THE BOOK OF FIRST THESSALONIANS
(“The Word At Work”)
I Thessalonians 2:10-20 (NASU)
(A) THE BOOK OF BOOKS
(1) I hold in my hand a book. Not just any book – but a book unlike any other. It’s not a scientific book as such – and yet whenever it touches on something having to do with one of the sciences, it is wholly and completely accurate (c.f. Job 26:7; I Corinthians 15:39). It’s not really a history book either, even though it contains a lot of historical information – but, whenever it speaks about matters from the past it does so with precision (c.f. Luke 1:1-4). It’s not a law book per se – although you will find numerous statutes within its pages, many of which are still applicable today (c.f. Exodus 20:1-17). It’s not a book of poetry – although it does contain some of the most beautiful and memorable poems ever written (c.f. Psalm 23). Nor is it a story book – although it certainly has a story to tell – and, it contains some splendid narratives having to do with such universal themes as love and hate, treachery and war, acts of personal heroism and sacrifice, as well as stories of deliverance and redemption (c.f. Ruth and Esther).
(2) This book is known by several names. Some call it the Bible – which literally means “books”1 – and refers to the fact that it’s actually a collection of sixty-six individual books, starting with the Book of Genesis and ending with the Book of Revelation. Others call it the Scriptures – which literally means “writings”2 – and refers to the fact that the information being communicated to us is in written form (c.f. I Corinthians 10:11, NIV) (I suspect, though, that many people today equate the word “scripture” with “writings” that are considered to be “sacred”) (c.f. II Timothy 3:15). Still others call it the word of God – which implies that God Himself is speaking to us through its pages (c.f. Genesis 6:7; Acts 9:10-15).
(3) So, what makes this book unique? What makes it unlike any other “writings” – especially those people of different faiths consider to be “sacred” – like the Koran, or the Book of Mormon? It’s not within the scope of this message to try and give a definitive answer to that question. However, there are a couple of things we can say quickly.
First, the Bible itself claims to be the word of God in ways no other book does. For example, in the Old Testament alone, biblical writers used the phrase “thus says the Lord” (or an equivalent) over two thousand times3 (see Exodus 4:22) – which indicates they believed God was speaking through them, at those moments, in a unique way – a way Peter described like this, saying that: “… MEN MOVED BY THE HOLY SPIRIT SPOKE FROM GOD” (c.f. II Peter 1:21). No other book of any kind (sacred or not) purports to be a record of God speaking to men, through other men, as often as the Scriptures of the Old and New Testaments do (c.f. II Samuel 23:1-2).
Beyond that, there’s the matter of numerous fulfilled prophecies (c.f. Micah 5:2; Matthew 2:1) – the Bible’s own claim of divine inspiration (c.f. II Timothy 3:16) – and the lack of any substantial proof that it contains even a single error (c.f. Psalm 119:160). Then, there’s what the Westminster Confession of Faith calls (in part) “the heavenliness of the (subject) matter … the majesty of the style, (and) the (way in which all its different) parts (fit together perfectly) …”4
And, should anyone object that using the Bible to prove it’s own uniqueness is a form of circular (and therefore, faulty) reasoning, I like what one of my commentaries says: “we accept the notion of the Bible being God’s Word only so far as it requires us to do so. If the Bible itself did not claim to be the Word of God, we would have no reason to make such a claim for it – nor believe it to be so. However, since it does claim to be God’s Word, we must make a decision – either to embrace its claims as true, or reject them as being falsehoods of the worst sort.”5
(4) So, whenever someone preaches or teaches from this book, what should your response and mine be? How should we receive it? Let’s assume for the moment that we are NOT talking about false prophets (c.f. I John 4:1) – that we are NOT talking about those who “twist everything that is straight” (c.f. Micah 3:9), in order to make the bible say whatever they want – that we’re NOT talking about those who “distort the Scriptures to their own destruction, as well as that of everyone who listens to them” (c.f. II Peter 3:16). Let’s assume that we’re talking about true prophets – that we’re talking about true pastors and teachers, whom the Holy Spirit has given to the Church to “equip the saints and build up the body of Christ” (c.f. Ephesians 4:11-12). Let’s assume that we’re talking about people who are striving (in reliance upon Christ’s grace) to “accurately handl(e) the word of truth” (c.f. II Timothy 2:15) – let’s assume that we’re talking about those who are doing their best to faithfully “declare the whole counsel of God” to us (c.f. Acts 20:27, NKJV). When one of these men preaches or teaches from this book, how should we receive what we are hearing? One answer is that, we should receive what we hear just like the Thessalonians received what they heard (c.f. I Thessalonians 2:13).
