2 Tessalonicenses 2:13

But we are bound. — This may be called a recurrence to the subject dropped at 2 Tessalonicenses 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 1 Tessalonicenses 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 (Jeremias 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 Gênesis 1:1; João 1:1, and 1 João 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. Tiago 1:18; but the reading in the text is better supported.

To salvation. — This “salvation” is in contrast with the “destruction” (2 Tessalonicenses 1:9), “perdition” (2 Tessalonicenses 2:3), or “perishing” (2 Tessalonicenses 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 (Efésios 2:5; Efésios 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 1 Tessalonicenses 4:4; 1 Tessalonicenses 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 2 Tessalonicenses 2:11 : acceptation of facts as they are, especially the deep facts of revelation, is always the great means of sanctification in Holy Scripture (João 17:17).