I wrote this sermon for Paul’s Shorter Epistles at Bob Jones University on September 27, 2001.
Introduction: Many churches of our today are in a sad state. Doctrine is viewed as unimportant, impractical, and boring. Pastors are afraid to preach it, and people have no appetite to receive it. The church wants practical preaching on the Christian life, and this is supposed to be something entirely different than the preaching of doctrine. There has sadly been this false dichotomy drawn between doctrine and duty, between theological and practical. But we must realize that all theology is practical (when properly understood), and there is no proper practice apart a right foundation of theological truth. Paul makes this very clear in his epistles. It is consistently the practice of Paul to expound upon the great doctrines of the faith, only then to draw from them the implications for Christian living. This is similar to what we see in our text here. Paul uses the doctrines of God’s sovereign grace in a very practical way to comfort the believers in Thessalonica who had been shaken by some wrong eschatological teaching. One of the central emphases of Paul’s encouragement to the church was the doctrine of God’s electing love. Calvin’s comments are still relevant to the need of our day:
We must return to the word of God, in which we are furnished with the right rule of understanding. For Scripture is the school of the Holy Spirit, in which as nothing useful and necessary to be known has been omitted, so nothing is taught but what it is of importance to know. Everything, therefore, delivered in Scripture on the subject of predestination, we must beware of keeping from the faithful lest we seem either maliciously to deprive them of the blessing of God, or to accuse and scoff at the Spirit, as having divulged what ought on any account to be suppressed. Let us, I say, allow the Christian to unlock his mind and ears to all the words of God which are addressed to him, provided he do it with this moderation—viz. that whenever the Lord shuts his sacred mouth, he also desists from inquiry (Institutes III, XXI, 3).
I believe that Calvin is right here when he says that we are depriving God’s people of the comfort and blessing that belongs to them. The New Testament uses the doctrine of election in basically three different ways: to humble man and exalt God, to provoke believers to pursue holiness, and to comfort them in times of distress and instability. Our passage is of this third category. Let us heed the words of Calvin and follow the example of Paul, and let us find comfort and stability in the doctrines of God’s sovereign grace.
Let us give consideration to the context and occasion in which Paul writes. Paul opens the epistle by thanking God for the growth of faith and increase of love of the Thessalonian believers. The context in which this growth was taking place was a situation of trials and persecution. The Thessalonians were modeling a Christ-like response to the difficult circumstances they were facing which led Paul to tell them, “Therefore, we ourselves speak proudly of you among the churches of God for your perseverance and faith in the midst of all your persecutions and afflictions which you endure” (1:4). In verse 5 Paul again mentions that they were suffering so that they might be counted worthy of God’s kingdom. He continues in verse 6 referring to those who were afflicting them. In the following verse he moves on to remind these afflicted saints that Jesus will come again and judge the wicked and give relief to believers. So we see that there was definitely suffering and persecution in Thessalonica. At the opening of chapter 2, Paul moves into a discussion of end time events. In verse 2 he writes, “[We request you] that you not be quickly shaken from your composure or be disturbed either by a spirit or a message or a letter as if from us, to the effect that the day of the Lord has come.” Apparently, the Thessalonians had received some false information about the day of the Lord. Paul appears to be uncertain from where they received this wrong teaching, but he wants to make clear that any teaching that claims the day of the Lord has already come is not his teaching and not correct. It is likely that wherever these ideas were coming from, they were coming in Pauline authority, which is the reason that the Thessalonians were troubled. But whatever the source of these erroneous ideas, the believers there, in spite of the good response they were manifesting toward persecution (chapter 1), were becoming shaken and disturbed, or at least Paul had received word that they were.
