The following exegetical analysis examines 2 Thessalonians 2:13, focusing on key grammatical and textual issues that significantly impact its interpretation and translation. Specifically, this study addresses the syntactic scope and semantic function of the preposition ἐν with its two dative objects, ἁγιασμῷ πνεύματος and πίστει ἀληθείας, and their relationship to εἰς σωτηρίαν. Furthermore, critical attention will be given to the textual variant concerning ἀπαρχὴν versus ἀπ’ ἀρχῆς, as this choice profoundly shapes the theological implications of the passage regarding God’s election.
ὅτι εἵλατο ὑμᾶς ὁ θεὸς ἀπαρχὴν εἰς σωτηρίαν ἐν ἁγιασμῷ πνεύματος καὶ πίστει ἀληθείας (Nestle 1904, as presented in source)
Key differences with SBLGNT (2010):
- The most significant difference lies in the reading of ἀπαρχὴν (“first-fruits”) in the provided text, whereas the SBLGNT (and other modern critical editions like NA28) reads ἀπ’ ἀρχῆς (“from the beginning”). This distinction bears substantial theological implications.
Textual Criticism (NA28) and Lexical Notes
The textual apparatus for 2 Thessalonians 2:13 highlights a crucial variant: ἀπαρχὴν (accusative singular noun, “first-fruits”) versus ἀπ’ ἀρχῆς (prepositional phrase, “from the beginning”). The text provided above, consistent with some older Nestle editions, includes ἀπαρχὴν. However, modern critical editions such as the Nestle-Aland 28 (NA28) and the SBL Greek New Testament (SBLGNT) adopt ἀπ’ ἀρχῆς. The reading ἀπαρχὴν is attested in early manuscripts like P46 and the original hand of Codex Sinaiticus (א*), and some Old Latin and Syriac versions. Conversely, ἀπ’ ἀρχῆς enjoys broader and stronger manuscript support, including the corrected hand of Sinaiticus (אc), Codices Alexandrinus (A), Vaticanus (B), Claromontanus (D), and others (F, G, K, P, Ψ, most minuscules), as well as many patristic citations. The external evidence strongly favors ἀπ’ ἀρχῆς. Internally, ἀπ’ ἀρχῆς might be considered the more difficult reading, as a scribe might be inclined to change it to ἀπαρχὴν by assimilation to other Pauline passages (e.g., Rom 16:5, 1 Cor 16:15), where believers are described as “first-fruits.” The reading ἀπ’ ἀρχῆς emphasizes the eternal aspect of God’s election, whereas ἀπαρχὴν highlights the believers’ role as the initial harvest of God’s redemptive work. For the purpose of this exegesis, we will acknowledge both readings and explore their impact, primarily adhering to the text provided but heavily referencing the widely accepted critical text.
Lexically, several terms warrant attention:
- εἵλατο (from αἱρέω): Aorist middle indicative, meaning “he chose” or “he selected.” BDAG defines αἱρέω as “to make a choice based on preference, choose.” In the middle voice, it emphasizes the subject’s personal involvement in the action.
- ἀπαρχὴν: “first-fruits, earliest produce,” often with a metaphorical sense of “the first group or members.” (BDAG)
- ἀπ’ ἀρχῆς: “from the beginning, from the first.” (BDAG)
- εἰς σωτηρίαν: The preposition εἰς here denotes purpose or result: “for salvation” or “unto salvation.” σωτηρία is a verbal noun meaning “salvation, deliverance, preservation.” (BDAG)
- ἐν: The preposition ἐν with the dative can indicate various relationships, including location (“in”), association (“with”), instrument (“by means of”), or cause (“because of”). Its instrumental sense (“by means of,” “through”) is a prominent possibility in this context. (BDAG)
- ἁγιασμῷ (from ἁγιασμός): “sanctification,” “the process of making holy,” or “the state of being holy.” (BDAG, KITTEL I:110-113)
- πνεύματος (from πνεῦμα): Genitive case, “Spirit.” In this context, it refers to the Holy Spirit. (BDAG)
- πίστει (from πίστις): “faith, belief, trust.” (BDAG, KITTEL VI:202-230)
- ἀληθείας (from ἀλήθεια): Genitive case, “truth.” (BDAG, KITTEL I:234-250)
Translation Variants with Grammatical & Rhetorical Analysis
The primary grammatical question in this verse pertains to the scope of the preposition ἐν. The phrase structure is ἐν ἁγιασμῷ πνεύματος καὶ πίστει ἀληθείας, where καὶ connects two dative-genitive phrases. The absence of a repeated ἐν before πίστει ἀληθείας strongly suggests that ἐν governs both phrases. This is a common Greek construction, where a single preposition precedes a series of coordinated objects. Therefore, it is highly probable that both “sanctification by the Spirit” and “faith in the truth” are governed by the single preposition ἐν.
