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Prepositional Use in 2 Thessalonians 2:13

V

Van

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2 Thessalonians 2:13 (NASB)
But we should always give thanks to God for you, [siblings] beloved by the Lord, because God has chosen you from the beginning [of the New Covenant] for salvation through sanctification by the Spirit and faith in the truth.

The proposition translated as "through" is "en" (G1722) and is used, among other things, to indicate instrumentality, or who or what provides the means of the action indicated.

Here in our verse the action is "God has chosen you." And that action's means of accomplishment are described with the objects of the preposition translated as "through."

The first action listed in the sentence's sequence is "sanctification." This may refer to either being set apart in Christ, or being made holy by the washing of regeneration once set apart in Christ.

The second means for the action listed is "faith." Both "sanctification and faith" are in the "dative case" indicating they are the means by which something (our election to salvation) is accomplished. So we are chosen by being set apart in Christ and because of God crediting our faith as righteousness.

We are set apart "by the Spirit" (who baptizes us into Christ) and the basis of selection is "our faith" if credited by God.
 
Deacon

Deacon

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[edited and expanded]

QUESTION—What relationship is indicated by ἐν ‘in’?
1. This indicates the means of salvation [KJV, NASB, NIV, NJB, TEV]: to be saved by means of sanctification and faith.
"Faith was the present characteristic of those to whom the apostle wrote, and only in them did this working manifest itself, and not in those who heard merely, or gave but an outer credence to the word in its human medium and aspect. The word shows its power through the believing acceptance of it as an enlightening, elevating, guiding, sanctifying, comforting, and formative principle (2 Tim. iii, 15)". Commentary on the Greek NT, Thessalonians, John Eadie [link]​

2. It indicates the circumstances in which they were saved: to be saved, being sanctified and having faith.
ἐν ἁγ. πν. κ. π. ἀλ.] the elements in which the εἵλατο εἰς σωτ. takes place: not, as De W., the aim (ἐν for εἰς) of the εἵλατο. πνεύματος is the Holy Spirit—the sanctification of (wrought by) the Spirit: not, ‘sanctification of (your) spirit.’ This is the divine side of the element: the human side follows, the πίστις ἀληθείας, ‘your own reception, by faith, of the truth.’ Greek Testament Critical Exegetical Commentary - Alford [link]​

3. It indicates a less precise relationship ‘in connection with’: to be saved in connection with sanctification and faith.
The ἐν phrase modifies all that precedes it in this clause and not merely the verb. This ἐν is not instrumental, for choosing requires no instrument. Ἐν does not mean in der Weise und dadurch dass; “through” in the A. V. is incorrect, for the Greek word for this would be διά. Ἐν does not mean “in view of” or “in the foreknowledge of.” It does not mean “unto,” the Greek for which would be εἰς. Ἐν has its first and original meaning: “in connection with sanctification and faith.” None were chosen by God without this connection. F. Pieper says well that sanctification and faith belong to the act of choosing and not merely to the execution of the act as Calvinists teach (Christliche Dogmatik III, 538). Grammatically stated, ἐν modifies “God chose you from the beginning unto salvation” and states no separate thought.

We note that the choice was not abstract or general but concrete and definite: “God chose you.” The idea that, when this choice was made, “you” were “unbelievers” is excluded by the ἐν phrase. We usually say that the choice is not absolute; also that it is not conditional. It is ordinate: “in connection with,” etc. This is as near as our finite minds can approach God’s timeless act. For in no way does time limit God as it always does our minds. As God saw “you” in the act, so he saw the whole “salvation” to which he chose “you” and also the “sanctification of spirit” and the “faith in truth.” There is no limit at which God halted unless we in some way bind God as we ourselves are bound to succession in time, which we should never do. This statement pertains to all the timeless acts of God as we poor mortals now attempt to rethink them; all of them are beyond us, and we may easily go astray.
R. C. H. Lenski, The Interpretation of St. Paul’s Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus and to Philemon (Columbus, OH: Lutheran Book Concern, 1937), 441.​

Richard C. Blight, An Exegetical Summary of 1 & 2 Thessalonians, 2nd ed. (Dallas, TX: SIL International, 2008), 229.
 
