(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 (2 Thessalonians 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 2 Thessalonians 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 1 Thessalonians 5:9, where see Note.
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."
2:13-15 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.
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.
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 2 Thessalonians 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 1 Thessalonians 5:9, where see Note.
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.