A further point of inquiry, as raised in the source discussion, is whether the semantic relationship between ἐν and its objects must be identical for both phrases. While it is grammatically possible for ἐν to have different nuances within a coordinated structure, the strong parallelism implied by the single preposition and the close theological connection between sanctification and faith make it most probable that ἐν functions similarly for both. The consensus among grammarians and commentators tends to interpret ἐν here instrumentally, indicating the means by which God’s choice unto salvation is realized: through or by means of sanctification by the Spirit and faith in the truth. Some might suggest a causal nuance for one or both, but the instrumental sense fits well with the subsequent mention of God’s call “through our gospel” in verse 14.
The phrase εἰς σωτηρίαν presents another interpretive choice. While literally “for salvation,” the noun σωτηρία, especially when preceded by εἰς and in a context describing God’s action, carries a strong verbal nuance. Koine Greek frequently employs verbal nouns with prepositions where more analytical languages like English might prefer a verbal construction (e.g., infinitive, verbal clause). Therefore, translating εἰς σωτηρίαν as “to be saved,” “unto salvation,” or “for the obtaining of salvation” are all grammatically defensible and aim to capture the dynamic aspect of the Greek noun. The ESV‘s rendering “to be saved” illustrates this tendency to verbalize the noun for clarity in English.
The textual variant (ἀπαρχὴν vs. ἀπ’ ἀρχῆς) significantly impacts the meaning of God’s election. If ἀπαρχὴν is chosen, the verse describes God’s choice of the Thessalonians as first-fruits for salvation. This emphasizes their unique position in God’s redemptive plan as the initial harvest. If ἀπ’ ἀρχῆς is chosen, the verse states that God chose them from the beginning for salvation, highlighting the eternal, sovereign nature and timelessness of God’s decree. The latter reading aligns with a common Pauline emphasis on pre-temporal election (e.g., Eph 1:4).
Conclusions and Translation Suggestions
Based on the analysis, the preposition ἐν most likely governs both ἁγιασμῷ πνεύματος and πίστει ἀληθείας, with both phrases expressing the instrumental means by which God’s election unto salvation is actualized. The verbal noun σωτηρίαν, particularly with εἰς, effectively conveys a purpose or result that can be rendered verbally in English for greater clarity. The choice between ἀπαρχὴν and ἀπ’ ἀρχῆς is critical, with modern critical editions favoring the latter. The following translation suggestions reflect these insights, with options for the textual variant.
- For God chose you as first-fruits for salvation through sanctification by the Spirit and belief in the truth.
This translation adheres to the provided Greek text with ἀπαρχὴν (“as first-fruits”), maintaining the noun “salvation” and expressing the instrumental means through “through.”
- Because God chose you from the beginning for salvation, through sanctification by the Spirit and belief in the truth.
This rendering reflects the critically preferred reading ἀπ’ ἀρχῆς (“from the beginning”), maintains the noun “salvation,” and uses “through” for the instrumental phrases.
- Because God chose you from the beginning to be saved, by means of the Spirit’s sanctification and your belief in the truth.
This translation also adopts the critically preferred ἀπ’ ἀρχῆς, but verbalizes εἰς σωτηρίαν as “to be saved” for smoother English idiom, and explicitly states “by means of” for the instrumental phrases, further clarifying their function.
2 Thessalonians 2:13-14 In contrast to his indignation against those who oppose God and persecute his saints, Paul is bound to give thanks to God always for the Thessalonians. The believers in Thessalonica were brethren beloved by the Lord.
The reason for Paul’s thanksgiving is because God from the beginning chose you for salvation. The word chose (haireomai) is not the normal Greek word for election. The only two other occurrences of this word in the NT clearly do not refer to election to eternal life (Phil 1:22, “what I shall choose I cannot tell”; Heb 11:25, “choosing rather to suffer affliction”).
This is the only use of salvation (sœt¢ria) in this epistle. However, in 1 Thess 5:8-9 sœt¢ria clearly refers to salvation from the Tribulation. That fits the context as well. While it is true that Paul has just spoken of the eternal condemnation of the unbelievers who are persecuting the Thessalonians (v 12), the preceding context deals primarily with the fact that the unbelievers will go through the Tribulation.
This salvation requires two things. First, the Holy Spirit will set believers apart (sanctification by the Spirit). This likely refers to positional sanctification. That is the divine side of salvation from the Tribulation. The human side is belief in the truth. This is in contrast to v 12 with its reference to those “who did not believe the truth.” All who believe the truth will escape the Tribulation.
