2 Thessalonians 2:14

14. και is inserted between εις ο and εκαλεσεν in אGP 37 and several minn., latt syr—a group resembling that which reads απαρχην in 2 Thessalonians 2:13; against ABDKL &c., for omission. On the other hand, as Weiss points out, the conjunction in its contracted form might easily slip out in writing εισοκ, εκαλεσεν, as it did between καθως and εκληθητε in Ephesians 4:4 (B). Cf. Textual Note on 1 Thessalonians 4:8 above.

ABD* and several minuscc. mechanically conform υμας to ευαγγ. ημων, writing ημας.

14. εἰς ὃ ἐκάλεσεν ὑμᾶς διὰ τοῦ εὐαγγελίου ἡμῶν, to which end He called you through our good tidings, i.e. “through the good news we brought”: cf., for this genitive, 1 Thessalonians 1:5; 1 Thessalonians 1:10 above; also 1 Thessalonians 2:13, λόγον�ʼ ἡμῶν τοῦ θεοῦ. Since “through our gospel” the Thessalonians were called to salvation, “we are bound to give thanks” on this behalf (2 Thessalonians 2:13 : see note). For the thought of God as “caller” of men in the Gospel, see 1 Thessalonians 2:12; 1 Thessalonians 5:24, and notes. God’s summons gives expression and effect to His choice (εἵλατο, 2 Thessalonians 2:13); see note on ἐκλογή, 1 Thessalonians 1:4; also Romans 8:30; 1 Corinthians 1:26 f., for the connexion of election and call. Εἰς ὅ resumes εἰς σωτηρίαν ἐν ἁγιασμῷ κ.τ.λ., having the whole of this for its antecedent; the Divine call that brings men into the fellowship of Christ (1 Corinthians 1:9) includes “sanctification” among its primary objects (see 1 Thessalonians 4:7; 1 Thessalonians 5:23 f.).

εἰς περιποίησιν δόξης τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, unto the securing of the glory of our Lord Jesus Christ: cf. 1 Peter 5:10, ὁ καλέσας … εἰς … δόξαν ἐν Χριστῷ; and 2 Timothy 2:10, σωτηρίας τῆς ἐν X. Ἰ. μετὰ δόξης αἰωνίου. This is an end not lying beyond or arising out of σωτηρία (2 Thessalonians 2:13), but virtually identical with it, so that the second εἰς clause is explicative of the first (2 Thessalonians 2:13) and represents objectively what εἰς σωτηρίαν (εἰς ὅ) states subjectively; the Christian’s ultimate salvation lies in the “glory” won by his Redeemer, wherein he shares: see Romans 8:17, ἴνα συνδοξασθῶμεν; 2 Timothy 2:11 f.; Revelation 3:21. Εἰς περιποίησιν δόξης τοῦ κυρίου κ.τ.λ. is therefore identical in substance with εἰς περιπ. σωτηρίας, 1 Thessalonians 5:9 : see note there on περιποίησις. The “δόξα of our Lord Jesus Christ” is the “glory” proper and due to Him as our Lord, to be received on “the day of the Lord,” when the winning of His kingdom is complete (see Matthew 19:28; Matthew 25:31; Luke 24:26, &c.; Philippians 2:9-11; Titus 2:13); its chief matter will be found “in His saints” (2 Thessalonians 1:10). God intends the glory of Christ in all that He does for men through Him; and Christ’s glory is in turn the heritage of those who are Christ’s (οἱ τοῦ χριστοῦ ἐν τῇ παρουσίᾳ, 1 Corinthians 15:23 : cf. συγκληρονόμοι, Romans 8:17; also John 12:26; John 14:3; Revelation 22:3 ff.). To this end “God called” them in calling them to their own salvation; cf. notes on ἐνδοξασθῆναι κ.τ.λ., ἐνδοξασθῇ, 2 Thessalonians 1:10; 2 Thessalonians 1:12 above; also on 1 Thessalonians 2:12 b. The δόξα is already won in principle, and its περιποίησις is guaranteed: see 2 Thessalonians 1:7-12; 2 Thessalonians 2:8 above; Matthew 24:30; Philippians 3:20 f.; Ephesians 5:26 f.; Colossians 1:22; Colossians 3:4; Romans 8:18 f.; 1 Corinthians 15:24-28; John 17:24; Revelation 1:5-7, &c.