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This Chapter Verse Commentaries:
NASB (UPDATED) TEXT: 2Th_2:13-15
13But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth. 14It was for this He called you through our gospel, that you may gain the glory of our Lord Jesus Christ. 15So then, brethren, stand firm and hold to the traditions which you were taught, whether by word of mouth or by letter from us.
2Th_2:13 "we should always give thanks to God" This same truth is expressed in 1Th_5:18. See Special Topic: Paul's Praise, Prayer, and Thanksgiving at Gal_6:18.
▣ "God. . .Lord. . .Spirit" Paul often alluded to the Trinity (cf. Rom_1:4-5; Rom_5:1; Rom_5:5; Rom_8:1-4; Rom_8:8-10; 1Co_12:4-6; 2Co_1:21; 2Co_13:14; Gal_4:4-6; Eph_1:3-14; Eph_1:17; Eph_2:18; Eph_3:14-17; Eph_4:4-6; 1Th_1:2-5; Tit_3:4-6). It is also assumed by other NT authors (cf. Mat_3:16-17; Mat_28:19; Joh_14:26; Act_2:32-33; Act_2:38-39; 1Pe_1:2 and Jud_1:20-21). See hyperlink at Gal_4:4.
▣ "brethren beloved by the Lord" "Beloved" is the perfect passive participle form of agapaô. This implies election (cf. Rom_1:7; Col_3:12; 1Th_1:4). The wonderful Messianic title "My Beloved" (cf. Mat_3:17; Mat_17:5) has now become a designation for His followers. They are beloved because they love the truth (cf. 2Th_2:10).
NASB "because God has chosen you from the beginning for salvation"
NKJV "because God from the beginning chose you for salvation"
NRSV "because God chose you as the first fruits for salvation"
TEV "For God chose you as the first to be saved"
NJB "because God chose you from the beginning to be saved"
This is an aorist middle indicative meaning God Himself has chosen believers (cf. Eph_1:4). This is the theological opposite of 2Th_2:11. The doctrine of election is (1) a call to holiness (Eph_1:4), not favored standing; (2) not against the lost, but for the saved. It is mentioned several times by Paul in the NT (cf. Romans 9; 1Co_7:7; Eph_1:4-13; 2Ti_1:9). It is alluded to in 1Th_2:12; and 1Th_5:9. God's control of salvation and history is the focus of this context. Evil exists in the spiritual and physical realms, but there is no dualism. Although believers cannot fully understand the mystery of election, they have confidence that the Father of our Lord Jesus Christ is in complete and loving control of all things.
Election is a wonderful doctrine. However, it is not a call to favoritism, but a call to be a channel, a tool, or a means of other's redemption. In the OT the term was used primarily for service; in the NT it is used primarily for salvation which issues in service. The Bible never reconciles the seeming contradiction between God's sovereignty and mankind's free will, but affirms them both! Two good example of the biblical tension are Romans 9 on God's sovereign choice and Romans 10 on mankind's necessary response (cf. 2 Thess. 10:11,13).
The key to this theological tension may be found in Eph_1:4. Jesus is God's elect man and all are potentially elect in Him (Karl Barth). Jesus is God's "yes " to fallen man's need (Karl Barth). Eph_1:4 also helps clarify the issue by asserting that the goal of predestination is not heaven, but holiness (Christlikeness). Joh_15:16 says Jesus chose us to bear fruit! We are often attracted to the benefits of the gospel and ignore the responsibilities! God's call (election) is for time as well as eternity.
Doctrines come in relation to other truths, not as single, unrelated truths. A good analogy would be a constellation versus a single star. God presents truth in eastern, not western, genres. We must not remove the tension caused by dialectical (paradoxical) pairs.
The theological concept of "covenant " unites the sovereignty of God (who always takes the initiative and sets the agenda) with a mandatory initial and continuing repentant faith response from man. Be careful of proof-texting one side of the paradox and depreciating the other! Be careful of asserting only your favorite doctrine or system of theology.