(5) As you know by now, Paul preached and taught “from the Scriptures” (v. 2), for a short time, in the city of Thessalonica, before some unbelieving Jews became angry, when they could not refute his evidence that Jesus was the Christ (v. 3), and literally started a city-wide riot (v. 5). The situation quickly became so volatile, that some of “the brethren … sent Paul and Silas away by night” (v. 10), before something harmful happened to them (c.f. Acts 17:1-10).
Paul referred to all this in verse fifteen of this morning’s Scripture lesson, when he talked about those who “drove us out” (v. 15) – and in verse sixteen, when he talked about those who “(hindered him) from speaking to the Gentiles so that they (might) be saved” (v. 16) – and also in verse seventeen, when he talked about “having been taken away from (the Thessalonian believers) for a short while – (albeit only) in person, not in spirit” (c.f. I Thessalonians 2:15-17).
Despite the brevity of his stay, the Book of Acts tells us that “a large number of the God-fearing Greeks and a number of the leading women” responded positively to Paul’s preaching of the Gospel of Jesus Christ, and were saved (c.f. Acts 17:4). And, it’s their response to his preaching that Paul has in mind in this morning’s text when he says: “For this reason we also constantly thank God that when you received the word of God which you heard from us, you accepted it not as the word of men, but for what it really is, the word of God, which also performs its work in you who believe” (c.f. I Thessalonians 2:13).
(B) IT IS WHAT IT IS
(1) As we begin to break down our text, we note that for the second time in this letter, Paul talks about giving thanks to God for something related to the Thessalonian believers.
Back in chapter one (starting at verse two) he said: 2“We give thanks to God always for all of you, making mention of you in our prayers” (c.f. I Thessalonians 1:2) – and the context shows that what Paul was thankful to God for (in that instance) was the evidence of His grace in the Thessalonians’ lives – evidence that by His grace (verse three) they were growing and maturing in their newly professed faith6 (c.f. I Thessalonians 1:3) – evidence that showed they really were (verse four) numbered among God’s elect people (c.f. I Thessalonians 1:4).
Now, here in chapter two (in our text), he says: “For this reason we also constantly thank God …” – for what? – for the way in which the Thessalonians had “received” his preaching and teaching – for the way in which they had “accepted” the message he proclaimed to them – for the way in which they “received the word of God which you heard from us” (c.f. I Thessalonians 2:13).7
So, how did they receive it?
(2) Before we answer that question, let’s be sure we understand what it is they “heard” (c.f. I Thessalonians 2:13) (and let me preface this by reminding you the term “Christ”, which literally means “anointed one”, is not Jesus’ last name – rather, it’s a title or designation that refers to God’s promised Savior). (So what is it that the Thessalonians “heard”?) Acts chapter seventeen tells us Paul “reasoned with (the Thessalonians) from the Scriptures” (c.f. Acts 17:2) – that he did so by “explain(ing) to them the things concerning (the Christ found) in the Scriptures” (c.f. Luke 24:27) – particularly the fact that “(the Christ) had to suffer and rise again from the dead” (c.f. Acts 17:3) – and then, showing them that “Jesus” of Nazareth was (and “is”) “the Christ” (c.f. Acts 17:3). This, then, is “the word of God which (they) heard from (Paul)” – this is the word which they “received” in a manner that caused him to constantly give thanks to God (c.f. I Thessalonians 2:13).
(3) According to our text (c.f. I Thessalonians 2:13), then, there are two basic ways to receive the preaching (or teaching) of God’s inspired written word.
(a) One is to “(accept) it … as the word of men” (c.f. I Thessalonians 2:13) – to “embrace”8 it as that speaker’s opinion – as one view among many – in keeping with the current politically-correct notion that all religions have equal value (that preaching from the Koran, for example, has as much value as preaching from the Bible) – or, that what’s true for one person won’t necessarily be true for another (as if there can be two or more truths, even though they contradict each other).
When the preaching of God’s written word is accepted merely “as the word(s) of men”, the listener is essentially saying that he is free to believe it or not – and to act on it or not – as he sees fit (because it’s just the preacher’s opinion, which may or may not be true). Such a reception of God’s word ultimately renders it powerless to change a person’s life by bringing about redemption. Hence, to paraphrase the last part of our text, it is unable to “perform its work because of the hearer’s unbelief” (c.f. I Thessalonians 2:13).
