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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 God’s 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 election—first, the influence of the Holy Spirit upon man, and secondly, man’s own reception. But the former already precedes the latter.
[67] Also Schrader’s 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 objects—and Möller should not have followed him—against the above interpretation, that then the means would be taken for the act of the election itself.