Exegetical and Hermeneutical Commentary of 2 Thessalonian 2:14
Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.
14. whereunto ( to which end, including the whole salvation described in 2Th 2:13) he called you by our gospel ] i.e., “through the good news we brought.” On our gospel see note to 1Th 1:5; and on the call of God, 1Th 2:12-13 (where mark its connection with the Divine glory), 1Th 4:7, 1Th 5:24. The connection of 2Th 2:13-14 resembles that of 1Th 1:3-4 in 1 Thessalonians 1, and of Rom 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 2Th 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. 2Th 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 1Th 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 ” (Joh 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” (Joh 17:5; Joh 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. 2Th 1:7-12, 2Th 2:8; comp. Tit 2:13; Mat 24:30, &c.). Then the glory of His saints will be complete and secure, in the completeness of His: “with Him in glory” (Col 3:4; comp. Php 3:20-21; and His own words in Joh 17:24). “We shall be like Him, for we shall see Him as He is” (1Jn 2:2).
Fuente: The Cambridge Bible for Schools and Colleges
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 Joh 17:22, Joh 17:24.
Fuente: Albert Barnes’ Notes on the Bible
2Th 2:14
Whereunto He called you by our gospel
Effectual calling
I.
Its author. He, viz., God.
1. None else has authority to call–
(1) To duties. Being our Creator, He is our owner; and being our owner, He is our sovereign and lawgiver, and may enact what laws He pleases (Jam 4:12).
(2) To privileges. His blessings are so great that none else can give us a right to them; and the soul can have no security that it does not intrude upon the possession of things till we have His warrant. None came to the wedding feast till bidden (Mat 22:1-46), or went into the vineyard till hired (Mat 20:1-34).
2. None else can have the power; for to calling there is not only the invitations of the word, but the effectual operations of the Spirit. None else can change the heart (2Pe 1:8; Rom 4:17; 2Co 4:6; Eph 2:10).
II. The outward means.
1. The means itself: the Gospel. This God uses–
(1) Because, if God will invite the creature by his duty to His happiness, it is necessary that the call should be evident by some visible sign. The natural duty of man is much seen by the Creation (Rom 1:19; Psa 19:1-2). But this call made to fallen man as a remedy for his lapsed estate can only be known by revelation.
(2) To convince and stop their mouths who refuse this calling, for the gospel brings grace home to us and leaves it to our choice (Act 13:26; Act 3:26). Great is the misery of those who refuse (Luk 14:24; Pro 1:24-26).
(3) Because He will preserve the liberty of His own workmanship, and therefore will not compel us, but will, at the same time teach and draw us (Joh 6:44-45; Act 11:21; Act 16:14; Rom 1:16).
2. The interest the apostle challenges in it–our gospel. Elsewhere it is called Gods gospel (1Ti 1:11). He is the Author. It is also called Christs gospel (2 Thessalonians1:8), as the principal sub-revealer. And then the apostles gospel, because they were the instruments chosen by Christ to declare it (1Ti 1:11). This expression is–
(1) A word of fidelity (1Co 9:17).
(2) A word of esteem and love; what we love we call ours (Rom 16:25; Eph 1:13).
(3) A word importing diligence (Act 20:24). Paul was willing to suffer or do anything for the sake of it.
(4) A word of mutual consent (2Co 4:8).
III. The ends.
1. Subordinate. Whereunto–
(1) God calls us to the faith of the gospel (Rom 10:14).
(a) There must be a belief in it in general.
(b) A particular affiance in Christ according to the terms of the New Covenant, i.e., the assent must be fiducial or accompanied with a trust in Christ (Eph 1:15; 2Ti 1:12), and obediential, not a devout sloth or carelessness (Psa 119:10; Jud 1:20-21; Psa 32:2; Rom 8:1.).
(2) God calls us to holiness (1Th 4:7) on several grounds.
(a) That there may be a likeness between the Person calling and the persons called (1Pe 1:15).
(b) Because the nature of the calling enforces sanctification (Heb 3:1; 2Ti 1:9; Rom 1:7).
(c) Because the grace shown in our calling obliges us to be holy in point of gratitude (1Th 2:12).
(d) Because the calling enables us to be holy, giving us all things necessary to holiness of heart and life (2Pe 1:3).