In this regard, then, it’s like what happened to Jesus on one occasion in the Gospel of Mark – where we’re told (in chapter six) that: 1(He came to) His hometown … 2(And on) the Sabbath … began to teach in the synagogue; and (His) … listeners were astonished, saying, ‘Where did this man get these things, and what is this wisdom (that has been) given to Him, and such miracles as these performed by His hands? 3Is not this the carpenter, the son of Mary, and brother of James and Joses and Judas and Simon? Are not His sisters here with us?’ … 5And He could do no miracle there except that He laid His hands on a few sick people and healed them. 6And He wondered at their unbelief …” (c.f. Mark 6:1-6).
In other words, because the people in Jesus’ hometown received Him as just another man – because of their unbelief in regard to who He really was – He could only do a few miracles, instead of many. In the same way, when the preaching of God’s written word is received only as “the word of men”, it cannot perform its work on account of people’s unbelief.
Now, someone is surely saying to themselves at this point, “But pastor, what about the verse that says the proclamation of God’s word never returns to Him empty, without accomplishing the purpose for which it was sent”? (c.f. Isaiah 55:11). Good question! Shows you’re thinking! Here’s my (partial) answer – we know from the parable of the sower that God has ordained that the preaching of His word will be ineffective in many peoples’ lives (i.e. in the lives of the non-elect) – with the proof being that their lives ultimately bear no fruit (c.f. Matthew 13:3-9, 18-23). Such preaching is not without a divine purpose, however – for it will render those who hear it (and chose to reject it, thereby treating God’s word as if it were nothing more than “the words of men”!) (it will render them) without excuse when they stand before God on the Day of Judgment.
The problem, then, is not with this book. Nor is the problem ultimately with the preaching of this book’s content (although the preaching of some is clearly better than that of others). The problem is with the way people receive it – for if they receive it “as (nothing more than) the words of men” (c.f. I Thessalonians 2:13), then they are essentially receiving it in unbelief – and the Book of First Corinthians says that “the message preached … save(s) those who BELIEVE” (c.f. I Corinthians 1:21), not those who don’t.
(b) The other basic way to receive the preaching (and teaching) of God’s written word – the right way to receive it (if you will) – even the effective way – is by “(accepting it) for what it really is, the word of God” (c.f. I Thessalonians 2:13) – i.e. by “embracing”8 it for what it purports to be, namely the Almighty, Sovereign God of the universe speaking to us to through the writings of men, whom He Himself has inspired (c.f. II Timothy 3:16; II Peter 1:21)!
In order to do this, however, we must cast aside the foolish notion that all religions have equal value – that preaching from the Book of Mormon, for example, has as much value as preaching from the Bible – that two conflicting “theological views” can both be true. To do this, we must also embrace the notion that (whenever the Scriptures are “accurately handled”) (c.f. II Timothy 2:15), the one doing the preaching or teaching is not giving us his opinion – rather, he is an instrument through whom God Himself is speaking to us!
Obviously we aren’t to accept this blindly – especially since Scripture itself says: “do not believe every spirit … because many false prophets have gone out into the world” (c.f. I John 4:1) – and again, that in the days leading up to our Savior’s return, “Many false prophets will arise and … mislead many” (c.f. Matthew 24:11). Rather, as the Book of Acts says, we are to “examin(e) the Scriptures daily (for ourselves) to see whether (the) things (we have heard are true or not)” (c.f. Acts 17:11). However, that doesn’t change the fact that the principle of accepting the preaching or teaching of God’s word “for what it really is” (i.e. the word of God – or, God Himself speaking to us) (c.f. I Thessalonians 2:13), means the listener has an obligation to believe what they have heard – and put it into practice as quickly as possible (c.f. James 1:22).
To accept the preaching of the word of God “for what it really is” is an act of faith – which, in turn, enables His word to “(perform) its work in us” (c.f. I Thessalonians 2:13). The preaching of God’s word – when received by faith, and acted on by faith – does a number of different things a believer’s life.9 For example, God uses it to save us – First Peter chapter one says we “have been born again … through the living and enduring word of God” (c.f. I Peter 1:23). God also uses His word to sanctify us (i.e. as we put what we learn into practice, we become more and more like Jesus Himself) (c.f. Romans 8:29) – hence, when our Savior prayed for His disciples, one of the things He said was: “Sanctify them in the truth; Your word is truth” (c.f. John 17:17). Another work God performs in those who believe is that He uses His word to help us mature in the Christian faith – hence, First Peter chapter two says: “like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to (your) salvation” (c.f. I Peter 2:2). God’s also uses His word to build believers up – consequently, in the Book of Acts, Paul told the Ephesian elders that “the word of (God’s) grace … is able to build you up” (c.f. Acts 20:32).
