2 Thessalonians 3:1

In these words observe,

I. The apostle desires the prayers of his friends: Finally, brethren, pray for us, Th2 3:1. He always remembered them in his prayers, and would not have them forget him and his fellow-labourers, but bear them on their hearts at the throne of grace. Note, 1. This is one way by which the communion of saints is kept us, not only by their praying together, or with one another, but by their praying for one another when they are absent one from another. And thus those who are at great distance may meet together at the throne of grace; and thus those who are not capable of doing or receiving any other kindness may yet this way do and receive real and very great kindness. 2. It is the duty of people to pray for their ministers; and not only for their own pastors, but also for all good and faithful ministers. And, 3. Ministers need, and therefore should desire, the prayers of their people. How remarkable is the humility, and how engaging the example, of this great apostle, who was so mighty in prayer himself, and yet despised not the prayers of the meanest Christian, but desired an interest in them. Observe, further, what they are desired and directed to pray for; namely, (1.) For the success of the gospel ministry: That the word of the Lord may have free course, and be glorified, Th2 3:1. This was the great thing that Paul was most solicitous about. He was more solicitous that God's name might be sanctified, his kingdom advanced, and his will done, than he was about his own daily bread. He desired that the word of the Lord might run (so it is in the original), that it might get ground, that the interest of religion in the world might go forward and not backward, and not only go forward, but go apace. All the forces of hell were then, and still are, more or less, raised and mustered to oppose the word of the Lord, to hinder its publication and success. We should pray, therefore, that oppositions may be removed, that so the gospel, may have free course to the ears, the hearts, and the consciences of men, that it may be glorified in the conviction and conversion of sinners, the confutation, of gainsayers, and the holy conversation of the saints. God, who magnified the law, and made it honourable, will glorify the gospel, and make that honourable, and so will glorify his own name; and good ministers and good Christians may very well be contented to be little, to be any thing, to be nothing, if Christ be magnified and his gospel be glorified. Paul was now at Athens, or, as some think, at Corinth, and would have the Thessalonians pray that he might have as good success there as he had at Thessalonica, that it might be as well with others even as it was with them. Note, If ministers have been successful in one place, they should desire to be successful in every place where they may preach the gospel. (2.) For the safety of gospel ministers. He asks their prayers, nor for preferment, but for preservation: That we may be delivered from unreasonable and wicked men, Th2 3:2. Note, Those who are enemies to the preaching of the gospel, and persecutors of the faithful preachers of it, are unreasonable and wicked men. They act against all the rules and laws of reason and religion, and are guilty of the greatest absurdity and impiety. Not only in the principles of atheism and infidelity, but also in the practice of the vice and immorality, and especially in persecution, there is the greatest absurdity in the world, as well as impiety. There is need of the spiritual protection, as well as the assistance, of godly and faithful ministers, for these are as the standard-bearers, who are most struck at; and therefore all who wish well to the interest of Christ in the world should pray for them. For all men have not faith; that is, many do not believe the gospel; they will not embrace it themselves, and no wonder if such are restless and malicious in their endeavours to oppose the gospel, decry the ministry, and disgrace the ministers of the word; and too many have not common faith or honesty; there is no confidence that we can safely put in them, and we should pray to be delivered from those who have no conscience nor honour, who never regard what they say or do. We may sometimes be in as much or more danger from false and pretended friends as from open and avowed enemies.

II. He encourages them to trust in God. We should not only pray to God for his grace, but also place our trust and confidence in his grace, and humbly expect what we pray for. Observe,

1. What the good is which we may expect from the grace of God - establishment, and preservation from evil; and the best Christians stand in need of these benefits. (1.) That God would establish them. This the apostle had prayed for on their behalf (Th2 2:17), and now he encourages them to expect this favour. We stand no longer than God holds us up; unless he hold up our goings in his paths, our feet will slide, and we shall fall. (2.) That God will keep them from evil. We have as much need of the grace of God for our perseverance to the end as for the beginning of the good work. The evil of sin is the greatest evil, but there are other evils which God will also preserve his saints from - the evil that is in the world, yea, from all evil, to his heavenly kingdom.

2. What encouragement we have to depend upon the grace of God: The Lord is faithful. He is faithful to his promises, and is the Lord who cannot lie, who will not alter the thing that has gone out of his mouth. When once the promise therefore is made, performance is sure and certain. He is faithful to his relation, a faithful God and a faithful friend; we may depend upon his filling up all the relations he stands in to his people. Let it be our care to be true and faithful in our promises, and to the relations we stand in to this faithful God. He adds,

3. A further ground of hope that God would do this for them, seeing they did and would do the things they were commanded, Th2 3:4. The apostle had this confidence in them, and this was founded upon his confidence in God; for there is otherwise no confidence in man. Their obedience is described by doing what he and his fellow-labourers had commanded them, which was no other thing than the commandments of the Lord; for the apostles themselves had no further commission than to teach men to observe and to do what the Lord had commanded, Mat 28:20. And as the experience the apostle had of their obedience for the time past was one ground of his confidence that they would do the things commanded them for the time to come, so this is one ground to hope that whatsoever we ask of God we shall receive of him, because we keep his commandments, and do those things that are pleasing in his sight, Jo1 3:22.

III. He makes a short prayer for them, Th2 3:5. It is a prayer for spiritual blessings. Two things of the greatest importance the apostle prays for: - 1. That their hearts may be brought into the love of God, to be in love with God as the most excellent and amiable Being, the best of all beings; and this is not only most reasonable and necessary in order to our happiness, but is our happiness itself; it is a great part of the happiness of heaven itself, where this love shall be made perfect. We can never attain to this unless God by his grace direct our hearts aright, for our love is apt to go astray after other things. Note, We sustain a great deal of damage by misplacing our affections; it is our sin and our misery that we place our affections upon wrong objects. If God directs our love aright upon himself, the rest of the affections will thereby be rectified. 2. That a patient waiting for Christ may be joined with this love of God. There is no true love of God without faith in Jesus Christ. We must wait for Christ, which supposes our faith in him, that we believe he came once in flesh and will come again in glory: and we must expect this second coming of Christ, and be careful to get ready for it; there must be a patient waiting, enduring with courage and constancy all that we may meet with in the mean time: and we have need of patience, and need of divine grace to exercise Christian patience, the patience of Christ (as some read the word), patience for Christ's sake and after Christ's example.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Section IV. (continued). Ch. 2Th_3:1-5

1. Finally] See note, 1Th_4:1. The chief topic of the letter is disposed of, and the wishes and hopes immediately arising out of it have been expressed. For what remains:—

brethren, pray for us] So in 1Th_5:25 (see note): a frequent request with St Paul—addressed to “brethren,” concerned in everything that concerns their Apostle and the Christian cause. Their prayers, desired generally in 1Th, are now to have a more specific object,—viz., that the word of the Lord may run and be glorified (R.V.)

On “the word of the Lord,” see note to 1Th_1:8.

This singular metaphor of the running word is probably suggested by Psa_19:5, where the course of the sun is pictured in glowing poetic language—“rejoicing as a hero to run a race” (2Th_3:5), while the latter part of the Psalm sets “the law of the Lord” in comparison with his glorious career. St Paul applies 2Th_3:4 of the Psalm in Rom_10:18, with striking effect, to the progress of the Gospel. See also Psa_147:15, “His word runneth very swiftly.” Through “running” the word is “glorified,” and that is true of it which Virgil writes in his splendid lines on Fama (Aeneid IV. 173 ff.):—

“Mobilitate viget viresque adquirit eundo.”

even as it is with you] Lit., even as also with you. They are to pray that the work of the missionaries may be as successful in Achaia as it was in Macedonia: comp. 1Th_1:5; 1Th_2:1. From Thessalonica “the word of the Lord has sounded forth” over all the neighbouring region, and “in every place your faith is gone forth:” might it only be so in Corinth! Reading Act_18:5-11, we gather that St Paul’s work in the Achaian capital was at first discouraging in its results; and it was during the earlier period of his residence there that he wrote these letters (comp. 1Th_3:7-8, and notes).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

2Th_3:1

Finally, brethren, pray for us

The power of prayer

The Apostle Paul is now writing from Greece, either from Athens or from Corinth.

The note at the foot of the epistle mentions Athens. The same ancient subscription testifies that the first epistle was written from Athens. There is, however, the strongest reason for believing that both the epistles were written from Corinth; and without discussing the question we will assume that at least this second epistle was. Thus we see that Paul desired that the Word of the Lord might be as unimpededly spread and as illustrious in renown when he preached it in Corinth as when he had published it in Thessalonica.

I. And first, an apostle asking help of private Christians. God alone is really independent. Only God can say, I am that I am. All the creatures of God within the range of our knowledge are mutually dependent, including man, the divinest of all terrestrial beings. The highest officers which the Church of Christ has known were apostles, and those were extraordinary functionaries; yet one of these, and that the greatest, pens the words of our text, saying to the young men and to the little children in the Church of Thessalonica, Brethren, pray for us. The eye cannot say unto the hand, I have no need of thee; nor again the head to the feet, I have no need of you. Now, ye are the body of Christ and members in particular, and it is just this mutual dependence which is recognized in the request of Paul as embodied in the text. There are four things which are likely to make us forget our dependence upon others--gifts or endowments, office, position or standing, and past successful service. These four things--gifts, office, position, successful service--are very likely to make us forget our dependence upon others unless we be on the watch against the mischievous influences which occasionally proceed from them. And there are four things in others which tend to make us overlook the assistance they can afford us--low temporal estate (especially in these days when wealth is becoming in our churches a false god), the possession of a single or but few talents, a retiring disposition, and the not holding any office in the Church of Christ.

II. Let us look at prayer cooperating with preaching and securing its success. Who can tell what is being wrought, and what has been effected, by the ordinance represented by this Little word pray? In asking his friends in Thessalonica for assistance the apostle said to them Pray. Prayer is very different from preaching, and yet a moments reflection will show how they work together. Prayer speaks to God for man; preaching speaks to man for God. Prayer seeks to bring God to man; preaching aims to bring man to God. Prayer moves God towards man; preaching persuades man to seek after God. Prayer makes known unto God mans request; preaching reveals to man Gods mind and will. Preaching casts in the seed; prayer brings the rain and the sunshine. Preaching deposits the leaven; prayer secures the hand which adds its working. Preaching utters the good tidings; prayer carries the sound to the ear and makes that all sensitive. Preaching is doing the practical work which man can do; prayer asks for what God only can do, and for that which is necessary to the success of that which the man can do. But although prayer occupies this lofty position, we are all more or less in danger of being diverted from it. Those who reason much upon religious matters are diverted by a secret scepticism. Those who are carnal and walk as men are diverted by their fondness for a quick and visible return for all their efforts. Those who think of themselves more highly than they ought to think are diverted by self-sufficiency. Those whose estimate of human nature is too valuable are diverted by their too strong expectation of what may be done by the simple presentation of the truth; for there are men so excessively simple that even now, after eighteen centuries of trial, they will tell you that if you only put Gods truth as well as you can before men they will take it in.

III. Thirdly, at a Church in a Macedonian city being requested to sympathize with a Church in a city of Achaia. This request recognizes the common relations of man and the supreme relations of Christ. Thessalonica, as the school boy knows, was a chief city of Macedonia, a then northern and Roman division of Greece, as Corinth of Achaia was the southern division of the same country. The Macedonian city had become, under the Romans, great, populous, and wealthy, and contained a large number of Jews. It has been called, very justly I think, the Liverpool of Northern Greece, on account of its commerce, ships sailing from its harbours to all parts of the then commercial world. Corinth was also a magnificent mercantile city, extremely rich and densely populated; the population consisting of Jews, Greeks, and Romans, with a smaller proportion of Jews than were found in Thessalonica. Where Thessalonica has been compared to Liverpool, Corinth has been likened to modern Paris. Now considering that the two cities were but some four or five hundred miles apart--that they were chief cities in two provinces of the same country--and that they had several national and civic features in common, the existence of sympathy, it may be said, must be taken for granted, and as scarcely worthy of remark. But would such a saying be reasonable and true? Men in great cities are generally inclined to become isolated, and exclusive, and self-absorbed. Moreover great cities are proverbially envious, and jealous, and contemptuous of each other--compare, for instance, Glasgow and Edinburgh--so that it is no small thing to have the men of one city greatly concerned for the men of another. Now Paul would have the Gentile in Thessalonica lovingly interested in the Jew of Corinth, and the Jew of Thessalonica in the Gentile of Corinth. The disposition which looks upon all men now as a family, and all Christians as a household, is preeminently the spirit of Jesus Christ, and to this Paul appeals when he writes: Brethren, pray for us that the Word of the Lord may have free course and be glorified, even as with you.