Believers were called to this sanctification by the apostle’s (our) gospel. The result was not only that believers escape the Tribulation, but positively for the obtaining of the glory of our Lord Jesus Christ. All believers will obtain some share in His glory. The degree to which believers will share in this glory depends on how they live their lives (cf. Matt 16:24-28; 1 Peter 4:13).
nice work – how do you see it related to pre-Trib rapture?
Verse 3-4
Paul explained that three events had to take place before the judgments of the day of the Lord began (i.e, the judgments of the Tribulation). These were the apostasy ( 2 Thessalonians 2:3), the unveiling of the man of lawlessness ( 2 Thessalonians 2:3-4; 2 Thessalonians 2:8), and the removal of the restraint of lawlessness ( 2 Thessalonians 2:6-7). The apostle presented these in logical rather than chronological order in this passage. The word “first” refers to the fact that the apostasy will occur at the very beginning of the day of the Lord, and before the revelation of the man of sin. [Note: Thomas, pp320-21; idem, Evangelical Hermeneutics, pp72-75.]
One major event is the “apostasy” ( 2 Thessalonians 2:3, lit. the falling away). The English word “apostasy” is a transliteration of the Greek word apostasia. By definition an apostasy is a departure, an abandoning of a position formerly held (cf. Joshua 22:22 LXX Acts 21:21).
“In classical Greek the word apostasia denoted a political or military rebellion; but in the Greek Old Testament we find it used of rebellion against God (e.g. Jos. xxii22), and this becomes the accepted Biblical usage. Paul”s thought is that in the last times there will be an outstanding manifestation of the powers of evil arrayed against God.” [Note: Morris, The Epistles . . ., p126.]
It seems that Paul referred here to the departure from the Christian faith of professing (not genuine) Christians soon after the Rapture, at the beginning of the day of the Lord. This was not the same apostasy he and other apostles spoke of elsewhere when they warned of departure from the faith before the Rapture ( 1 Timothy 4:1-3; 2 Timothy 4:3-4; James 5:1-8; 2 Peter 2; 2 Peter 3:3-6; Jude).
vv3-4 continued. Another major event, in addition to “the apostasy,” is the unveiling of “the man of lawlessness” ( 2 Thessalonians 2:3). This is a person yet to appear who will be completely lawless and whom God will doom to everlasting destruction. The prophet Daniel spoke of such a person. He will make a covenant with the Jews but then break it after three and a half years ( Daniel 9:27). The breaking of that covenant seems to be the event that unmasks this individual for who he Isaiah , the opponent of Christ. He will eventually seek to make everyone worship himself and will claim to be God (cf. Revelation 13:5-8). The reference to him taking his seat in the temple of God ( 2 Thessalonians 2:4) may be figurative representing him as taking the highest position possible. More likely it is literal in which case the material temple of God that will stand in Jerusalem during the second half, at least, of the Tribulation is in view (cf. Daniel 11:36).
Verse 6
When he was with them Paul had told the Thessalonians what was restraining the unveiling of the man of lawlessness (i.e, Antichrist, 2 Thessalonians 2:3; cf. 1 John 2:18). However, he did not restate the identity of the restrainer here. Nevertheless it seems that the Holy Spirit is the restraining influence in view…..”One of the distinctive features of the dispensation of grace in contrast to prior periods is the fact that the Holy Spirit indwells everyone who is regenerated. In the coming period of the kingdom on earth this divine blessing will also be a prominent feature and everyone who is saved will be indwelt by the Holy Spirit.
“There is little evidence that believers will be indwelt by the Spirit during the tribulation. The possibility of a universal indwelling of all believers in the tribulation is opposed by the revelation of 2 Thessalonians 2:7, that the one restraining the world from sin, i.e, the Holy Spirit, will be “taken out of the way” during the tribulation. Unrestrained evil characterizes the tribulation, though the lack of restraint is not total (cf. Revelation 7:2; Revelation 12:6; Revelation 12:14-16). The indwelling presence of the Holy Spirit in the saints in itself would contribute to the restraint of sin, and it, therefore, is taken away. The tribulation period, also, seems to revert back to Old Testament conditions in several ways; and in the Old Testament period, saints were never permanently indwelt except in isolated instances, though a number of instances of the filling of the Spirit and of empowerment for service are found. Taking all the factors into consideration, there is no evidence for the indwelling presence of the Holy Spirit in believers in the tribulation.” ……..Verses 6-12
B. The mystery of lawlessness2:6-12
Paul continued his instruction concerning the events that must take place at the beginning of the day of the Lord and stressed the lawlessness of that period. His purpose was to explain more clearly that his readers had not missed the Rapture and had not entered the eschatological day of the Lord.
