• Second Thessalonians Series: 2 Thessalonians 2:15-The Thessalonians Must Begin to Strongly Adhere to the Traditions Paul Taught Them

    Doctrinal Bible Church

    Pastor-Teacher Bill Wenstrom

    Sunday July 27, 2025

     

    Second Thessalonians Series: 2 Thessalonians 2:15-The Thessalonians Must Begin to Strongly Adhere to the Traditions Paul Taught Them

     

    Lesson # 42

     


    2 Thessalonians 2:15 Indeed therefore, brothers and sisters, each and every one of you begin to make it your habit of standing firm and continue doing so. Specifically, each and every one of you begin to make it your habit of strongly adhering to the traditions which each of you were authoritatively taught whether by oral communication or through written communication and continue doing so. (Pastor’s translation)


    This verse contains two commands, which serve as an emphatic inference from Paul’s assertions in 2 Thessalonians 2:1-14.

     

    The first command required that each member of the Thessalonian Christian community begin to make it their habit of standing firm and continue doing so.

     

    The second required that each of them begin to make it their habit of strongly adhering to the traditions which they were taught in their presence by Paul, Silvanus and Timothy and those which they received through the contents of First and Second Thessalonians.

     

    The second explains what is meant by the first.

     

    Therefore, when Paul commands the Thessalonians to begin to make it their habit of standing firm, he means that they are to begin to make it their habit of strongly adhering to the traditions that he, Silvanus and Timothy taught them in their presence and through the contents of First and Second Thessalonians and continue doing so.

     

    These traditions are specifically their teaching regarding the eschatological day of Lord, which Paul discussed in great length with the Thessalonians in 2 Thessalonians 2:1-12.

     

    These commands are introduced by the expression ara oun (ἄρα οὖν), “indeed therefore” which indicates that these two commands are an emphatic inference from the previous assertions in 2 Thessalonians 2:1-14.

     

    Therefore, Paul is asserting here in 2 Thessalonians 2:15 that there are four reasons why the Thessalonians should obey the command in this verse, which required that the Thessalonians begin to stand firm, by beginning to strongly adhere to the traditions in relation to the eschatological day of the Lord that were taught them by Paul, Silvanus and Timothy while in their presence and through the contents of First and Second Thessalonians.

     

    The first of these reasons derived from the contents of 2 Thessalonians 2:1-12 is that the eschatological day of the Lord does not precede the rapture or resurrection of the church since the Holy Spirit, who indwells each member of the church and prevents the appearance of Antichrist and thus the seventieth week of Daniel from beginning, must be removed from earth before the Antichrist can manifest himself.

     

    Thus, the Spirit and the church must be removed before the seventieth week can take place since Daniel 9:27 teaches that the seventieth week begins with Antichrist establishing a treaty with the nation of Israel.

     

    Therefore, the Thessalonian Christian community will not experience the wrath of the Lamb during the eschatological day of the Lord.

     

    The second derived from 2 Thessalonians 2:13 is that the Thessalonians are divinely loved by God the Father.

     

    The third derived from 2 Thessalonians 2:13 is that the Father chose them as firstfruits for the purpose of experiencing salvation by means of sanctification through the personal agency of the Spirit and correspondingly, by means of faith in the truth.

     

    The fourth derived from 2 Thessalonians 2:14 is that the Father correspondingly effectually called them through the proclamation of the gospel for the purpose of experiencing as a permanent possession the glory of the Lord Jesus Christ.

     

    This glory speaks of the Thessalonians experiencing the perfection of the salvation in a resurrection body as well as rewards for faithful service at the Bema Seat.

     

    In other words, in relation to the contents of 2 Thessalonians 2:1-12, this expression ara oun (ἄρα οὖν) in 2 Thessalonians 2:15 indicates that Paul wants the Thessalonians to obey the command here in the latter because the Spirit inspired teaching of the Lord Jesus Christ and the apostles is that the Christian community will not experience the wrath of the Lord during the eschatological day of the Lord because the rapture will take place before it.

     

    This contradicts the false teaching that the Thessalonian Christian community was being exposed to which taught that the eschatological day of the Lord was already taking place in their day and age.

     

    Also, in relation to the contents of 2 Thessalonians 2:13-14, this expression ara oun (ἄρα οὖν) in 2 Thessalonians 2:15 indicates that Paul wants the Thessalonians to obey this command in this verse because the Thessalonians are divinely loved by God the Father, which is manifested by the fact that the Father chose them as firstfruits for the purpose of experiencing salvation by means of sanctification through the personal agency of the Spirit and correspondingly, by means of faith in the truth.

     

    The fact that they are divinely loved by the Father is also manifested by the fact that the Father correspondingly effectually called them through the proclamation of the gospel for the purpose of experiencing as a permanent possession the glory of the Lord Jesus Christ.

     

    This glory speaks of the Thessalonians experiencing the perfection of the salvation in a resurrection body as well as rewards for faithful service at the Bema Seat.

     

    The first command here in 2 Thessalonians 2:15 contains the verb stēkō (στήκω), which pertains to being firmly committed in conviction or belief.

     

    Therefore, this verb is expressing the idea of each of them beginning to make it their habit of being firmly committed in conviction or belief in relation to the teaching of these three men regarding the eschatological day of Lord, which Paul discussed at great length with the Thessalonians in 2 Thessalonians 2:1-12.

     

    The present imperative conjugation of the verb stēkō (στήκω) is an ingressive-progressive imperative which indicates the Thessalonians were “to begin” to make it their habit of standing firm in the teaching they received from Paul, Silvanus and Timothy with regards to the eschatological day of the Lord and continue doing so.

     

    It implies they were not doing this prior to receiving this epistle.

     

    Now, the noun paradosis (παράδοσις), “the traditions” in 2 Thessalonians 2:15 refers to the teachings that Paul, Silvanus and Timothy communicated to the Thessalonians regarding the eschatological day of the Lord while in their presence and through the contents of First and Second Thessalonians.