2. The ultimate end. To obtain the glory, etc. (1Pe 5:10).
(1) It is glory for body and soul (1Pe 1:9; 1Co 15:42-43).
(2) It is the glory of our Lord Jesus Christ.
(a) It is purchased by Him (Eph 1:7).
(b) Promised by Him (Joh 10:28; 1Jn 2:25).
(c) Prayed for by Him (Joh 17:14).
(d) Bestowed by Him; at death (Act 7:59; Php 1:23; 2Co 5:8); at judgment (Joh 14:3).
(e) With Him (Rom 8:17; Rev 3:21). (T. Manton, D. D.)
Effectual calling and Divine glory
I. The gospel call. What is that? It is the invitation of Divine mercy to accept the blessings of salvation.
1. The call is one of sovereign mercy. Mercy for mercys sake. God was under no obligation to show mercy. The act is of His rich grace, and of that only.
2. It is most free and open. Not clogged by difficulties. Ho everyone, etc. Come unto Me, etc. If any man thirst, let him come, etc. The message is to the world–to every creature.
3. It is most earnest and pressing. The ministers who bring it are to invite, persuade, beseech, compel men to be reconciled to God. There is not the shadow of a doubt respecting Gods sincerity.
II. The way in which the call is to be made sure.
1. It must be heard. How can they believe in Him of whom they have not heard? O earth! earth I hear the Word of the Lord. If any man hath ears, let him hear. Hear, and your soul shall live.
2. It must be understood. The truth as it is in Jesus must be comprehended.
3. It must be believed. Truth only realizes the call. Matthew believed; Saul believed; the Samaritans believed. Thus the pardon of sin, the acceptance of the person, and every blessing for time is obtained.
4. It must be retained. The profession of faith must be held fast. Abide in Me, says Christ. So we must continue Christs disciples to the end.
III. The provision made to render the call sure.
1. The Holy Spirit attends Divine truth. My speech and my preaching, said St. Paul to the Corinthians, was not with enticing words of mans wisdom, but in demonstration of the Spirit and of power; that your faith should not stand in the wisdom of men, but in the power of God.
2. The Holy Spirit is specially given when the call is accepted. So it came to pass on the Day of Pentecost. When the three thousand, pricked in their heart by the simple truth declared unto them by the burning earnestness of Peter, cried to him and the rest of the apostles, What shall we do? he said unto them, Repent, and be baptized every one of you in the name of the Lord Jesus for the remission of sins, and ye shall receive the gift of the Holy Ghost. They did as they were told, and received the Divine gift of the Divine Spirit. And so it comes to pass now in the experience of all penitent believers.
3. All the blessings and privileges of the gospel follow its acceptance. Such, for example, as justification (Rom 5:1); sonship (Joh 1:12); sanctification (1Th 5:23); everlasting life (Joh 3:16); heaven, or the obtaining of the glory, of our Lord Jesus Christ. (Joh 17:22; Joh 17:24). Application:
(1) To us the gracious call has come;
(2) it may be accepted now;
(3) All who receive it will be made happy and safe forever;
(4) and all who reject it by their unbelief and disobedience will be condemned by it forever. (J. Burns, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 14. 2Th 2:13.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Whereunto he called you by our gospel: before, the apostle mentioned their election, now their calling; which are often in Scripture put together, Rom 8:30; 2Pe 1:10; and are both applied to Christ himself, Isa 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 E : 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, Rom 10:17, so it is that only which is the power of God unto salvation, Rom 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 1Th 5:9, he had there also called it obtaining salvation, and by the same word here used in the text: yea, the word , here rendered obtaining, sometimes signifies salvation itself, Heb 10:39, and, which is equivalent, the purchased possession, Eph 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. Joh 17:22, whereby they are co-heirs with him, Rom 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, 1Pe 2:9, , 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. youThe oldest manuscriptsread, “us.”
by our gospel“through“the Gospel which we preach.
to . . . gloryIn 2Th2:13 it was “salvation,” that is, deliverance from allevil, of body and soul (1Th 5:9);here it is positive good, even “glory,” and that “theglory of our Lord Jesus” Himself, which believers are privilegedto share with Him (Joh 17:22;Joh 17:24; Rom 8:17;Rom 8:29; 2Ti 2:10).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole 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.