IV. The latter part of the text expresses the one thing to be desired wherever the Gospel is preached. This is the fourth object at which we said we would look. The language here employed is evidently derived from the public races. The word here rendered have free course is elsewhere translated run. Paul in passing from Athens to Corinth would go along the isthmus where the Grecian games were celebrated. He would see the stadia and theatre; he would look upon the busts and statues of successful competitors, and would see the very trees which yielded the corruptible crown. Accustomed, like the Great Teacher, to draw his illustrations from near sources, he would naturally use an institution which increased the fame of the renowned city. Hence he speaks of the Word of the Lord running as a racer without impediment, or as a chariot without a drag on the wheel, and being honoured and applauded at the end of the course. In plain language Paul requests the Thessalonians to pray that the Word of the Lord may speedily be communicated to man, may be cordially received, may appear to be not the word of man but the Word of God, and may produce all promised results, being universally acknowledged as worthy of all acceptation. Now these words imply that there were hindrances to the spread of the Gospel in Corinth. Some of these were peculiar to Corinth and others were common to all places. Our Lord Jesus Christ had forewarned his apostles of these obstacles when he spoke to them of the hatred and persecution which they would encounter for the Gospels sake, also in some of the similitudes by which he represented the kingdom of heaven, especially in the parable of the sower. Therein Christ teaches that the counteracting work of sense, the want of comprehension and appreciation in the hearers, the lack of depth of feeling, the cares of the world, the deceitfulness of riches, the lust of other things, the wealth and pleasures of this life impede the Word. All this every hearer has more or less experienced, and every preacher more or less observed, ever since Christ spake the parable whose lessons we are quoting. Now from the commencement of his apostleship Paul saw this. Paul was not a man to look on the most pleasant side of an object. Invariably, as we all know, he turned a thing round and round, and looked at it on all sides. Heathenism and Judaism had opposed the spread of that Word in Thessalonica, especially Judaism. The Jews envied the apostles their miraculous powers and their influence over the Gentiles, and raising a fierce tumult against them, drove them from the city; but they could not banish the word of the Lord, and now in Corinth it found embodiment again. The luxury of the city, the vain show, the expensive habits of the people, the attractive immorality, the self-indulgent habits of the citizens, presented peculiar obstacles in Corinth, but the chief of them are common to all places, all races, and all ages of the world. Men do not care for any word of the Lord. They do not feel their need of this peculiar Word of the Lord that we call the Gospel. Men have their ears filled with the words of man. But, it here occurs to me that we have scarcely noticed recently what is meant by the Word of the Lord. According to the text the Word of the Lord is something definite and positive. That of which Paul speaks, is not any or every word of the Lord, but some word which, on account of its importance and blessedness, he calls The Word. It is the Gospel of our salvation, which is sufficiently definite to enable one to detect another Gospel. Now some men seem to say that the Gospel of our salvation is not definite at all. As the God revealed in the Bible is a personal God, so the Word of the Lord is a peculiar and positive revelation that Paul here actually personifies, so distinct and well defined does it appear to his eye. Then this Word of the Lord has a special mission to mankind. It needs to have free course. Its free course is like the going forth of the sun from horizon to meridian, spreading on its way light and heat, fruitfulness and life. Or, returning to the allusion of the text, its free course is like the successful running of a racer, or the driving of the charioteer, upon whose supremacy is staked, not the laurel, but liberty and life--not crowns, but the very existence of peoples and of kingdoms. Hence the prayer that the Word of the Lord may have free course, and be glorified. Brethren, you who know the Word of the Lord publish it. Keep it not as a sacred trust in the treasury of your spirit. As you, then, publish the Word of the Lord, lay your account to the existence and to the manifestation of impediments. Expect to see it proceeding, sometimes, slowly as a chariot whose wheels are locked--slowly as a racer encumbered by reason of long and heavy train. Yet imagine the reverse of this--the Word of the Lord having free course. Think of this; nay, more expect this. Remove impediments by your own hands if possible; but in every instance ask the Lord who spake the Word to give His Word free course. Give others who are publishing the Word of the Lord your interest. Pray for all mothers and fathers of the land. (S. Martin.)

Prayer for ministers

If Paul with all his supernatural endowments required the prayers of Gods people, how much more ordinary ministers. The progress of the gospel is not to be attributed to the power of the minister, however great, but to the power of God in answer to prayer.

I. The nature of prayer generally.

1. Sincere desire.

2. Believing expectation of the blessings supplicated. The prayer of the man who doubts, of the heart which wavers, refuses to give glory to God by confiding in the promises He has made. But there must be some ground on which the believing expectation rests, viz., the testimony of God concerning His Son, and not mere sincerity, good character, attendance or the ordinances of religion.

3. The influence of Gods Spirit. Without the Spirits regenerating power, we can have no spiritual vision or believing confidence. We cannot call God Father but by the Spirit of adoption, and therefore cannot offer the prayer of children.

4. Petitions in accordance with the revealed will of God. It is possible to seek what God has never promised, and even what He has forbidden. It is important, therefore, not to trust our own feelings, but to rely upon Gods Word.

II. The duty of prayer for ministers in particular. Such prayer--

1. Connects devotion with public instruction. Mere critical hearing or indifferent hearing destroys the chances of edification. We should remember that we are not only in the presence of the preacher, but of the preachers God. When we link the pulpit to the throne, there will be a blessing in the feeblest ministrations.

2. Associates ministerial success with its true cause. There is a great danger of attributing this to the talent of the preacher, and giving the glory to man which is due to God alone. Prayer will help us to recognize the agency of God in the instrumentality of man.

3. Creates a right state of mind in regard to ministerial failure. The blame may be not his but yours. Success may be withheld not because of any failure in his powers, but in the failure of your prayers.

III. The influence of a praying people on the state of the world and the Church with regard to the diffusion of the Gospel. Prayer exercises an important influence in this direction because it--

1. Increases and maintains love to God. Prayer leads to acquaintance with God, and the more we are acquainted with God the more we shall love Him.

2. Love to man. Prayer for conversion is at once an evidence and a means of growth of that love.

3. Zeal. Without zeal there will be no success; but what promotes love to God and man will inflame zeal; and inflamed zeal gives energy to philanthropy.

4. Practical activity, which is inseparable from love and zeal.

5. Patience. Without prayer, difficulty assumes unreal proportions and begets despondency; but by prayer the believer knows that they are not unsurmountable, and works hopefully for their removal.

6. Devotedness. Prayer is the secret of entire consecration, without which there can be no success. (J. Burnet.)

The power of prayer

I once knew a minister who was constantly successful, who enjoyed a revival every year for twelve years, and could not account for it until one evening at a prayer meeting a brother confessed that for a number of years past he had been in the habit of spending every Saturday evening till midnight in prayer for his pastor the next day. That explained the secret, in part, at least. Such a man praying would make any ministry successful. (C. G. Finney, D. D.)

Prayer and success

No one can tell how much power maybe imparted to a pastors preaching if even one person be among his hearers whose thoughts are wrestling with God that the word may be made effective unto salvation. In a church it was noticed that for several years one young man after another became a communicant. This could not be referred to the preaching of the pastor, nor to any known agency. At last it was found that an old coloured woman who sat in the gallery had been doing this. She selected one young man whom she saw in the congregation, and made him the object of her prayers. She prayed for him in her home and when she was at church. After he united with the church she selected another. And thus for years She had been praying. This reminds us of the legend so sweetly put into verse by Adelaide Procter:

The monk was preaching: strong his earnest word,

From the abundance of his heart he spoke,

And the flame spread,--in every soul that heard

Sorrow and love and good resolve awoke;

The poor lay brother, ignorant and old,

Thanked God that he had heard such words of gold.

Still let the glory, Lord, be thine alone,

So prayed the monk, his breast absorbed in praise;

O Lord, I thank Thee that my feeble strength

Has been so blessed; that sinful hearts and cold

Were melted at my pleading,--knew at length

How sweet Thy service and how safe Thy fold;

While souls that love, Thee saw before them rise

Still holier heights of loving sacrifice.

So prayed the monk, when suddenly he heard

An angel speaking thus: Know, O my son,

Thy words had all been vain, but hearts were stirred,

And saints were edified, and sinners won

By his, the poor lay brothers, humble aid

Who sat upon the pulpit stair and prayed,

God give us in all our churches the lay brother who prays. He is the best prayer book. (George S. Mort, D. D.)

Confidence in prayer

Upon one occasion of great difficulty, Melancthon and Luther had met together to consult about the best means to be adopted. After having spent some time in prayer, Melancthon was suddenly called out of the room, from which he retired under great distress of mind. During his absence, he saw some of the elders of the reformed church, with their parishioners and families. Several children were also brought hanging at the breast; while others a little older were engaged in prayer. This reminded him of that passage, Out of the mouth of babes and sucklings has thou ordained strength, because of thine enemies, that thou mightest still the enemy and avenger. Encouraged by this pleasing scene, he returned to his friends with a mind set at liberty, and a cheerful countenance. Luther, astonished at this sudden change, said, What now! what has happened to you, Philip, that you are become so cheerful? O Sirs, replied Melancthon, let us not be discouraged, for I have seen our noble protectors, and such as, I will venture to say, will prove invincible against every foe! And pray, returned Luther, filled with surprise and pleasure, who, and where are these powerful heroes? Oh! said Melancthon, they are the wives of our parishioners, and their little children, whose prayers I have just witnessed--prayers which I am sure our Godwill hear: for as our heavenly Father, and the Father of our Lord Jesus Christ, has never despised nor rejected our supplications, we have reason to trust that He will not in the present alarming danger. (Scottish Christian Herald.)

That the Word of the Lord may have free course and be glorified--

The unfettered gospel

St. Paul had just prayed for the Thessalonians, he now asked them to pray for him. But it is worthy of remark that the first point mentioned has no reference to himself, but to his work. His life was in danger, and in verse 2 he begs them to pray that he may be delivered, etc.; but this was not the thing nearest his heart.

I. The Word of the Lord. What this was we may gather from the record of another missionary (Act_10:36-43). It included the heavenly mission, miracles, life, death, resurrection and future coming of Christ, and the certainty of pardon through trust in Him.

1. How inestimable this privilege.

2. How universal.

II. Its free course. Marg. run, indicating progress overcoming whatever obstructions. The psalmist prayed that Gods saving health might be known among all nations: how much more should we, the professed servants of Him who said Go ye into all the world, etc. We should pray that the gospel may have free course--

1. In ourselves.

2. In our families, including servants.

3. In our neighbourhoods.

4. Among our countrymen in overgrown towns and neglected villages.

5. Among our emigrants, so many of whom go forth, no man caring for their souls, to found our colonies.

6. Among the heathen.

III. Its glorification, i.e., its eminent success. What kind of success the Apostle explains, as it is with you. How was that? The word of the Lord came to them--

1. In power (1Th_1:1-10; 1Th_2:1-20; 1Th_3:1-13; 1Th_4:1-18; 1Th_5:1-28), as a fire burning in the conscience; as a hammer breaking their wills; as a two-edged sword, discerning the thoughts and intents of the heart. This glorious power was given to the Word by the Holy Ghost.

2. Bringing assured peace and joy. They were not merely startled by it at first, but the more they heard the more they were edified.

3. Resulting in continued obedience.

4. Ministering to the increase of holiness.

IV. The connection of prayer with all this. The gospel will not run and succeed as a mere matter of course. But prayer lays hold of the power of God which alone can--

1. Overcome difficulties. Is anything too hard for the Lord.

2. Make the gospel effectual in salvation. (D. Fenn.)

The glorification of the Gospel

I. The great object of Christian devotion.

1. The free and unimpeded circulation of the gospel.

(1) There are impediments--the spirit of persecution, the prevalence of idolatry, superstition, and infidelity, the inconsistency and corruptions of the Church--all of which are resolved into the opposition of the human heart.

(2) The allusion is to the stadium or racecourse--in which it was necessary that every obstacle should be removed, crooked places made straight, etc. The Son of God is riding forth in the chariot of His gospel, and the prayer is that nothing may be allowed to stop His progress.

2. The removal of hindrances was only a means to the end of the glorification of the gospel.

(1) It would not be enough if in every part the most unrestricted freedom were enjoyed, that all obstacles to evangelism were removed, that spacious churches were everywhere raised, and that all rank and authority were made subservient to the progress of truth.

(2) The word of God is glorified only when it is the medium of spiritual renovation, when its supreme authority is acknowledged by its professors, when its discoveries are cordially received, its injunctions practised, its holy influences exemplified.

II. The duty of fervent prayer in order to its accomplishment. The connection between prayer and the success of the gospel involves many important principles.

1. Prayer honours the agency of God. If we have the ear of God we are sure of His hand. If the spirit of supplication be poured out upon us, that itself is a pledge of success. And God honours prayer because prayer acknowledges that it is not by might, nor by power, etc.

2. Prayer is expressly enjoined. Ask, and it shall be given you. For all these things I will be inquired of, etc.

3. All history demonstrates that the spirit of prayer is invariably connected with success. No one ever prayed for himself that did not succeed. Let this encourage the anxious inquirer. Can you refer to any praying church that was not a successful church?

4. Those engaged in promoting this object have especial claims on you. Pray for us. It is the prayer of the Christian minister. Like Moses of old, he is upheld in the hands of prayer.

5. In proportion to the spirit of prayer shall we cherish the spirit of activity, liberality, and zeal.

III. Known instances of success are grounds of encouragement. As it is with you. Not that we are to be satisfied with success; on the contrary, notwithstanding it, we have much cause for humiliation. Still humiliation is not incompatible with thanksgiving for what has been done in and by us. The apostle quotes the case of the Thessalonians as an illustration of what God can do and a pledge of what He will do. Look upon the history of your own conversion. What God can do for you He can do for every one. Conclusion: The subject--

1. Demands inquiry.

2. Encourages hope.

3. Enjoins activity. (J. Fletcher, D. D.)

The success of the gospel

I. The object proposed. That the Word of the Lord may have free course, etc.

1. By the Word of the Lord we understand that revelation of Gods will contained in the Holy Book, a revelation of every doctrine necessary to be believed, and of every duty to be practised. This is the Word of the Lord--

(1) For it bears the stamp of Divinity upon it, being authenticated by miracle and fulfilled prophecy.

(2) Because the subject matter is what God alone could reveal. Creation, mans nature, the way of salvation through redemption by Christ, and regeneration by the Spirit.

2. This gospel is the great instrument which is intended for human salvation. It is Gods instrument for enlightening the mind; His tender of pardon; His directory of the way to heaven. The age prior to the gospel abounded with great men; but the world by wisdom knew not God. The gospel, however, is the power of God unto salvation.

3. The object proposed is that this Word of God may have free course. Some see here a reference to the Greek races. Here is a course to be run, and the glory relates to the crown and the plaudits of the spectators. But the more natural view is that of a river. The gospel is the river of the water of life. Wherever it comes the wilderness and solitary place are made glad. Trees of righteousness laden with fruits of peace overhang its margin.

