I also add:
"
The Language of Choice
Now we can examine vs. 13 in more detail. "Brothers loved by the Lord" has the nuance of "you who have always been loved by the Lord." In this context, it is more than a term of endearment. It serves to distinguish the Thessalonian believers from the rest of the world, while at the same time anticipating the Lord's action on their behalf (choosing them). Paul can call the Christians "loved by the Lord" because of what God did for them, namely, that "from the beginning God chose you to be saved." God's love issues in his choice, and the latter serves as evidence that the former has always been there.
Before anyone accuses me of reading too much into this text, we need to consider the Greek word translated "chose" in this verse. The word is used three times in the New Testament: (1) here (the only place where God is the subject), (2) in Philippians 1:22, where Paul asks, "What shall I
choose?" when faced with two alternatives (to go on living or to die), and (3) in Hebrews 11:25, where the author says of Moses, "He
chose to be mistreated along with the people of God rather than to enjoy the pleasures of sin for a short time."
In Philippians 1:22 and Hebrews 11:25,
choose means "choose one thing over another." It seems perfectly reasonable, then, that
choose in 2 Thessalonians 2:13 means "choose some, but not others." What is more, this meaning suits the context, where Paul establishes a contrast between two different groups of people.
The two groups are treated differently by God. To one group, God sends deception, so that they believe a lie (they receive the judgment they deserve). The other group was chosen and, subsequently, called to salvation. In other words, if all we had in front of us was this much of the text, we would conclude that
God's choice is what makes the difference between the two groups.
This, of course, is the biblical doctrine of election—the very doctrine that has been the cause of so much friction within the Christian church. Yet it is the plain teaching of this and other biblical texts that God's choice is the singular explanation for the distinction between the two categories of humanity, the saved and the lost. Pay close attention to how the word
but functions in the following verses by taking note of what precedes it and what follows it.
At one time we too were foolish, disobedient, deceived and enslaved by all kinds of passions and pleasures. We lived in malice and envy, being hated and hating one another. But when the kindness and love of God our Savior appeared, he saved us, not because of righteous things we had done, but because of [literally, according to] his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, whom he poured out on us generously through Jesus Christ our Savior, so that, having been justified by his grace, we might become heirs having the hope of eternal life. (Titus 3:3-7)
As for you, you were dead in your transgressions and sins, in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient. All of us also lived among them at one time, gratifying the cravings of our sinful nature [literally, our flesh] and following its desires and thoughts. Like the rest, we were by nature objects of wrath. But because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions—it is by grace you have been saved. (Eph. 2:1-5)
For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. (1 Cor. 1:18)
In the first two examples, Paul looks back at the condition of Christians (including himself) before they were converted. Paul and the other believers were once just like everyone else in the world; they shared in the common lot of humanity, sinful through and through, by
nature worthy of condemnation. Why, then, are they—Paul and the Christians to whom he is writing—no longer in that condition? Because God loved
them and saved
them! He did not, as some teach, love them and merely make salvation available to them. No, he loved them and saved them, thus separating them from "the rest" (whom he did not love and save).
In the third example, Paul contrasts how two classes of people perceive the message of Israel's Messiah dying a miserable, shameful death on a Roman cross. One class, "those who are perishing" (the same phrase as in 2 Thessalonians 2:10), interpret the message of the cross according to ordinary human standards—as foolishness. The other class, those who are "being saved" (note the passive voice: something is being done to them), interpret it differently, seeing it as God's power. Presumably, "those who are being saved" would also regard the message of the cross as foolishness, except for the fact that they are being saved!"
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I know its going to happen, but John Calvin wrote:
"Hath chosen you. He states the reason why all are not involved and swallowed up in the same ruin--because Satan has no power over any that God has chosen, so as to prevent them from being saved, though heaven and earth were to be confounded. This passage is read in various ways.
The old interpreter has rendered it first--fruits, as being in the Greek ajparch>n; but as almost all the Greek manuscripts have apj ajrch~v, I have in preference followed this reading. Should any one prefer first--fruits, the meaning will be, that believers have been, as it were, set aside for a sacred offering, by a metaphor taken from the ancient custom of the law. Let us, however, hold by what is more generally received, that he says that the Thessalonians were chosen from the beginning.
Some understand the meaning to be, that they had been called among the first; but this is foreign to Paul's meaning, and does not accord with the connection of the passage. For he does not merely exempt from fear a few individuals, who had been led to Christ immediately on the commencement of the gospel, but this consolation belongs to all the elect of God, without exception. When, therefore, he says from the beginning, he means that there is no danger lest their salvation, which is founded on God's eternal election, should be overthrown, whatever tumultuous changes may occur. "However Satan may mix and confound all things in the world, your salvation, notwithstanding, has been placed on a footing of safety, prior to the creation of the world." Here, therefore, is the true port of safety, that God, who elected us of old, will deliver us from all the evils that threaten us. For we are elected to salvation; we shall, therefore, be safe from destruction. But as it is not for us to penetrate into God's secret counsel, to seek there assurance of our salvation, he specifies signs or tokens of election, which should suffice us for the assurance of it."