Fuente: John Gill’s Exposition of the Entire Bible
Whereunto ( ). The goal, that is the final salvation (). Through our gospel ( ). God called the Thessalonians through Paul’s preaching as he calls men now through the heralds of the Cross as God
chose (cf. 1Thess 2:12; 1Thess 5:24).
To the obtaining ( ). Probably correct translation rather than possession. See on 1Th 5:9, there
of salvation , here
of glory (the shekinah, glory of Jesus).
Fuente: Robertson’s Word Pictures in the New Testament
Our gospel. See on 1Th 1:5.
Fuente: Vincent’s Word Studies in the New Testament
1) “Whereunto he called you” (eis ho kai ekalesen humas) “To which he called you all”; The call of God, to the common salvation, involves deliverance from past, present, and future wrong, in thought and deed, based upon one’s repentance for sin and trust in Jesus Christ, 2Co 1:10.
2) “By our gospel” (dia tou evangeliou hemon) “Through our gospel”; the fervent message of salvation, by which gospel the Thessalonians were saved, as others, Rom 1:14-16; 1Co 15:1-4.
3) “To the obtaining of the glory” (eis peripoiesin dokses) “unto obtainment of (the) glory”, by a surrendered soul and life of service to Jesus Christ, through His church, through which His stewards and servants are to labor till He returns, Mar 13:34-35; 1Co 3:9; 1Co 4:1; 1Co 15:58.
4) “Of our Lord Jesus Christ” (tou Kuriou hemon lesou Christou) “of our Lord Jesus Christ”, or of the master of us, Jesus Christ”; Rom 6:5; 2Co 4:10-11; 2Co 4:17-18; Rom 8:17.
Fuente: Garner-Howes Baptist Commentary
14 To which he called us. He repeats the same thing, though in somewhat different terms. For the sons of God are not called otherwise than to the belief of the truth. Paul, however, meant to shew here how competent a witness he is for confirming that thing of which he was a minister. He accordingly puts himself forward as a surety, that the Thessalonians may not doubt that the gospel, in which they had been instructed by him, is the safety-bringing voice of God, by which they are aroused from death, and are delivered from the tyranny of Satan. He calls it his gospel, not as though it had originated with him, (690) but inasmuch as the preaching of it had been committed to him.
What he adds, to the acquisition or possession of the glory of Christ, may be taken either in an active or in a passive signification — either as meaning, that they are called in order that they may one day possess a glory in common with Christ, or that Christ acquired them with a view to his glory. And thus it will be a second means of confirmation that he will defend them, as being nothing less than his own inheritance, and, in maintaining their salvation, will stand forward in defense of his own glory; which latter meaning, in my opinion, suits better.
(690) “ Non pas qu’il soit creu en son cerueau;” — “Not as though it had been contrived in his brain.”
Fuente: Calvin’s Complete Commentary
Text (2Th. 2:14)
14 whereunto he called you through our gospel, to the obtaining of the glory of our Lord Jesus Christ.
Translation and Paraphrase
14.
Unto which (salvation) he (has) called you by our gospel (which we preach), to (bring you unto that glorious day when we shall rejoice in) the obtaining of the glory of our Lord Jesus Christ (as our bodies are resurrected and transformed to become like his glorious body).
Notes (2Th. 2:14)
1.
What is it whereunto God has called us? He has called us unto the whole program of being saved through sanctification of spirit and belief of the truth. (The genders of the Greek words indicate that no specific antecedent is in mind.)
2.
Often people speak about being called by God through various means. The Scriptural method of being called is to be called by the gospel. Compare Rom. 8:29-30.
3.
The goal to which God has called us is that we may obtain the glory of our Lord Jesus Christ.
a.
We become like Christ as we live the Christian life. 2Co. 3:18 : But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.
As a man and woman who are married for many years come to resemble one another, so we come to resemble Christ as we live with Him.
b.
When the dead are resurrected, we shall be transformed to be like God and Christ, and our worthless bodies shall be made anew like Christs glorious body.
Php. 3:21 : Christ shall change our vile body, that it may be fashioned like unto his glorious body.
