Am I Chosen? Paul's letters to the Thessalonians and Colossians

11 min readMay 1, 2024

NOTE: The post you are about to read is adapted from Chapter 15 of my book The Flower Falls: A Careful Examination of Calvinism’s TULIP. The entire book is available here in blog format, but you can find it in print form on Amazon and Barnes & Noble, or ask for it at your favorite bookstore.

Be Imitators: Paul’s Letters to the Thessalonians and Colossians

We’ve examined many passages on this site that refer to people being chosen, but none speak more directly about people being chosen to salvation than Paul’s letters to the Thessalonians. In fact, the first letter opens with him giving thanks for them, “knowing, brethren beloved by God, His choice of you” (1:2–4). God undeniably chose the Thessalonians, but Paul didn’t elaborate on the nature of that choice until his second letter when he said God had “chosen them from the beginning for salvation” (2:13).

When quoted out of context like this, the combination of these passages seems like convincing evidence for Calvinism’s view of predestination. But Paul went on to speak of his fear that “the tempter might have tempted” the Thessalonians, and he expressed concern that the labor of those who preached the gospel to them would be in vain” (1Thessalonians 3:5).

This doesn’t sound like Paul had any confidence they were unconditionally chosen for salvation. In fact, he went on to say, “Now we really live if you stand firm in the Lord” (3:8). And later, suggesting his uncertainty about them continuing in faith, he admonished them “Do not quench the Spirit” (5:19).

Calvinists look to the early part of 1Thessalonians as support their understanding of predestination(1), but the greater context of Paul’s words seems to indicate the Thessalonians were chosen to be imitators of the apostles and the Judean church who spread the gospel in the midst of great persecution. Evidence for this is found in the opening of his first letter.

After writing of God’s choice of the Thessalonians, Paul went on to say:

“For our gospel did not come to you in word only, but also in power and in the Holy Spirit and with full conviction; just as you know what kind of men we proved to be among you for your sake. You also became imitators of us and of the Lord, having received the word in much tribulation with the joy of the Holy Spirit, so that you became an example to all the believers in Macedonia and in Achaia. For the word of the Lord has sounded forth from you, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth, so that we have no need to say anything” (1 Thessalonians 1:5‒8).

Paul didn’t elaborate on the nature of Thessalonian’s tribulation, but we get a glimpse of it in Acts 17:1–9 where we read that after some Jews, God-fearing Greeks, and leading women of Thessalonica were persuaded by Paul’s teaching about Jesus, jealous Jews formed a mob and caused an uproar in the city. The uproar was so great that the mob dragged some of the brethren before the city authorities and accused them of acting against the decrees of Caesar.

This scene is reminiscent of the experiences of God’s chosen people in Jerusalem. In fact, Paul alluded to that a few verses later where again he referred to them as imitators: “For you, brethren, became imitators of the churches of God in Christ Jesus that are in Judea, for you also endured the same sufferings at the hands of your own countrymen, even as they did from the Jews” (2:14).

In relating the two incidences, Paul encouraged the Thessalonians that, just as the gospel sounded forth from Jerusalem in the midst of great tribulation and persecution, God had chosen them to sound forth the good news to Western Asia. Yet, rather than alluding to an unconditional guarantee of eternal salvation, he expressed fear that they might not stand firm in faith. Knowing the difficulties the Thessalonians were experiencing, he explained:

“For this reason, when I could endure it no longer, I also sent to find out about your faith, for fear that the tempter might have tempted you, and our labor would be in vain.

But now that Timothy has come to us from you, and has brought us good news of your faith and love, and that you always think kindly of us, longing to see us just as we also long to see you, for this reason, brethren, in all our distress and affliction we were comforted about you through your faith; for now we really live, if you stand firm in the Lord” (3:5–8).

Paul was comforted by Timothy’s report of their faith and love, but his words in verse 8 suggest their standing firm was not guaranteed. The word if in the phrase if you stand firm in the Lord is ean, a conditional conjunction that indicates indefiniteness or uncertainty of something future. This uncertainty may help explain why he later instructed them, “Do not quench the Spirit” (1 Thessalonians 5:19).

Paul’s concerns and instructions were not unique to the Thessalonians. He exhorted the Corinthians not to receive God’s grace in vain (2 Corinthians 6:1). He and Barnabas urged the Jews and God-fearing proselytes of Antioch to continue in God’s grace (Acts 13:43). And lest we forget, he not only wrote in Romans 11 of some of his chosen Israelite brethren being cut off from the vine, he wrote of the possibility of called saints in Rome being cut off if they didn’t continue in their faith (Romans 11:19–24).