     

    Specifically, this word refers to the Spirit inspired apostolic teaching regarding the church’s relationship to the eschatological day of the Lord and it is synonymous with the terms “gospel,” “doctrine” and “the faith.”

     

    The second command contains the verb krateō (κρατέω), which is expressing the idea that each member of the Thessalonian Christian community was to begin to make it their habit of strongly adhering to Paul, Silvanus and Timothy’s teaching regarding the eschatological day of the Lord and continue doing so.    

     

    The present imperative conjugation of the verb krateō (κρατέω) is also an ingressive-progressive imperative which indicates that each member of the Thessalonian Christian community was “to begin” to make it their habit of strongly adhering to the teaching they received from Paul, Silvanus and Timothy with regards to the eschatological day of the Lord and continue doing so.

     

    This again implies they were not doing this prior to receiving this epistle.

     

    The conjunction kai is joining these two verbs in order to form the figure of hendiadys which indicates that the verbs are not referring to two different concepts but rather one.

     

    Therefore, the idea expressed by this figure is that the Thessalonians strongly adhering to the traditions taught them by Paul, Silvanus and Timothy regarding the eschatological day of the Lord is what it means for them to stand firm with regards to these traditions.

     

    Now, this command here in 2 Thessalonians 2:15 is modified by the relative pronoun clause has edidachthēte (ἃς ἐδιδάχθητε), “which each of you were authoritatively taught.”

     

    The verb didaskō (διδάσκω) speaks of “providing authoritative instruction” in the Word of God in both a formal setting, namely the public worship service and through the contents of First and Second Thessalonians.

     

    Specifically, it speaks of Paul, Silvanus and Timothy communicating in the presence of the Thessalonian Christian community and through the contents of First and Second Thessalonians the teaching regarding the eschatological day of the Lord.

     

    The verb denotes the preservation and communication of this teaching.

     

    2 Thessalonians 2:15 concludes with the disjunctive clause eite dia logou eite diʼ epistolēs hēmōn (εἴτε διὰ λόγου εἴτε διʼ ἐπιστολῆς ἡμῶν), “whether by oral communication or through written communication.”

     

    It presents two possible conditions in which the Thessalonians were authoritatively taught by Paul, Silvanus and Timothy in regard to the eschatological day of the Lord.

     

    The prepositional phrase dia logou (διὰ λόγου), “whether by oral communication” refers to Paul, Silvanus and Timothy communicating their teaching the eschatological day of the Lord while in their presence and indicates the means by which Paul taught the Thessalonians with regard to the day of the Lord.

     

    The prepositional phrase diʼ epistolēs hēmōn (διʼ ἐπιστολῆς ἡμῶν), “through written communication” refers to written communication addressed to the Thessalonian Christian community from Paul, Silvanus and Timothy with regard to the eschatological day of the Lord.

     

    Specifically, it refers to the teaching of these three men with regard to the eschatological day of the Lord in the contents of First and Second Thessalonians.

     

    It also is indicating the means by which Paul, Silvanus and Timothy taught the Thessalonians with regard to the eschatological day of the Lord. 


    1. Second Thessalonians Series: 2 Thessalonians 2:14b-The Effectual Call of God and the Perfection of the Believer’s Salvation

      Doctrinal Bible Church

      Pastor-Teacher Bill Wenstrom

      Sunday July 27, 2025

       

      Second Thessalonians Series: 2 Thessalonians 2:14b-The Effectual Call of God and the Perfection of the Believer’s Salvation

       

      Lesson # 41

       

      2 Thessalonians 2:13 But now, each one of us are obligated to always make it our habit of giving thanks to the one and only God on behalf of each and every one of you brothers and sisters, who are divinely loved by the one and only Lord. For this God for His own glory chose each one of you as firstfruits for the purpose of experiencing salvation by means of sanctification through the personal agency of the Spirit and correspondingly, by means of faith in the truth. 14 As a result of which, He correspondingly effectually called and every one of you through the proclamation of our gospel for the purpose of experiencing as a permanent possession the glory of our Lord Jesus Christ. (Pastor’s translation)  

       

      The second half of 2 Thessalonians 2:14 is composed of another prepositional phrase eis peripoiēsin doxēs tou kyriou hēmōn Iēsou Christou (εἰς περιποίησιν δόξης τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ), “for the purpose of experiencing as a permanent possession the glory of our Lord Jesus Christ.”

       

      It presents the purpose for which the Father effectually called each member of the Thessalonian Christian community through the proclamation of the gospel.

       

      It asserts that the Father effectually called them through the proclamation of the gospel “for the purpose of” experiencing and sharing as a permanent possession the glory of the Lord Jesus Christ when they receive their resurrection body at the rapture of the church and rewards for faithful service at the Bema Seat Evaluation of the church.


      The noun peripoiēsis (περιποίησις) pertains to the experience of an event or state which has been acquired or the experience of an acquisition and it pertains to the act of gaining possession of something.

       

      This word appeared in 1 Thessalonians 5:9 and referred to each member of the Thessalonian Christian community experiencing salvation as a permanent possession and specifically that they will experience the acquisition of their resurrection body as a permanent possession which will complete their salvation.

       

      Now, here in 2 Thessalonians 2:14, it speaks of the Thessalonians experiencing as a permanent possession the glory of the Lord Jesus Christ, which not only speaks of the Thessalonians possessing permanently a resurrection body but also rewards for faithful service.


      The phrase doxēs tou kyriou hēmōn Iēsou Christou (δόξης τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ), “the glory of our Lord Jesus Christ” speaks of Jesus Christ in a resurrection and seated at the right hand of the Father as a reward for obeying the Father’s will to suffer His wrath in the place of unregenerate humanity. 