V

Van

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Deacon said:
[edited and expanded]

QUESTION—What relationship is indicated by ἐν ‘in’?
1. This indicates the means of salvation [KJV, NASB, NIV, NJB, TEV]: to be saved by means of sanctification and faith.
"Faith was the present characteristic of those to whom the apostle wrote, and only in them did this working manifest itself, and not in those who heard merely, or gave but an outer credence to the word in its human medium and aspect. The word shows its power through the believing acceptance of it as an enlightening, elevating, guiding, sanctifying, comforting, and formative principle (2 Tim. iii, 15)". Commentary on the Greek NT, Thessalonians, John Eadie [link]​

2. It indicates the circumstances in which they were saved: to be saved, being sanctified and having faith.
ἐν ἁγ. πν. κ. π. ἀλ.] the elements in which the εἵλατο εἰς σωτ. takes place: not, as De W., the aim (ἐν for εἰς) of the εἵλατο. πνεύματος is the Holy Spirit—the sanctification of (wrought by) the Spirit: not, ‘sanctification of (your) spirit.’ This is the divine side of the element: the human side follows, the πίστις ἀληθείας, ‘your own reception, by faith, of the truth.’ Greek Testament Critical Exegetical Commentary - Alford [link]​

3. It indicates a less precise relationship ‘in connection with’: to be saved in connection with sanctification and faith.
The ἐν phrase modifies all that precedes it in this clause and not merely the verb. This ἐν is not instrumental, for choosing requires no instrument. Ἐν does not mean in der Weise und dadurch dass; “through” in the A. V. is incorrect, for the Greek word for this would be διά. Ἐν does not mean “in view of” or “in the foreknowledge of.” It does not mean “unto,” the Greek for which would be εἰς. Ἐν has its first and original meaning: “in connection with sanctification and faith.” None were chosen by God without this connection. F. Pieper says well that sanctification and faith belong to the act of choosing and not merely to the execution of the act as Calvinists teach (Christliche Dogmatik III, 538). Grammatically stated, ἐν modifies “God chose you from the beginning unto salvation” and states no separate thought.

We note that the choice was not abstract or general but concrete and definite: “God chose you.” The idea that, when this choice was made, “you” were “unbelievers” is excluded by the ἐν phrase. We usually say that the choice is not absolute; also that it is not conditional. It is ordinate: “in connection with,” etc. This is as near as our finite minds can approach God’s timeless act. For in no way does time limit God as it always does our minds. As God saw “you” in the act, so he saw the whole “salvation” to which he chose “you” and also the “sanctification of spirit” and the “faith in truth.” There is no limit at which God halted unless we in some way bind God as we ourselves are bound to succession in time, which we should never do. This statement pertains to all the timeless acts of God as we poor mortals now attempt to rethink them; all of them are beyond us, and we may easily go astray.
R. C. H. Lenski, The Interpretation of St. Paul’s Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus and to Philemon (Columbus, OH: Lutheran Book Concern, 1937), 441.​

Richard C. Blight, An Exegetical Summary of 1 & 2 Thessalonians, 2nd ed. (Dallas, TX: SIL International, 2008), 229.
Click to expand...
Not Bright's brightest or best.

1)What relationship is indicated by ἐν ‘in’? First one must assume this question concerns the usage of "ev" in 2 Thessalonians 2:13. If so, then the question should be, what verb is "ev" describing the means of accomplishment? The answer is God choosing individuals for the purpose of salvation. Thus to be chosen by the means of being set apart in Christ and by means of God crediting the individual's faith as righteousness.

2) 2 Timothy 3:15
"and that from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus." Here we see that by "knowing" the sacred writings, Timothy learned that the gospel leads the lost to salvation by means of choosing to place their faith in Christ Jesus if credited as righteousness by God.

3) The Greek text says the lost were chosen for salvation (a noun) not a verb. All these commentators that do not follow the historical grammatical method of interpretation are in fact rewriting the text to conform to mistaken doctrine.