Taken Before the Destruction

In light of Paul’s cautions and concerns, what are we to do with his statement, “God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth” (2 Thessalonians 2:13)? Left alone it seems to support TULIP’s unconditional election, but Paul’s words and their greater context indicate he was referring to them being saved from the coming tribulation.

I say this because, rather than using eklego, the verb commonly translated “chose” or “chosen,” Paul used haireo, which speaks of taking with the hand, grasping, or seizing.(2) The idea of grasping seems to be reflected in the ESV translation of the passage “God chose you as the firstfruits to be saved.” The NIV says almost the same, “God chose you as firstfruits to be saved.”

The translators understood the difference between eklego and haireo, so, recognizing the greater context of the passage refers to the day of the Lord, they created a word picture of the Thessalonians being harvested before that day.

The day of the Lord is a term used numerous times throughout the Scriptures to refer to God’s wrath. Isaiah used it to speak of a day of destruction from the Almighty “to make the land a desolation” (13:6–9). Jeremiah spoke of it as a day in which the Lord will “avenge Himself on His foes” (46:10). And Malachi 4:5 records the Lord of Hosts saying he would send “Elijah the prophet before the coming of the great and terrible day of the Lord.”

Paul also referenced the day of the Lord when writing to the Thessalonians, saying they were to wait for Jesus “who rescues us from the wrath to come” (1 Thessalonians 1:10). Then, after speaking of believers who had “fallen asleep in Jesus” he said, “We who are alive and remain will be caught up together with them…to meet the Lord in the air, and so we shall always be with the Lord” (4:14,17).

Everything might have been okay if Paul had stopped there, but after telling them to comfort one another with these words (v.18), he went on to say the day of the Lord will come like a thief in the night, bringing destruction (5:1–3). These troubling words seem to have necessitated the writing of his second letter. Though he told them in his first letter “God has not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ” (5:9), the Thessalonians seem to have been concerned that the tribulations they were experiencing was evidence they were in the midst of the day of the Lord. Therefore, as you might expect from a faithful friend, Paul assured them the day of the Lord had not yet come (2 Thessalonians 2:1–2). He also reminded them of the events that would take place beforehand and said “Through sanctification by the Spirit and belief in the truth” (2:13, ESV) they would be grasped, or taken (haireo) by God before that day arrived.

Take Hold of Truth

Salvation truly is found in Christ alone, and the Thessalonians were likely comforted by Paul’s response. But his assurance that the day of the Lord had not arrived came soon after he referred to “those who would perish, because they did not receive the love of the truth” (2 Thessalonians 2:10).

Some people might read those words and claim people who didn’t receive the love of the truth weren’t given the love of the truth, but the word translated “receive” is dechomai, an aorist tense, middle voice verb that means to receive, accept, or take with the hand. You likely remember that the aorist tense is not limited by time, and the middle voice means the subject is the one taking the action that affects him or herself. If so, then you see that, rather than supporting the idea that people who perish weren’t given the love of the truth, Paul explained that they didn’t (or don’t) accept the love of the truth.

This sad reality is woven consistently throughout Scripture. Though Paul told Timothy God desires all men be saved and Jesus gave himself as a ransom for all (1 Timothy 2:4–6), some people perish — not because God didn’t choose them, but because they reject his gracious offer of salvation. Paul wrote in Titus 2:11, “The grace of God has appeared, bringing salvation to all men.” But Jesus said, “This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil” (John 3:19).

The expression of God’s desire for all people to be saved is not exclusive to Paul’s letter to Timothy. The Lord spoke in Isaiah 55 of his desire for the wicked to forsake his way and the unrighteous man to forsake his thoughts, then went on to speak of his compassion, saying he would abundantly pardon him who does so (vv. 6–7). Moreover, he spoke of foreigners joining themselves to him, saying he would bring them to his holy mountain and make them joyful in his house of prayer (Isaiah 56:6–7).

The image of foreigners joining themselves to the Lord, and his expression of compassion toward the wicked and unrighteous who forsake their ways are beautifully reflective of him being a “righteous God and a Savior” who proclaimed just a few chapters earlier, “Turn to Me and be saved, all the ends of the earth; for I am God, and there is no other” (Isaiah 45:21–22).