       

      Therefore, the prepositional phrase eis peripoiēsin doxēs tou kyriou hēmōn Iēsou Christou (εἰς περιποίησιν δόξης τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ), “for the purpose of experiencing as a permanent possession the glory of our Lord Jesus Christ” not only speaks of each member of the Thessalonian experiencing as a permanent possession a resurrection body at the rapture but it also refers to them experiencing rewards for faithful service.

       

      Thus, this prepositional phrase is alluding to the perfective stage of the believer’s salvation when they will be perfected in a resurrection body at the rapture of the church and experiencing rewards for faithful service.

       

      Therefore, the causal clause in 2 Thessalonians 2:13 and Paul’s statement here in 2 Thessalonians 2:14 not only correspond to each other because they are speaking of the Thessalonians’ justification but they are also speaking of salvation.

       

      The former speaks of the positional stage of their salvation whereas the latter speaks of the perfective stage of salvation. 


      The noun kurios (κύριος), “Lord” indicates the following about Jesus Christ: (1) His equality with the Father and the Spirit. (2) His joint-rulership with the Father over the entire cosmos. (3) His highest ranking position as Chief Administrator in the divine government. (4) His absolute sovereign authority as Ruler over all creation and every creature. (5) His victory over the sin nature and Satan and His kingdom.


      In His deity, Jesus Christ is “Lord” (See Luke 20:42) but in His human nature He received this title as a result of His obedience to the Father’s will, which called for Him to suffer a spiritual and physical death on the cross as a substitute for every member of the human race-past, present and future (See Philippians 2:5-11).


      The noun kurios (κύριος), “Lord” emphasizes the victory that Jesus of Nazareth, who is the Christ, accomplished for the believer through His spiritual and physical deaths and resurrection. His spiritual death solved the problem of personal sins, which are produced by the sin nature through the function of human volition.

       

      His physical death solved the problem of the sin nature, which resides in the genetic structure of the human body. His resurrection guarantees the believer that he or she will receive a resurrection body at the rapture of the church, which will be immortal and minus the sin nature.


      The noun Christos (Χριστός), “Christ” emphasizes that Jesus of Nazareth, the incarnate Son of God delivered the believer from the sin nature, personal sins, the devil and his cosmic system, spiritual and physical death and eternal condemnation through His substitutionary spiritual and physical deaths and resurrection.

       

      Thus, this word is a technical word designating Jesus of Nazareth as the promised Savior for all of sinful humanity who is unique as the incarnate Son of God and totally and completely guided and empowered by the Spirit as the Servant of the Father.

       

      Consequently, the word denotes the Messiahship of Jesus of Nazareth, thus He is the deliverer of the human race from eternal condemnation, condemnation from the Law, enslavement to sin, Satan and his cosmic system, personal sins, spiritual and physical death.


      Therefore, if we compare the causal clause at the end of 2 Thessalonians 2:13 and Paul’s statement here in 2 Thessalonians 2:14, we can see that there is a correspondence between them.

       

      This correspondence is between the Father choosing the Thessalonians as firstfruits for the purpose of experiencing salvation and the Father effectually calling them through the gospel for the purpose of them experiencing as a permanent possession the glory of the Lord Jesus Christ.

       

      They correspond to each other because both took place when the Father declared them justified through faith in His Son Jesus Christ.

       

      Also, they correspond to each other because they both speak of salvation.

       

      2 Thessalonians 2:13 speaks of the positional stage of salvation while on the other hand, 2 Thessalonians 2:14 speaks of the perfective stage of salvation.


      This interpretation is supported by the fact that in 2 Thessalonians 2:13 Paul describes salvation as being accomplished by means of sanctification through the personal agency of the Spirit and correspondingly by means of faith in the truth.

       

      This as we noted refers to the positional stage of sanctification which came about through the baptism of the Spirit which took place the moment the Thessalonians trusted in the truth about Jesus Christ as communicated in the gospel.

       

      On the other hand, in 2 Thessalonians 2:14, Paul speaks of salvation in relation to the Thessalonians experiencing as a permanent possession the glory of the Lord Jesus Christ, which speaks of the Thessalonians receiving a resurrection body at the rapture of the church and receiving rewards for faithful service at the Beam Seat Evaluation of the church.

       

      So therefore, 2 Thessalonians 2:13-14 would provide a tremendous encouragement and great comfort for the Thessalonian Christian community who were experiencing undeserved suffering in the form of persecution when they received this second letter from Paul, Silvanus and Timothy.

       

      In these verses, Paul is reassuring them that the undeserved suffering they were experiencing has a purpose in the plan of the Father.

       

      Just as the Father rewarded the undeserved suffering His Son suffered on the cross as a substitute for all humanity by raising Him from the dead and seating Him at His right hand, so the Thessalonians would receive a resurrection body at the rapture and reward for faithful service at the Bema Seat Evaluation of the church.

       

      In other words, despite the fact that they were experiencing great persecution because of their faith in His Son, Jesus Christ, the Father would reward them and vindicate them like He did with His Son by not only giving them a resurrection body at the rapture but also rewards for faithful service at the Bema Seat Evaluation of the church.


      This future glory of the believer that is mentioned here in 2 Thessalonians 2:14 by the apostle Paul is also mentioned or alluded by him in other places in his writings as well as by the apostle John.


