never saddle on it any of our creedistic interpretation. Because our little gourd- heads are incompetent to harmonize God’s sovereignty and man’s free agency, is no reason why they are not both true. So let us believe both and everything else revealed in the Bible, rejoicing on our way. The Greek word for election is eklektoi, from ek, out, and lego, to choose. Hence, it has a double meaning, involving both the Divine and the human; i.e., God chooses us, and we choose him. We see here that this election “is through the sanctification of the Spirit.” Hence, if you do not get sanctified, your election is an eternal failure. Calvinists ought to be red-hot sanctificationists by the genuine route of the Holy Ghost and fire, as their doctrine all collapses without the sanctification of the Spirit. We see here that belief of the truth follows the sanctification of the Spirit. How can this be? Do I not have to get sanctified by faith? Of course, you must have faith for sanctification if you get it, as that is the only way you can obtain it. But your final election in heaven not only requires you to be sanctified by the Spirit, but to live a holy life by faith in all of God’s truth. The faith period of Christian experience is subsequent to sanctification—the faith of the unsanctified always having a large admixture of doubt, fog, and skepticism, terribly conflictious with that gigantic grasp of inspired truth necessary to heroically appropriate the Divine promises, and bring real and perpetual victory into our spiritual life. I preached fifteen years without sanctification, thinking all the time that I believed the Bible; but I now see that I was a semi-infidel. Entire sanctification must burn out all the devil’s doubt and fog before we really are prepared to live the life of faith in God.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

But we are bound to give thanks to God always for you, brethren beloved of the Lord, for that God chose you from the beginning unto salvation in sanctification of the Spirit and belief of the truth [From the sad picture of those who, through love of unrighteousness, were given over to the working of error unto perishing, Paul turns to give thanks for the Thessalonians, who were chosen from the beginning (though Gentiles) unto salvation--a salvation which is worked out on the divine side in the sanctification of the Spirit, and on the human side in the belief of the truth. From the beginning God had determined that the Gentiles should be saved, and had arranged his plans to that end-- Rom_9:23-26 ; Eph_3:5-6 ]:

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

13–17. Chosen you to salvation. In contrast with those who fall victims to the man of sin, the Thessalonian Christians had been chosen to life. From the beginning. From the beginning God had determined on the salvation of the Gentiles, and arranged the plans by which they were saved. See notes on Romans, chapter 9, for a full discussion of this subject. Through sanctification of the Spirit. This clause tells how God chose them to salvation. To this there are two sides, the human and the divine. On the human side they believed the truth. On the divine side, God sanctified them by the Spirit. He had chosen from the beginning all that believe and accept the truth.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Paul now changes topics.

General Information:

Paul gives thanks to God for the believers and encourages them.

But

Paul uses this word here to mark a change in topic.

we should always give thanks

The word "always" is a generalization. AT: "we should continually give thanks" (See: Hyperbole and Generalization)

we should

Here "we" refers to Paul, Silvanus, and Timothy.

brothers loved by the Lord

This can be stated in active form. AT: "for the Lord loves you, brothers" (See: Active or Passive)

brothers

Here "brothers" means fellow Christians, including both men and women. AT: "brothers and sisters" (See: When Masculine Words Include Women)

as the firstfruits for salvation in sanctification of the Spirit and belief in the truth

Being among the first people to be saved is spoken of as if the Thessalonian believers are "firstfruits." This can also be stated to remove the abstract nouns "salvation," "sanctification," "belief," and "truth." AT: "to be among the first people who believe what is true, and whom God has saved and set apart for himself by his Spirit" (See: Metaphor and Abstract Nouns)

So then, brothers, stand firm

Paul exhorts the believers to hold fast to their faith in Jesus.

hold tightly to the traditions

Here "traditions" refers to the truths of Christ that Paul and the other apostles taught. Paul speaks of them as if his readers could hold on to them with their hands. AT: "remember the traditions" or "believe the truths" (See: Metaphor)

you were taught

This can be stated in active form. AT: "we have taught you" (See: Active or Passive)

whether by word or by our letter

"By word" here is a synecdoche for "by instructions" or "by teachings." You can make clear the implicit information. AT: "whether by what we taught you in person or by what we wrote to you in a letter" (See: Assumed Knowledge and Implicit Information and Synecdoche)

translationWords

God

brother

love

lord

chosen one

firstfruits

save

sanctify

Holy Spirit

believe

true

call

good news

glory

Jesus

tradition

epistle

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

13-3:15.] Hortatory portion of the Epistle.

13-17.] Exhortation, grounded on thankfulness to God for their election by Him, to stand fast in the faith; and prayer that God would enable them to do so.

13.] δέ contrasts Paul, Silvanus, and Timotheus, with those of whom he has been recently speaking.

ὀφείλομεν] q. d. find it our duty: subjective: are bound, as E. V.

ἠγ. ὑπὸ κυρ.] Lünemann remarks, that as τῷ θεῷ has preceded, and ὁ θεός follows, κύριος here must be the Lord Jesus: cf. Rom 8:37: Gal 2:20: Eph 5:2, Eph 5:25. Otherwise, the expression is perhaps more normally used of the Father, ver. 16: Eph 2:4: Col 3:12: Joh 3:16, al. freq.

ὅτι] may enounce either (as Ellicott) the matter and grounds of the thanksgiving, that God …, or the reason of it, because God.… St. Paul does not elsewhere use αἱρέομαι of divine election, but ἐκλέγομαι (1Co 1:27, 1Co 1:28. Eph 1:4) or προορίζω (Rom 8:29. Eph 1:11). It is a LXX expression: see reff.

ἀπʼ ἀρχῆς must be taken in the general sense, as in reff.: not in the special, ‘from the beginning of the gospel,’ as Php 4:15. It answers to πρὸ τῶν αἰώνων 1Co 2:7, πρὸ καταβολῆς κόσμου Eph 1:4, πρὸ χρόνων αἰωνίων 2Ti 1:9, all of which are spoken of the decrees of God.

εἰς σωτηρίαν] in contrast to the ἀπώλεια lately spoken of.

ἐν ἁγ. πν. κ. π. ἀλ.] the elements in which the εἵλατο εἰς σωτ. takes place: not, as De W., the aim (ἐν for εἰς) of the εἵλατο. πνεύματος is the Holy Spirit—the sanctification of (wrought by) the Spirit: not, ‘sanctification of (your) spirit.’ This is the divine side of the element: the human side follows, the πίστις ἀληθείας, ‘your own reception, by faith, of the truth.’

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Hath chosen [ειλατο] . The only case in N. T. in which this word is used of God 's election. LXX, Deu 26:18, of God 's choosing Israel to be his peculiar people. Comp. Phi 1:22; Heb 11:25. From the beginning [απ αρχης] . Not elsewhere in Paul. His usual expressions are pro twn aijwnwn before the ages (1Co 2:7) : pro katabolhv kosmou before the foundation of the world (Eph 1:4) : ajpo twn aijwnwn from the ages (Eph 3:9). Before eternal times [προ χρονων αιωνιων] is found 2Ti 1:9; Tit 1:2.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.