(1) The gospel in its course has met with opposition from high and low, rich and poor, etc. Heathens and infidels have entered the lists against it. Its progress has been impeded by subtle errors. But the greatest obstacle has been the inconsistencies of its professors.

(2) The text contemplates this gospel as rising and bearing down every opposing barrier, and rolling the majestic tide of truth to the utmost regions.

4. And be glorified. It is glorious in itself, but it is the manifestation of this glory that the text has in view. The Word of the Lord is glorified--

(1) In its rapid and extensive progress. This was the case when three thousand were converted under the ministry of Peter, when Luther arose, and Wesley, and in modern missions.

(2) In its effects on the character of its converts, e.g., Saul of Tarsus.

(3) In the happy deaths of Christians.

II. The means indicated. Pray for your ministers because--

1. They are instruments of God for the dissemination of the gospel. The gospel is an offer of peace and they are ambassadors of God; it is good news and they are the messengers; it is a mystery for mans benefit and they are the stewards; the world is a field and they are the cultivators; the Church is an edifice and they are the builders. Other powers are auxiliary, e.g., Sunday schools, tract and Bible societies; but preaching leads the way and has the special sanction of Christ. In view of all this, pray for us.

2. They meet with many discouragements, arising from their weakness, their responsibility, and their failures.

3. The efficacy of their preaching depends upon the unction of the Spirit, and this can be secured only by prayer.

4. It is your duty. It is enjoined by God. They pray, study, preach for you; the least that can be asked is that you should pray for them.

5. It will be beneficial to yourselves. Without prayer you cannot expect to profit by their ministrations.

Conclusion:

1. Great is the efficacy of prayer.

2. You cannot be neutral in this work. You are either for the gospel or against it, and prayer or the neglect of it will determine which. (J. Brown.)

The gospels conquests

A captain once rushed into the presence of the general in hot haste, and said: General, we can never fight them, they are so numerous. Captain, said the general, coolly, we are not here to count them, but to conquer them, and conquer them we must. And conquer them they did. (J. Ossian Davies.)

The diffusion of the gospel

It begins in the individuals heart; and secretly, silently, but powerfully, it spreads till the whole nature is penetrated by its influence, and animated to a new character. It is silent as the dew of heaven, but as saturating also. Like a sweet stream, it runs along many a mile in silent beauty. You may trace its course, not by roaring cataracts, and rolling boulders, and rent rocks, but by the belt of verdure and fertility that extends along its margin. The fact is all great forces are silent; strength is quiet; all great things are still. It is the vulgar idea that thunder and lightning are the mightiest forces. Gravitation, which is unseen, binds stars and suns in harmony. The light which comes so silently that it does not injure an infants eye, makes the whole earth burst into flowers, and yet it is not heard. Thus love and truth, the compound elements of the gospel leaven, are quiet but mighty in their action; mightier far than hate, persecution, bribes, falsehood, and swords. Souls are won, not by might, or by power, but by the Spirit of the Lord of Hosts; and this Spirit is secured by the quiet efficacy of prayer. (J. Cumming, D. D.)

Spreading the gospel

At the close of the war with Great Britain I was in new York. One Saturday afternoon a ship was discovered in the offing, which was supposed to be a cartel, bringing home our commissioners at Ghent from their unsuccessful mission. The sun had set before any intelligence from the vessel had reached the city. Expectation became painfully intense as the hours of darkness drew on. At length a boat reached the wharf, announcing the fact that a treaty of peace had been signed, and was waiting for nothing but the action of our government to become law. The men on whose ears these words first fell, ran in breathless haste to repeal them to their friends, shouting as they rushed through the streets, Peace, peace, peace! Every one who heard the sound repeated it. From house to house, from street to street, the news spread with electric rapidity. The whole city was in commotion. Men bearing lighted torches were flying to and fro, shouting like madmen, Peace, peace, peace! When the rapture had partially subsided, one idea occupied every mind. But few men slept that night. In groups they were gathered in the streets and by the fireside, beguiling the hours of midnight by reminding each other that the agony of war was over. Thus every one becoming a herald, the news soon reached every man, woman and child in the city; and in this sense the whole city was evangelized. All this, you see, was reasonable and proper; but when Jehovah has offered to our world a treaty of peace, why is not a similar zeal displayed in proclaiming the good news? Why are men perishing a all around us, and no one has ever personally offered them salvation through a crucified Redeemer? (Dr. Wayland.)

The progress of Christianity

In the first 1,500 years of its history Christianity gained 100,000,000 of adherents; in the next 300 years 100,000,000 more; but in the last 100 years 210,000,000 more. Make these facts vivid. Here is a staff. Let it represent the course of Christian history. Let my hand represent 500 years. I measure off 500, 1,000, 1,500 years. In that length of time how many adherents did Christianity gain? 100,000,000. I add three finger breadths more. In that length of time how many adherents did Christianity gain? 100,000,000. In the 800 years succeeding the Reformation Christianity gained as many adherents as in the 1,500 years preceding. But I now add a single fingers breadth to represent one century, How many adherents has Christianity gained in that length of time? 210,000,000 more. Such has been the marvellous growth of the Christian nations in our century, that in the last eighty-three years Christianity has gained more adherents than in the previous eighteen centuries. These are facts of colossal significance, and they cannot be dwelt on too graphically and too often. By adherents of Christianity I mean nominal Christians, i.e., all who are not Pagans, Mohammedans, or Jews. At the present rate of progress, it is supposed that there wilt be 1,200,000,000 of nominal Christians in the world in the year 2,000. (Joseph Cook.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2Th 3:1-4. Finally, brethren, pray for us — See on Col 4:3; that the word of the Lord may have free course — Greek, τρεχη, may run, go on swiftly without any interruption; and be glorified — Acknowledged as divine, and bring forth much fruit; even as it is with you — This is a very high commendation of the Thessalonian brethren, and was designed to encourage them in their attachment to the gospel. And that we may be delivered — Rescued and preserved; from unreasonable and wicked men — The word ατοπων, rendered unreasonable, properly signifies men who have, or ought to have, no place, namely, in society. Bishop Wilkins thinks that absurd, contumacious persons are intended; such as are not to be fixed by any principles, and whom no topics can work upon. Doubtless the apostle had in his eye chiefly, if not only, the unbelieving Jewish zealots, who were so exceedingly enraged against him for preaching salvation to the Gentiles, without requiring them to obey the law of Moses, that they followed him from place to place, and raised a furious storm of persecution against him wherever they found him, by inflaming both the rulers and the people against him; and they had lately made an insurrection at Corinth, with an intention to have him put to death. For all men have not faith — And all who have not are, more or less, unreasonable and wicked men. By faith, in this passage, it seems we are not to understand the actual belief of the gospel, (for that all men had not that faith was a fact too obvious to be thus noticed by the apostle,) but such a desire to know and do the will of God as would dispose a person to believe and obey the gospel when fairly proposed to him. And it seems, in making this observation, the apostle glances not only at the Jews, who boasted of their faith in the true God, and in the revelation of his will which he had made to them, but at the Greek philosophers likewise, who had assumed to themselves the pompous appellation of lovers of wisdom, or truth. But the Lord is faithful — And will not deceive the confidence, or disappoint the hopes of any that trust in him, and expect the accomplishment of his promises; who shall stablish you — Even all that cleave to him by faith and love; and keep you from evil — From all the mischievous devices of Satan and his instruments, 2Ti 4:18. The Greek, απο του πονηρου, is literally, from the evil one; the name given in other passages of Scripture to the devil, Mat 6:13; Mat 6:19; Eph 6:16. And we have confidence in the Lord — Or we trust in the Lord concerning you, that he will not withhold from you the aids of his grace; that ye both do already, and will do, in future, the things which we command — In thus speaking, the apostle expresses his good opinion of the greater part of the Thessalonian brethren, but not of every one of them without exception, as is plain from 2Th 3:11-14.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

4. Hopeful prayer for their continued firmness, 2Th_3:1-5.

1. Finally—Note, 1Th_4:1.

Pray for—Rather, concerning us. The prayer is rather for the success of the gospel, and for Paul only as its minister.

Have free course—A circumlocutory translation of simply the word for run. Compare Psa_147:15 : “His word runneth very swiftly.” The prayer is, for the rapid spread of the gospel.

Be glorified— By a triumphant universality in the salvation of men.

Is with you—It being your true glory, and you being the happy models for a Christian world.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

2Th_3:1. Have free course and be glorified.—Probably St. Paul took this image from the Old Testament. In Psa_147:15 the word of the Lord is said to “run very swiftly.”

2Th_3:2. Unreasonable and wicked men.—The word for “unreasonable” only occurs twice beside in the New Testament: once, the malefactor on the cross says, “This man has done nothing amiss,” or out of place; and again the barbarians “beheld nothing amiss” come to Paul when the viper had fastened on his hand. The thief is a good commentator here. Men who by their vagaries hold even their friends in painful suspense, and especially such as are indifferent to morality, seem to be meant.

MAIN HOMILETICS OF THE PARAGRAPH.—2Th_3:1-2

Prayer for Ministers.

Prayer should not be all on one side. It is a mutual obligation and privilege. The Thessalonians are reminded how often they were the subject of anxious prayer, and they are how asked to remember their own ministers at the throne of grace. Mutual prayer intensifies mutual sympathy and affection, and deepens the interest of both parties in promoting the success of the gospel. Note:—

I. That prayer for ministers is apostolically enjoined.—“Brethren, pray for us” (2Th_3:1). True prayer is spontaneous. It does not wait to be formally authorised. A loving heart loves to pray. Nevertheless, there are laggards in this duty, and they may be prompted to the exercise by employing all the weight of apostolic authority and example. If apostles felt the need of prayer, how much more should we! Ministers are but men; but by the use of the word “brethren” the writer indicates that ministers and people have common privileges, common wants, and common dangers. The ministerial office has also its special responsibilities and perils, and nothing helps more vitally the efficient discharge of its duties than the constant prayers of an appreciative and devoted people.

II. That prayer for ministers should have special reference to the success of the gospel.—

1. The gospel is divine. “The word of the Lord” (2Th_3:1). The gospel is a message to man, but it is more than a human message. It is the voice of God speaking to man through man. If it had been simply of human origin, it would have been forgotten and superseded by the changing theories ever teeming from the fertile brain of man. Every human institution is liable to be supplanted by another. There is nothing permanent in philosophy, government, or morals that is not based on eternal truth. The gospel is abiding, because it rests on unchanging truth. It is the “word of the Lord.”

2. The spread of the gospel is beset with difficulties.—“That the word of the Lord may have free course” (2Th_3:1). The pioneers of the gospel in Thessalonica had to contend with the malignant hatred of the unbelieving Jews, with the seductive theories of the Grecian philosophy, and with the jealous opposition of the Roman power. All hindrances to the gospel have a common root in the depravity of the human heart—hence the difficulties occasioned by the inconsistencies of half-hearted professors, the paralysing influence of scepticism, and the violence of external persecution. The chief difficulty is spiritual, and the weapon to contend against it must be spiritual—the weapon of all-prayer. Savonarola once said, “If there be no enemy, no fight; if no fight, no victory; if no victory, no crown.” We are to pray that the gospel “may have free course”—may run, not simply creep, or loiter haltingly on the way, but speed along as a swift-footed messenger. “Take courage from thy cause: thou fightest for thy God, and against His enemy. Is thy enemy too potent? fear not. Art thou besieged? faint not. Art thou routed? fly not. Call aid, and thou shalt be strengthened; petition, and thou shalt be relieved; pray, and thou shalt be recruited.”

3. The glory of the gospel is to change men’s hearts and ennoble men’s lives.—“And be glorified, even as it is with you” (2Th_3:1). You Thessalonians, notwithstanding your imperfect views and defective conduct, are samples of what the gospel can do in changing the heart and giving a lofty purpose to the life. Pray that its triumph may be more complete in you, and that its uplifting influence may be realised by others. “That which Plato was unable to effect,” says Pascal, “even in the case of a few select and learned persons, a secret power, by the help only of a few words, is now wrought upon thousands of uneducated men.”

III. That prayer for ministers should be offered that their lives may be preserved from the violence of cruel and unbelieving enemies.—“And that ye may be delivered from unreasonable and wicked men: for all men have not faith” (2Th_3:2). Not all have faith, even among those who profess to have it, and it is certainly true of all those who scout and reject the gospel. The unbelieving are perverse and wicked, and it is from this class that the minister is met by the most unreasonable and malicious opposition. Perhaps the most dangerous foes with which a minister has to contend are those who make some profession of religion, but in heart and practice deny it. “Men will write for religion, fight for it, die for it—anything but live for it.” The minister, girdled with the prayers of his people, is screened from the plots and attacks of the wicked.

Lessons.—

1. The success of the gospel is a signal demonstration of its divine authorship.

2. Ministers of the gospel have need of sympathy and help in their work.

3. The grandest spiritual results are brought about by prayer.

GERM NOTES ON THE VERSES

2Th_3:1. The Ministerial Request.