      Romans 8:16 The Spirit Himself bears witness to our human spirit that we are God’s children. 17 Furthermore, if and let us assume that it is true for the sake of argument, we are children. Of course, we are! Then, we are also heirs: On the one hand, we are God’s heirs while on the other hand, we are joint-heirs with Christ, if in fact, and let us assume that it is true for the sake of argument, we are, at the present time, suffering with Him (Of course, we are) in order that we also would be glorified with Him. 18 In fact, I am always of the firm conviction that the sufferings during this present distinct period of history, are by no means worthy to be compared with the future glory to be revealed on behalf of us. (Pastor’s translation)


      2 Corinthians 4:17 For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison, 18 as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal. (ESV)


      Colossians 3:1 Therefore, if, and let us assume that it is true for the sake of argument that each and every one of you have been raised up with Christ and we agree that this is true. Then, continue to make it your habit of diligently seeking after the things above, where Christ is, as an eternal spiritual truth existing in a state of being seated at God’s right hand. 2 Each and every one of you continue making it your habit of concentrating on the things above, not on the things on earth 3 because each and every one of you has died. Consequently, the life of each and every one of you is concealed with Christ by means of the power of God the Father. 4 When Christ, the life of each and every one of you, enters into the state of being revealed, then, at that time, each and every one of you will, as a certainty be revealed with Him in a state of glory. (Pastor’s translation) 


      1. “The cup which my Father hath given me, shall I not drink it?” (John 18:11.) THIS was a greater thing to say and do than to calm the seas or raise the dead. Prophets and apostles could work wondrous miracles, but they could not always do and suffer the will of God. To do and suffer God’s will is still the highest form of faith, the most sublime Christian achievement. To have the bright aspirations of a young life forever blasted; to bear a daily burden never congenial and to see no relief; to be pinched by poverty when you only desire a competency for the good and comfort of loved ones; to be fettered by some incurable physical disability; to be stripped bare of loved ones until you stand alone to meet the shocks of life—to be able to say in such a school of discipline, “The cup which my Father has given me, shall I not drink it?”—this is faith at its highest and spiritual success at the crowning point. Great faith is exhibited not so much in ability to do as to suffer.—Dr. Charles Parkhurst. To have a sympathizing God we must have a suffering Saviour, and there is no true fellow-feeling with another save in the heart of him who has been afflicted like him. We cannot do good to others save at a cost to ourselves, and our afflictions are the price we pay for our ability to sympathize. He who would be a helper, must first be a sufferer. He who would be a saviour must somewhere and somehow have been upon a cross; and we cannot have the highest happiness of life in succoring others without tasting the cup which Jesus drank, and submitting to the baptism wherewith He was baptized. The most comforting of David’s psalms were pressed out by suffering; and if Paul had not had his thorn in the flesh we had missed much of that tenderness which quivers in so many of his letters. The present circumstance, which presses so hard against you (if surrendered to Christ), is the best shaped tool in the Father’s hand to chisel you for eternity. Trust Him, then. Do not push away the instrument lest you lose its work.” “Strange and difficult indeed We may find it, But the blessing that we need Is behind it.” The school of suffering graduates rare scholars Cowman, L. B. (1925). Streams in the Desert (pp. 213–214). The Oriental Missionary Society.
        1. Prayer Series: Listening and Talking to God in Prayer

          Doctrinal Bible Church

          Pastor-Teacher Bill Wenstrom

          Sunday July 23, 2025

           

          Prayer Series: Listening and Talking to God in Prayer

           

          Lesson # 12



          Prayer is an opportunity to engage the Father in conversation, which means talking to Him and listening to Him.

           

          According to Andrew Murray, “Prayer is not monologue, but dialogue. God’s voice in response to mine is its most essential part.”[1]

           

          Like agape-love, which, has two directions, Christian fellowship also has two directions: (1) vertical, which encompasses our fellowship with God and (2) horizontal, which encompasses our fellowship with other members of the royal family of God.  

           

          1 Corinthians 1:9 God [the Father] is faithful, through whom all of you have been elected to the privilege of entering into fellowship with His [the Father’s] Son, Jesus, who is the Christ, our Lord.

           

          The vertical aspect of fellowship with God begins with listening to God.

           

          Listening to God involves not only hearing what the Spirit is saying through the communication of the Word of God regarding the Father’s will, but it also involves the Spirit speaking to us through other believers, through conviction, blessings, circumstances, and prayer.

           

          Revelation 2:11 “He who has an ear, let him hear what the Spirit says to the Churches.”

           

          Psalm 78:1 Listen, O my people, to my instruction; Incline your ears to the words of my mouth.

           

          The problem today is that we are so preoccupied with the details of life we never stop and listen to God.

           

          Believers, and even pastors, are guilty of this.

           

          We are so busy working for God, we forget God.

           

          Ignoring God, while frantically working for Him, often results in unhappiness, and could even result in critical illness.

           

          It is essential, therefore, that we stop and listen.

           

          We may hear something we were not expecting.

           

          While we should engage in Bible study daily, it is extremely important that we meditate in prayer upon the instruction we receive in Bible class.

           

          Therefore, meditating on the Word of God, devoting time for prayer, and listening to God—whether in prayer, through positive believers, or through circumstances— are each in their own way essential in experiencing intimate fellowship with God.

           

          God speaks to us today for several reasons, including because He loves us, because we need his definite and deliberate direction for our lives, because we need comfort and assurance as we experience adversity in our lives, and because God wants us to know Him intimately.

           

          God speaks in the Old and New Testament through, (1) direct revelation (Gen 12:1-3), (2) dreams (Dan 7), (3) visions (Acts 9:9-16), (4) written communication (Exo 31:18), (5) audible communication (Acts 9:4), (6) prophets (2 Sam 12), (7) circumstances (Jdg. 6), (8) angels (Luke 1), and (9) the Holy Spirit (Acts 16:6-7).

           

          However, today, God speaks to us through, (1) the Holy Spirit (2 Ti 3:16-17; 2 Pe 1:21), (2) other believers (Acts 21:4, 11), (3) circumstances (Exo 3:1-4), and (4) prayer.

           

          God’s purpose in communicating with us is threefold.

           

          First, He desires us to comprehend the truth about Himself, about others, and about ourselves (1 Co 2:9-16).

           

          Second, He desires to have us conformed to the truth (Rom 8:29).

           

          Finally, He desires that we communicate His truth to others (Mat 28:19-20; 2 Co 5:17-21).

