2 Thessalonians 2:14

Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(14) Whereunto.—From the neuter gender of the relative in the Greek we see that the antecedent in St. Paul’s mind is not exactly “belief of truth,” nor exactly “sanctification of spirit,” nor yet exactly “salvation,” but the general state of life which is compounded of these three notions—“to which thing He called you.” The election or choice takes place in eternity (2Thessalonians 2:13); the call at that point of time when the men first hear the gospel. (See Romans 8:30.)

By our gospel—i.e., of course, “by our bringing you the happy message”—the historical delivery of the message is dwelt on rather than its contents.

To the obtaining of the glory of our Lord.—Almost all the ancient commentators render it, “for obtaining of glory to our Lord;” and St. Chrysostom says, beautifully:” No small thing this either, if Christ esteems our salvation His glory. It is, indeed, a glory to the lover of men that the number of those who are being saved should be large.” But this version is not so easy grammatically as our own, nor does it suit so well with the context. St. Paul is encouraging his readers with the same thought of their destiny which he has put forward in 2Thessalonians 1:11-12—the identity of the joy of the Redeemer and the redeemed (Matthew 25:23). It is well to be observed that God did not call them straight “to the glory of our Lord,” but “to the obtaining” of the same. This “obtaining” does not mean an otiose receiving of glory in the last day, but a laborious course of “earning” or “purchasing” it during this life. The word is the same as that used in 1Thessalonians 5:9, where see Note.

Matthew Henry's Concise Commentary

2:13-15 When we hear of the apostacy of many, it is a great comfort and joy, that there is a remnant according to the election of grace, which does and shall persevere; especially we should rejoice, if we have reason to hope that we are of that number. The preservation of the saints, is because God loved them with an everlasting love, from the beginning of the world. The end and the means must not be separated. Faith and holiness must be joined together as well as holiness and happiness. The outward call of God is by the gospel; and this is rendered effectual by the inward working of the Spirit. The belief of the truth brings the sinner to rely on Christ, and so to love and obey him; it is sealed by the Holy Spirit upon his heart. We have no certain proof of any thing having been delivered by the apostles, more than what we find contained in the Holy Scriptures. Let us then stand fast in the doctrines taught by the apostles, and reject all additions, and vain traditions.

Barnes' Notes on the Bible

Whereunto he called you by our gospel - He made the gospel as preached by us the means of calling you to salvation. That is, God has chosen you to salvation from eternity, and has made the gospel as preached by us the means of carrying that eternal purpose into effect.

To the obtaining of the glory of our Lord Jesus Christ - That you may partake of the same glory as the Saviour in heaven; see the notes on John 17:22, John 17:24.

Jamieson-Fausset-Brown Bible Commentary

14. you—The oldest manuscripts read, "us."

by our gospel—"through" the Gospel which we preach.

to … glory—In 2Th 2:13 it was "salvation," that is, deliverance from all evil, of body and soul (1Th 5:9); here it is positive good, even "glory," and that "the glory of our Lord Jesus" Himself, which believers are privileged to share with Him (Joh 17:22, 24; Ro 8:17, 29; 2Ti 2:10).

Matthew Poole's Commentary

Whereunto he called you by our gospel: before, the apostle mentioned their election, now their calling; which are often in Scripture put together, Romans 8:30 2 Peter 1:10; and are both applied to Christ himself, Isaiah 42:1,6. They are those two sovereign acts of God, prerequisite to a state of salvation; the one eternal, the other in time; the one immanent in God, the other transient upon the creature; and it is the first transient act that flows from election. And because there is an outward and inward civil mentioned in Scripture, we must here understand the apostle of both: for Eiv o: Whereunto, or to which thing, mentioned in the beginning of this verse, refers to all that he said in the former verse, which is, salvation, sanctification, belief of the truth, which they could not attain with a mere outward call, though they had that also; for the apostle mentions here the gospel, which he calls

our gospel, because preached by them, and intrusted to them, though the original of it is from God, and the matter of it from Jesus Christ. And he puts them in mind of the great mercy they had received in their preaching the gospel to them, for thereby they were called into a state of salvation; as also of the way wherein they are to obtain this salvation, which is through sanctification of the Spirit, and the belief of the truth, that they might be careful to persevere both in faith and holiness; and not to expect it from the law, or the speculations of philosophy, which some false teachers might suggest, for as faith cometh by hearing the gospel, Romans 10:17, so it is that only which is the power of God unto salvation, Romans 1:16. And by this he confirms to them also their election, because they had been thus effectually called by the gospel: for no man can conclude his salvation from election, if he hath not been also thus called, which is by feeling the power of the gospel in the heart, and yielding obedience to it in his life. What the apostle before called salvation, he here styles