I. The request presented.—

1. That the power of religion may be eminently experienced in our own souls.

2. That we may be preserved from the official dangers to which we are exposed.

3. That we may be able ministers of the New Testament.

4. That prudence and fidelity may distinguish our labours.

II. The grounds on which it rests.—

1. It rests on the mutual connection which subsists between ministers and people.

2. On the law of love.

3. On its advantages to yourselves.

4. On the prevalency of fervent prayer.

5. On its connection with the salvation of souls.—Sketches.

2Th_3:2. Unbelief—

I. Abandons the guide of reason.

II. Leads to a vicious life and causes trouble to others.

III. We should pray to be delivered from its evil results.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

III

Closing Exhortations

1. 2Th_3:1-5

The Apostle seeks their prayers, and commends to them generally a faithful perseverance in the true Christian spirit

1Finally, brethren, pray [Greek order: pray, brethren,] for us, that the word of the Lord may have free course [may run]1 and be glorified, even as it is with you [also with you];2 2And that we may be delivered from unreasonable [perverse]3 and wicked men: for all men have not faith [not all have faith].4 3But the Lord is faithful [faithful is the Lord],5 who shall stablish [establish] you, 4and keep you from evil [or: the evil one].6 And [But]7 we have confidence in the Lord touching you, that ye both do8 and will do the things which we command you.9 5And the Lord direct [But may the Lord direct]10 your hearts into the love of God, and into the patient waiting for Christ [the patience of Christ].11

EXEGETICAL AND CRITICAL

1. (2Th_3:1-2.) Finally, pray, &c.—Τὸ λοιπόν (here the article is wanting only in F. G.), equivalent to λοιπόν, 1Th_4:1 [Ellicott: “but, owing to the article, slightly more specific.” Comp. 1Th_4:1, Exeg. Note 1.—J. L.]. Grotius: Vox properantis ad finem. It might be understood temporally: henceforth; but here it is better to take it in the sense of furthermore, moreover, what I have still to say, after the leading instruction on the subject of the last things. Pray for us (see 1Th_5:25, and the note there), as we for you. These words also show the conclusion to be near. The subject of the prayer is again expressed in the form of purpose. It is a thoroughly disinterested prayer that he contemplates; not for his own personal concern, but for a main object of his apostolic calling (comp. Eph_6:19); not, that God would strengthen him in faith;—Paul did not, indeed, assume any such lofty position, as that he himself could not be a castaway (1Co_9:27); yet it would have been contrary to decorum, to ask his children for their prayers in that regard [?];—but, that the word of the Lord may run; the word of the Lord (1Th_1:8), or the word of God (1Th_2:13), is the gospel. At 1Th_4:15 the phrase had a somewhat more specific meaning. To run is to fulfil its course swiftly and without hindrance; not bound (2Ti_2:9); to spread itself to where it is not yet; and, where it is already, to bestir itself, and come into proper circulation. [Comp. the Sept. Psa_147:15 : ἕως τάχους δραμεῖται ὁ λόγος αὑτοῦ.—J. L.]—And be glorified, not merely commended, and its glory recognized (Act_13:48), but really glorified by its fruit, and actual demonstration of its Divine power and truth; Calvin: in the renewal of men into the image of Christ; whereby, certainly, are called forth many praises to God (comp. 2Th_1:12; Rom_11:13).—Even as it is also with you (1Th_3:4); be thus cheers them (comp. 1Th_2:13). Your prayers are to help the missionary work. The two present tenses after ἵνα denoted something continuous; whereas the aorist subjunctive with the second ἵνα: and that we may he delivered, marks a single occasion, deliverance from an actually existing peril. Here now in the second instance is a question of personal preservation, but here also again with a view to his office, that he may be kept safe for that. We may mean I Paul, or else I and Silvanus and Timothy; but certainly not, I and you Thessalonians, since he reverts to them again at 2Th_3:3. Theodoret remarks that the prayer seems to be twofold, and yet is but one; for when the ungodly are subdued, the word of the message also has unobstructed course. Theophylact: He prays thus, not that he may run no danger, for to that he was even appointed. But we cannot understand the deliverance as does Calvin: sive per mortem, sive per vitam; for his desire here is to be preserved to his earthly office. The ἄτοποι are properly such as are not in their place; the neuter denotes at Luk_23:41 a criminal act; the masculine is here rendered by the Vulgate, importunis; Cicero explains it once by ineptus; but here it signifies not merely people who act improperly, but such as hinder and resist Divine and human order; Wetstein: facinorosus, flagitiosus. Still there is rather couched in the expression a certain reserve, though it does denote perverse, base men; Berlenb. Bibel [Bengel]: ungereimte [absurd]; and then πονηρός has a more forcible import: bad, wicked. Paul has in his mind deliverance from snares, as at Rom_15:31; for it would be a mistake to think of the contradiction of heretics (Chrysostom, Theophylact: such as Hymenæus and Alexander; Zwingli thinks that Paul intends hypocrites and false brethren; Calvin: at least faithless Christians in name, along with furious Jewish zealots). The early date of the Epistle does not accord with the idea of false teachers, but very well with that of fanatical Jews, who expressly laid wait for the Apostle at Corinth (De Wette and the moderns generally); Act_18:9-10 answering perfectly to our 2Th_3:1, and Act_18:12 sqq. (the accusation before Gallio) to our 2Th_3:2. This again is a fine stroke of unstudied, artless coincidence with the apostolic history; a proof of genuineness.—For not all have faith. He thus gives the reason why he is compelled to speak of such men, from whose hands the point is to be delivered, and for whom one cannot simply pray: Convert them! (comp. Joh_17:9 with John 5:20). Some allege that Paul cannot be bringing forward the common-place: All do not believe, and thence infer that we must understand his meaning to be: It is not all who pass for Christians, that have true faith (so Calvin [Jowett] and others); they therefore think that the adversaries are (Calvin: at least in part) false Christians. But there is thus introduced what is not found in the expression, ἡ πίστις meaning Christian faith absolutely, not true faith in opposition to that which is merely pretended. However, the sentence is no bare commonplace; nor yet is it suitable, as the phrase is abused for a frivolous excuse; and as little is it an assertion of the absolute Divine decree, as if God were unwilling to give faith to all; but a grievous charge: There are even people too ἄτοποι καὶ πονηροί, treacherous and impure, to be susceptible of faith.12 It is a fine remark of Bengel, how appropriately Paul writes thus to those very Thessalonians who had been so prompt to believe: Be not surprised, if this is not the case with all.

2. (2Th_3:3.) But faithful is the Lord.—Not in German, but in Greek [and English] there is observable an antithesis between πιστός and πίστις of 2Th_3:2 (comp. 2Ti_2:13). But this is no reason for translating that πίστις by faithfulness; ἡ πίστις denotes Christian faith; but this is essentially faithfulness to God, trust in His faithfulness, whereas unbelief is faithlessness, distrust of His grace. There is peril in having to live amongst such unbelieving and therefore also faithless men. To this grief, therefore, he at once opposes the consolation—to man’s unfaithfulness the invariable faithfulness of God. The faithful Lord suffers not the ἀτόπους καὶ πονηρούς to get the upper hand. The Lord (according to the best reading) is Christ. That it can here, as in the Septuagint, mean only God (namely, the Father), is asserted by Hilgenfeld in the interest of the spuriousness of the Epistle, but without any valid reason (comp. 1Co_16:7 along with Rom_1:10). It is to be observed that Paul does not dwell on his own distresses, but the reflection, that the Thessalonians in their locality have the same experience of human wickedness as himself in Corinth, leads him at once back again to his own afflicted spiritual children, who are, indeed, as yet less experienced than he.—Who shall establish you (not simply may, 2Th_2:17), so that such as have not faith shall not be able to drag you off with them; and keep you from the evil. How this last word is to be taken is doubtful, as in Mat_6:13; Joh_17:15, and elsewhere. It may be that it is to be understood as neuter, as at Rom_12:9 : from the evil with which perhaps bad men threaten you; the Lord will keep you, so that whatever is done to you outwardly shall do you no inward hurt, and that which is properly πονηρόν shall not come to you, nor shall you be worsted in the conflict; and He will also so far avert outward harm, that the trial become not too severe (1Co_10:13).13 Possibly, however, it is to be regarded as masculine; ὁ πονηρός, the Prince of evil, whose instruments evil men are, dares not touch you (comp. Eph_6:16; 1Jn_2:13; 1Jn_5:18). It is at any rate improper to take the singular: the evil (man) as collective for evil men [the Dutch Annotations, Koppe, Rosenmüller, Flatt, allow this interpretation.—J. L.]. But Lünemann’s assertion that it must be understood as neutral, on account of the opposition to 2Th_2:17 [a point which Alford also makes.—J. L.], is groundless; especially after the separation made by τὸ λοιπόν (2Th_3:1), of which, indeed, Lünemann generally makes too little account (see the close of the Introduction). In favor of the masculine are Calvin, Bengel, Rieger, Von Gerlach, Olshausen [and very many others, from Œcumenius and Theophylact to Ellicott and Wordsworth.—J. L.], also Hofmann: From the evil man he comes to the Evil One, who might rob him of the fruit of his labor; we add, by persuasion or else by seduction, and refer to 1Th_2:18; 1Th_3:5. Whether it be neuter or masculine, Paul’s promise is: God will establish you for the conflict, and protect you in it.

3. (2Th_3:4-5.) But we have confidence in the Lord touching you.—After reliance on God, there now follows again (as in 2Th_2:15) an exhortation, expressed in the delicate and winning form of confidence. Theodoret: For he is not forcing them, but seeking their free conviction: keep yourselves worthy of this good opinion. You can surely do so, since the Lord strengthens and guards you. This at once leads to, and prepares for, the special exhortation of 2Th_3:6 sqq. In the Lord, the same expression as in Gal_5:10; comp. Php_2:24; Rom_14:14. In Him our confidence in you has its strong foundation; we boast not of the flesh, and place not our hope in you as men, but only in the Lord; and yet in the Lord touching you;14 because ye stand in Him as we do; ye will thus receive the exhortation in the name of the Lord, and the Lord in whom ye stand will guide your hearts, and make you willing and able. The verb παραγγέλλειν is found also at 1Th_4:11, and the substantive παραγγελλία at 1Th_4:2; it is synonymous (at least on the practical side) with παράδοσις, 2Th_2:15. As faith originated only in an act of obedience, so likewise it is only in this way that it can be maintained. Obedience is thus connected with preservation. By understanding the verse in this way: What we command and ye do, that ye will also do, we should rend asunder what belongs together. Far more natural is this: what we command you, ye both do and will do (henceforward and with a constant improvement). This exhortation he immediately seals again by a precatory benediction: But may the Lord direct, &c. Theodoret: We need both, purpose and strength, from above.15 The Lord alone can give you success. The Lord is, as always, Christ; not, as Hilgenfeld again decides, God (the Father). Basil the Great, Theodoret, Theophylact [Wordsworth], would have it, that Paul is speaking of the Holy Spirit, because it could not be said: May Christ direct your hearts into the patience of Christ (were this valid, it would hold still more strongly, inasmuch as it concerns the first member of the verse, that it could not be said: May God direct your hearts into the love of God). But the argument is not convincing. It were contrary to the whole usage of the New Testament, to understand by the Lord the Holy Spirit; 2Co_3:17 (to be explained by 2Th_3:6) is of quite another sort. Rather, Christ is repeated at the end of the second member, because it is remote from the subject, and separated from it by θεοῦ (comp., moreover, 1Co_1:7-8). Thus Christ, the Faithful (2Th_3:3), who alone can make you do what is right, in whom alone we have confidence in you (2Th_3:4), may He plainly direct (1Th_3:11, our way; here) your hearts (2Ch_12:14, Septuagint), so that they reach out sincerely towards the mark. But the passage in Chronicles is not an irrefragable proof, that here also the mark of the κατευθύνειν must necessarily be a proceeding of the Thessalonians; the mark itself might be a Divine concernment, to which their hearts are to reach out in faith and trust. In the case of the first member, the love of God, it would no doubt be simplest to regard the genitive as a genitive of the object: love to God [De Wette, Lünemann, Alford, Lectures, Ellicott, Webster and Wilkinson, &c.], not the love which God gives or prescribes, though, of course, our love is awakened by a discernment of the love which God has to us. But in the second member a similar explanation does not present itself as quite so natural. Calvin translates: expectationem Christi, and explains it still more distinctly to be the hope of the coming of Christ, under the constant endurance of the cross. Already Chrysostom proposes this view amongst others. And so Hofmann: It denotes the waiting, of him who holds to Christ as his hope; but what he alleges for this,—that, for example, in Jer_14:8 Septuag. God is called the ὑπομονὴ Ἰσραήλ,—is a different expression from what we read here. Even the ἀναμένειν Ἰησοῦν (1Th_1:10), or the ὑπομονὴ τῆς ἐλπίδος τοῦ κυρ. (2Th_3:3 there), does not support the assumed sense of ὑπομονὴ τοῦ Χριστοῦ. Proof is wanting, that the last phrase denotes a waiting for Christ. Rev_3:10 likewise is probably to be understood differently. Moreover, patientia propter Christum præstita (Bengel) goes beyond the simplest genitive. Nor can we well judge otherwise of the interpretation: “patient, steadfast adherence to Christ.” De Wette appeals on behalf of his explanation: “steadfastness in the cause of Christ,” to παθήματα τοῦ Χριστοῦ (2Co_1:5, and similar phrases in Col_1:24; Heb_11:26), which, however, is by no means quite homogeneous with the expression before us. But if we explain, as Pelt would have us do (and as Calvin holds to be possible): patience as coming from Christ or as wrought by Him, or with Grotius: cujus causa est Christus, we then exchange the genitive of the object for the genitive of the author. Even the first member Pelt would actually understand in a corresponding way: love, which God infuses into our hearts; but such a sense of ἀγάπη θεοῦ he cannot establish even by his appeal to δικαιοσύνη θεοῦ. Is it necessary, then, that both genitives be taken in the same way? Lünemann rids himself of the parallelism, and understands the matter thus: love to God (object) and the steadfastness of Christ (genitive of possession); the latter in the sense that it also is ours, in so far as the Christian’s endurance in affliction for the gospel’s sake is essentially the same with the steadfastness that was peculiar to Christ Himself in His sufferings. To this would belong the idea which Chrysostom also admits as possible: endurance as Christ endured.16 For our own part, we did not consider ourselves bound by the parallelism at 2Th_2:13; but there πνεύματος and ἀληθείας were really more heterogeneous than the parallel genitives in our text. Inwardly, also, the latter are too strictly coördinate, for us to venture on quitting the parallelism. We should therefore prefer with Olshausen to understand both genitives as genitives of the subject. Nor indeed is it said: May the Lord fill your hearts with love, &c. (which could then be nothing but a dispositon of heart in the Thessalonians), but: May He direct them, according to our understanding, into the love which God has to us, and has especially manifested in the work of redemption, and into the patience of Christ, to wit, that with which He resigned Himself for us to suffering, and at all times supports us. May He direct your hearts to this centre, from which proceeds all the Christian’s strength: the love of God, as most fully revealed in the patience of Christ. This will be to you not merely an example, but a source of strength for withstanding the evil (2Th_3:3). The Thessalonians particularly needed this admonition to humility in order to check their eschatological impatience, which showed itself practically in their ἀτάκτως περιπατεῖν and περιεργάζεσθαι (2Th_3:6; 2Th_3:11). The address thus introduces in the most natural way the exhortation that follows.