           

          Now, how should we identify the voice of God?

           

          How can we be sure what we hear is from God?

           

          Well, there are several ways to be certain it is God, and not Satan or the kingdom of darkness, encouraging you in a particular direction.

           

          First, God would never tell you to get involved in any activity or relationship that is inconsistent with the teaching of His Word.

           

          Second, if it conflicts with human viewpoint, it is probably from God.

           

          Third, it would be against God’s divine character and nature to tell you to do anything that gratifies the old Adamic sin nature.

           

          Fourth, if it challenges your faith, it may be designed to build a stronger relationship with Him.

           

          Lastly, if it involves risk, God often times call us to be courageous.

           

          The Scriptures repeatedly emphasize the importance of listening.

           

          The specific clause “hear the Word of the Lord” occurs thirty-two times in the New International Version and twenty-eight times in the New American Standard Bible.

           

          The word “hear” or phrase “listen O Israel” are found six times in the NIV and the NASB.

           

          Meanwhile, the word “listen” is found three-hundred-and-thirty-one times in the Bible and often refers to listening to the Lord.

           

          “Hear” is found three-hundred-and-forty-seven times and again refers to hearing God’s Word.

           

          We also find a number of phrases like “incline your ear” or “give ear” or “pay or give attention” and similar expressions used in various ways to encourage man to listen intently to God.

           

          In the New Testament, the Lord warns us to carefully consider what we hear (Mark 4:24) and how we hear (Luke 8:18).

           

          The phrase “today, if you hear his voice” is found three times in Hebrews and once in the Old Testament (Heb 3:7, 15; 4:7; Psa 95:7).

           

          Seven times, once in each of the letters to the seven churches in Revelation 2 and 3 we read, “He who has an ear, let him hear what the Spirit says to the Churches.”

           

          In Mark 4:9, the Lord warned, “He who has ears to hear, let him hear,” and again in verse 23 He says, “if anyone has ears to hear, let him hear.”

           

          The point is simple, God has much to say to us, and, because He is all knowing and sovereign, it is critical that we listen carefully.

           

          Too easily, we revert to being like Martha, who, unlike her sister Mary, was distracted by so many things, she was too busy to sit at the feet of the Savior and listen to Him speak.

           

          In Luke 10:38-42, Luke records the contrast between two believers.

           

          While one was occupied “for” Christ, the other was occupied “with” Christ, thus revealing a spiritual principle, namely, that to devote oneself to the Word of Christ, to be taught by Him, is more important than to be busy for Him.

           

          As we have noted, God has much to say to us, and our decision to listen is critical.

           

          The Parable of the Seed and the Soils further portrays this point.


          A parable is a fictitious or made up story designed to teach a lesson through comparison.

           

          When you hear the story, you can relate it to your own life and it conveys a message of truth through analogy, comparison, or contrast.


          While Bible scholars call the parable in Luke 8:4-15, Mark 4:1-20, and Matthew 13:1-23 the “Parable of the Seed and the Sower” or the “Parable of the Seed and the Soils,” the latter is more accurate, since it emphasizes the responsibility of the audience in listening to the Word of God as it is being taught.


          The Greek word, translated as the word “hearing” in this parable, is the verb akouo and means, “to respond to the Word of God for the purpose of making personal application” and appears nine times in this parable.

           

          The parable, therefore, teaches that the unbeliever is to “hear,” or respond to the Gospel message to believe on the Lord Jesus and be saved, and the believer is to “hear,” or respond to the Word of God after salvation in order to bear fruit and grow to spiritual maturity (cf. Rom. 10:17).


          Listening to God in prayer demands that we are spiritually prepared to listen and learning of any kind, especially in spiritual matters, involves active participation and concentration.

           

          God is very concerned with how we listen and worship and He is concerned with our mental attitude and spiritual state when we approach Him in prayer, not to mention when we study His Word.

           

          It is very simple to go through the motions of religious activity and deceive ourselves as James warns us in James 1:22-25.

           

          A believer becomes a passive listener when he is unprepared physically, mentally, and spiritually to enter into prayer and hear the Word of God and this generation is notorious for mental laziness.

           

          We have forgotten how to think and stay actively involved in the listening process and so, how can we actively listen and avoid becoming passive and lazy?

           

          We need to concentrate, search, probe, question, think, interact, respond, and apply.

           

          God does not want pious, passive spectators, but involved listeners when praying and listening to the Word of God.


          [1] Andrew Murray, Draper’s Book of Quotations for the Christian World. Ed. Edythe Draper (Illinois: Tyndale) 491.


          1. Second Thessalonians Series: 2 Thessalonians 2:14a-The Result of the Father Choosing the Thessalonians is that He Effectually Called Them

            Doctrinal Bible Church

            Pastor-Teacher Bill Wenstrom

            Sunday July 20, 2025

             

            Second Thessalonians Series: 2 Thessalonians 2:14a-The Result of the Father Choosing the Thessalonians is that He Effectually Called Them

             

            Lesson # 40

             

            2 Thessalonians 2:13 But now, each one of us are obligated to always make it our habit of giving thanks to the one and only God on behalf of each and every one of you brothers and sisters, who are divinely loved by the one and only Lord. For this God for His own glory chose each one of you as firstfruits for the purpose of experiencing salvation by means of sanctification through the personal agency of the Spirit and correspondingly, by means of faith in the truth. 14 As a result of which, He correspondingly effectually called and every one of you through the proclamation of our gospel for the purpose of experiencing as a permanent possession the glory of our Lord Jesus Christ. (Pastor’s translation)  

             

            2 Thessalonians 2:14 begins with the prepositional phrase eis ho (εἰς ὃ), “as a result of which,” which contains the relative pronoun hos (ὅς), “this,” which is anaphoric which means that its referent appears in 2 Thessalonians 2:13 and specifically, its referent appears in the causal clause in 2 Thessalonians 2:13.