Calvinists might be passionate in their claim that Paul’s letters to the Thessalonians support their view of predestination, but Paul’s words and their context reveal God chose the Thessalonians to be imitators of the church of God in Judea who, like them, took hold of the truth in the midst of tribulation, endured suffering at the hands of their countrymen, proclaimed the gospel, and became examples to people around them.

The Chosen of God (Colossians 3:12–13)

Just as Paul told the Thessalonians they were chosen to be imitators of the church of God in Judea, so he encouraged the Colossians to be like the chosen ones of God and put on a heart of compassion, patiently bear with one another, and forgive one another — just as the Lord had forgiven them (3:12–13).

Calvinists might balk at my use of like in the previous statement since every modern translation uses the word as, thereby suggesting Paul referred to the Colossians as chosen people. But the original language and greater context of Paul’s words not only resist the idea that the Colossians were chosen, they provide no room for a claim of unconditional salvation. The passage reads:

“So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience; bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you” (Colossian 3:12–13).

The word translated “as” in verse 12 (hos) can assume the nature of a conjunction of time, of purpose, and of consequence, but Danker’s Concise Greek-English Lexicon of the New Testament describes it as an adverb with the primary function of connecting narrative components which can focus on an idea of pattern or a subjunctive perspective. Suggested translations include as; like; similar to; as though; with the thought that; and in the manner that.

This is the word Jesus used in Matthew 22:39 to say “You shall love your neighbor as yourself”(emphasis mine). And it’s the word Paul used in Galatians 4 where he wrote “You received me as an angel of God, as Christ Jesus Himself” (v.14, emphasis mine).

With these two verses and the definition of hos in mind, it seems reasonable to conclude that Paul wasn’t claiming the Galatians thought he was Christ, and Jesus wasn’t suggesting people are their neighbor. Similarly, Paul wasn’t claiming the Colossians were chosen.

It’s not clear from the text who Paul was referring to as chosen, but it’s possible he was referring to himself and the other apostles who were chosen, drawn, and given to Jesus. What does seem clear is that Paul had no illusion of there being an unconditional guarantee of salvation for the Colossians. Not only did he tell them Jesus reconciled them in order to present them holy, blameless, and beyond reproach “If indeed you continue in the faith firmly established and steadfast…not moved away from the gospel” (1:22–23), he spoke of the struggle he had on their behalf and on behalf of those he had not met: that they would be encouraged and attain “to all the wealth that comes from the full assurance of understanding, resulting in a true knowledge of God’s mystery, that is, Christ Himself.” And he went on to tell them, “I say this so that no one will deceive you with persuasive arguments” (2:1–4).

I know too many Calvinists to think they are insincere in their claims or that they would intentionally misrepresent the Scriptures in order to support their view of predestination. Nevertheless, Paul’s words to the Colossians “If indeed you continue in faith”(Colossians 1:23); his fear that the tempter might have tempted the Thessalonians and concern that “Our labor would be in vain”(1 Thessalonians 3:5); his use of the conditional conjunction ean when saying “If you stand firm in the Lord”(3:8); and his admonition “Do not quench the Spirit”(5:19) all conflict with Calvinism’s ideas about predestination and salvation.

Far better than giving heed to the claims of Calvinism, let’s remember the Lord’s compassion for the wicked. Let’s be thankful for his claim that he would abundantly pardon the unrighteous who forsake their ways. And let’s rejoice in his promise to bring foreigners who join themselves him to his holy mountain and make them joyful in his house of prayer (Isaiah 55:6–7; 56:6–7).

John Piper, Chosen Before Creation for Salvation, Desiring God, February 28, 2023, Chosen Before Creation for Salvation: 2 Thessalonians 2:13–17, Part 1 | Desiring God

2. Thayer, https://biblehub.com/thayers/138.htm.

You can connect with me on Twitter X, or email me at patti@theflowerfallsoff.com

To read more, return to the homepage or follow one of the links below.

Calvinism’s Errors: A Brief Introduction

The Protestant Reformation: Truth and Error

Calvinism, Illusory Truth, and the Scriptures

The Sovereignty and Will of God

Chosen and Predestined Ephesians 1

Calvinism and the Plain Sense of Pronouns

Redemption, Adoption, and the Seal of the Spirit- Ephesians

Romans 8- Foreknown and Predestined

Romans 8:33- A Charge Against God’s Elect