Is Salvation a Decision?

John Piper recently told a group of college students that “salvation is not a decision.”

Reactions here at SI were, shall we say, mixed. Some understood Piper to be saying something horrible for the worst of reasons; others took him to be saying something great for the best of reasons, and a few in between suggested that while the statement itself was likely to cause confusion, it is not hard to imagine good reasons for saying it.

In all of the flying feathers, the most important question seemed to get lost: is “salvation” properly characterized as “a decision”? Let’s table the “What did Piper mean?” question and consider the bigger one.

How we answer that question depends on two vital factors: (1) how we define the terms (“salvation” and “decision”) and (2) what we believe about salvation. Sadly, a third factor seems to drive most of the discussion: (3) how much pent up hostility we have toward Reformed or non-Reformed views of the human and divine in the saving of children of wrath (Eph. 2:3). Intense passion against “Calvinism” or “Arminianism,” or “monergism” or “synergism” (quotes intentional, since understandings of these terms vary widely) results in haste to blame one “ism” or the other for every point of disagreement in the doctrine of salvation.

In reality, most who care at all about a question like “Is salvation a decision?” believe nearly all of the same things about “salvation,” but have strong opinions about which features ought to be emphasized and how they ought to be expressed. But because we’re so passionate about them, these relatively small differences lead us to misconstrue what others are saying—and, too often, lead to conflict over what words mean rather than about the substance of our differences.

Depending on how we define the terms, “salvation” both is and is not “a decision.” Since both “salvation” and “decision” are ambiguous terms (they may be defined in more than one way), many combinations of meaning are possible in the statement “salvation is not a decision.”1

Some ways salvation is not a decision

What is salvation? It’s hard to improve on J. I. Packer’s introductory definition in Concise Theology:

The master theme of the Christian gospel is salvation. Salvation is a picture-word of wide application that expresses the idea of rescue from jeopardy and misery into a state of safety. The gospel proclaims that the God who saved Israel from Egypt, Jonah from the fish’s belly, the psalmist from death, and the soldiers from drowning (Exod. 15:2; Jon. 2:9; Ps. 116:6; Acts 27:31), saves all who trust Christ from sin and sin’s consequences.

Though Packer’s theology is Reformed, nothing in this description of salvation is contrary to non-Reformed views. Regardless of how a sinner comes to be a saved person, all Christians believe God does the actual saving.

So if we define “salvation” as a delivering act of God, how do we define “decision”? We can easily group the possible understandings of “decision” under two headings: decisions of God and decisions of man.

If we start with the latter, we arrive at this:

In the sense that God is the one who saves and man does not decide for Him, salvation is not a decision.

Some non-Calvinists may object at first to the phrase “man does not decide for Him,” but there is really no objection to this in Arminian theology or even Pelagian. Though views of salvation vary regarding the sequence of events and what conditions trigger God’s decision to save, no serious student of Scripture teaches that God’s will is replaced by man’s in the saving moment and God saves like some sort of puppet.

God decides to save and then saves. Salvation is certainly not a decision if we mean that God’s deliverance is a decision of man.

Here, even the definition of “is” becomes important.2 If we’re being sloppy, we might say “is a decision” when we mean “results from a decision.” A whole lot of doctrinal confusion would be cleared up if we’d say what we mean (and then if people would read and listen precisely!).

But even if we change “is” to “results from,” there is a sense in which salvation is not (does not result from) a decision (of man).

Suppose one of my kids leaves a toy (or, more likely, a book) in a poorly lit place where I tend to walk early in the morning, and I stub my toe. What caused me to stub my toe? Under those conditions, I’m likely to identify the child who left the book “where it doesn’t belong” as the cause of my pain. But is that entirely true? Someone might say the cause was the impact of my toe on the object, or the laws of physics, or the firing of neurons in my body—or even my own decision to put my foot in that particular spot.

You could accurately deny that any one of these things was “the cause” of my pain. It depends on what you want to emphasize.3

What’s certain is that there is no reasonable way to construe God’s deliverance of a sinner as being fully caused by the sinner, and to the extent that this is what’s being denied, even a Pelagian could say “salvation is not a decision.”

If we define “decision” a bit more narrowly, the truth that “salvation is not a decision” in this sense becomes even more clear.