             

            Paul asserts in this verse that he, Silvanus and Timothy are obligated to always make it their habit of giving thanks to the Father on behalf of each member of the Thessalonian Christian community, whom he addresses as brothers and sisters and describes as divinely loved by the Lord Jesus Christ.

             

            Then, he presents the reason for this assertion by stating that the Father for His own glory chose each member of the Thessalonian Christian community as firstfruits for the purpose of experiencing salvation by means of sanctification through the personal agency of the Spirit and correspondingly, by means of faith in the truth, which is a reference to the gospel.

             

            As we noted in our study of 2 Thessalonians 2:13, the reference to the Father’s choice of the Thessalonians does not refer to the Father electing them in eternity past but rather to when He declared them justified through faith in His one and only Son, Jesus Christ.

             

            So therefore, here in 2 Thessalonians 2:14, the referent of the accusative neuter singular form of the relative pronoun hos (ὅς) is the Father declaring each member of the Thessalonian Christian community justified as firstfruits for the purpose of experiencing salvation.


            The relative pronoun hos (ὅς) is the object of the preposition eis (εἰς), which most expositors and translators have interpreted as a marker of purpose.

             

            This prepositional phrase is modifying the assertion ekalesen hymas dia tou euangeliou hēmōn eis peripoiēsin doxēs tou kyriou hēmōn Iēsou Christou (ἐκάλεσεν ὑμᾶς διὰ τοῦ εὐαγγελίου ἡμῶν εἰς περιποίησιν δόξης τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ), “He called you to this salvation through our gospel, so that you may possess the glory of our Lord Jesus Christ” (NET).

             

            As was the case in 1 Thessalonians 2:12, 4:7 and 5:24, the verb kaleō (καλέω) here in 2 Thessalonians 2:14 refers not only to the Father’s invitation to salvation for the Christian through the presentation of the gospel by the Holy Spirit, but it also refers to their acceptance of this invitation by faith and which invitation originates from eternity past.

             

            This “call” is an “effectual” call referring not only to the Father’s invitation for the Thessalonians to experience eternal salvation but also their acceptance of this invitation by faith and which invitation originates from eternity past.

             

            Therefore, this interpretation of the preposition eis (εἰς) would indicate that the Father justifying each member of the Thessalonian Christian community as firstfruits for the purpose of experiencing salvation was “the purpose for which” He effectually called each of them through the gospel so that they may obtain the glory of their Lord Jesus Christ.


            However, as we noted in our study of 2 Thessalonians 2:13, the reference to the Father’s choice of the Thessalonians in this verse does not refer to the Father electing them in eternity past but rather to when He declared them justified through faith in His one and only Son, Jesus Christ.

             

            In this verse, the verb haireomai (αἱρέομαι) is expressing the idea that God the Father for His own benefit, purposes and glory chose for Himself the Thessalonians Christian as the firstfruits for the purpose of them experiencing eternal salvation.

             

            He did this by means of sanctification through the personal agency of the Spirit and correspondingly, by means of faith in the truth.


            So therefore, this verb haireomai (αἱρέομαι) does not speak of the election of the Thessalonians in eternity past by God the Father but rather, it speaks of justification.

             

            This is indicated by the prepositional phrase, which modifies it, namely, en hagiasmō pneumatos kai pistei alētheias (ἐν ἁγιασμῷ πνεύματος καὶ πίστει ἀληθείας), “by means sanctification through the personal agency of the Spirit and correspondingly, by means of faith in the truth.”

             

            This prepositional phrase identifies when God chose the Thessalonians and speaks of positional sanctification.

             

            This took place through the baptism of the Spirit, which took place at the moment of justification when the Father declared the Thessalonians justified as a result of them exercising faith in the truth about Jesus Christ’s death and resurrection which is communicated in the gospel.


            Therefore, the verb haireomai (αἱρέομαι) speaks of the Father choosing the Thessalonians when He declared them justified through faith in His one and only Son, Jesus Christ rather than His electing them in eternity past.

             

            Consequently, Paul is not teaching the Thessalonians that the Father elected them for the purpose of experiencing salvation by means of sanctification through the personal agency of the Spirit and correspondingly, by means of faith in the truth, i.e., the gospel since when Paul speaks of election such as in Ephesians chapter one, it is always speaking of what the Father did in eternity past.


            Ephesians 1:3 The God, namely the Father of the Lord ruling over us, who is Jesus Christ, is worthy of praise. Namely, because He is the one who has blessed each and every one of us by means of each and every kind of Spirit appropriated blessing in the heavenlies in Christ. 4 For He chose each and every one of us for His own purpose because of Him alone before creation in order that each and every one of us would be holy as well as uncensurable in His judgment. (Pastor’s translation)


            When Paul speaks of God choosing the Thessalonians for salvation in 2 Thessalonians 2:13, he asserts that this was accomplished by means of sanctification through the personal agency of the Spirit and correspondingly, by means of faith in the truth, i.e., the gospel.

             

            This work of the Spirit in relation to sanctification was accomplished in time when the Thessalonians were declared justified by the Father through faith in His one and only Son, Jesus Christ.

             

            Simultaneously, at their justification, the Spirit identified them with Jesus Christ in His crucifixion, death, burial, resurrection and session at the Father’s right hand.

             

            This work of the Spirit is called the baptism of the Spirit and it resulted in the Thessalonians being sanctified positionally, experientially and in a perfective sense.

             

            Therefore, since election took place in eternity past and the work of the Spirit in relation to sanctification is accomplished at justification, this verb haireomai in 2 Thessalonians 2:13, must be speaking of the Father choosing the Thessalonians when He declared them justified through faith in His one and only Son, Jesus Christ.

             

            However, we must add that their justification manifested the fact that the Thessalonians were elected in eternity past by the Father.