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C. H. Spurgeon said:
"If there were no other text in the sacred word except this one, I think we should all be bound to receive and acknowledge the truthfulness of the great and glorious doctrine of God's ancient choice of His family. But there seems to be an ongoing prejudice in the human mind against this doctrine, and although most other doctrines will be received by professing Christians, some with caution, others with pleasure, yet this one seems to be most frequently disregarded and discarded. In many of our pulpits, it would be considered a great sin and treason to preach a sermon on "election," because they could not make "practical" application of the discussion. I believe that they have clearly misjudged the truth of this subject. Whatever God has revealed, He has revealed for a purpose.
Jesus Christ says,
"If the Lord had not cut short those days, no one would survive. But for the sake of the elect, whom He has chosen, He has shorten them" (Mark 13:20).
"False Christs and false prophets will appear and perform signs and miracles to deceive the elect--if that were possible" (Mark 13:22).
"He will send His angels and gather His elect from the four winds, from the ends of the earth to the ends of the heavens" (Mark 13:27).
"And will not God bring about justice for His chosen [elect] ones, who cry out to Him day and night? Will He keep putting them off?" (Luke 18:7).
Together with many other passages which might be selected, in which either the word "elect," or "chosen," or "foreordained," or "appointed," is mentioned; or the phrase "my sheep," or some similar designation, showing that Christ's people are distinguished from the rest of mankind.
But you have concordances, and I will not trouble you with texts. Throughout the epistles, the saints are constantly called "the elect" or "the chosen." In the Book of Colossians we find Paul saying, "Therefore, as God's chosen people, holy and dearly loved, clothe yourselves with compassion." When he writes to Titus, he calls himself, "Paul, a servant of God and an apostle of Jesus Christ for the faith of God's elect." Peter says, "To God's elect, strangers in the world . . . who have been chosen according to the foreknowledge of God the Father." Then if you turn to John, you will find that he is very fond of the word. He says, "The elder, to the elect lady" (KJV), and he speaks of our "elect sister." And we know where it is written, "The church that is at Babylon, elected together with you" (KJV).
They were not ashamed of the word in those days; they were not afraid to talk about it. Nowadays the word has been dressed up with a variety of meanings, and persons have mutilated and marred the doctrine, so that they have made it a doctrine of devils. But, why should I be ashamed of it, even though men struggle with it. We love God's truth even when it is challenged and twisted by doubters--we don't call it false. We don't love to see it perverted and twisted, but we never stop loving the truth that is being abused, because we can discern what the truth really says despite the twisting and perversions by the cruelty and inventions of men. If you will read many of the epistles of the ancient Fathers, you will find them always writing to the people of God as "the elect." In fact, the common term used in conversation among many of the early Christians to one another, was that of the "elect." They would often use the term to one another, showing that it was generally believed that all God's people were unmistakably "elect."
But now for the verses that will positively prove the doctrine. Open your Bibles and turn to John 15:16, and there you will see that Jesus Christ has chosen His people; for He says, "You did not choose me, but I chose you and appointed you to go and bear fruit--fruit that will last. Then the Father will give you whatever you ask in my name." Then in the 19th verse, "If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you."
Then in the 17th chapter and the 8th and 9th verses, "For I gave them the words you gave me and they accepted them. They knew with certainty that I came from you, and they believed that you sent me. I pray for them. I am not praying for the world, but for those you have given me, for they are yours." Turn to Acts 13:48, "When the Gentiles heard this, they were glad and honored the word of the Lord; and all who were appointed for eternal life believed." They may try to split that passage into hairs if they like: but it says, "appointed to eternal life," as plainly as it possibly can; and we don't care about all the different commentaries that criticize election. You scarcely need to be reminded of Romans 8, because I trust you are well acquainted with that chapter, and understand it by this time. In the 29th, and following verses, it says,
For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified. What, then, shall we say in response to this? If God is for us, who can be against us? He who did not spare his own Son, but gave him up for us all--how will he not also, along with him, graciously give us all things? Who will bring any charge against those whom God has chosen? It is God who justifies.