Suppose that by “decision,” we mean what sinners do on their own as they wisely see the truth of the gospel and the reality of their need. Most (though too few!) would say such decisions do not exist. Most would deny that salvation is that kind of decision. And suppose we use “decision” to mean something impulsive and superficial a person does only in response to a series of sad or scary stories or dramatic appeals (or long, pleading invitations) and later gives little thought to. Who would say “salvation is a decision” in that sense?

One way salvation is a decision

It’s important to see how “salvation” and “decision” (and “is”) can be defined in ways that accurately deny that salvation is a decision. It’s also important to see some ways in which it’s true that salvation is a decision.

What if, by “salvation,” we mean “conversion”? Depending on how far back you go into the history of theology, “conversion” refers either to the same thing as regeneration, or specifically to the human element in regeneration. I imagine some shouting at their screens right now: “Human element? There is no human element!” But consider the observations of a couple of respected authorities.

The first is from the glossary of William G. T. Shedd’s Dogmatic Theology. Though added by editors, the entry accurately summarizes some important distinctions from a Reformed point of view.

conversion Latin converse, viewed by the older theologians as either passive or active. Passive conversion (conversio passiva) refers to the habit or disposition, implanted by God, to repent and believe in Christ as Savior. Active conversion (conversio activa) is the actual turning of the sinner in repentance and faith in Christ. Passive conversion is also termed “regeneration” because it involves the renewal of the sinner’s will. Active conversion, or the actual turning of the sinner to Christ, is often termed simply “conversion” without any additional qualifications. Shedd himself adopts the distinct terms regeneration and conversion in his own discussion of the matter, believing that the separate designations are less prone to confusion.4

D. Martyn Lloyd-Jones seems to agree.

What do we mean by conversion? It is the first exercise of the new nature in ceasing from old forms of life and starting a new life. It is the first action of the regenerate soul in moving from something to something. The very term suggests that: conversion means a turning from one thing to another. The term is not used very frequently in the Scriptures but the truth which the word connotes and represents appears constantly.5

Earlier, Lloyd-Jones observes,

So as we consider what we mean by regeneration, the one important thing, it seems to me, is that we must differentiate it from conversion. And yet how frequently they are confused. But regeneration is not conversion and for this reason: conversion is something that we do whereas regeneration, as I shall show you, is something that is done to us by God.6

Charles Hodge’s discussion is lengthy and fascinating. A small sample will have to do here. After quoting a portion from Turretin, Hodge observes,

Here as was common with the writers of that age, Turrettin includes under “conversion,” what is now more frequently distinguished under the two heads of regeneration and conversion. The former including what the Spirit does in the soul, and the latter what the sinner, under his influence, is induced to do. With his usual clearness he refers what is now meant by regeneration to the physical operation of the Spirit; and all that belongs to conversion or the voluntary turning of the soul to God, to the mediate influence of the Holy Ghost through the truth.7

How exactly conversion relates to repentance is another discussion. My point is that even in genuinely Reformed soteriology, there is a moment when a sinner does something, and it would be absurd to argue that he does it without making a choice to do so. Regardless of how “free” or “not free” we see that choice, it remains a choice. In the Reformed understanding, God ensures the decision, but the sinner is still the subject who performs the action of some verbs. The sinner repents. The sinner believes.

In the sense that “salvation” is a sinner’s turning to God in repentant faith, salvation is a decision.

Arguably, this is the only sense in which Scripture allows us to affirm that “salvation is a decision.” But let’s not neglect the point or qualify it to death.

Though the Augustinian/Calvinistic view of what happens in the moment one passes from death to life (John 5:24) is often caricatured as a sequence of events in which an automaton is remote-controlled from the broad road of destruction onto the narrow way (and those who hold that view often beg for the caricature by overstating their own position), we can’t reasonably understand the NT to teach that the sinner coming to Christ never actually does anything.

Clearly, he does not “work” (Eph. 2:8, Rom. 4:5), but he does repent. He does believe. He does “decide” in that sense.

My plea to all of us who have an interest in salvation doctrine (and there ought to be many more than there are) is that we reflect thoughtfully on these questions and seek accurate understanding, not only of Scripture, but also of what the people we disagree with really believe.

Notes

1 Even if we suppose each of these terms can only be understood in only two ways, that produces four possible meanings of when the two are combined (S1 and D1, S1 and D2, S2 and D1, S2 and D2).