This was the main issue that occasioned the writing of this epistle – persecution and eschatological uncertainty. And Paul’s approach was basically twofold: he first corrected their flawed understanding of the day of the Lord, and then he began to remind the Thessalonians of God’s love for them, his election of them, the Spirit’s sanctifying work. Let us briefly consider how Paul corrected their inaccurate view of the Day of the Lord, and then we will consider our text. In his instruction about the Day of the Lord, Paul points out two things that made it certain that this was still a future event for them. These two things are stated in verse 3, “Let no one in any way deceive you, for it will not come unless the apostasy comes first, and the man of lawlessness is revealed.” In other words, it was not possible for the day to have already come, for there had not yet been this falling away, and the man of lawlessness had not yet been revealed. In verse 5 Paul mentions having told the Thessalonians about these matters when he was with them, but he sees it necessary to remind them of those things and clear up any wrong notions they may have. In verses 6–9, Paul continues by describing the activity and destiny of the man of lawlessness, and then in verses 10–12 he tells of the future judgment of those who believe his delusive teaching. Finally, in verses 13–17 Paul transitions to the second aspect of his teaching which was intended to give the Thessalonians comfort and stability. Let us read together our text and consider the grounds that believers have for strong confidence and hope in the midst of persecution and uncertainty.
But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth. It was for this He called you through our gospel, that you may gain the glory of our Lord Jesus Christ. So then, brethren, stand firm and hold to the traditions which you were taught, whether by word of mouth or by letter from us. Now may our Lord Jesus Christ Himself and God our Father, who has loved us and given us eternal comfort and good hope by grace, comfort and strengthen your hearts in every good work and word.
Thesis: God’s loving election to salvation gives stability and hope to believers in the midst of trials and uncertainty.
That the goal of Paul here is to strengthen and give hope to believers is evident for the abundant use of such language in these few verses. In verse 15 he exhorts them to “stand firm,” in verse 16 he refers to the “eternal comfort and good hope” that God has given to believers by His grace, and in verse 17 he closes with an prayer for God to “comfort and strengthen [their] hearts in every good work and word.” This is clearly the aim of Paul in this section of the epistle. He wants to strengthen, encourage, and give hope and stability to the lives of God’s people.
The question then comes, what is the basis for such confidence, stability and hope in the lives of believers? How is it that Christians who are in the midst of persecution and uncertainty about the future can have strong confidence to live for God? This is the question that Paul answers for us in this text, one of the most compact and soteriologically rich texts in all of Scripture.
This question is of much practical significance of the church in our present day in light of the recent terrorist attacks on our nation on Tuesday September 11th. Many people are fearful and uncertain about what the future holds, both believers and unbelievers alike. They need this message from Paul to give them strong confidence in facing the future – no matter what it may hold. For regardless of whether terrorists attack again, the knowledge of the certainty of God’s eternal saving purpose will give fortitude and strength to God’s people.
The emphasis here in these verses, which serve as the foundation for the believers hope, is steadily grounded upon the redemptive work of God. Paul, as is his normal habit, points Christians to God and His work for them in Christ as the basis of their confidence and assurance. Romans 8:28–39 is exemplary of this God-centered ground of assurance, and this passage here is similar in many respects to that massive foundation of hope in Romans 8. The only true and lasting confidence and hope in the midst of trials and uncertainty is a God-centered one! Let us now consider the ground for the believer’s stability.
I. Be strong because God has chosen you: The Planning of Salvation (v. 13).
Paul begins this next thought by contrasting with the previous three verses. In verses 10–12 he had given description of those who were to face the judgment of God. He refers to them as those “that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness.” In stark contrast to the dreadful words of God’s hardening the wicked so they believe the lie of the wicked one and are damned, Paul says, “But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you” (v. 13). Paul points to the fact that God had chosen them to salvation in contrast to the destiny of the wicked as their basis of hope.
Paul also deals with election in 1 Thessalonians as well in 1:4 where he says that he knew God’s “choice of [them].” This is a common theme of Paul’s epistles because he viewed it is absolutely essential for a proper Christian life. We must as well love and proclaim this great truth, for no Christian can have the confidence and stability that he ought to apart from it.