1Jn. 3:2 : We know that he shall appear, we shall be like him: for we shall see him as he is.
Rom. 8:21 tells how the whole creation longs for the manifestation of the sons of God (the Christians), for the creation itself shall be then delivered from the bondage of corruption into the glorious liberty of the children of God.
Rom. 8:17 : If we suffer with him, we shall also be glorified with him.
3.
If you have ever admired and marvelled at Christ (as Im sure you have), rejoice that you may share His glory.
Fuente: College Press Bible Study Textbook Series
(14) Whereunto.From the neuter gender of the relative in the Greek we see that the antecedent in St. Pauls 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 notionsto which thing He called you. The election or choice takes place in eternity (2Th. 2:13); the call at that point of time when the men first hear the gospel. (See Rom. 8:30.)
By our gospeli.e., of course, by our bringing you the happy messagethe 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 2Th. 1:11-12the identity of the joy of the Redeemer and the redeemed (Mat. 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 1Th. 5:9, where see Note.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. Whereunto Refers to the entire clause salvation truth.
By our gospel Where the word our clearly limits it to Paul’s first preaching at Thessalonica, and fixes the meaning of from the beginning, in 2Th 2:13.
Obtaining Attaining.
Glory At and beyond the advent.
Fuente: Whedon’s Commentary on the Old and New Testaments
2Th 2:14 . ] to which . Incorrectly, Olshausen: therefore . does not refer to (Aretius), also not to (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 . . .; 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, is to be completed by .
] through our publication of the gospel . Comp. 1Th 1:5 . The historical condition of .
] an appositional resumption of , in order further to characterize the salvation, whose reception God had predetermined to the readers, as an acquisition (see on 1Th 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 of the glory, of which Christ is the source or bestower . Against the reference to God as the subject in , and to Christ as the receiver of the (Oecumenius: ; Theophylact, Vatablus, Cornelius a Lapide), is the circumstance, that although might stand instead of with the infinitive, yet the dative would require to be placed instead of the genitive . Lastly, the passive signification of : “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 into an adjective, and the parallel passage in 1Th 5:9 . Besides, the context decides against the two last-mentioned views. For the object of 2Th 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 2Th 2:15 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
14 Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.
Ver. 14. To the obtaining of the glory ] This is the end of faith, as faith is of effectual calling.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
14. ] to which (i.e. the being saved in sanctification of the Spirit and belief of the truth) He (God) called you through our Gospel (our preaching of the Gospel to you), in order to (your) acquisition (see on 1Th 5:9 ) of the glory of our Lord Jesus Christ (i.e. your sharing in the glory which He has ; see ref. John: Rom 8:17 ; Rom 8:29 ; not the glory of which He is the bestower or source, as Pelt, al. Equally wrong is the interpretation of c., Thl., Corn.-a-lap., al. : of Luther, al., “ zum herrlichen Eigenthum ,” ‘ut essetis gloriosa possessio domini nostri J. C.:’ for, not to mention other objections, the whole context has for its purpose the lot of the Thessalonians as contrasted with that of those spoken of, 2Th 2:10-12 ; and the sense of is indicated by the parallel 1Th 5:9 ).
Fuente: Henry Alford’s Greek Testament
2Th 2:14 . To be saved ultimately (12) is to possess or rather to share the glory of Christ ( cf. I., 1Th 2:12 ).
Fuente: The Expositors Greek Testament by Robertson
Whereunto = Unto (Greek. eis) which.
gospel. App-140.
obtaining. Greek. peripoiesis. See Eph 1:14.
glory. See p. 1511.
Fuente: Companion Bible Notes, Appendices and Graphics
14. ] to which (i.e. the being saved in sanctification of the Spirit and belief of the truth) He (God) called you through our Gospel (our preaching of the Gospel to you), in order to (your) acquisition (see on 1Th 5:9) of the glory of our Lord Jesus Christ (i.e. your sharing in the glory which He has; see ref. John: Rom 8:17; Rom 8:29; not the glory of which He is the bestower or source, as Pelt, al. Equally wrong is the interpretation of c., Thl., Corn.-a-lap., al.- : of Luther, al., zum herrlichen Eigenthum,-ut essetis gloriosa possessio domini nostri J. C.: for, not to mention other objections, the whole context has for its purpose the lot of the Thessalonians as contrasted with that of those spoken of, 2Th 2:10-12;-and the sense of is indicated by the parallel 1Th 5:9).