2 Seems Clintonian, I know, but he was not entirely wrong to suggest that people mean different things by “is.”

3 Aristotle would divide the possibilities into formal cause, material cause, efficient cause and final cause. These are well worth reading up on for thinking clearly about causes and results.

4 Shedd, W. G. T., & Gomes, A. W. (2003). Dogmatic Theology (3rd ed.) (953). Phillipsburg, N.J.: P & R Pub.

5 Lloyd-Jones, D. M. (1997). God the Holy Spirit (117–118). Wheaton, Ill.: Crossways Books.

6 Lloyd-Jones, 77.

7 Hodge, C. (1997). Vol. 2: Systematic Theology (686). Oak Harbor, WA: Logos Research Systems, Inc. Hodge continues with a discussion of Owen on this point also.

Aaron Blumer Bio

Aaron Blumer, SharperIron’s second publisher, is a Michigan native and graduate of Bob Jones University (Greenville, SC) and Central Baptist Theological Seminary (Plymouth, MN). He and his family live in a small town in western Wisconsin, not far from where he pastored Grace Baptist Church for thirteen years. He is employed in customer service for UnitedHealth Group and teaches high school rhetoric (and sometimes logic and government) at Baldwin Christian School.

Discussion

Separating salvation from a point of decision—i.e., repent, call, believe, etc.? Not so much.
A matter of no small dispute, apparently.

[Lee]
[DavidO]
[Lee] “Go as far as Scripture goes, but stop where Scripture stops.”
Adhering to this dictum, one could never clearly or succinctly affirm same substance trinitarianism, as has recently been demonstrated, and under that same dodge.
Nonsense! Scripture communicates truth in at least 5 ways: by doctrine, by command, by principle, through precedent, and by illustration. All truth is equal truth though communicated differently.

“Same substance trinitarianism” is clearly taught in the whole of Scripture in a variety of ways. That the whole of orthodoxy sees that in Scripture is not based on a logical argument or a theological paradigm, but because it is there. It is those who have a false paradigm or who rely on human logic that are the anomalies to what orthodoxy has clearly seen.

Separating salvation from a point of decision—i.e., repent, call, believe, etc.? Not so much.
I’m sorry, but where is the verse that explicitly says the word “trinitarianism” or “trinity”? I would love to see it.

[Caleb S]
[Lee]
[DavidO]
[Lee] “Go as far as Scripture goes, but stop where Scripture stops.”
Adhering to this dictum, one could never clearly or succinctly affirm same substance trinitarianism, as has recently been demonstrated, and under that same dodge.
Nonsense! Scripture communicates truth in at least 5 ways: by doctrine, by command, by principle, through precedent, and by illustration. All truth is equal truth though communicated differently.

“Same substance trinitarianism” is clearly taught in the whole of Scripture in a variety of ways. That the whole of orthodoxy sees that in Scripture is not based on a logical argument or a theological paradigm, but because it is there. It is those who have a false paradigm or who rely on human logic that are the anomalies to what orthodoxy has clearly seen.

Separating salvation from a point of decision—i.e., repent, call, believe, etc.? Not so much.
I’m sorry, but where is the verse that explicitly says the word “trinitarianism” or “trinity”? I would love to see it.
Neither is plenary-verbal. We could play these word games for a while.

Why not let’s cut to the chase? I made a pretty bold statement a few posts up—”Yet throughout the entire inspired communication of the mind of God to man there is not a single narrative, didactic, or implication in either the Old or New Testaments that separates the decisional nature of salvation from the ‘all of God’ presentation.” I’ll be honest, I made the statement somewhat off the cuff since threads like this do not lend themselves to an ability to pour hours of research and study into every statement. And if I am wrong I will gladly be corrected by Scripture truth.

What I am looking for is not a proof-text verse, or a magic motto, or anything kitschy. What I am looking for is Scripture, either by doctrine, command, principle, precedent, illustration, or other mode I may have missed, “that separates the decisional nature of salvation from the ‘all of God’ presentation.”

Lee

[Acts 13:48] And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed.
The belief seems something of a consequence here, no?

[John 10:27] My sheep hear my voice, and I know them, and they follow me.
Here the sheep hear because they are His. They are not His because they decide to hear. He says, they are mine—they hear me. I know them, and they follow.