the obtaining of the glory of our Lord Jesus Christ. Though in 1 Thessalonians 5:9, he had there also called it obtaining salvation, and by the same word here used in the text: yea, the word peripoihsiv, here rendered obtaining, sometimes signifies salvation itself, Hebrews 10:39, and, which is equivalent, the purchased possession, Ephesians 1:14; and it may signify in the text, the obtaining the glory of Christ in a way of purchase, as also by diligent endeavours after it, by way of acquisition, as the word seems to signify. And by the glory of Christ is not meant the glory we give to him, as some would strain the words to that sense; but rather, the glory we shall receive from him, which is the same which the Father hath given to him, and which he hath given to his people. John 17:22, whereby they are co-heirs with him, Romans 8:17. And so the apostle sets forth the greatness of this salvation, to which these believers were called, it is to the obtaining the same glory with Christ, in kind at least; and shows their different state from those that perish, and will be damned, mentioned in the former verses. Or if we read the words, ye are called to be a peculiar people, as the Greek word is so rendered, 1 Peter 2:9, laov eiv piripoihsin, a peculiar people, and understand by the glory of Christ, that glory of his grace he hath manifested herein, it shows also how God hath distinguished them from those before mentioned.

Gill's Exposition of the Entire Bible

Whereunto he called you by our Gospel,.... Salvation being appointed as the end in the decree of election, and sanctification of the Spirit, and belief of the truth, as means; the elect in the effectual calling are called to the participation of each of these; first to the one, and then to the other; to grace here, and glory hereafter: and the means by which they are called is the Gospel, which the apostle calls "our Gospel", not because they were the authors, or the subject of it; for with regard to these it is styled the Gospel of God, and the Gospel of Christ; but because they were intrusted with it, and faithfully preached it, and in opposition to another Gospel published by false teachers. And by this they were called

to the obtaining of the glory of our Lord Jesus Christ; not his essential glory, though he will be seen and known in the glory of his person as he is, so far as creatures in a state of perfection will be capable of; nor his mediatorial glory, though it will be one part of the saints' happiness in heaven to behold this glory of Christ; but rather the glory which shall be personally put upon the saints, both in soul and body, in the resurrection morn, is here intended: and which is called the glory of Christ, because it is in his hands for them; and is what he is preparing for them, and for which he gives them both a right and a meetness; and which he at last will introduce them into; and it will lie greatly in conformity to him, and in the everlasting vision and enjoyment of him: and now God's elect are called by the ministry of the word to "the obtaining" of this, not by any merit of theirs, or by any works of righteousness done by them, but to the "possession" of it, as the word used properly signifies. The Syriac version renders it, "that ye may be a glory to our Lord Jesus Christ": as the saints will be at the last day, and to all eternity, when they shall be raised again, and have the glory of God upon them, and be forever with the Lord.

Geneva Study Bible

Whereunto he called you by our {r} gospel, to the obtaining of the glory of our Lord Jesus Christ.

(r) By our preaching.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

2 Thessalonians 2:14. Εἰς ὅ] to which. Incorrectly, Olshausen: therefore. Εἰς ὅ does not refer to πίστει (Aretius), also not to ἐν ἁγιασμῷ καὶ πίστει (Estius, Cornelius a Lapide, Fromond., Nat. Alexander, Moldenhauer, Koppe, Flatt, Schott, Schrader, de Wette, Hofmann), still less to the “electio” and the “animus, quo eadem digni evadimus” (Pelt), but to εἰς σωτηρίαν ἐν ἁγιασμῷ κ.τ.λ.; whilst to the aim of the election, and to the means by which it was to be realized according to God’s eternal counsel, is added the actual call of the readers occurring in time. Accordingly, εἰς ὅ is to be completed by εἰς τὸ σωθῆναι ὑμᾶς διʼ ἁγιασμοῦ πνεύματος καὶ πίστεως ἀληθείας.

διὰ τοῦ εὐαγγελίου ἡμῶν] through our publication of the gospel. Comp. 1 Thessalonians 1:5. The historical condition of πίστις.

εἰς περιποίησιν δόξης τοῦ κυρίου] an appositional resumption of εἰς σωτηρίαν, in order further to characterize the salvation, whose reception God had predetermined to the readers, as an acquisition (see on 1 Thessalonians 5:9) of the glory which Christ possesses. So in essentials, Pelagius, Musculus, Hunnius, Piscator, Vorstius, Grotius, Wolf, Schott, Olshausen, de Wette, Alford, Ewald, Bisping, Riggenbach, and others. Less suitably, because weakening the force and the important contents of the expression, Luc. Osiander, Benson, Moldenhauer, and Pelt explain δόξα τοῦ κυρίου of the glory, of which Christ is the source or bestower. Against the reference to God as the subject in περιποίησιν, and to Christ as the receiver of the δόξα (Oecumenius: ἵνα δόξαν περιποιήσῃ τῷ υἱῷ αὐτοῦ; Theophylact, Vatablus, Cornelius a Lapide), is the circumstance, that although εἰς περιποίησιν might stand instead of εἰς τό with the infinitive, yet the dative τῷ κυρίῳ ἡμῶν would require to be placed instead of the genitive τοῦ κυρίου ἡμῶν. Lastly, the passive signification of περιποίησις: “ut essetis gloriosa possessio domini nostri Jesu Christi” (Menochius, Harduin; also Luther: “to the glorious inheritance,” and Calvin), has against it the weakening of the substantive δόξης into an adjective, and the parallel passage in 1 Thessalonians 5:9. Besides, the context decides against the two last-mentioned views. For the object of 2 Thessalonians 2:13-14 is to bring forward the glory of the lot which is assigned to the Thessalonians, in order thereby to lead to the exhortation in 2 Thessalonians 2:15.