            So therefore, the prepositional phrase eis ho (εἰς ὃ) at the beginning of 2 Thessalonians 2:14 is not presenting the purpose for which the Father chose each member of the Thessalonian Christian community as firstfruits for the purpose of experiencing salvation since this choosing them in 2 Thessalonians 2:13 and effectually calling them in 2 Thessalonians 2:14 are both speaking of the Father declaring them justified through faith in His Son, Jesus Christ.

             

            The former is simply speaking of the Father choosing them in the sense of declaring them justified through faith in His Son, Jesus Christ.

             

            However, though the latter also speaks of the Father declaring them justified through faith in His Son, it is doing so from the perspective that this justification through faith in His Son was the acceptance of His invitation for the Thessalonians to experience eternal salvation.


            Therefore, I interpret the preposition eis (εἰς) here in 2 Thessalonians 2:14 as a marker of result.

             

            Therefore, this would indicate that the Father effectually calling each member of the Thessalonian Christian community through the gospel for the purpose of experiencing as a permanent possession the glory of the Lord Jesus Christ was the “direct result of” the Father declaring them justified as firstfruits for the purpose of experiencing salvation.

             

            This interpretation is supported by the fact that the verb kaleō here in 2 Thessalonians 2:14 refers to the “effective evocation” of faith through the presentation of the gospel by the Holy Spirit who united the believer to Christ according to the Father’s electing them to privilege and His gracious eternal purpose and predetermined plan.

             

            The verb refers to not only the Father’s invitation to salvation for the Christian through the presentation of the gospel by the Holy Spirit, but it also refers to their acceptance of this invitation by faith and which invitation originates from eternity past and which acceptance took place at their justification.


            Therefore, a comparison of 2 Thessalonians 2:13 and 14 teaches that when the Father declared the Thessalonians justified through faith in His Son, Jesus Christ, it “resulted in” them being effectually called since their justification manifested the fact that the Father invited them to experience salvation by electing them in eternity past to do so.

             

            In other words, the result of the Father declaring the Thessalonians justified through faith in His one and only Son, Jesus Christ manifested the fact that they were effectually called, i.e., the acceptance of their invitation to experience salvation through faith in Jesus Christ.

             


            1. Second Thessalonians Series: 2 Thessalonians 2:13c-The Thessalonians Salvation Took Place at their Justification by Means of Sanctification Through the Spirit

              Doctrinal Bible Church

              Pastor-Teacher Bill Wenstrom

              Sunday July 20, 2025

               

              Second Thessalonians Series: 2 Thessalonians 2:13c-The Thessalonians Salvation Took Place at their Justification by Means of Sanctification Through the Spirit

               

              Lesson # 39

               

              2 Thessalonians 2:13 But now, each one of us are obligated to always make it our habit of giving thanks to the one and only God on behalf of each and every one of you brothers and sisters, who are divinely loved by the one and only Lord. For this God for His own glory chose each one of you as firstfruits for the purpose of experiencing salvation by means of sanctification through the personal agency of the Spirit and correspondingly, by means of faith in the truth. (Pastor’s translation)

               

              In 2 Thessalonians 2:13, the apostle Paul informs each member of the Thessalonian Christian community that he, Silvanus and Timothy are obligated to always make it their habit of giving thanks to the one and only God on behalf of each one of them.

               

              He then gives them the reason that this is the case by asserting that God for His own glory chose each one of them as firstfruits for the purpose of experiencing salvation by means of sanctification through the personal agency of the Spirit and correspondingly, by means of faith in the truth.


              The prepositional phrase en hagiasmō (ἐν ἁγιασμῷ), “by means of sanctification” expresses the means by which God the Father chose each member of the Thessalonian Christian community as firstfruits for experiencing eternal salvation.

               

              Therefore, this prepositional phrase indicates that the Father chose each member of the Thessalonian Christian community as firstfruits for experiencing eternal salvation “by means of” sanctification through the personal agency of the Spirit.


              Now, as we noted in our study of First Thessalonians, the noun hagiasmos (ἁγιασμός) appeared three times in this letter and in 1 Thessalonians 4:3-4 and 7, the noun hagiasmos (ἁγιασμός) means “sanctification.”

               

              In these verses, it refers to the Thessalonian Christian community experiencing sanctification as a result of obeying Paul, Silvanus and Timothy’s doctrinal instruction with regards to sanctification.

               

              Thus, it refers to the Thessalonians experiencing the holiness of God in their lives by Paul, Silvanus and Timothy’s Spirit’s inspired teaching with regards to sanctification.


              However, here in 2 Thessalonians 2:13, the noun hagiasmos (ἁγιασμός) speaks of positional sanctification, which was accomplished through the baptism of the Spirit, which took place at the moment of justification.

               

              This is indicated by the phrase pneumatos kai pistei alētheias (ἐν ἁγιασμῷ πνεύματος καὶ πίστει ἀληθείας), “by the Spirit and faith in the truth,” which we noted, modifies the verb haireomai (αἱρέομαι) and identifies when the Father chose each member of the Thessalonian Christian community as firstfruits for salvation.


              The reference to faith in the truth speaks of the sinner exercising faith in Jesus Christ as Savior which results in the Father declaring them justified.

               

              This is indicated by Paul’s statement in 2 Thessalonians 2:12 in which he describes those who worship the Antichrist as God in the flesh not believing the truth, which we noted is a reference to the gospel.

               

              These individuals were of course unregenerate and thus, the reference to truth in verse 12 is a reference to the gospel communicated to the unregenerate.

               

              Therefore, the reference to “faith in the truth” here in 2 Thessalonians 2:13 is a reference to justifying faith which is indicated by the fact that Paul is contrasting the Thessalonians with those unrepentant, unregenerate sinners who will worship the Antichrist as God in the flesh during the seventieth week of Daniel who did not exercise faith in the gospel of Jesus Christ.