My plea to all of us who have an interest in salvation doctrine (and there ought to be many more than there are) is that we reflect thoughtfully on these questions and seek accurate understanding, not only of Scripture, but also of what the people we disagree with really believe.

Views expressed are always my own and not my employer's, my church's, my family's, my neighbors', or my pets'. The house plants have authorized me to speak for them, however, and they always agree with me.

[DavidO]
[Acts 13:48] And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed.
The belief seems something of a consequence here, no?
Belief is still decisional.
[DavidO]

John 10:27

My sheep hear my voice, and I know them, and they follow me.

Here the sheep hear because they are His. They are not His because they decide to hear. He says, they are mine—they hear me. I know them, and they follow.
Follow is also decisional.

Lee



To follow is a decision. Not to follow is also a decision. But Jesus doesn’t say, “My sheep hear my voice, I know them, and they may decide to follow me, or again, they may decide not to.”

This is an excellent example of the dynamic at work, and a helpful clarification if considered thoughtfully. Since evidently “to not follow me” is not an option for one of Christ’s sheep, it follows that the work of regeneration which enables Christ’s sheep to hear His voice also gives them an ability and desire to follow Him which they did not have before. Do they “decide” to follow Jesus? Yes. Can they decide to NOT follow Jesus? Not when you realize that decisions are based upon internal desires, which are related to nature. Can a rabbit decide to eat meat? It might be possible, but extremely doubtful. Why? Because that would be contrary to his desire which is predicated upon nature, and his nature dictates that he doesn’t like to eat meat.

This is why unregenerate sinners will always make the choice to not follow Christ, and regenerate saints will aways make the choice to follow Christ. It’s a matter of desire which flows out of nature. Old creatures desire darkness rather than light. Always. New creatures desire light more than darkness. When we understand this, we realize that man’s will is not really free, and it is certainly not his savior. In reality, for the sinner, his will is his primary problem. His will is enslaved to sin and opposed to God, and will remain that way until God changes his nature and thus his desires.

G. N. Barkman

I don’t deny that there is a volitional element to it. But I think there’s too much more involved to refer to it as merely a decision. So much so that using the term decision may do damage to a proper and full understanding which, I think, is Piper’s point (not that I’m a fanboy).

Could those appointed have decided not to be appointed? Could the sheep choose not to hear and follow?

[Lee] Neither is plenary-verbal. We could play these word games for a while.

Why not let’s cut to the chase? I made a pretty bold statement a few posts up—”Yet throughout the entire inspired communication of the mind of God to man there is not a single narrative, didactic, or implication in either the Old or New Testaments that separates the decisional nature of salvation from the ‘all of God’ presentation.” I’ll be honest, I made the statement somewhat off the cuff since threads like this do not lend themselves to an ability to pour hours of research and study into every statement. And if I am wrong I will gladly be corrected by Scripture truth.

What I am looking for is not a proof-text verse, or a magic motto, or anything kitschy. What I am looking for is Scripture, either by doctrine, command, principle, precedent, illustration, or other mode I may have missed, “that separates the decisional nature of salvation from the ‘all of God’ presentation.
The bolding was added by me.

Here is a verse for your examination. The passage is 2 Timothy 1:1-9. Clearly, verse five is indicating Paul’s recalling their sincere faith. After some discussion we arrive at verse 8. “So don’t be ashamed of the testimony about our Lord, or of me His prisoner. Instead, share in suffering for the gospel, relying on the power of God. (2Ti 1:8 CSB)” They are exhorted to not be ashamed, but instead they are to share in suffering. “God” is the antecedent of the relative pronoun in verse 9, so now we are given a description of God through a subordinate clause. This just means that verse 9 is a subordinate thought, piggybacking off the mention of God in 8. Here is verse 9. “He has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace, which was given to us in Christ Jesus before time began. (2Ti 1:9 CSB)” God has saved us and called us with a holy calling. This was not done according to our works. Please note, there is no specificity given to this work; it is just a generic “works”. God did not save them and call them according to their works; rather this saving and calling was according to His own purpose and grace. Further clarification is given by the temporal element being added into the picture. This purpose and grace was given to them in Christ Jesus before time began. Again, there was no decision made at that time. The verse itself eliminates the generic category of works (of which decisions are a part). Therefore, while faith is mentioned is verse five, and commands are given in verse eight, which should motivate decisions (suffering), due to intervening context, salvation here is being depicted void of human decision. Through both the generic use of “work” and the “non-existent” status of decision makers. (unless, of course, someone wants to isogetically read into the passage what it eliminates, namely foreseen faith, which is a human work) I could bring up other passages that approach “salvation” from a God-centered perspective, but I would rather see what happens to this verse and how other’s grids interact with it.