DOCTRINAL AND ETHICAL

1. (2Th_3:1.) That the word of God have free course and be glorified is not a thing that happens of itself, but is in part committed also to our fidelity. Every praying person, even though he himself has not the teaching faculty, is on his part a co-worker therein, [Scott: The success of the gospel is as really promoted by fervent prayer, as by faithful preaching.—J. L.] We are not indeed to see life and movement in the Church only where extraordinary phenomena are making a stir. On the in-conspicuous advance of quiet, faithful labor there rests a constant blessing. And yet the drowsy state of nominal Christendom must weigh upon our hearts, and raise the question whether we have been as assiduous as we ought in that spiritual work, which the Apostle requires from Christians.

2. (2Th_3:2.) Faith is not every man’s affair—this is a word which, like that other, prove all things (1Th_5:21), is often enough subjected to frivolous abuse. Many an individual takes shelter in the subterfuge, that he is not at all organized for faith; for others faith may be the right thing, perhaps even honorable in them; but for him it is impossible to believe; nay, the Apostle himself says, &c. It is, however, of perverse and wicked men that he says, that faith is not for them (see the Verantwortung des christlichen Glaubens, 2d ed., p. 16 sq.). Roos: What is here spoken of is not that natural unaptness for faith, which exists in all men, but an unaptness which a man brings on himself by a prolonged departure from God, and by contracting a Satanic obduracy and wickedness.17 Stockmeyer: Faith is not a thing that a man has so completely in his own power, that he can say at any moment when he pleases: Now I will believe; there is required a certain preparation of soul, that is not found in every man. But it is a very perverse application of this, to say: “I too belong to the very class that has no concern with faith. What, then, can I do in that direction? And if faith is not every man’s affair, is it so, that so much really depends on faith? is it so, that one can be saved only by faith? Surely God will not be so unjust!” But the Apostle does not say that a man can do nothing in this direction, so that he is innocent in the matter. Whence comes it that the disposition of many men is unsusceptible of faith? Did God make them so? Is it God, who to some only will grant what is necessary to faith, while he refuses and withholds it from others, however earnestly desirous even they may be to obtain it? That be far from Him!18 The Apostle teaches us to derive all want of susceptibility from a quite different source, even men’s own fault (comp. 2Th_2:10-12). He will by no means apologize for unbelief, as if it were an unmerited fate from which some men cannot at all escape. He rather refers us to their own guiltiness, namely, their destitution of love for the truth, and that from the pleasure they have in unrighteousness.—At the commencement especially of a living Christian state we readily suppose, as the truth has become too strong for us, that others also should in like manner yield to it. Or, if that does not happen, we readily fall to blaming our elders and teachers for not having testified the truth with sufficient fervor. They, indeed, are required earnestly to examine themselves, whether they are not chargeable with some neglect or mismanagement. But the example of the Apostles, yes, of Christ Himself, shows us, that even the most faithful preaching is resisted by the natural heart of man. To this fact we must learn, with whatever loving sorrow, to reconcile ourselves, and least of all are we to try by means of false concessions to make the truth plausible to the enemies of the faith. Roos: A preacher of the gospel tries with all fidelity to set such people right. But, if he has a clear insight into the state of their souls, he finds personal relief even when seeing no fruit of his labor. He knows that God will not require their blood at his hand. Such is the consolation of Jesus Himself, Mat_13:14-15.

3. Roos: Deliverance from the wicked did take place, but not in such a way as the human sense might have desired; for Paul and other servants of God were often until their death harassed with such people; and yet God saved them from them by restraining their fury (frequently by means of the Roman authorities), by letting many, blasphemers die at the right time, by humbling the whole Jewish people through the destruction of Jerusalem, and lastly by so ordering all things, that the Apostles, harassed and persecuted by the Jews in a daily trial of their faith, were only the more widely driven around in the earth.

4. (2Th_3:4.) Roos: Paul wrote and did everything in the Lord and by the Lord (comp. 2Th_3:6; 2Th_3:12; 1Th_4:1-2; and elsewhere). These were not in Paul’s case mere customary pious phrases; he had the feeling of them, and was convinced that in nothing did his commands, hopes, and instructions go beyond the power, and at the same time the light and inward impulse, given him by the Lord Jesus. He knew that he was not left to his natural reason and discretion, but that, being in, Jesus, he saw by His light, worked in His strength, and by Him was held and controlled. Happy is he, of whom this is the experience. Whatsoever he doeth prospers [Psa_1:3].—In the Lord we may also have confidence in others, who likewise stand in the Lord. To trust in men out of the Lord leads astray, and one must often learn, that all men are liars (Rom_3:4). The idealism of faith in humanity is then easily changed into that so-called knowledge of men, which looks for nothing but baseness in every one. Love, on the contrary, hopeth all things, and believeth all things (1Co_13:7), without being blind to the corruption of nature; but it knows God who is greater than our heart [1Jn_3:20], and believes in His power to save and subdue. Relying on the Lord for everything, it believes also in the perfecting of His work in the hearts of His own, and throughout all interruptions still hopes for it. [Barnes: Not primarily in you, &c. He must be a stranger to the human heart, who puts much confidence in it even in its best state.—J. L.]

5. (2Th_3:5.) Our heart must be directed to the love of God, as the foundation of all faith, and to the patience of Christ, as the chief manifestation of that love;—the latter, not merely in order to the contemplation of that greatest exemplar, but from this direction towards the character of God and Christ faith itself receives something of this Divine nature [2Pe_1:4], participates in these primary forces of life, so that it now does everything according to this rule, and from this impulse. Love enkindles love in it; the patience which Christ learned and practised, yea, with which He continually bears with us, brings this seed into the heart of the believer and from this vine there grows as a branch the patience of the Christian (Rieger). Patience must not be wanting to love; otherwise the latter also would soon cease.

HOMILETICAL AND PRACTICAL

2Th_3:1. Diedrich: He had brought them by means of the word to faith; a stream of blessing should now also through their prayers and love flow back again to him, so that he may be able to deliver his testimony with ever-growing efficiency.—Chrysostom: Let no one from an excessive humility defraud us of this assistance.—Starke: Since upright teachers carry the word of God amongst the people, it is reasonable that they be remembered in prayer; but, if they do not at once see fruit, they should labor on, and call to mind the Divine promises.—Heubner: The Christian Church should not be a motionless sea; stagnation brings corruption and death. The gospel must keep moving; it must run; this running produces everywhere, even where the gospel is not a stranger, new life and vivacity.—The missionary spirit knows no other goal than that described in Isa_11:9.

2Th_3:2. Faith is not every man’s, though God offers faith to every man, Act_17:31 (Berlenb. Bibel).19—Grotius: Such as take pleasure in vice will not believe us; because they love the works of darkness, they hate the light.—Rieger: (We must have this told to us) partly that under a similar experience we may be less frightened, partly also that we may escape the frequently plausible temptation to refine and cut and carve at the doctrines of the faith, till every one should be able to find himself suited.—Paul strove to become all things to all men, but still he hoped for nothing more from it, than by all means to save some (1Co_9:22).—Starke: Patiently to undergo suffering for Christ’s sake, and yet to pray God for deliverance therefrom, are not inconsistent with each other; especially when the deliverance has for its object not so much our own ease as the glorification of the Divine name.

[Lectures: ἀτόπων καὶ πονηρῶν ἀνθρώπων· οὐ γὰρ, κ.τ.λ. So far, then, from there being any ground for exalting reason against faith, it is only faith that can either restore the dislocation, or rectify the depravity, of our fallen nature.—The Same: No man can reject the Divine testimony concerning Christ, when fairly and fully presented to him, without thereby inflicting immediate and serious damage on his whole inward life—without, in fact, becoming, whatever appearances there may be to the contrary, a worse man, as well as a guiltier man, than he was before.—J. L.]

2Th_3:3. The faithfulness of the Lord is the only ever sure refuge.

2Th_3:4. Chrysostom, Theophylact: We have confidence in the Lord, that is opposed to pride; touching you, that is opposed to indolence.—Bengel: Nulli homini per se fidas.—Calvin: Authority and obedience have here their limits: Nothing except in the Lord!—[ Burkitt: The character of that obedience which the gospel directs; it must be universal and perpetual.—J. L.]

2Th_3:5. Diedrich: Truly Christ Himself is all patience with us, and so He teaches us in Him also to be all patience.

2Th_3:1-5. Heubner: Exhortations to prayer and faithfulness.

2Th_3:4-5. That heart is well disposed, and capable of all that is good, which through the grace of the Lord is directed into the love of God and into the patience of Christ. 1. The most natural thing for us would be, to abide with all love by the love of God, to which we owe ourselves and all things. But, as regards God, we are truly unnatural children, have little need of intercourse with Him, are frequently able to go a long time without Him, readily suffer ourselves to be withdrawn from Him by His gifts instead of being thereby led to Him, become altogether disheartened under the strokes of His discipline, do not love what He loves, His will, His commands. He gives effect to his love by sending His Son to save us from the fleshly temper of our heart. Not until our hearts allow themselves to be turned towards this love proceeding from God (1Jn_4:10; Rom_5:8), does there rise in us also love to God. But, 2. that this spirit may take full possession of us, there is need of continual labor and effort; our hearts must allow themselves to be directed to Christ, the perfect pattern of patience, as He practised it throughout His whole life even to the cross towards His disciples, towards the people, towards His wicked foes. We must be thankful to Him, that He becomes not weary of bearing also with us. Thus we too learn patience, and receive strength for it out of His strength; thus do we learn to wait for His help, and patiently to hold fast the hope of His glorious coming (after Stockmeyer.)

Footnotes:

[1]2Th_3:1.—[τρέχη. Revision: “E. V. margin, and everywhere else. Here it combines Tyndale, Geneva, Bishops’ Bible: have free passage, with the Rhemish: have course.”—J. L.]

[2]2Th_3:1.—[καὶ πρὸς ὑμᾶς. Ellicott: “The καί gently contrasting (?) them with others where a similar reception had taken place.” Rather, the καί compares them with—puts them alongside of—others, where, in answer to their prayers, a similar reception should yet take place.—J. L.]

[3]2Th_3:2.—[ἀτόπων. The English margin, Hammond, Wordsworth: absurd; Benson, Scott, Conybeare, Alford’s English Test., Ellicott, Am. Bible Union: perverse; Riggenbach: verkehrten. See the Exegetical Note.—J. L.]

[4]2Th_3:2.—[οὐ γὰρ πάντων ἡ πίστις. Riggenbach, after De Wette and Lünemann: nicht Alter (Sache) ist der Glaube; Ellicott: it is not all that have faith. See the Exegetical Note, and the Revision of this verse, Note e.—J. L.]

[5]2Th_3:3.—There is a preponderance of authority (including the Sin.) for ὁ κύριος; against the reading ὁ θεός [A. D.1 F. G. Vulg. Lachmann.—J. L.] is likewise the fact, that according to parallel passages, such as 1Co_1:9, it is the more obvious. [The Greek order should be retained in the translation, as it is by Riggenbach, Ellicott, Am. Bible Union, and others, making πιστός the instantaneous echo of πίστις.—Sin.2 Thessalonians 1 : ὁ κύριός ἐστιν; but corrected into ἐστ. ὁ κύρ.—J. L.]

[6]2Th_3:3.—[τοῦ πονηροῦ. See the Exegetical Note.—J. L.]

[7]2Th_3:4.—[δέ. Revision: “Not only do we rely on the faithfulness of the Lord, but we have a gracious confidence also in you; nor, indeed, can you expect the promised confirmation and security, apart from your own obedience, and patient continuance in well-doing, but only in and through that.”—J. L.]

[8]2Th_3:4.—The reading varies between ποιεῖτε and καὶ ποιεῖτε [Riggenbach’s translation follows the former, which is that of Sin.1, while Sin.2 has the other.—J. L.]; the insertion of καὶ ἐποιήσατε before καὶ ποιεῖτε is too feebly supported (B. F. G., but not Sin.).

[9]2Th_3:4.—ὐμῖν is wanting in Sin. B. D.1 Vulg. [It is cancelled by Alford and Ellicott; Lachmann brackets it, as he does also the words καὶ ἐποιήσατε καὶ.—The latter half of the verse is arranged in Greek thus: that the things which we command you ye both do and will do.—J. L.]

[10]2Th_3:5.—[ἁ δὲ κύριος κατευθύναι. Ellicott: “A gentle anithesis (δέ) to what precedes;—‘I doubt you not, my confidence is in the Lord; may He, however, vouchsafe His blessed aid.’ ”—J. L.]

[11]2Th_3:6.—Before ὑπομονήν all the uncials give the article τήν, which is omitted by the Elzevir after a few late authorities. The English Version translates ὑπομονή, patience, here in the margin, and always elsewhere, 31 times, except Rom_2:7 and 2Co_1:6. Here it follows the Bishops’ Bible.—J. L.]

