John Calvin Commentary 2 Thessalonians 2:13

"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:" — 2 Thessalonians 2:13 (ASV)

But we are bound to give thanks. He now more openly separates the Thessalonians from the reprobate, so that their faith may not waver from fear of the revolt that was to take place. At the same time, he aimed to address not only their welfare but also that of posterity.

And he does not merely confirm them so that they may not fall over the same precipice as the world, but by this comparison, he extols God's grace towards them all the more, 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 God's hand, maintained in a quiet and secure condition of life.

Thus, we must contemplate God's judgments upon the reprobate in such a way that these judgments may be, as it were, mirrors for us to consider his mercy towards us. For we must draw this conclusion: it is owing solely to God's singular grace that we do not miserably perish with them.

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

“God did not elevate you so magnificently because you 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, John's statement must immediately come to mind—Not that we first loved him. (1 John 4:19). In short, Paul does two things here: he confirms faith, lest the pious, overcome by fear, should give way; and he exhorts them to gratitude, so that they may value God's mercy towards them all the more.

Has 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 whom God has chosen that could prevent them from being saved, even if heaven and earth were to be thrown into confusion. This passage is read in various ways.

The old interpreter has rendered it first-fruits, as it is ἀπαρχήν in Greek; but since almost all the Greek manuscripts have απ᾿ ἀρχὢς, I have preferred to follow this reading. If anyone prefers 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. However, let us hold to what is more generally received: that he says 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 at the commencement of the gospel, but this consolation belongs to all God's elect, without exception.

Therefore, when he says from the beginning, he means that there is no danger that 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: God, who elected us of old, will deliver us from all the evils that threaten us. For we are elected to salvation; therefore, we shall be safe from destruction.

But since it is not for us to penetrate God’s secret counsel to seek there assurance of our salvation, he specifies signs or tokens of election, which should suffice for our assurance of it.

In sanctification of the spirit, he says, 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 simply meant 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.

Therefore, for us to know that we are elected by God, there is no need to inquire about what he decreed before the creation of the world; rather, we find satisfactory proof in ourselves if he has sanctified us by his Spirit and enlightened us in the faith of his gospel.

For the gospel is evidence to us of our adoption, and the Spirit seals it. Those who 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 God’s revealed will with which he bids us rest satisfied, we should plunge into a profound labyrinth, desiring to take our assurance from his secret counsel, from the investigation of which he draws us away.

Therefore, it is fitting for us to rest satisfied with the faith of the gospel and that grace of the Spirit by which we have been regenerated. And in this way, the wickedness of those who make God’s election a pretext for every kind of iniquity is refuted, as Paul connects it with faith and regeneration in such a manner that he would not have us judge it on any other grounds.