God does not Choose without Sanctifying
God’s choice of believers is in accordance to His foreknowledge.
I. God’s choice of believers is in accordance to His foreknowledge.
A. Paul states it 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 human mind cannot fathom the mystery of God’s foreknowledge (Is. 55:8, 9).
B. In Scripture we find that God does exercise His right to choose. However, it is not unto eternal damnation but unto salvation, “Moreover, whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified” (Rom. 8:30).
C. Furthermore, God’s choice does not depend upon nor follow man’s expression of faith, “… God hath from the beginning chosen you to salvation …” (2 Thess. 2:13). The Greek verb translated “hath … chosen” is heíleto, the second aorist indicative middle of hairéō, to choose.” This tense indicates that He chose for Himself on His own without any dependence upon man’s action or faith. It is the will of God which mysteriously implants faith in the heart of man.
II. God’s sovereignty does not absolve man from His responsibility in regard to the gospel.
A. We as human beings do not know who is predestined to believe and who is not. Therefore, the command of Christ to all believers is “preach the gospel to every creature” (Mark 16:15).
B. Those who fail to respond, however, cannot blame God for their lack of faith. In Romans 9:22, Paul uses the verb katērtisména, “fitted,” in the middle voice, thereby denoting that “the vessels of wrath” fitted themselves for destruction.
C. Conversely, verse twenty-three, in referring to “the vessels of mercy,” uses the verb “afore prepared” in the active voice (proētoímasen) to show that it is God who prepares them for glory and not they themselves.
D. Believers are commanded to “stand fast, and hold the traditions which ye have been taught” (2 Thess. 2:15), and “preach the gospel” (Mark 16:15).
III. God does not give salvation without sanctification.
A. The two words, salvation (sōtēría) and sanctification (hagiasmós), both occur in 2 Thessalonians 2:13. The preposition eis that precedes the Greek word translated “salvation” means “unto” or “for” the purpose of salvation, while the preposition en preceding the word translated “sanctification” means “in.” Thus, we see that salvation is achieved only in conjunction with sanctification and involves “belief of the truth.”
B. Those who confess faith but bear no fruit were never saved in the first place (Matt. 7:21).
IV. All three persons of the Trinity are involved in salvation and sanctification.
A. It is God who chooses “from the beginning.”
B. This phrase also recalls the Second Person of the Godhead (John 1:1) toward whose glory we are headed (2 Thess. 2:14).
C. The role of the Holy Spirit is demonstrated in verse thirteen: “through [or ‘in’] sanctification of the Spirit.”