Verse 7
The “mystery” (truth previously not revealed but now made known) Paul referred to here is the revelation of a future climax of lawlessness that would follow the removal of the restrainer. This lawless movement was already underway in Paul”s day, but God was holding it back until His appointed time. Then He will remove the restraining influence. This removal is probably a reference to the Rapture when God”s restraint of evil through His people will end as He removes them from the earth. God will remove the Holy Spirit from the earth in the sense that God will remove those whom He indwells and He with them. He will not entirely abandon the earth, of course, since God is omnipresent. ……1 Corinthians 12:13 where Paul said the baptizing ministry of the Holy Spirit places believers into the “one body” of Christ. The body of Christ is a term that always describes the church that began on the day of Pentecost and goes to heaven at the Rapture. For the Christian, Spirit indwelling takes place at the same time as Spirit baptism, namely, the time of regeneration. Since people whom God will justify during the Tribulation will not experience baptism into the body of Christ, it is unwarranted to assume that the Spirit will also permanently indwell them. The “body of Christ” will be in heaven rather than on earth then.
“Since the removal of the Restrainer takes place before the manifestation of the lawless one, this identification implies a pretribulational rapture.”
Verse 8
After the Rapture the lawless one will have greater freedom. He will do things that will eventually result in his being identified as the Antichrist. However the mere breath of the Lord Jesus” mouth will slay him when Christ comes with His saints at the Second Coming ( 2 Thessalonians 1:10). The Lord”s “appearance” (Gr. epiphaneia) is a different and later event in His “coming” (Gr. parousia) than the “gathering” (Gr. episynagoges) event ( 2 Thessalonians 2:1). The first event is the Rapture, and the second is the Second Coming.
Verse 9-10
The lawless one will be Satan”s instrument. Scripture also calls him the beast coming out of the sea ( Revelation 13:1-10), the scarlet beast ( Revelation 17:3), and simply the beast ( Revelation 17:8; Revelation 17:16; Revelation 19:19-20; Revelation 20:10). Satan will empower him to deceive many people into thinking he is God by doing awe-inspiring, powerful miracles (cf. Revelation 13:2-4; Revelation 17:8).
“The use of parousia here probably suggests a parody of Christ”s Parousia ( 2 Thessalonians 2:8).”
Verse 11-12
Thousands of people, but only a small proportion of the entire population, will place their faith in Jesus Christ during the Tribulation ( Revelation 6:9-11; Revelation 7:4; Revelation 7:9-17; et al.). Some interpreters have concluded from these verses ( 2 Thessalonians 2:11-12) that no one who has heard the gospel and rejected it before the Rapture will be able to be saved during the Tribulation. This view rests on taking the antecedents of “them” and “they” as being “those who perish” ( 2 Thessalonians 2:10) and interpreting “those who perish” as those who heard but rejected the gospel before the Rapture. However it seems more likely that 2 Thessalonians 2:10 describes all unbelievers in the Tribulation, not just those who heard and rejected the gospel before the Rapture. Satan”s power, signs, wonders, and evil deception ( 2 Thessalonians 2:9-10) will impress all people living on the earth during the Tribulation. Paul could say that those people do not receive “the love of the truth so as to be saved” ( 2 Thessalonians 2:10) and they “did not believe the truth, but took pleasure in wickedness” ( 2 Thessalonians 2:12). He could do so since these phrases describe all unbelievers, not just those who hear the gospel and willfully rejected it before the Rapture (cf. John 3:19, Romans 1:24-32). ……..If Paul wanted to correct the Thessalonians” erroneous conclusion that they were in the day of the Lord, why did he not just tell them that the Rapture had not yet taken place? Evidently he did not do so because he wanted to reemphasize the order of events resulting in the culmination and destruction of lawlessness in the world. Lawlessness was their concern.
Paul”s readers could, therefore, be confident that the day of the Lord had not yet begun. The tribulations they were experiencing were not those of the day of the Lord about which Paul had taught them while he was with them. Furthermore three prerequisite events had not yet taken place. These were the departure from the Word of God by many ( 2 Thessalonians 2:3), the removal of the restrainer at the Rapture ( 2 Thessalonians 2:7), and the revelation of the man of lawlessness, Antichrist ( 2 Thessalonians 2:3). This is the chronological order of these events. [Note: For a helpful summary of posttribulational interpretations of these verses, see John F. Walvoord, The Blessed Hope and the Tribulation, chapter10: “Is the Tribulation Before the Rapture in2Thessalonians?”]
chapter10: “Is the Tribulation Before the Rapture in2Thessalonians?”] – NO 🙂