A. Based on his love
God’s love is always closely connection to the doctrine of election. Far from being some cold, harsh, whimsical act of God, election flows from the love of an infinitely good God. And for this love to have the intended result of comfort that Paul is aiming at, it cannot have reference to a universal love by which God loves all men the same. No, the reference here to the love of God is that special love that God has for His elect; it is an active love which leads Him to pursue them and make them His own. Paul refers to this special love in Romans 1:7 where he addresses “all who are beloved of God in Rome, called as saints.” Also in 1 Thessalonians 1:4 Paul again refers to believers as specially loved by God, making connection between God’s love and His election, when he says, “[We are] knowing, brethren beloved by God, His choice of you.” He mentions the love of God again in verse 16 reminding the Thessalonians of the “Lord Jesus Christ Himself and God our Father, who has loved” them. The love of God is a massive fortress into which God’s people can find great refuge and shelter in the midst of the storms of life (see Romans 8:28–39).
B. From the beginning
A second thing that Paul points out to give stability to the lives of the Thessalonians is that this choice of them was part of God’s eternal plan. This pretemporal choice is not uncommon for Paul to mention. Consider the following texts: Ephesians 1:4–5 “Just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him. In love He predestined us to adoption as sons through Jesus Christ to Himself.” 1 Corinthians 2:7 “But we speak God’s wisdom in a mystery, the hidden wisdom which God predestined before the ages to our glory.” 2 Timothy 1:9 “Who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity.”
The eternal election of the saints should give strong hope in the God, “having been predestined according to His purpose who works all things after the counsel of His will” (Ephesians 1:11). The strength of God and His unfrustratable purposes can be the same strength which supports God’s people. That is why Paul says, “Stand firm.” There is no room for fearful uncertainty when one understands the sovereign, infinite, eternal, and unchangeable God who most certainly accomplishes His will.
C. For salvation
It is clear here from this verse that nothing other than election of individuals to salvation is the intended. I have heard many who claim that election is to service not to salvation, but that is in direct opposition to Paul’s teaching here. The election of God has as its end goal the ultimate glorification of the elect. That this is what salvation ultimately refers to here is evidenced by verse 14, which teaches that God “called [believers] that [they] may gain the glory of our Lord Jesus Christ.” (Although, I believe that it includes both the initial salvation when the sinner is justified and the progressive salvation while the believer is being sanctified. These aspects cannot be disconnected.) Paul confirms this idea elsewhere in Romans 8:29, “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.” The goal of God in election is the glorification of the Son through the glorification of his brethren – a glorification which they are sure to obtain. And Paul’s emphasis here is that no matter what may happen in this life, our destiny in the next is secure, and God will use all things to accomplish that end.
1. Through sanctification
This salvation God accomplished first of all through the work of the Spirit in setting the believer apart. It is difficult to know whether Paul has in mind here that initial setting apart which takes place at regeneration, or whether he is referring to that ongoing work of the Spirit by which believers are progressively being made holy. A lot depends of whether Paul is referring to initial, progressive, or final salvation. But I think here it is best to understand this sanctification as encompassing the whole of salvation. Believers are saved through the work of God’s Spirit by which He sets them apart initially in regeneration, continually in sanctification, and ultimately in glorification. This is the work of God’s Spirit in setting apart the Christian from beginning to end, and the thrust is that this is God’s doing.
2. Through faith in the truth
As a result of the work of the Spirit, man is active in his salvation. He believes the truth of the gospel at conversion and continues to believe until he is ultimately glorified. This is what Peter referred to in his first epistle 1:5 when he spoke of believers “who are protected by the power of God through faith for a salvation ready to be revealed in the last time.” The way God progressively saves the believer and keeps him secure is by creating in him a continual faith in His truth. This faith begins when God awakens the dead sinner to spiritual life and continues and grows until his final glorification.
One cannot help but notice the contrast here with the preceding context. Paul refers to the wicked as those who “received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness” (vv. 10–12). Twice in these verses Paul mentions the truth and contrasts it with the lie. It is interesting that Paul here nearly equates faith in the truth and love of the truth. The saving work of God is seen clearly but ones attitude to the truth. What your attitude is to God’s truth is very revelatory of the state of your soul.