               

              The noun pneuma (πνεῦμα), “through the personal agency of the Spirit” expresses the fact that the Holy Spirit is the personal agency the Father employed to enable the Thessalonians to experience eternal salvation.

               

              The reference to the Spirit here speaks of the Spirit’s work in baptism since Paul is speaking in the context of the positional sanctification of the Thessalonians, which took place through the baptism of the Spirit at their justification.

               

              The baptism of the Spirit identifies the sinner justified with Jesus Christ in His crucifixion, death, burial, resurrection and session at the right hand of the Father.

               

              The expression kai pistei alētheias (καὶ πίστει ἀληθείας), “and correspondingly, by means of faith in the truth” corresponds to the previous prepositional phrase en hagiasmō pneumatos (ἐν ἁγιασμῷ πνεύματος), “through sanctification by the Spirit” because they are in agreement with each other.

               

              They correspond to each other because the baptism of the Spirit took place when the Thessalonians were declared justified by the Father through faith in the truth, which is a reference to the gospel about His one and only Son, Jesus Christ.

               

              Therefore, the expression kai pistei alētheias (καὶ πίστει ἀληθείας), “and correspondingly, by means of faith in the truth” expresses another means by which the Thessalonians experienced salvation which corresponds to the means expressed by the prepositional phrase en hagiasmō pneumatos (ἐν ἁγιασμῷ πνεύματος), “through sanctification by the Spirit.”


              Therefore, this indicates that positional sanctification and the baptism of the Spirit correspond to the Thessalonians exercising faith in the gospel about Jesus Christ, which resulted in the Father declaring them justified.

               

              The implication is that positional sanctification through the baptism of the Spirit took place at the same time the Thessalonians exercised faith in the gospel about Jesus Christ, which resulted in the Father declaring them justified.

               

              In other words, the Thessalonians experienced positional sanctification through the baptism of the Spirit when they exercised faith in the gospel about Jesus Christ, which resulted in the Father declaring them justified.


              So therefore, the expression kai pistei alētheias (καὶ πίστει ἀληθείας), “and correspondingly, by means of faith in the truth” speaks of salvation from the perspective of the sinner’s responsibility to exercise faith in Jesus Christ.

               

              On the other hand, the prepositional phrase en hagiasmō pneumatos (ἐν ἁγιασμῷ πνεύματος), “through sanctification by the Spirit” speaks of salvation from the perspective of God’s work through the Spirit at justification on behalf of the sinner who exercises faith in the gospel of Jesus Christ.


              Thus, the expression kai pistei alētheias (καὶ πίστει ἀληθείας), “and correspondingly, by means of faith in the truth” and the prepositional phrase en hagiasmō pneumatos (ἐν ἁγιασμῷ πνεύματος), “through sanctification by the Spirit” teach that the following must take place in order for the sinner to experience salvation: (1) Father must declare the sinner justified. (2) the Holy Spirit must sanctify them at justification. (3) The sinner must exercise faith in the gospel about Jesus Christ in order to be declared justified by the Father.


              The noun pistis (πίστις), “faith” speaks of the faith of the Thessalonian Christian community exercised when they were spiritually dead, which resulted in the Father declaring them justified and as a result caused them to experience eternal salvation.

               

              Therefore, unlike First Thessalonians where the word always refers to the Thessalonians’ post-justification faith which resulted in their experiencing sanctification and salvation, here in 2 Thessalonians 2:13 it speaks of the Thessalonians’ justifying faith.


              As was the case in 2 Thessalonians 2:10 and 12, the noun alētheia (ἀλήθεια) here in 2 Thessalonians 2:13 is a reference to the gospel about Jesus Christ.

               

              As we noted in our study of 2 Thessalonians 2:10 and 12, the noun alētheia (ἀλήθεια) is speaking of the gospel in relation to the unregenerate.


              Therefore, as was the case in 2 Thessalonians 2:10 and 12, the noun alētheia (ἀλήθεια) here in 2 Thessalonians 2:13 refers to the truth communicated in the gospel about Jesus Christ.

               

              Namely, that out of His love for sinners God the Father provided for the sinner deliverance from His wrath through His one and only Son, Jesus Christ’s crucifixion, death, burial, resurrection and session at His right hand and this deliverance is appropriated by faith in the Father’s one and only His Son.


              Interestingly, 2 Thessalonians 2:13 contains a “triadic” pattern.


              Throughout the New Testament, there are triadic patterns meaning that God acts towards the believer in a three-fold manner.

               

              These triadic patterns make clear that the Godhead is composed of the three co-infinite, co-equal, and co-eternal persons who work in concert to bless those sinners who trust in Jesus Christ as Savior.


              There are no doctrinal explanations or comments by the writers of the New Testament with regards to these triadic patterns and how they fit into the received teaching of monotheism.

               

              In every case where these patterns occur, the writer assumes that the reader will know what he means without giving an explanation.

               

              These triadic patterns appear extensively in the Pauline corpus.


              2 Thessalonians 2:13 contains a clear triadic pattern since Paul mentions all three members of the Trinity.

               

              As noted previously, he asserts in this verse that he, Silvanus and Timothy thanked “the Father” for the Thessalonian Christian community and he also describes the Thessalonians as being loved by “the Lord” Jesus Christ.

               

              Lastly, he asserts that the Father chose them as firstfruits for the purpose of experiencing salvation by means of sanctification through the personal agency of “the Spirit.”


              Also, notice that when Paul mentions the Father first followed by the Son and then lastly, he speaks of the Spirit.

               

              This verse illustrates “procession,” which is a term in Christian trinitarian thought that designates the way the Son and Spirit originate from the Father.

               

              The Scriptures teach that the Son proceeds from the Father and the Spirit proceeds from both the Father and the Son and this appears to be Paul’s thought here in 2 Thessalonians 2:13 or maybe he mentions the procession of the three persons of the Trinity without be conscious of doing so.