It would be unnecessary to repeat the whole of the 9th chapter of Romans. As long as that remains in the Bible no man shall be able to prove Arminianism; so long as that is written there, not the most violent contortions of the passage will ever be able to exterminate the doctrine of election from the Scriptures. Let us read such verses as these: "Yet, before the twins were born or had done anything good or bad--in order that God's purpose in election might stand: not by works but by him who calls--she was told, 'The older will serve the younger.'" Then read the 22nd verse: "What if God, choosing to show his wrath and make his power known, bore with great patience the objects of his wrath--prepared for destruction? What if he did this to make the riches of his glory known to the objects of his mercy, whom he prepared in advance for glory." Then go to Romans 11:7, "What then? What Israel sought so earnestly it did not obtain, but the elect did. The others were hardened." In the 5th verse of the same chapter: "So too, at the present time there is a remnant chosen by grace." You, no doubt, all remember the passage in 1 Corinthians 1:26-29:
Brothers, think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth. But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. He chose the lowly things of this world and the despised things--and the things that are not--to nullify the things that are, so that no one may boast before Him.
Again, remember the passage in 1 Thessalonians 5:9, "God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ." And then you have my text, which I think would be quite enough. But if you need more, you can find them at your leisure, if we have not quite removed your suspicions as to the doctrine being true.
My friends, I think that this overwhelming mass of Scripture testimony must stagger those who dare to laugh at this doctrine. What shall we say of those who have so often despised it, and denied its divinity, who have mocked its justice and dared to defy God and call Him an Almighty tyrant, when they have heard of His having elected only so many to eternal life. Can you, O rejecter! tear it out of the Bible? Can you take the penknife of Jehudi and cut it out of the Word of God? Would you be like the woman at the feet of Solomon, and have the child cut in halves, that you might have your half? Is it not here in Scripture? And is it not your duty to bow before it? To receive it as the truth even though you can't understand its meaning?
I will not attempt to prove the justice of God in having thus elected some and left others. It is not for me to argue with my Master. He will speak for Himself, and He does so: "But who are you, O man, to talk back to God? Shall what is formed say to him who formed it, 'Why did you make me like this?' Does not the potter have the right to make out of the same lump of clay some pottery for noble purposes and some for common use?" Who is he that shall say to his father, "What have you procreated?" Or to his mother, "What have you brought forth?" I am the Lord your God, I create light and I create darkness. I the Lord do all of these things. Who are you that answers back to God? Tremble and kiss His rod; bow down and submit to His scepter; do not challenge His justice, and do not accuse His actions before your bar, O man!
But there are some who say, "It is hard for God to choose some and leave others." Now, I will ask you one question. Is there any one of you here this morning who wishes to be holy, who wishes to be regenerate, to leave their life of sin and walk in holiness? "Yes, there is," says some one, "I do." Then God has elected you. But another says, "No: I don't want to be holy; I don't want to give up my lusts and my vices." Why should you grumble, then, that God has not elected you to it? For if you were elected you would not like it, according to your own confession. If God, this morning, had chosen you to holiness, you say you would not care for it. Do you not acknowledge that you prefer drunkenness to sobriety, dishonesty to honesty? You love this world's pleasure better than religion; then why should you grumble that God has not chosen you to religion? If you love religion, He has chosen you to it. If you desire it, He has chosen you to it. If you do not, what right have you to say that God ought to have given you what you do not wish for?
Supposing I had in my hand something which you do not value, and I said I shall give it to such-and-such a person: you would have no right to grumble that I did not give it to you. You could not be so foolish as to grumble that the other has got what you did not care about. According to your own confession, many of you do not want religion, do not want a new heart and a right spirit, do not want the forgiveness of sins, do not want to be holy, you do not want to be elected to these things: then why should you grumble? You count these things as worthless, and why should you complain of God who has given them to those whom He has chosen?
If you believe them to be good, and desire them, they are there for you. God gives liberally to all those who desire; and first of all, He makes them desire, otherwise they never would. If you love these things, he has elected you to them, and you may have them; but if you do not, who are you that you should find fault with God, when it is your own headstrong will that keeps you from loving these things--your own simple self that makes you hat them? Suppose a man in the street should say, "What a shame it is I cannot have a seat in the church to hear what the preacher has to say." And suppose he says, "I hate the preacher; I can't stand his doctrine; but still it's a shame I don't have a seat." Would you expect a may to say such a thing? No: you would quickly say, "That man doesn't care for it. Why should he trouble himself about other people having what they value and he despises?" You don't like holiness, you do not like righteousness: if God has elected me to these things, has He hurt you by it?
"Ah, but," some say, "I thought it meant that God elected some to heaven and some to hell." That 's a very different matter from the gospel doctrine. He has elected men to holiness and to righteousness, and through that to heaven. You must not say that He has elected them simply to heaven, and others only to hell. He has elected you to holiness, if you love holiness. If any of you love to be saved by Jesus Christ, Jesus Christ has elected you to be saved. If any of you desire to have salvation, you are elected to have it, if you sincerely and earnestly desire it. But, if you don't desire it, why on earth should you be so incredibly foolish as to complain because God gives that which you don't like to other people?"
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View attachment 210211
So: "I'm outta here!"
God Bless
Till all are one.