Expositor's Greek Testament

2 Thessalonians 2:14. To be saved ultimately (12) is to possess or rather to share the glory of Christ (cf. I., 1 Thessalonians 2:12).

Cambridge Bible for Schools and Colleges

14. whereunto (to which end, including the whole salvation described in 2 Thessalonians 2:13) he called you by our gospel] i.e., “through the good news we brought.” On our gospel see note to 1 Thessalonians 1:5; and on the call of God, 1 Thessalonians 2:12-13 (where mark its connection with the Divine glory), 1 Thessalonians 4:7, 1 Thessalonians 5:24. The connection of 2 Thessalonians 2:13-14 resembles that of 1 Thessalonians 1:3-4 in 1 Thessalonians 1, and of Romans 8:29-30 : “whom He foreordained, He also called.” God’s election is the moving spring of human salvation; but His call came to the Thessalonians, when the good tidings first sounded in their ears. That summons declared God’s good will toward them, and His loving choice of each believing heart.

to the obtaining of the glory of our Lord Jesus Christ] More freely rendered, that you might win the glory of our Lord Jesus Christ. This defines more closely the “whereunto” just above, and brings to a climax the “salvation” contemplated in 2 Thessalonians 2:13 : “To which end God sent yon through us the gospel message, that so you might have Christ’s glory at last for your own.”

In ch. 2 Thessalonians 1:12 (see note) the glory of Christ and that of His saints were declared to be mutual. Here they are identified. In the glory which the exalted and perfect “Lord Jesus Christ” receives, the Thessalonians were called each of them finally to share. This is the goal of their salvation, “the prize of their high calling” (Php 3:14).

“Obtaining of glory” is therefore synonymous with the “obtaining of salvation” of 1 Thessalonians 5:9, where the same rare verbal noun is used (see note). Christ’s glory is already won in principle, in its ground and beginning, both for Himself and His people. So He said, leaving the world, “Now was the Son of Man glorified” (John 13:31); yet He prays further, “Now, O Father, glorify Thou Me;” while He says of His disciples, “The glory which Thou hast given Me, I have given them” (John 17:5; John 17:22). His glory is ever advancing and, as it unfolds itself, ever anew imparting itself to men, till it is consummated in “the revelation of the Lord Jesus from heaven” (ch. 2 Thessalonians 1:7-12, 2 Thessalonians 2:8; comp. Titus 2:13; Matthew 24:30, &c.). Then the glory of His saints will be complete and secure, in the completeness of His: “with Him in glory” (Colossians 3:4; comp. Php 3:20-21; and His own words in John 17:24). “We shall be like Him, for we shall see Him as He is” (1 John 2:2).

Bengel's Gnomen

2 Thessalonians 2:14. Εἰς ὅ, Whereunto) The phrase, to salvation, is hereby explained.—εἰς περιποίησιν, [to the obtaining, Engl. V.] to the deliverance) εἰς is resumed the second time: supply, namely. There is no περιποίησις, or mere deliverance (preservation[22]), from the shipwreck of the world, but as it is conjoined with glorification, 2 Timothy 2:10. περιούσιον, in Deut., cited above, is in consonance with this.—ΤΟῦ) [ΚΥΡΊΟΥ] construed with ΠΕΡΙΠΟΊΗΣΙΝ [not with ΔΌΞΗς, as Engl. Vers.]

[22] Beng. understands περιποίησιν of “that which remains when all else perishes.” He translates it conservationis in Ephesians 1:14, and distinguishes it from redemption by the blood of Christ. Here liberatio, viz. final deliverance, which is connected with glory, and which is to be the gift of our Lord Jesus.—ED.

Pulpit Commentary

Verse 14. - Whereunto; to which. The reference being to the whole clause, being "chosen to salvation in sanctification of the Spirit and belief of the truth." He called you. Whom God elects from eternity, he calls in time. By our gospel; the gospel preached by us. To the obtaining (or, acquisition) of the glory of our Lord Jesus Christ. Different meaning's have been attached to these words; some render them "for the purpose of an acquisition of glory to Jesus Christ;" others, "for a glorious possession of Jesus Christ;" and others, "to be possessors or sharers in the glory of Jesus Christ." The last meaning is the correct one. Believers are constituted "heirs of God and joint heirs with Jesus Christ." 2 Thessalonians 2:14

Vincent's Word Studies

Our gospel

See on 1 Thessalonians 1:5.