[12][für den Glauben empfänglich—the expression employed also by De Wette and Lünemann. It is not, however, of a want of susceptibility of faith in the most desperate class of sinners, that Paul speaks, hut of the actual destitution of faith in some to whom the gospel came. And the fact is “stated in general terms; not so much as something that had just transpired in the particular city or region where the Apostle was now laboring, but rather as something that holds good, as with the force and regularity of a law, wherever the gospel is preached” (Lectures, p. 560). Comp. Mat_19:11.—J. L.]

[13][Taken as neuter, τοῦ πονηροῦ might perhaps have “a special reference to the great current of evil which had already begun to flow, and which in the second chapter had been traced; onward to its fatal issue.” Lectures.—J. L.]

[14][ἐφ̓ ὑμᾶς; towards and upon you, in regard to you; Germ, auf euch.—J. L.]

[15][Wir bedürfen beides, Vorsatz und Kraft, von oben—sound doctrine, but scarcely an accurate rendering of: ἀμφοτέρων ἡμῖν χρεία, καὶ προθέσεως ἀγαθῆς καὶ τῆς ἄνωθεν συνεργείας.—J. L.]

[16][So—besides Lünemann—Alford, Ellicott, Lectures, “patience such as Christ exhibited.”—J. L.]

[17][See the foot-note to p. 156.—No doubt, there are degrees of wickedness in unrenewed men, as there are degrees of grace, faith, and holiness in Christian men. But in the case of every Christian man it is true, that his faith is “the gift of God” (Eph_2:8); and of every unrenewed man to whom the gospel comes it is no less true, that his unbelief is the sinful product of a sinful and blinded heart (Joh_3:18-20; 2Co_4:3-4 : &c.—J. L.]

[18][Das sei ferne!—the German version of μἡ γένοιτο, which in our English Testament is, God forbid! Comp. E. V. Gen_18:25.—J. L.]

[19][Luther’s version of πίστιν παραχῶν πᾶσιν: Jedermann vorhält den Glauben; English margin: offered faith.—J. L.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Concluding Exhortations and Greeting. 2Th 3:1-18

The apostle asks his readers to intercede for him with the faithful Lord:

v. 1. Finally, brethren, pray for us, that the Word of the Lord may have free course and be glorified even as it is with you,

v. 2. and that we may be delivered from unreasonable and wicked men; for all men have not faith.

v. 3. But the Lord is faithful, who shall establish you, and keep you from evil,

v. 4. And we have confidence in the Lord, touching you, that ye both do and will do the things which we command you.

v. 5. And the Lord direct your hearts into the love of God and into the patient waiting for Christ.

The points of doctrine concerning which the apostle had felt uneasiness with regard to the Thessalonian Christians the apostle had now touched upon. But there still remained the necessity of speaking also of the daily life and conduct of his readers, since their false ideas had reacted upon their entire manner of living. Paul introduces this section with fine pastoral tact: As for the rest, pray, brethren, in our behalf, that the Word of the Lord may run and be glorified, as also with you. After the leading instruction on the topic of the last things the apostle might have turned abruptly to the admonitions which must of necessity accompany all doctrinal teaching. But, instead, he pleads with the Christians of Thessalonica to make intercession for him before the Lord. Without a trace of selfishness, however, he asks that their prayer be made in the interest of the Word of God, since all his anxiety was for its rapid propagation. As he expresses it, he wants the Word of the Lord to run, to be spread, without hindrance, as quickly as possible, everywhere. And that his plan did not include a mere external Christianizing, a mere veneer of Christianity, which so many of the modern schemes have in view, is shown by the fact that he also desires the glorifying of the Gospel, that he wants the Word of the Lord glorified by its fruit, by the actual demonstration of its divine power and truth. So much had been accomplished in the case of the Thessalonians, and so much the apostle desired to see accomplished throughout the world, for such was his zeal for the Master whom he was serving with such whole-souled eagerness.

To this most important petition Paul now adds a second, whose connection with the first is obvious: And that we may be delivered from the perverse and wicked men, for not all have faith. Paul wishes that he and his fellow laborers might be delivered, literally, torn from the grasp of perverse, ill-disposed, and wicked men, whose one object is to resist and hinder all divine and human order. Whether these men are false brethren, heretics, or enemies outside of the Church, their influence is always for evil; the harm which they do to the cause of Christ cannot be readily computed. It is a sad fact, and one that often causes sincere Christians much anxiety, that not all men have faith, that a great many of them will deliberately resist the glorious message of their redemption through the blood of Jesus and prefer the way of everlasting damnation to that of eternal joy and happiness.

This sad thought, however, leads, by contrast, to that other: But faithful is the Lord, who shall certainly confirm you and protect you from the evil (or, from the Wicked One). The fate of the adversaries of Christ is a sad one indeed, but Christians cannot afford to spend any time in brooding over their perversity. So far as the believers are concerned, they know that theirs is a faithful God, whose promises concerning their salvation are sure. There cannot be the slightest doubt in their minds that He most surely shall confirm and establish them in their faith and holy life until the end. This includes also that He will keep and protect them from all evil, so that the devil, the world, and their own flesh may not seduce them, nor lead them into misbelief, despair, and other great shame and vice. This powerful and constant help and protection belongs to the Christians by virtue of God’s promises and therefore cannot fail.

For that reason, Paul can write in all confidence: But we have confidence in the Lord about you that what we enjoin you are doing and will do. The apostle’s confidence is in the Lord, since he knows that the Lord’s strength is powerful enough to uphold His own at all times and to direct their feet into the paths of sanctification. He is sure that, with this power to inspire and to guide them, his readers will not only at the present time be found engaged in such works as are pleasing to the Lord, but will also in the future not disappoint the faithfulness of God and their great teacher’s belief in them. To this end, then, he prays: But the Lord direct your hearts toward the love of God and toward the patience of Christ. Not only the beginning of a Christian’s spiritual life, but also the progress and the end of it depends upon God’s power in the Word. And one of the strongest motives that may be urged upon Christians is that they consider the wonderful love of God toward them, in order to be filled with a similar love, that they ponder upon the patience of Christ under provocations which no other man could have endured, in order to pattern their own lives after His example. The Thessalonians particularly needed this admonition, though presented in the form of a prayer, because of their impatient desire for the speedy coming of the last day. But the value of God’s love and of Christ’s patience as examples to stimulate the love and the patience of the believers is just as great today as it ever was, and should find a marked reflection in their entire life.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Chapter 22

MUTUAL INTERCESSION

2Th_3:1-5 (R.V.)

THE main part of this letter is now finished. The Apostle has completed his teaching about the Second Advent, and the events which precede and condition it; and nothing remains to dispose of but some minor matters of personal and practical interest.

He begins by asking again, as at the close of the First Epistle, the prayers of the Thessalonians for himself and his fellow workers. It was a strength and comfort to him, as to every minister of Christ, to know that he was remembered by those who loved him. in the presence of God. But it is no selfish or private interest that the Apostle has in view When he begs a place in their prayers; it is the interest of the work with which he has identified himself. "Pray for us, that the word of the Lord may run and be glorified." This was the one business and concern of his life; if it went well, all his desires were satisfied.

Hardly anything in the New Testament gives us a more characteristic look of the Apostles soul than his desire that the word of the Lord should run. The word of the Lord is the gospel, of which he is the principal herald to the nations; and we see in his choice of this word his sense of its urgency. It was glad tidings to all mankind; and how sorely needed wherever he turned his eyes! The constraint of Christs love was upon his heart, the constraint of mens sin and misery; and he could not pass swiftly enough from city to city, to proclaim the reconciling grace of God, and call men from darkness. unto light. His eager heart fretted against barriers and restraints of every description; he saw in them the malice of the great enemy of Christ: "I was minded once and again to come unto you, but Satan hindered me." Hence it is that he asks the Thessalonians to pray for their removal, that the word of the Lord may run. The ardour of such a prayer, and of the heart which prompts it, is far enough removed from the common temper of the Church, especially where it has been long established. How many centuries there were during which Christendom, as it was called, was practically a fixed quantity, shut up within the limits of Western European civilisation, and not aspiring to advance a single step beyond it, fast or slow. It is one of the happy omens of our own time that the apostolic conception of the gospel as an ever-advancing, ever-victorious force, has begun again to take its place in the Christian heart. If it is really to us what it was to St. Paul-a revelation of Gods mercy and judgment which dwarfs everything else, a power omnipotent to save, an irresistible pressure of love on heart and will, glad tidings of great joy that the world is dying for-we shall share in this ardent, evangelical spirit, and pray for all preachers that the word of the Lord may run very swiftly. How it passed in apostolic times from land to land and from city to city-from Syria to Asia, from Asia to Macedonia, from Macedonia to Greece, from Greece to Italy, from Italy to Spain-till in one mans lifetime, and largely by one mans labour, it was known throughout the Roman world. It is easy, indeed, to overestimate the number of the early Christians; but we can hardly overestimate the fiery speed with which the Cross went forth conquering and to conquer. Missionary zeal is one note of the true Apostolic Church.

But Paul wishes the Thessalonians to pray that the word of the Lord may be glorified, as well as have free course. The word of the Lord is a glorious thing itself. As the Apostle calls it in another place, it is the gospel of the glory of the blessed God. All that makes the spiritual glory of God-His holiness, His love, His wisdom is concentrated and displayed in it. But its glory is acknowledged, and in that sense heightened, when its power is seen in the salvation of men. A message from God that did nothing would not be glorified: it would be discredited and shamed. It is the glory of the gospel to lay hold of men, to transfigure them, to lift them out of evil into the company and the likeness of Christ. For anything else it does, it may not fill a great space in the worlds eye; but when it actually brings the power of God to save those who receive it, it is clothed in glory. Paul did not wish to preach without seeing the fruits of his labour. He did the work of an evangelist; and he would have been ashamed of the evangel if it had not wielded a Divine power to overcome sin and bring the sinful to God. Pray that it may always have this power. Pray that when the word of the Lord is spoken it may not be an ineffective, fruitless word, but mighty through God.

There is an expression in Tit_2:10 analogous to this: "Adorning the doctrine of God our Saviour in all things." That expression is less fervent, spoken at a lower level, than the one before us; but it more readily suggests, for that very reason, some duties of which we should be reminded here also. It comes home to all who try to bring their conduct into any kind of relation to the gospel of Christ. It is only too possible for us to disgrace the gospel; but it is in our power also, by every smallest action we do, to illustrate it, to set it off, to put its beauty in the true light before the eyes of men. The gospel comes into the world, like everything else, to be judged on its merits; that is, by the effects which it produces in the lives of those who receive it. We are its witnesses; its character, in the general mind, is as good as our character; it is as lovely as we are lovely, as strong as we are strong, as glorious as we are glorious, and no more. Let us seek to bear it a truer and worthier witness than we have yet done. To adorn it is a calling far higher than most of us have aimed at; but if it comes into our prayers, if its swift diffusion and powerful operation are near our hearts in the sight of God, grace will be given us to do this also.

The next request of the Apostle has more of a personal aspect, yet it also has his work in view. He asks prayer that he and his friends may be delivered from unreasonable and wicked men: for all men, he says, have not faith. The unreasonable and wicked men were no doubt the Jews in Corinth, from which place he wrote. Their malignant opposition was the great obstacle to the spread of the gospel; they were the representatives and instruments of the Satan who perpetually hindered him. The word here rendered unreasonable is a rare one in the New Testament. It occurs four times in all, and in each case is differently translated: once it is "amiss," once "harm," once "wickedness," and here "unreasonable." The margin in this place renders it "absurd." What it literally means is, "out of place"; and the Apostle signifies by it, that in the opposition of these men to the gospel there was something preposterous, something that baffled explanation; there was no reason in it, and therefore it was hopeless to reason with it. That is a disposition largely represented both in the Old Testament and the New, and familiar to everyone who in preaching the gospel has come into close contact with men. It was one of the great trials of Jesus that He had to endure the contradiction, of those who were sinners against themselves; who rejected the counsel of God in their own despite; in other words, were unreasonable men. The gospel, we must remember, is good news; it is good news to all men. It tells of Gods love to the sinful; it brings pardon, holiness, immortal hope, to everyone. Why, then, should anybody have a quarrel with it? Is it not enough to drive reason to despair, that men should wantonly, stubbornly, malignantly, hate and resist such a message? Is there anything in the world more provoking than to offer a real and indispensable service, out of a true and disinterested love, and to have it contemptuously rejected? That is the fate of the gospel in many quarters; that was the constant experience of our Lord and of St. Paul. No wonder, in the interests of his mission, the Apostle prays to be delivered from unreasonable men. Are there any of us who come under this condemnation? who are senselessly opposed to the gospel, enemies in intention of God, but in reality hurting no one so much as ourselves? The Apostle does not indicate in his prayer any mode of deliverance. He may have hoped that in Gods providence his persecutors would have their attention distracted somehow; he may have hoped that by greater wisdom, greater love, greater power of adaptation, of becoming all things to all men, he might vanquish their unreason, and gain access to their souls for the truth. In any case, his request shows us that the gospel has a battle to fight that we should hardly have anticipated-a battle with sheer perversity, with blind, wilful absurdity-and that this is one of its most dangerous foes. "Oh, that they were wise," God cries of His ancient people, "Oh, that they understood." He has the same lament to utter still.