4) Both objects of the preposition "ev" are divine actions, whether the first one is to set apart in Christ, or to make holy by the washing of regeneration, accomplished by the Holy Spirit; and the second one,
selection by means of God crediting our faith in Christ Jesus as Savior and Lord.

5) The reference in point 3 is incoherent. First he claims "ev" is not being used to describe instrumentality of the verb "has chosen" but then goes on to say "ev" modifies "God chose you...." Next many verses describe how something is accomplished, i.e. taken - away, picked - up, and of course, chosen through or my means of.

6) Next the reference acknowledges God chose believers, thus agreeing God did not choose unbelievers. However, then claims this choice was not conditional. Nonsense. He acknowledges faith in the truth is in some way connected to God's choice, but it escapes him that the election turns on God's divine action of crediting the individual's faith as righteousness.
 
V

Van

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Again and again we come upon commentators rewriting 2 Thessalonians 2:13 in order to fit with their mistaken view of Ephesians 1:4 which says we were chosen in Him before the foundation of the world. They read this as saying foreseen individuals, with or without foreseen faith, were chosen. And that view is mistaken and obviously unbiblical. 1 Peter 2:9-10 says once we were not a people, thus once we existed and had not yet been chosen, and once we had not obtained mercy, thus once we existed and had not yet been chosen for salvation. This precludes from anyone claiming the election of Ephesians 1:4 was individual. It has to be corporate, God chose corporately those His Redeemer would redeem when He chose His Redeemer individually, thus we were chosen in Him!

Note how once we all were children of wrath, vessels prepared for destruction, but we were washed, sanctified and justified, becoming people (children of God) for His own possession. Once this errant view of Ephesians 1:4 is put aside, the whole gospel fits together perfectly without any need to redefine a single word or phrase.
 
Deacon

Deacon

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Van said:
Not Bright's brightest or best.
Click to expand...
Bright's 'Exegetical Summaries' are just that, summaries of what various commentators have written about a passage.
He tries not to exert a bias towards one interpretation or another.

Rob
 
V

Van

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Given that the means or basis of our individual election for salvation is in view, lets take a closer look at "sanctification by the Spirit," and "faith in the truth."

1) We are spiritually taken from the realm of darkness (in Adam) and transferred into the kingdom of His beloved Son. Thus God has chosen us by means of the Holy Spirit transferring us into Christ and on the basis of God crediting our faith in the truth as righteousness.

2) This spiritual relocation is described in several ways, such as we are given to Christ (John 6:37). We were "called" out of darkness and into His marvelous light (1 Peter 2:9). We were baptized into Christ (Romans 6:3). And of course, we were sanctified or set apart in Christ. When we see the phrase "in Christ" note that this phrase indicates we have been spiritually relocated on the basis of God crediting our faith as righteousness.
 
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V

Van

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Matthew 27:42 (NASB)
“He saved others; He cannot save Himself! He is the King of Israel; let Him now come down from the cross, and we will believe in Him.

Here the phrase, "in Him" does not refer to being spiritually located within the body of Christ, but rather that those in view believe the aspects conveyed by "the name [authority and command] of Jesus."

However other verses, when viewed contextually, do refer to the person or people in view having been spiritually relocated to within Christ's spiritual body.

For example, in John 2:11 Christ's disciples, accepting the authenticating miracles of Jesus, such as turning water into wine, are said to have believed "in" Him. But two additional insights need to be discerned, (1) the verse suggests the disciples "immediately" believed, but that view is not actually being taught, and (2) they subsequently believed not on or toward or upon Him, but "into" Him thus the spiritual transfer is in view. No one was spiritually transferred into Christ until after He died physically on the cross, thus then becoming the means of reconciliation.

In the gospel of John we see the use of the phrase "into Him" used many times, but when the action appears to occur before Christ physically died on the cross, the action may indicate God credited their faith as righteousness, and thus had gained access to the grace of reconciliation, once it became available after Christ died.
 
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