II. Be strong because God has called you: The Performing of Salvation (v. 14).
Not only can the believer be strong and take comfort because God has planned his salvation, but also he can be strong because God has and continues to perform his salvation. What God has designed in eternity He most definitely will carry out in history. The call of God references in this verse is that effectual call of God whereby he awakens the sinner and enables him to come to Christ. It is the same creative word of God that brought the universe into being and raised Lazarus from the dead. That this call is an effectual call is clear from Paul’s use of it in Romans 8:28–30: “And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose. For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified.” This call of God is given only to the elect – a call which creates the faith which it demands.
A. Through the gospel
This call of God whereby He brings a dead sinner to life comes only through the preaching of the gospel. Paul makes this clear in Romans 10:14–17 when he asks, “How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher? How will they preach unless they are sent? …So faith comes from hearing, and hearing by the word of Christ.” It is the preaching of the gospel by which God effectually calls sinner from darkness to light and from unbelief to faith. And it is man’s response to this gospel which demonstrates whether he is elect or not (1 Thessalonians 1:4–10).
Away with the straw man raised by objectors to the doctrine of election that if election is true, the elect will be saved whether we witness or not. Such a notion not only is illogical, but utterly unbiblical. The same God who has ordained the end has also ordained the means for accomplishing that end. God’s saves men through and only through the preaching of the gospel of Christ. Let us praise Him that He has awakened us through the gospel, and let us proclaim it for the awakening of many more sinners to the light of the glory of God in the face of Jesus Christ!
B. For glorification
The end goal again for this calling is stated to be “for this.” The “this” refers back to the salvation of verse 13. God called us for salvation for the obtaining of the glory of Christ. Paul’s stress is again on the future glorification of believers by which they will be made like Christ when they see Him as He is (1 John 3:2). In Philippians 3:21 Paul says that Christ “will transform the body of our humble state into conformity with the body of His glory.” And as we become perfectly like Him, we will perfectly reflect the beauty of His glory, “that He might be the firstborn among many brethren” (Romans 8:29).
The future focus of Paul here as in the rest of this passage is that if God has called you to this, it is absolutely certain that you will obtain it. No persecution or trial or man of lawlessness can shake the foundation of the elect of God (see Romans 8:28–39). As Paul said in Romans 11:29, “The calling of God [is] irrevocable.”
Conclusion: Here lies the ground for full confident and assurance in the midst of persecution and uncertainty regarding the future. A God-centered focus will give stability to the life of any wavering Christian. The doctrine of election, far from being a dry and divisive theory, is a practical and necessary theological truth that can and must influence the life of every believer. Let us close by giving consideration to the final three verses of the text. Here is the practicality of this doctrinal truth. Paul says, “Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle. Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, Comfort your hearts, and stablish you in every good word and work.” After expounding upon the doctrines of God’s free and sovereign grace, he concludes with this exhortation. Because God has elected you and called you, stand fast by holding the apostolical teaching, which in general is all the teaching of Paul and the Apostles, but specifically the teaching in the preceding verses. This doctrine is what believers must hold fast in order to stand firm and unshakable. Stable Christians are Christians who are well ground in the truth of God’s Word, both its doctrinal teachings and practical exhortations. His closing prayer again focuses on the Father and the Son who have loved us and given us all that we need for comfort and hope in His grace. This stability is the freeing of the Christian for effective ministry and confident living. Let us join together in knowing and savoring the doctrines of grace so that we may life lives of stability and hope and confidence and freedom for the glory of God!
Calvin, John. Institutes of the Christian Religion. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1997.
Gaebelein, Frank E. The Expositor’s Bible Commentary: Volume 11 (Ephesians – Philemon). Grand Rapids, MI: The Zondervan Corporation, 1978.
Lenski, R. C. H. Commentary on the New Testament: The Interpretation of St. Paul’s Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus, and to Philemon. Peabody, MA: Hendrickson Publishers, Inc., 1998.
Wanamaker, Charles A. The New International Greek Testament Commentary: The Epistles to the Thessalonians. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1990.