We ought to notice the reason appended to this description of Pauls enemies: absurd and evil men, he says; for all men have not faith. Faith, of course, means the Christian faith: all men are not believers in Christ and disciples of Christ; and therefore the moral unreason and perversity of which I have spoken actually exist. He who has the faith is morally sane; he has that in him which is inconsistent with such wickedness and irrationality. We can hardly suppose, however, that the Apostle meant to state such a superfluous truism as that all men were not Christians. What he does mean is apparently that not all men have affinity for the faith, have aptitude or liking for it; as Christ said when He stood before Pilate, the voice of truth is only heard by those who are of the truth. So it was-when the apostles preached. Among their hearers there were those who were of the truth, in whom there was, as it were, the instinct for the faith; they welcomed the message. Others, again, discovered no such natural relation to the truth; in spite of the adaptation of the message to human needs, they had no sympathy with it; there was no reaction in their hearts in its favour; it was unreasonable to them; and to God they were unreasonable. The Apostle does not explain this; he simply remarks it. It is one of the ultimate and inexplicable facts of human experience; one of the meeting points of nature and freedom, which defy our philosophies. Some are of kin to the gospel when they hear it; they have faith, and justify the counsel of God, and are saved: others are of no kin to the gospel; its wisdom and love wake no response in them; they have not faith; they reject the counsel of God to their own ruin; they are preposterous and evil men. It is from such, as hinderers of the gospel, that Paul prays to be delivered.

In the two verses which follow, he plays, as is were, with this word "faith." All men have not faith, he writes; but the Lord is faithful, and we have faith in the Lord touching you. Often the Apostle goes off thus at a word. Often, especially, he contrasts the trustworthiness of God with the faithlessness of men. Men may not take the gospel seriously; but the Lord does. He is in indubitable earnest with it; He may be depended upon to do His part in carrying it into effect. See how unselfishly, at this point, the Apostle turns from his own situation to that of his readers. The Lord is faithful who will stablish you, and keep you from the Evil One. Paul had left the Thessalonians exposed to very much the same trouble as beset himself wherever he went; but he had left them to One who, he well knew, was able to keep them from falling, and to preserve them against all that the devil and his agents could do.

And side by side with this confidence in God stood his confidence touching the Thessalonians themselves. He was sure in the Lord that they were doing, and would continue to do, the things which he commanded them; in other words, that they would lead a worthy and becoming Christian life. The point of this sentence lies in the words "in the Lord." Apart from the Lord, Paul could have had no such confidence as he here expresses. The standard of the Christian life is lofty and severe; its purity, its unworldliness, its brotherly love, its burning hope, were new things then in the world. What assurance could there be that this standard would be maintained, when the small congregation of working people in Thessalonica was cast upon its own resources in the midst of a pagan community? None at all, apart from Christ. If He had left them along with the Apostle, no one could have risked much upon their fidelity to the Christian calling. It marks the beginning of a new era when the Apostle writes, "We have confidence in the Lord touching you." Life has a new element now, a new atmosphere, new resources; and therefore we may cherish new hopes of it. When we think of them, the words include a gentle admonition to the Thessalonians, to beware of forgetting the Lord, and trusting to themselves; that is a disappointing path, which will put the Apostles confidence toward them to shame. But it is an admonition as hopeful as it is gentle; reminding them that, though the path of Christian obedience cannot be trodden without constant effort, it is a path on which the Lord accompanies and upholds all who trust in Him. Here there is a lesson for us all to learn. Even those who are engaged in work for Christ are too apt to forget that the only hope of such work is the Lord. "Trust no man," says the wisest of commentators, "left to himself." Or to put the same thing more in accordance with the spirit of the text, there always is room for hope and confidence when the Lord is not forgotten. In the Lord, you may depend upon those who in themselves are weak, unstable, wilful, foolish. In the Lord, you may depend on them to stand fast, to fight their temptations, to overcome the world and the Wicked One. This kind of assurance, and the actual presence and help of Christ which justified it, are very characteristic of the New Testament. They explain the joyous, open, hopeful spirit of the early Church; they are the cause, as well as the effect, of that vigorous moral health which, in the decay of ancient civilisation, gave the Church the inheritance of the future. And still we may have confidence in the Lord that all whom He has called by His gospel will be able by His spiritual presence with them to walk worthy of that calling, and to confute alike the fears of the good and the contempt of the wicked. For the Lord is faithful, who will stablish them, and preserve them from the Evil One.

Once more the Apostle bursts into prayer, as he remembers the situation of these few sheep in the wilderness: "The Lord direct your hearts into the love of God, and into the patience of Christ." Nothing could be a better commentary than one of Pauls own affectionate Epistles on that much-discussed text. "Pray without ceasing." Look, for instance, through this one with which we are engaged. It begins with a prayer for grace and peace. This is followed by a thanksgiving in which God is acknowledged as the Author of all their graces. The first chapter ends with a prayer-an unceasing prayer-that God would count them worthy of His calling. In the second chapter Paul renews his thanksgiving on behalf of his converts, and prays again that God may comfort their hearts and stablish them in every good work and word. And here, the moment he has touched upon a new topic, he returns, as it were by instinct, to prayer. "The Lord direct your hearts." Prayer is his very element; he lives, and moves, and has his being, in God. He can do nothing, he cannot conceive of anything being done, in which God is not as directly participant as himself, or those whom he wishes to bless. Such an intense appreciation of Gods nearness and interest in life goes far beyond the attainments of most Christians; yet here, no doubt, lies a great part of the Apostles power.

The prayer has two parts: he asks that the Lord may direct their hearts into the love of God, and into the patience of Christ. The love of God here means love to God; this is the sum of all Christian virtue, or at least the source of it. The gospel proclaims that God is love; it tells us that God has proved His love by sending His Son to die for our sins; it shows us Christ on the cross, in the passion of that love with which He loved us when He gave Himself for us; and it waits for the answer of love. It comprehended the whole effect of the gospel, the whole mystery of its saving and recreating power, when the Apostle exclaimed, "The love of Christ constraineth us." It is this experience which in the passage before us he desires for the Thessalonians. There is no one without love, or at least without the power of loving, in his heart. But what is the object of it? On what is it actually directed? The very words of the prayer imply that it is easily misdirected. But surely if love itself best merits and may best claim love, none should be the object of it before Him who is its source. God has earned our love; He desires our love; let us look to the Cross where He has given us the great pledge of His own, and yield to its sweet constraint. The old law is not abolished, but to be fulfilled: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind." If the Lord fix our souls to Himself by this irresistible attraction, nothing will be able to carry us away.

Love to God is naturally joyous; but life has other experiences than those which give free scope for its joyous exercise; and so the Apostle adds, "into the patience of Jesus Christ." The Authorised Version renders, "the patient waiting for Christ," as if what the Apostle prayed for were that they might continue steadfastly to hope for the Last Advent; but although that idea is characteristic of these Epistles, it is hardly to be found in the words. Rather does he remind his readers that in the difficulties and sufferings of the path which lies before them, no strange thing is happening to them, nothing that has not already been borne by Christ in the spirit in which it ought to be borne by us. Our Saviour Himself had need of patience. He was made flesh, and all that the children of God have to suffer in this world has already been suffered by Him. This prayer is at once warning and consoling. It assures us that those who will live godly will have trials to bear: there will be untoward circumstances; feeble health; uncongenial relations; misunderstanding and malice; unreasonable and evil men; abundant calls for patience. But there will be no sense of having missed the way, or of being forgotten by God; on the contrary, there will be in Jesus Christ, ever present, a type and a fountain of patience, which will enable them to overcome all that is against them. The love of God and the patience of Christ may be called the active and the passive sides of Christian goodness, -its free, steady outgoing to Him who is the source of all blessing; and its deliberate, steady, hopeful endurance, in the spirit of Him who was made perfect through suffering. The Lord direct our hearts into both, that we may be perfect men in Christ Jesus.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

3:1-5 Before taking up the final topic of the letter (3:6-15), Paul requests prayer (3:1-2) and assures the Thessalonians of God’s providence in troubles (3:3-5).

3:1 pray: The prayer that the gospel would spread rapidly recalls Ps 147:15. Paul merges the image with reference to the games (see 1 Cor 9:24-26; Gal 2:2) in which a victor was honored.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Th 3:1. Τρεχῃ, may run, have free course) quickly; comp. Psa 147:15; without impediment [liter, without a drag on the wheels of its course], 2Ti 2:9.—δοξάζηται, may be glorified) Act 13:48.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Th_3:1. Τὸ λοιπόν] see on 1Th_4:1.

περὶ ἡμῶν] on our behalf. But the apostles wish is completely unselfish, as he refers to the promotion of Christianity, and to himself only so far as he stands in connection with that object.

ἵνα] comp. on 2Th_1:11.

ὁ λόγος τοῦ κυρίου] Genitivus subjectivus; see on 1Th_1:8.

τρέχῃ] may run. A representation of quick and unimpeded advancing.

δοξάζηται] is passive: may he glorified. Pelt erroneously understands it as middle. But the gospel is only glorified when it is recognised as what it is, namely, as a δύναμις Θεοῦ εἰς σωτηρίαν παντὶ τῷ πιστεύοντι (Rom_1:16). Nicolas de Lyra arbitrarily limits the verb to the miracula, veritatem ejus declarantia.

καθὼς καὶ πρὸς ὑμᾶς] even as it is among you. A laudatory recognition of the eager desire for salvation, with which the Thessalonians surrendered themselves to the preaching of the gospel. Comp. 1Th_1:6 ff. The words are closely connected with καὶ δοξάζηται. According to Hofmann, with whom Möller, although wavering, coincides, the words are to be united with τρέχῃ, passing over καὶ δοξάζηται. Incorrectly, because δοξάζηται is a higher idea than τρέχῃ, whilst it adduces that point by which the external act of τρέχειν can only receive its internal value. Accordingly καὶ δοξάζηται is too important to be considered only as a subsidiary point appended to τρέχῃ.

πρὸς ὑμᾶς] see on 1Th_3:4.

2Th_3:1-5. Paul requests the Thessalonians to pray that the gospel may be more widely diffused, and that he himself (and his companions) might be delivered from the persecutions to which he was exposed. He then expresses his trust that the Lord will assist the Thessalonians, and also declares his confidence that they will obey his (the apostles) commandments, and he unites therewith an additional benediction.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Th 3:1 . In addition to offering prayers on their behalf, Paul asks them to pray for the continued success of the gospel (“may others be as blest as we are”!) and (2Th 3:2 ), for its agents’ safety (Isa 25:4 , LXX, a reminiscence of). The opponents here are evidently (2Th 2:10 f.) beyond hope of conversion; preservation from their wiles is all that can be expected. For a speedy answer to this prayer, see Act 18:9 f. The repeated use of ὁ Κύριος in 2Th 3:1-5 , brings out the control of God amid the plots and passions of mankind. ἀτόπων . The general sense of the term is given by Philo in his queer allegorising of Gen 3:9 ( Leg. Alleg. , iii. 17, ἄτοπος λέγεται εἶναι ὁ φαῦλος ); commonly it is used, as elsewhere in the N.T., of things, but here of persons, either as = “ill-disposed,” or, in a less general and derivative sense = “perverse” ( cf. Nägeli, der Wortschatz des Paulus , p. 37), or “froward”. The general aim of the passage is to widen the horizon of the Thessalonians, by enlisting their sympathy and interest on behalf of the apostles. They are not the only sufferers, or the only people who need prayer and help. οὐ παντὸς ἀνδρὸς εἰς Κόρινθόν ἐσθʼ ὁ πλοῦς , so ran the ancient proverb. Paul writes from Corinth that while everyone has the chance, not all have the desire, to arrive at the faith. ἡ πίστις is the faith of the gospel, or Christianity. By a characteristic play upon the word, Paul (2Th 3:3 ), hurries on to add, “but the Lord is faithful”. ὑμᾶς (for which Bentley and Baljon plausibly conjecture ἡμᾶς ) shows how lightly his mind rests on thoughts of his own peril as compared with the need of others. It is impossible to decide, either from the grammar or from the context, whether τοῦ πονηροῦ is neuter or masculine. Either sense would suit, though, if there is a reminiscence here of the Lord’s prayer (so Feine, Jesus Christus u. Paulus , 252 f., and Chase, Texts and Studies , i. 3. 112 f.), the masculine would be inevitable, as is indeed more probable for general reasons (so e.g. , Hofmann, Everling, Ellicott, etc.)

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

§ 4. 2Th 2:13 to 2Th 3:5. WORDS OF COMFORT AND PRAYER

Solatium post prœdictionem rerum tristium (Bengel). Turning from the awful apparition of Antichrist, the writers with a sigh of relief join in thanksgiving for those who will “prevail to escape all these things that shall come to pass, and to stand before the Son of man” (Luk 21:36). (a) Thanksgiving for the happier lot awaiting the Christian readers (2Th 2:13 f.) passes (b) into exhortation that they should hold fast the treasure they possess (2Th 2:15), which is followed (c) by prayer to this effect (2Th 2:16 f.). With this supplication the Letter, in its main intent, is complete and might have appropriately closed at the end of chap. 2. But in praying for their readers the Apostles are reminded (d) of their need for prayer on their own behalf, to which they exhort the readers in turn (2Th 3:1 f.); and this appeal for prayer throws the writers’ thoughts (e) upon the fidelity of God to His purpose of grace in the readers (2Th 2:3 f.), for whom (f) the Apostles’ intercession is renewed (2Th 2:5). Discursiveness is natural in the free outpouring of heart between friends and friends; it is a sign of unstudied epistolary genuineness. There is nothing incoherent, nor an irrelevant word. The passage grows out of the last section, to which it forms a counterpart, beginning with δέ of contrast and marked by a train of expressions antithetical to those there occurring. The contrast delineated between the followers of Antichrist (2Th 2:10-12) and of Christ (2Th 2:13 f.) is parallel to that exhibited in 1Th 5:1-11.