The phrase "from the beginning" is from the Greek manuscripts à , D, K, and L and the Peshitta translation (cf. NEB). But manuscripts B, F, G, and P, the Vulgate, and the Harclean Syriac translations have "first fruits" (cf. NIV, NAB). The problem is that the phrase, "from the beginning," is not used by Paul elsewhere. A. T. Robertson thinks it was the original wording, cf. Word Pictures in the New Testament, vol. IV, p. 54 and the UBS4 gives it a "B" rating (almost certain). He uses, "from the ages," (cf. Col_1:26) or "before the age," (cf. 1Co_2:7). However, Paul never used the concept of "first fruits" to illustrate election. See Appendix Two on the Principles of Textual Criticism.
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▣ "through sanctification by the Spirit" Two aspects of the concept of holiness present themselves: (1) initial holiness is positional in Christ and (2) progressive holiness is growth toward Christlikeness (cf. Rom_8:28-29; Gal_4:19). The Spirit woos us to Christ, convicts us of sin and convinces us of the truth of the gospel, baptizes us into Christ, and forms Christ in us (cf. Joh_16:8-16). See Special Topic on Sanctification at 1Th_4:3.
▣ "and faith in the truth" "Truth" in 2Th_2:13 is parallel to "gospel" in 2Th_2:14.
2Th_2:14 "It was for this He called you" This is another emphasis on election (cf. 1Th_2:12; 1Th_5:9; 1Th_5:24). This small, persecuted, discouraged group of believers was the chosen people of God. They were called to holiness (cf. Eph_1:4), to Christlikeness (cf. Rom_8:28-29; Gal_4:9).
▣ "through our gospel" The gospel is both a message to be believed and a person to be received. It is the mechanism of God's blessing flowing to fallen man. There is no other channel.
▣ "that you may gain the glory of our Lord" This is a restatement of 2Th_1:12. "Glory" is difficult to define. It is used many different ways in the OT. In this context it reflects the believers' call from the Father to be sanctified by the Spirit through the work of Christ (cf. Eph_1:4). Believers are to be like Christ and at the Second Coming they will share His glory (cf. 1Jn_3:2).
See fuller note at 2Th_1:9 and hyperlink at Gal_1:5.
▣ "Lord" The covenant name for God in the OT is YHWH. This verb may be alternately rendered "I will be what I cause to be" or "I am what I am." The Jews were reluctant to pronounce this name aloud when they read the Scriptures, in fear of taking God's name in vain (cf. Exo_20:7). Therefore, they substituted the Hebrew word adon, which meant "owner, husband, master, or lord." Our English Bible translates YHWH in all capitals, Lord. When the NT authors use this term for Jesus, it was one of their ways to identify Him with the God of the OT. See Special Topic: The Names for Deity at 1Th_1:9.
▣ "Jesus" When used by itself this term was the NT author's way to refer to the humanity of Jesus of Nazareth.
▣ "Christ" This is a transliteration of the Hebrew term for "Messiah" which is literally "an anointed one." In the OT three different types of offices were anointed: prophets, priests, and kings. It was a symbol of God's calling and equipping for special service. Jesus fulfills all three OT offices (cf. Heb_1:2-3).
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2Th_2:15 "brethren" This shows a transition to a summary statement.
▣ "stand firm" This is the first of two present active imperatives. Paul often uses this metaphor for perseverance (cf. 1Th_3:8; 1Co_16:13; Eph_6:11; Eph_6:13). This emphasizes the need for believers to persevere in the face of physical and mental persecution and false teaching. In 1Co_15:1 this term is used for our position in Christ. This brings a balance to the above emphasis on election. See hyperlink at Gal_5:4.
▣ "hold to" This is another present active imperative. Believers are to continue to cling to the truths that Paul preached (cf. 1Co_11:2). This is the theological balance to election.
▣ "the traditions" This term (pardosis) is used in several senses:
1. in 1Co_11:2; 1Co_11:23 for gospel truths
2. in Mat_15:6; Mat_23:1 ff.; Mar_7:8; Gal_1:14 of Jewish traditions
3. in Col_2:6-8 of gnostic speculations
4. Roman Catholics use this verse as a biblical proof-text for Scripture and tradition being equal in authority
However, in this context it refers to Apostolic truth either spoken or written (cf. 2Th_3:6).