Paul made a subtle point in 1Thessalonians 5:9 in saying, “For God has not appointed us to wrath…” implying that he did appoint some to wrath, but who might they be, and why had the Lord done this thing? Moreover, if the Lord actually **appointed** some people to wrath, does this mean some are refused salvation without opportunity to repent, or that the Lord refused to die for **their** sins? This whole idea flies in the face of the Gospel, which declares that the Lord died for all men (2Corinthians 5:14; 1Timothy 4:10). Therefore, if, indeed, some are appointed to wrath this can’t mean that those under the wrath of God are eternally lost and punished for eternity, because, if the Lord died for all men, then he couldn’t have appointed any to suffer eternal punishment.
Having said this, however, what should we make of the next phrase of 1Thessalonians 5:9, that the Lord had appointed us “…to obtain salvation by the Lord Jesus Christ?” Paul contrasts wrath with salvation. If God’s appointment of some to wrath doesn’t call for eternal punishment, neither could the Lord’s appointment to salvation be eternal. Therefore, Paul wasn’t speaking of spiritual matters but physical things :punishment and salvation at this point. So, exactly what is Paul referring to?
In Romans 9:11-23 Paul provides us with his argument about how God appoints some to wrath and some to salvation. He begins by showing in the lives of Esau and Jacob that God’s election stands, not in works, nor in man’s will (Romans 9:11-13), but in mercy (Romans 9:14-16). Next, Paul uses Pharaoh as an example to express the abundance of his mercy. Notice, that the Scripture tells us that the Lord actually raised Pharaoh up for the express purpose of displaying his power against him and in favor of his people. He wanted to display for a witness to mankind both is power and his mercy, and that this witness would be known throughout the world (Romans 9:17). So, the Lord has mercy upon whomsoever he wishes, and he hardens whomsoever he wishes (Romans 9:18), but notice Paul’s argument at this point. It is not that men had no power to do otherwise, unable to resist the Lord’s power of appointment, but, rather, the Lord endured the evil of men who took pleasure in doing evil (cp. Romans 1:32; Hosea 7:3; Mark 14:10-11) in order that the Lord might show his wrathful power that could be displayed against evil, when he chose to do so. On the other hand, he also wished to express how abundant in mercy he can be, and he did so upon those, whom Paul refers to as the vessels of mercy (Romans 9:19, 22-23).
Consequently, man has no argument against the Lord for what he does, because all have done evil, and none are righteous (Romans 3:10, 23). So, if the Lord chooses to have mercy on some (Ephesians 2:1-10), but not all (1Thessalonians 2:14-16), that is his prerogative. He is able to do as he chooses, just as he has permitted man to do as he chose to do (Romans 9:20-21). So, in the context of 1Thessalonians 5:9, Paul reminded the believers at Thessalonica that the only difference between them and their persecutors (the children of wrath; Ephesians 2:2-3; 5:6; 6:4; Colossians 3:6) is the mercy of God in choosing them to escape his wrath (1Thessalonians 1:10; cp. Ephesians 2:2-5).
Paul sums up his argument by telling his readers in the first century AD that whether they stayed awake or slept, they would live together with Jesus (1Thessalonians 5:10). Nevertheless, there would be consequences for sleeping (1Thessalonians 5:6), for the Lord had warned his people there would be a great falling away due to persecution (Matthew 24:9-12; 2Thessalonians 2:3). Those who would be ashamed of him in this evil generation, i.e. those who would give in to their persecutors, would have their lot with the children of wrath (Luke 9:23-27). Nevertheless, they shall be saved eternally (spiritually) to be with the Lord, but without a reward that would follow them (cp. 1Corinthians 3:11-15). Therefore, Paul told his readers to take comfort in this hope, for the word of the Lord is sure (1Thessalonians 5:11).
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