Regarding my “trinity” comment, I was just saying that if Piper’s wording goes beyond the Scripture, then the word “Trinity” does too; and if one is going to be consistent in chastisement, then we need to also chastise people who use the word “Trinity” and “verbal plenary”. Consistency!

[DavidO] I don’t deny that there is a volitional element to it. But I think there’s too much more involved to refer to it as merely a decision. So much so that using the term decision may do damage to a proper and full understanding which, I think, is Piper’s point (not that I’m a fanboy).

Could those appointed have decided not to be appointed? Could the sheep choose not to hear and follow?
Dr. Barkman lost me somewhere around the rabbit. Maybe my mind just went off on a rabbit trail there (joke, Dr. Barkman, joke; I have been a great admirer of yours for many years now).

My emphasis is not that there isn’t more involved than a mere decision. Where my point lies is that Scripture does not separate the matter of salvation from a point of decision couched in any number of terms, and since Scripture doesn’t attempt it, we would do well not to attempt it either. Piper and others are doing linguistic gymnastics in their effort to do just that for which we had a 2-week thread guessing what he may have meant by it, and now we are days into the second verse of the same song.

Lee

[Caleb S]
[Lee] Neither is plenary-verbal. We could play these word games for a while.

Why not let’s cut to the chase? I made a pretty bold statement a few posts up—”Yet throughout the entire inspired communication of the mind of God to man there is not a single narrative, didactic, or implication in either the Old or New Testaments that separates the decisional nature of salvation from the ‘all of God’ presentation.” I’ll be honest, I made the statement somewhat off the cuff since threads like this do not lend themselves to an ability to pour hours of research and study into every statement. And if I am wrong I will gladly be corrected by Scripture truth.

What I am looking for is not a proof-text verse, or a magic motto, or anything kitschy. What I am looking for is Scripture, either by doctrine, command, principle, precedent, illustration, or other mode I may have missed, “that separates the decisional nature of salvation from the ‘all of God’ presentation.
The bolding was added by me.

Here is a verse for your examination. The passage is 2 Timothy 1:1-9. Clearly, verse five is indicating Paul’s recalling their sincere faith. After some discussion we arrive at verse 8. “So don’t be ashamed of the testimony about our Lord, or of me His prisoner. Instead, share in suffering for the gospel, relying on the power of God. (2Ti 1:8 CSB)” They are exhorted to not be ashamed, but instead they are to share in suffering. “God” is the antecedent of the relative pronoun in verse 9, so now we are given a description of God through a subordinate clause. This just means that verse 9 is a subordinate thought, piggybacking off the mention of God in 8. Here is verse 9. “He has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace, which was given to us in Christ Jesus before time began. (2Ti 1:9 CSB)” God has saved us and called us with a holy calling. This was not done according to our works. Please note, there is no specificity given to this work; it is just a generic “works”. God did not save them and call them according to their works; rather this saving and calling was according to His own purpose and grace. Further clarification is given by the temporal element being added into the picture. This purpose and grace was given to them in Christ Jesus before time began. Again, there was no decision made at that time. The verse itself eliminates the generic category of works (of which decisions are a part). Therefore, while faith is mentioned is verse five, and commands are given in verse eight, which should motivate decisions (suffering), due to intervening context, salvation here is being depicted void of human decision. Through both the generic use of “work” and the “non-existent” status of decision makers. (unless, of course, someone wants to isogetically read into the passage what it eliminates, namely foreseen faith, which is a human work) I could bring up other passages that approach “salvation” from a God-centered perspective, but I would rather see what happens to this verse and how other’s grids interact with it.

Regarding my “trinity” comment, I was just saying that if Piper’s wording goes beyond the Scripture, then the word “Trinity” does too; and if one is going to be consistent in chastisement, then we need to also chastise people who use the word “Trinity” and “verbal plenary”. Consistency!
I read with interest your comments, if not with understanding. I think I got thrown off somewhere between piggybacking and isogetically. My question is do you really think that this passage was put here to communicate a disconnect between God’s salvation and man’s volition when Paul concludes the thought with “For this reason I also suffer these things; nevertheless I am not ashamed, for I know whom I have believed and am persuaded that He is able to keep what I have committed to Him until that Day.” ? Personally, I’m thinking not.