Fuente: The Greek Testament
2Th 2:14. , Whereunto) The phrase, to salvation, is hereby explained.- , [to the obtaining, Engl. V.] to the deliverance) is resumed the second time: supply, namely. There is no , or mere deliverance (preservation[22]), from the shipwreck of the world, but as it is conjoined with glorification, 2Ti 2:10. , in Deut., cited above, is in consonance with this.-) [] construed with [not with , as Engl. Vers.]
[22] Beng. understands of that which remains when all else perishes. He translates it conservationis in Eph 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.
Fuente: Gnomon of the New Testament
2Th 2:14
whereunto he called you through our gospel,-God called all who believed the gospel that he might sanctify and purify and fit them to obtain the glory of the Lord Jesus Christ.
to the obtaining of the glory of our Lord Jesus Christ.-They were called by the gospel to school and fit them to share the glorious inheritance of the saints in light. [The glory of the saints will be complete and secure in the completeness of his glory.-”We know that, if he shall be manifested, we shall be like him; for we shall see him even as he is. (1Jn 3:2.)]
Fuente: Old and New Testaments Restoration Commentary
he called: Rom 8:28-30, 1Th 2:12, 1Pe 5:10
our gospel: Rom 2:16, Rom 16:25, 1Th 1:5
to: Psa 16:11, Mat 25:21, Joh 14:2, Joh 14:3, Joh 17:22, Joh 17:24, Rom 8:17, Eph 1:18, 1Th 2:12, 2Ti 2:12, 1Pe 1:4, 1Pe 1:5, 1Pe 5:10, Rev 3:21, Rev 21:23, Rev 22:3-5
Reciprocal: Deu 7:8 – because 2Ch 30:12 – the hand of God Psa 4:3 – that the Psa 103:17 – the mercy Isa 42:16 – and not Isa 45:17 – an everlasting Joe 2:32 – and in Mal 3:6 – therefore Mat 11:25 – I thank Mat 13:23 – good Mat 20:16 – for Joh 3:5 – cannot Joh 5:24 – and shall not Joh 6:37 – shall Joh 6:39 – this Joh 11:52 – the children Joh 17:6 – thine Act 2:39 – as many Act 13:48 – and as Act 18:27 – believed Act 27:31 – Except Rom 1:1 – the gospel Rom 1:6 – the called Rom 3:23 – of Rom 8:18 – the glory Rom 8:30 – he justified Rom 8:35 – shall separate Rom 9:11 – but of Rom 9:16 – General Rom 9:23 – he had afore Rom 10:17 – faith Rom 11:7 – but the election 1Co 1:9 – by Gal 1:6 – that called Gal 1:15 – and Eph 1:4 – as Phi 1:6 – begun Phi 2:13 – to will Phi 3:14 – the high Col 3:12 – holy 1Th 4:7 – God 1Th 5:9 – obtain 1Th 5:24 – calleth 2Th 1:11 – calling 1Ti 4:3 – believe 1Ti 6:12 – whereunto 2Ti 1:9 – called 2Ti 2:8 – according 2Ti 2:10 – with Tit 1:1 – faith Heb 3:1 – the heavenly Heb 9:15 – they which Jam 1:18 – his own 2Pe 1:3 – called 2Pe 1:10 – election 2Jo 1:1 – the elect lady
Fuente: The Treasury of Scripture Knowledge
2Th 2:14. Called you by our gospel. God does not call people into His service from the world, for the sake of their personal salvation, by any direct contact with them. In every case of conversion recorded in the New Testament, there was a third person or other means used for the purpose. The people of Samaria heard the word through Philip (Act 8:5-6). The eunuch heard the Gospel from the mouth of Philip (Act 8:35-38). Saul was instructed to go where he could be told what to do (Act 9:6). Cornelius was to be told “words” whereby he could he saved (Act 11:14). The Philippian jailer became a saved man by hearing the word of the Lord (Act 16:30-33). All this is in keeping with 1Co 1:21, which says it is by the foolishness of preaching (called foolishness by the critics) to save them that believe. Hence our verse says the Thessalonians were called by the Gospel. Paul calls it our gospel in the sense that it was the Gospel which he preached. The word is not used with the meaning of possession, but to show relationship. When a man speaks of “my country,” he does not mean he owns it, but that he is related to it and not to some other. The result of having been called by the Gospel was that the Thessalonians might obtain the glory of our Lord Jesus Christ. Stated in other words, the italicized phrase means that the salvation coming from Christ is the most glorious or praiseworthy thing a man can obtain.