These are just some of the things that preaching from the Scriptures can do for us whenever we “accept it for what it really is, the word of God” (c.f. I Thessalonians 2:13) – i.e. God speaking to us, through a man, by the proclamation of His inspired written word.
(4) If we ask (in closing): “What kind of impact did the preaching of God’s word have on the believers in Thessalonica?” – i.e. “Where’s the evidence they accepted Paul’s preaching for what it really was?” – “What kind of work did the preaching of God’s word perform in their lives?” – Paul’s answer is, “Look at how they have persevered in the face of suffering – suffering brought on because of their profession of faith in Christ.” Look at verses fourteen and fifteen, where he says: 14“For you, brethren, became imitators of the churches of God in Christ Jesus that are in Judea, for you also endured the same sufferings at the hands of your own countrymen, even as they did from the Jews, 15who both killed the Lord Jesus and the prophets, and drove us out …” (c.f. I Thessalonians 2:14-15).
In the Parable of the Sower, the second type of soil (the rocky soil) represents people who initially have a positive response to the preaching of God’s word – who receive it (at first) with great joy. BUT, as soon as affliction, or persecution, or some kind of suffering arises (which they may or may not be able to directly attribute to their supposedly being a Christian), they “immediately fall away” and ultimately bear no fruit (c.f. Matthew 13:5-6, 20-21). In other words, their profession of faith proves to be false – which means they remain lost in their sins.
(a) The Thessalonians had proven they were not rocky soil. For despite severe opposition and persecution, along with various other kinds of sufferings, they had refused to deny Christ. Apparently the community had not calmed down after Paul left the city. Rather, the persecution had continued – only now it was directed toward those who had made professions of faith in Christ. So that, Paul was able to compare what had happened to the Christians in Judea, in the years immediately following Jesus’ resurrection and ascension, to what the Thessalonians were now undergoing in their own city.
(b) Second Timothy chapter three tells us that “all who desire to live godly in Christ Jesus will be persecuted” (c.f. II Timothy 3:12) – not “some”, but “ALL” – not “maybe”, but “WILL BE”. Keep in mind, though, that not all forms of persecution or suffering, for the sake of Christ, come from the hands of men. We also have to contend with “the spiritual forces of wickedness in the heavenly places” (c.f. Ephesians 6:12).
For example, while some of Job’s sufferings involved human beings, like the Sabeans and Chaldeans – some of his other sufferings involved nonhuman things, like “a great wind”, and “boils” all over his body – things that were brought on by an unseen enemy, who hates God’s people, and whose name is Satan. And why did all these things happen to Job? Because of the work God’s word had done in his life (even though none of it had probably been written down at that point)! Because as a result of God’s word, he was a blameless and upright man – because, as a result of God’s word, he feared God and turned away from evil – and even because (as a result of God’s word at work in his life) he refused to blame God, or curse, Him for the things he was having to suffer (c.f. Job 1-2).
In the Gospel of Luke, Satan is granted permission to sift Peter like wheat (c.f. Luke 22:31) – while in the Book of Revelation, members of the church at Smyrna are told that the devil will be casting some of them into prison (c.f. Revelation 2:8).
(c) My point is this – we often think that any sufferings or trouble we may face for Christ’s sake will always have a human source. But, that’s not the case in every instance – sometimes no human is directly involved. Sometimes the things we suffer and endure because of being a Christian come from the hands of an unseen enemy.
Either way, however, one evidence that the word of God has been doing its work in our life, is when we are able to endure whatever sufferings come our way (whether we can see our persecutor or not), without cursing God or accusing Him of being cruel or indifferent. But instead, count ourselves blessed (as the apostles did in Acts chapter five) – who, after being whipped, rejoiced that had been considered worthy to suffer shame for the name of Christ (c.f. Acts 5:41).
1http://www.biblesociety.co.za/index.php?option=com_
content&view=article&id=8&Itemid=28&lang=en
2The New Geneva Study Bible: Article – “The Word of God:
Scripture as Revelation”; p. 141.
3Elwell and Comfort: Tyndale Bible Dictionary; p. 175.
4The Westminster Confession of Faith: Chapter I – Of the
Holy Scriptures; paragraph 5.
5The New Bible Commentary; p. 3.
6Calvin’s Commentaries; Vol. XXI; Commentaries on the
Epistles to the Philippians, Colossians, and Thessalonians;
pgs. 237-238.
7Hendrickson: New Testament Commentary; Thessalonians,
the Pastoral Epistles and Hebrews; p. 69.
8MacArthur: The MacArthur New Testament Commentary;
1 & 2 Thessalonians; p. 57.
9IBID; p. 58.