Lee

My emphasis is not that there isn’t more involved than a mere decision. Where my point lies is that Scripture does not separate the matter of salvation from a point of decision couched in any number of terms, and since Scripture doesn’t attempt it, we would do well not to attempt it either.
This is really the problem.

The study of Scripture involves more than repeating biblical statements. We rightly interpret, compare, combine, systematize. In Genesis 1, we meet a very systematic God who makes the world in a manifestly orderly way when He could have simply spoken it all into existence simultaneously. Part of the point is to express the value of “systematicness” for us as His creatures.

Of course, systems can be taken too far or be poorly executed. But my point is that we really are not gaining understanding of Scripture if we don’t compare Scripture with Scripture, use reasoning, and arrive at distinctions that are not necessarily explicit in the texts if you look at them one by one in sequence. We need to be synoptic not just sequential in our study.

Then you have the whole business of application. Nobody holds that we should read the Bible, then stop short of applying it to what’s actually happening within and around us. That application process often requires arriving at distinctions as well.

But returning to the question of God’s deciding and man’s deciding… I really don’t see how anyone can claim they are “not separate” (i.e., distinct) in Scripture. As one quick example, take 1 Thessalonians (comes to mind only because I preached through it recently). 1 Thess. 1.4 has God’s decision (“your election by God”) and it’s not until 1 Thess. 1.6 that we get the human decision (“you became followers”).

This happens all the time in the NT (and the Old, in the case of Israel).

Views expressed are always my own and not my employer's, my church's, my family's, my neighbors', or my pets'. The house plants have authorized me to speak for them, however, and they always agree with me.

Sorry to be confusing, but this is really at the heart of the subject of decisions. No one that I know denies that men make decisions, and that they make them freely. If by “freely” we mean they are perfectly free to make the decision that pleases them.

The problem arises when we imagine that “freely” means without reference to nature and desire. Am I free to choose green peas? Yes. Will I? Not likely. I’d have to be virtually starving and without any options. For whatever reason, that I cannot explain, I do not like green peas. I like nearly every other vegetable, and eat them eagerly, but I don’t choose green peas because I don’t like them. It’s as simple as that.

The Bible is clear that sinners don’t choose light because they don’t like it. Are they free to choose light? Yes. Will they ever choose it? No. Not until their desires change. Sinners cannot change their desires any more than I can change my life-long distaste for green peas.

For a sinner to choose light, righteousness, Christ, something must first transpire to change his desires. Regeneration is that something. The natural man does not receive spiritual realities because he does not understand them and they do not appeal to him. For man to desire spiritual realities, he must be inwardly changed. God’s Spirit must change his nature from that of “natural” to “spiritual.” This is a change of categories, and it is a change of natures.

We are free to choose whatever we desire, but we always choose according to our desires. We cannot choose our desires. They are predicated upon our nature. Nature dictates desire. Desire dictates choice. Left to himself, a sinner will never choose Christ. Grace rescues sinners from their self-destruction. Grace gives sinners a nature that desires Christ, the only One who can rescue sinners from freely chosen destruction. We often sing, “O to be saved from myself, dear Lord, O to be lost in thee.”

Perhaps this post will not leave you lost on a rabbit trail.

G. N. Barkman

[Aaron Blumer]
…But returning to the question of God’s deciding and man’s deciding… I really don’t see how anyone can claim they are “not separate” (i.e., distinct) in Scripture. As one quick example, take 1 Thessalonians (comes to mind only because I preached through it recently). 1 Thess. 1.4 has God’s decision (“your election by God”) and it’s not until 1 Thess. 1.6 that we get the human decision (“you became followers”).

This happens all the time in the NT (and the Old, in the case of Israel).
And in 3 short verses of a singular context you have the “all of God” nature of salvation and the decisional characteristics of salvation presented in union, not as a matter to be separated. It increasingly appears to me that the drive to separate the two in our minds and, eventually, our presentation of the Gospel is to bolster some personal agenda over the simplicity of the Gospel—“whosoever shall call upon the name of the Lord shall be saved.”

Lee