“For we know, brothers loved by God, that he has chosen you.” (1 Thessalonians 1:4 (ESV)
How does anyone know for sure if God has chosen them for salvation? In other words, how can we know if God elected us unto eternal life?
“Am I one of God’s elect, one of those chosen by the Lord to inherit eternal life? Many of us have asked that question at one time or another. Some of us have even agonized for months or years to answer the question,” asks one commentator.
“Without denying the real struggle that many people experience with this question, discovering the answer is not as hard as one might think. We know that we are among God’s elect if we believe the gospel and see that the Holy Spirit is at work in our lives.”
Those whom God choses are loved by Him. To be loved (ἠγαπημένοι; egapemenoi) means to be self-sacrificially loved with an unearned affection. This verb is a perfect, passive plural. This respectively means God’s love for sinners is a past completed action with continuing results, and it is a saving work God alone does on the sinners’ behalf.
The doctrine of election is not only found in I Thessalonians 1:4, but also throughout the Scriptures. Particular focus on this important doctrine is taken today from the Apostle Pauli’s epistles. The following summary is by New Testament scholar Dr. William Hendriksen (1900-1982).
The noun election also occurs in the following passages of Paul’s epistles: Rom. 9:11; 11:5, 7, 28 (cf. 2 Peter 1:10).
The apostle, who was himself an “elect vessel” (Acts 9:15), dwells on the theme of sovereign election in such passages as the following (in addition to those already mentioned): Rom. 8:33; 11:29; 16:13; 1 Cor. 1:27, 28; Eph. 1:4–6; Col. 3:12–17; 2 Tim. 2:10, 19; Titus 1:1. There are several additional passages which, though not containing the word elect, are of value for the study of this subject; e.g., Rom. 8:28–30; 1 Cor. 4:7; Eph. 2:8; Phil. 4:3.
On the basis of all these passages, Paul’s teaching on election can be summarized as follows:
(1) It (election) is from eternity (Eph. 1:4, 5).
(2) It becomes evident in life (1 Thess. 1:4). This does not mean that anyone has the right to assign his neighbor to hell or to call him a reprobate: God sees the heart; we do not. Also, we are not infallibly inspired, as Paul’s teaching was. There may be a death-bed conversion.
(3) It is sovereign and unconditional; that is, it is not conditioned on foreseen works or foreseen faith (1 Cor. 1:27, 28; 4:7; Eph. 1:4; 2:8). See also Canons of Dort, I, ix, x.
(4) It is just (Rom. 9:14, 15).
(5) It is not limited to Gentiles; in every age a remnant of the Jews is also included (Rom. 11:5).
(6) It is immutable and effectual; the elect actually reach heaven at last. They obtain salvation (Rom. 11:7). God’s “chain” cannot be broken (Rom. 8:28–30; cf. 11:29; 2 Tim. 2:19).
(7) It affects life in all its phases, is not abstract. Although election belongs to God’s decree from eternity, it becomes a dynamic force in the hearts and lives of God’s children. That is clearly also the meaning here in 1 Thess. 1:4; see verses 5–10. It produces such fruits as adoption as sons, calling, faith, justification, etc. (Rom. 8:28–30, 33; Eph. 1:4, 5; Titus 1:1). The proposition: “If a man has been elected, he will be saved regardless of how he lives (e.g., whether or not he believes in Christ, whether or not he gives evidence of possessing the fruits of the Holy Spirit),” is wicked and absurd. No true and sane believer of any denomination, whether he be Methodist, Baptist, Calvinist, Lutheran, or whether he belongs to any other denomination or religious group, will ever subscribe to it. Everyone should read and reread the beautiful description of the truly elect person which is found in Col. 3:12–17.
(8) It concerns individuals (Rom. 16:13; Phil. 4:3; cf. Acts 9:15).
(9) It comprehends these individuals “in Christ,” so that they are definitely viewed as one body (Eph. 1:4; 2 Tim. 2:10).
(10) It is an election not only unto salvation but definitely also (as a link in the chain) unto service (Col. 3:12–17; cf. Acts 9:15, 16).
(11) It is taught not only by Paul, but also by Jesus himself. See N.T.C. on John 6:39; 10:11, 14, 28; 17:2, 9, 11, 24.
(12) It has as its final aim God’s glory, and it is the work of his delight (Eph. 1:4–6).
The elect are called “brothers beloved by God.” Paul loves the designation brothers, using it again and again (1 Thess. 1:4; 2:1, 9, 14, 17; 3:7; 4:1, 10, 13; 5:1, 4, 12, 14, 25, 26, 27; 2 Thess. 1:3; 2:1, 13, 15; 3:1, 6, 13; and many times in the other epistles). In the present instance he adds the beautiful description “beloved of God” (cf. 2 Thess. 2:13; further also Rom. 1:7; 11:28; 12:19; 16:8, 9, 12; 1 Cor. 4:14, 17, etc.).
Because of its combination with the word “of God” it would seem probable that the deepest and fullest sense must be ascribed to the participle (pl. mascul., perfect passive) beloved. See N.T.C. on John 21:15–17. This love of God extends backward to eternity, as the preceding context clearly implies. It also extends forward and is still continuing (as is implied in the tense of the participle). No one can ever separate believers from the love of God in Christ. Moreover, as the parallel passages indicate, God’s beloved ones are also Paul’s (and Silas’ and Timothy’s) beloved ones.
May we praise the LORD for His sovereign love by which He chose us in Christ unto eternal life. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.
Soli deo Gloria!
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