Fuente: Combined Bible Commentary
2Th 2:14. Whereunto. That is, to salvation through sanctification and faith.
He called you by our gospel. Calling, in the phraseology of Paul, is not a mere invitation or exhortation addressed in the name of God to an individual, through the medium of an apostle or other messenger, and to which the man may or may not yield himself according to the feeling of the moment. … To this outward invitation there is added, as an invariable and essential element, a corresponding inward feeling produced directly by the contact of the soul with God. Calling, in Pauls sense, cannot fail or remain barren. In truth, calling and election are one and the same thing, with the one exception of the different epochs to which manalways obliged to apply the measure of time to the operations of Godnecessarily assigns the two acts in question (Reuss, Theol. Chretienne, ii. 120).
The glory of our Lord Jesus Christ. That is, the glory which our Lord now enjoys, and of which all His people are to partake (see Joh 17:22-24).
Fuente: A Popular Commentary on the New Testament
The apostle comforted the Thessalonians in the former verse from their election, in this from their vocation; whereunto, that is, to which salvation, sanctification, and belief of the gospel, God hath called you, by our preaching of the word, to the obtaining of the glory purchased, and conferred by our Lord Jesus Christ.
Note here, 1. The author of the Thessalonians’ vocation, God the Father; he calleth you, that is, God, who from the beginning chose you to salvation.
None but God, (1.) Hath authority to call; He only is our proper Lord, and rightful Sovereign, our Creator, and our owner; therefore he has a right to call us to duty, and to require duty from us, Jam 4:12 There is one lawgiver, who is able to save and to destroy.
None but God, 1. Hath power to call; for to effectual calling there is required, not only the invitation of the word, but also the effectual operation of the Spirit; it is a work of divine power to give grace to graceless souls.
Note, 2. The means, that is, the external and outward means, by which they were called; By our gospel, that is, by our preaching of the gospel to you. The ministry of the word is the great instrument in the hand of the Spirit for a sinner’s effectual vocation, and bringing home to God.
But why doth our apostle call it our gospel? Doth not that derogate from the authority of it, to appropriate it to any man?
No; he calls it not his gospel by way of revelation, but in regard of dispensation only; and his gospel, imported the great pains which he took in preaching of the gospel, and the hazard he ran in dispensing of the gospel to them. It is also a word of esteem, love, and affection; what we love, we call ours.
Note, 3. The end of this calling, which is twofold,
1. Ultimate, to obtain the glory of our Lord Jesus Christ; that is, the glory of heaven, and of the whole man, whole soul and body in heaven, called the glory of Christ, because purchased by him, promised by him, prayed for by him, conferred by him, and enjoyed eternally with.
2. Subordinate, they are called to faith and holiness, in order to salvation: for there must be a likeness between the person calling, and the persons called; without likeness to him we can never love him, and without loving of him must never expect to live with him.
From the whole, learn, That such as are elected and chosen of God, are in time effectually called by faith and holiness to obtain eternal glory and happiness.
Fuente: Expository Notes with Practical Observations on the New Testament
whereunto he called you through our gospel, to the obtaining of the glory of our Lord Jesus Christ. [To this working of salvation God had called the Thessalonians, not by an arbitrary election, but by the gospel which Paul had preached to them, and he had called them that they might be possessors, or sharers, in the glory of Christ–“joint heirs” with him– Rom 8:17]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
2:14 Whereunto he called you by our {r} gospel, to the obtaining of the glory of our Lord Jesus Christ.
(r) By our preaching.
Fuente: Geneva Bible Notes
God’s purpose in choosing the Thessalonians was that they might one day share the splendor and honor that their Lord does and will enjoy, beginning at the Rapture. Ultimate glorification is in view (cf. Rom 8:30).