1 Thessalonians 2:13

CRITICAL AND EXPLANATORY NOTES

1 Thessalonians 2:13. The word of God which ye heard of us.—R.V. “the word of the message, even the word of God.” The preposition “from us” is “properly used in relation to objects which come from the neighbourhood of a person—out of his sphere” (Winer); but the word originates, not with Paul, but in God. Which effectually worketh also.—There is no original word corresponding to “effectually” here; but the word “worketh” of itself, unemphasised, is too weak. We might almost say “becomes energetic.”

MAIN HOMILETICS OF 1 Thessalonians 2:13

The Correct Estimate of Gospel Truth.

We have before stated that the population of Thessalonica consisted of two diverse classes, Greek and Jew—the one representing the philosophy of paganism, the other being the custodian of the sacred truths of Revelation. Among the Hebrews Moses was recognised as the central human figure and head of their legal system, and his words were profoundly venerated; and the Gentiles were not less devout and ardent in their admiration of Plato and his far-seeing wisdom. The influence of these two systems was all-potent with the Thessalonians; it supplied thought, moulded character and life, and filled up the widest circle of their hopes. The gospel impinged upon these ancient and revered institutions, and they reeled beneath the shock. The bigoted followers of Moses and Plato were compelled to admit the higher authority of the apostolic message. They formed a correct estimate of gospel truth when they “received it, not as the word of men, but as it is in truth, the word of God.”
I. The gospel is superior to all human wisdom.—It is “not the word of men.”

1. Human wisdom is limited in its range. The greatest mind is restricted in its knowledge, and imperfect in using what it knows. A celebrated Roman scholar once exclaimed with petulance and disgust: “The human mind wanders in a diseased delirium, and it is therefore not surprising that there is no possible folly which philosophers, at one time or another, have not propounded as a lesson of wisdom.”

2. Human wisdom is changeable.—Aristotle, the great father of natural philosophy, summed up his impressions on this subject with his usual hard, unyielding logic when he said: “There is no difference between what men call knowledge and mere opinion; therefore, as all opinion is uncertain, there can be no certainty in human knowledge.”

3. Human wisdom is unsatisfying.—It is with a sigh of bitter disappointment that one of the most profound thinkers of antiquity concluded his long and deep inquiry into human affairs, and summed up the result with these sad, melancholy words: “Nothing can be known; nothing therefore can be learned; nothing can be certain; the senses are limited and delusive; intellect is weak; life is short!”

II. The gospel is essentially divine.—

1. It is authoritative. There is an old proverb, “When the lion roars, the beasts of the forest tremble.” So when the gospel speaks, unbelievers may well be filled with fear. Milton thus describes Adam in his innocency advancing to meet his celestial visitor: He

“walks forth without more train

Accompanied than with His own complete
Perfections: in Himself was all His state.”

In like manner God’s word comes to us clothed with the majesty and authority of its own innate power. It bonds the ear to attention, the mind to faith, the heart to reverence, the will and conscience to obedience.

2. It is immutable.—It is “the word of the Lord that liveth and abideth for ever.”

(1) Its promises are sure;
(2) its threatenings will certainly be executed.
3. It is complete.—There is nothing to add, nothing to subtract. It contains the fullest revelation of God, of man, of eternal issues—such as can never be found elsewhere.

4. It is worthy of universal credence.—“If we receive the witness of men, the witness of God is greater.” It is to the everlasting commendation of the Thessalonians, and of millions since their day, that when they heard the word of God they “received it, not as the word of men, but as it is in truth, the word of God.”

III. The gospel is efficacious in transforming character.—“Which effectually worketh also in you that believe.” As the planet receiving the light of the sun is transformed into an imitation sun, so the believing soul receiving the light of the word is changed into the image of that word. Whatever the divine word prescribes, that it works in us. Does it prescribe repentance?—it works repentance; faith?—it works faith; obedience?—it works obedience; knowledge?—it enlightens to know. Its transforming power is continually demonstrated. It makes the niggardly generous, the profane holy, the drunkard sober, the profligate chaste. Faith is the vital force that connects the soul with this converting power.

IV. The correct estimate of gospel truth is matter of ceaseless thanksgiving to the preacher.—“For this cause also thank we God without ceasing.” No disappointment is keener to the anxious preacher than that of unproductive labour. Some of the choicest ministers of God have to mourn over comparative failure. Think of the anguish of the sympathetic Jeremiah when the word of the Lord which he declared was turned into daily reproach and derision; and of Ezekiel, when he wept over rebellious Israel! But the joy of success is irrepressible, and the full heart pours out its thanks to God. “They joy before Thee according to the joy in harvest, and as men rejoice when they divide the spoil.”

Lessons.—

1. The word of man, while it may charm the understanding, is powerless to change the heart.

2. The correct estimate of gospel truth is to regard it as the word of God.

3. The word of God is efficacious to the individual only as it is received believingly.

GERM NOTES ON THE VERSE

The Efficacy of the Word of God and the Way of receiving it.

I. The description given of the word.—

1. The word not of men, but of God.

2. Known by its effects.

(1) Producing conviction of sin.
(2) Binding up the broken heart.

II. In what manner it should be received.—

1. With attention and reverence.

2. With humility and teachableness.

3. As the instrument for conversion and edification.—E. Cooper.