1. The introductory phrase τὸ λοιπόν, For the rest (see note, 1Th 4:1), indicates that the writer, though he may afterwards digress, is drawing to a close. The main purpose of the Epistle is accomplished (see Introd. pp. xxxvii. f., and the special Introd. to this section); what follows, however important, is comparatively incidental. But the thoughts immediately following are suggested by those of 2Th 2:13-17; and 2Th 2:13 to 2Th 3:5 forms in substance a single paragraph: cf. inter alia στηρίξει ὑμᾶς (2Th 3:3) with 2Th 2:17; 2Th 3:4 with 2Th 2:15; εἰς τὴν ἀγάπην τοῦ θεοῦ (2Th 3:5) with 2Th 2:16.

The request προσεύχεσθε, ἀδελφοί, περὶ ἡμῶν—Pray, brothers, for us (who have prayed for you)—arises out of the prayer of 2Th 2:16 f., as in the case of 1Th 5:23-25: see note on the last-mentioned passage.

The intercession requested by the Apostles has two specific objects in view: first, ἵνα ὁ λόγος τοῦ κυρίου τρέχῃ καὶ δοξάζηται, that the word of the Lord may run on and be glorified (may have a triumphant career, Lightfoot). “The word of the Lord” (see notes on this expression in 1Th 1:8, and on Κύριος, 2Th 2:13 above) is the word of Christ, proclaimed by His messengers far and wide (as e.g. in Act 1:8; cf. Joh 17:8; Joh 17:18); the expression is synonymous, from a different point of view, with τὸ εὐαγγέλιον τοῦ θεοῦ, 1Th 2:2, &c. To “the Lord” the writers are servants (cf. 2Co 4:5)—four times in 2Th 3:1-5 Christ bears this name (cf. 2Th 3:6 besides); and they desire prayer for themselves on His business, in the service of His kingdom.

The figure of the λόγος τρέχων comes from Psa 18:5 f. (LXX: 2Th 3:5 quoted in Rom 10:18); cf. Psa 146:5 (Psa 147:4), ὁ ἀποστέλλων τὸ λόγιον αὐτοῦ τῇ γῇ, ἕως τάχους δραμεῖται ὁ λόγος αὐτοῦ; also Isa 55:11; Act 12:24. Cf. Vergil’s splendid lines on Fama (Æneid iv.173 ff.), “Mobilitate viget, viresque adquirit eundo,” &c. The spread of the Gospel was remarkably rapid in Macedonia (cf. 1Th 1:8 f., and the impression given by Act 16:11 to Act 17:12); but a check ensued at Athens, and in the early weeks of the mission at Corinth. The great success finally achieved in the latter city, from which the Apostles write, cost eighteen months to win (Act 18:11). The metaphor of τρέχειν is complementary to that of the θύρα ἀνεῳγμένη used in 1Co 16:9; 2Co 2:12. This “glorifying” of “the word of the Lord” is not subjective—the lauding, exalting of it by men—as in Act 13:48; but objective—the display of its glory by its saving effects: cf., for this use of the verb, 2Co 3:10, Mat 5:16, Joh 12:28; Joh 17:10 &c.; also 2Th 1:10; 2Th 1:12, and 2Th 2:14 above; and 1Th 1:7 ff; 1Th 2:13 f., 20, for the “glory” thus achieved in Thessalonica. The “glory” of God’s word shines in the character and worth of those who have received it, and who “adorn the teaching of our Saviour God” (Tit 2:5; Tit 2:10, &c.). Observe the present tense of the two subjunctives: a continuously swift advance and rich illustration of the Gospel is to be prayed for. For ἵνα in this connexion, see notes on 2Th 1:11 and 1Th 4:1.

καθὼς καὶ πρὸς ὑμᾶς, as indeed (is the case) with you. In both the above respects—in the swift progress and fair fruit of the Gospel—the Thessalonian mission was conspicuous; see note on the last clause and references there given, to which add 2Th 1:3 f. above, 1Th 3:6-9; 1Th 4:9 f.; and cf. Php 1:5-7; 2Co 2:14-16; 2Co 3:2 f.; 1Co 1:4-7; Rom 1:8; Col 1:5 f.

1. THE APOCALYPSE OF DANIEL

The origin of St Paul’s conception of ὁ ἄνθρωπος τῆς ἀνομίας, with that of the kindred visions of St John, is to be found in the Book of Daniel.[1] Daniel’s Apocalypse has its starting-point in the dream of Nebuchadnezzar (ch. 2): the fourfold metal image, with its feet of mixed iron and clay, broken in pieces by the “stone cut out without hands,” which “becomes a great mountain.” This dream takes an enlarged form in Daniel’s first Vision, that of the four wild beasts (ch. 7.). Amidst the “ten horns” of the fourth Beast there shoots up “a little horn,” before which “three of the first horns were plucked up by the roots,” having “eyes like the eyes of a man, and a mouth speaking great things” (Dan 7:8). In a moment the scene changes: the “thrones” of the Last Judgement are “placed”; the “Ancient of Days” is beheld sitting; and there is “brought near before Him” the “one like unto a son of man, coming with the clouds of heaven,” with whom the Lord Jesus at the High Priest’s tribunal identified Himself. To this true king the prophet assigns universal and ever-during dominion (Dan 7:9-14). As the Judgement proceeds, and before the appearance of the glorified Son of Man, the fourth Wild Beast is slain, and “his body destroyed and given to be burned with fire” (Dan 7:11), “because of the voice of the great words which the [little] horn spake.” The idea is here presented of a cruel, haughty, and triumphant military power, to be overthrown suddenly and completely by the judgement of God, whose fall, apparently, will give the signal for the establishment of the kingdom of heaven; and this kingdom, in contrast with the previous monarchies symbolized by the “wild beasts,” is to be ruled by “one like unto a son of man”—a king of ideal human character, yet clad with Divine glory and “brought near before” God Himself.

[1] See the penetrating and suggestive article in Smith’s Dictionary of the Bible, by the Westcott; also Hastings’ Dict. of the Bible, on the Book of Daniel; and Driver’s Daniel in the Cambridge Bible for Schools.

In the next Vision, ch. 8, that of the duel between the Ram and the He-goat, the Little Horn reappears (Dan 8:9 ff.), and assumes a distinct personal shape. He becomes “a king of fierce countenance and understanding dark sentences,” who will destroy (or corrupt) the people of the saints … and stand up against the Prince of princes; but he shall be broken without hand” (Dan 8:22-25).

The third Vision, ch. 11, viz. of the wars of North and South, leads to a further description of the great Oppressor looming through the whole apoalypse, in which his atheism forms the most important feature: “Arms shall stand on his part, and they shall profane the sanctuary … and they shall set up the abomination that maketh desolate.… And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods; and he shall prosper till the indignation be accomplished” (Dan 11:31-36).

This series of tableaux, notwithstanding the obscurity of their details, gives in broad outline a continuous view of a polity or empire evolved out of the warring kingdoms of this world, from which emerges at last a monster of wickedness armed with all earthly power and bent on the destruction of Israel’s God and people, who is suffered by God in His anger to bear rule for a brief space, but in whose person the realm of evil suffers a conclusive judgement and overthrow.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Ch.

3:1-5.] Exhortation to pray for him and his colleagues (1, 2). His confidence that the Lord will keep them (3)—and that they will obey his commands (4). Prayer for them (5).

1.] On τὸ λ. (= λοιπόν), see 1Th 4:1.

ἵνα] On the use of telic conjunctions with verbs like προσεύχομαι, see note on 1Co 14:13.

ὁ λ. τ. κυρ.] the Lord’s word—i.e. the Gospel: see reff.

τρέχῃ] Contrast to ‘being bound:’ see 2Ti 2:9—may spread rapidly.

δοξ.] See reff. The word of the Lord is then glorified, when it becomes the power of God to salvation to the believer—see Rom 1:16.

καθὼς καὶ πρὸς ὑμᾶς] for they had thus received it: 1Th 1:6.

πρὸς ὑμᾶς] among you (reff.).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

V. FINALLY (3:1-5)

This section, as τὸ λοιπό and ἀδελφοι make clear, is new, and serves not as a conclusion of the foregoing (2:13-17) but as an introduction to the following discussion (3:6-16), as παραγγέλλομε (v. 4 and vv. 10, 11) and ποιήσετ intimate; in other words, vv. 1-5 form a transition (analogous to I 4:1-2) from the first to the second main point of the epistle, from the faint-hearted (1:3-2:17) to the idle brethren (3:6-15). The structure is abrupt (cf. δε in vv. 3, 4, 5) more so than in I 5:14-22; and the transitions, based on association of ideas (πίστι to πιστό and, less obviously, to πεποίθαμε), do not quite succeed either in relieving the abruptness or in making definite the underlying connection of thought. The situation may best be explained on the assumption not that a forger is at work (Wrede), or that in 2:16-3:5 considerable material has been deleted (Harnack), but that Paul is replying informally to remarks made by his converts in their letter to him.

Wishing to get their willing obedience to the command of vv. 6-15, he seeks their sympathy in requesting their prayers for him and his cause, and delicately commends their faith (vv. 1-2). Finding, it may be, in the letter from the converts that the idle brethren are disposed to excuse their idleness on the ground that the Tempter is too strong for them, Paul bids them to remember that Christ is really to be depended on to give them strength sufficient to resist temptation (v. 3). Still wishing to get their willing obedience, Paul in the same Christ avows tactfully his faith in them that they will be glad to do what he commands, as indeed they are even now doing (v. 4). But as a stimulus to obedience, they need especially a vivid sense of God’s love for them, and the reminder that Christ can give them an endurance adequate to the situation. Accordingly, Paul addresses a prayer for them to Christ the source of power (v. 5).

1Finally, pray, brothers, for us, asking that the word of the Lord may run its race and be crowned with glory, as it does with you; 2and that we may be delivered from those unrighteous and evil men,—for not for all is the Christian faith. 3Faithful, however, the Lord really is, and he will make you firm and guard you from the evil one. 4Moreover, prompted by the Lord, we have faith in you that the things which we command, you both are doing and will continue to do. 5However, may the Lord incline your hearts to a sense of God’s love and to the endurance that Christ alone inspires.

1. τὸ λοιπό. Though τὸ λοιπό, like λοιπό (I 4:1 and GF here), is often found at the end of a letter intimating that it is drawing to a close (2Co 13:11; contrast 1Co 1:16, 1Co 4:2, 1Co 7:29), yet it does not of necessity imply that “what remains to be said” is of secondary importance, as the instances in the other Macedonian letters demonstrate (I 4:1, Php 3:1, Php 4:8). In fact, just as I 4:1-2 paves the way for the important exhortations in I 4:3-5:22 (which are placed, like vv. 1-15 here, between two prayers, αὐτὸς δε I 3:11-13, 5:23 and II 2:16-17, 3:16) so vv. 1-5, introduced as I 4:1-2 by (το) λοιπό and the affectionate ἀδελφοι, serve as a tactful introduction to the important injunction in vv. 6-15.

προσεύχεσθε κτλ. This appeal for the prayers of the readers is characteristic of Paul (1:11, I 5:25, Rom 15:30 f. Col 4:2, Col 4:18, Phm 1:22; also 2Co 1:11, Php 1:19); it is inspired here by the circumstances in which he is writing, namely, as καὶ πάσχετ (1:4) has already intimated, by persecutions, and that too at the instigation of Jews, as οὐ γὰρ πάντων ἡ πίστι in the light of I 2:15-16 suggests, and as the typical instances narrated in Acts (18:5 ff.) corroborate. This appeal for sympathy is intended not to remind the readers that they are not the only victims of Jewish opposition, but, as the tacit praise of their faith (καθὼς καὶ πρὸς ὑμᾶ) suggests, to stir up within them such love for him that they will obey with alacrity the command which he is about to give (vv. 6-15).

ἵνα ὁ λόγος τοῦ κυρίου κτλ. The prayer requested is not so much for Paul and his companions personally (περὶ ἡμῶ) as for them as preachers of the gospel (2:14) and as sufferers in the common cause of the kingdom of God (1:4). Hence the object of the prayer (ἵν being here not, as in 1:11, of the purpose, but of the object as in Php 1:9, Col 1:9; cf. v. 12 below and I 4:1, 2Co 8:6) is both (1) that the word of the Lord (I 1:8) may run its race unhindered by the weight of opposition, and be crowned with glory; and (2) that the missionaries of the gospel of Christ may be delivered from those well-known unrighteous and evil men. In each of the clauses with ἵν there is an additional remark (a) in reference to the faith of the readers, καθὼς καὶ πρὸς ὑμᾶ; and (b) in reference to the adversaries common to Paul and the readers, the Jews whose hearts are hardened, οὐ γὰρ πάντων ἡ πίστι

On Paul’s prayers and requests for prayer, see especially E. von der Goltz, Das Gebet in der ältesten Christenheit, 1901, 112 ff. The language here (προσεύχεσθε ἀδελφοὶ περὶ ἡμῶ) is natural enough in itself (Heb 13:18) and is quite Pauline (Col 4:2); but the phrase as a whole reminds one of I 5:25 (ἀδελφοὶ προσεύχεσθε καὶ περὶ ἡμῶ). The agreement between our phrase and that of I 5:25 is not, however, exact. The και of I is not present here, a fact that makes the usual reference to 2:16-17 less distinct (Chrys. Œcumenius: “above he prayed for them, now he asks prayer from them”). Furthermore the position of ἀδελφοι is different; from I 5:25 (cf. I 4:1, 2Co 13:11, Php 3:1, Php 4:8), we should expect it to precede (as GF, et al.) not to follow (אBA, et al.) προσεύχεσθ (cf. DE, et al., which put ἀδελφοι after ἡμῶ). Finally, unlike I 5:25, the object of the prayer is here stated. The significance, if there is any, of the emphatic position of προσεύχεσθ is unknown. Since “those unrighteous and wicked men” (v. 2) are evidently well known to the readers, it is not improbable that in their letter to him they had prayed for him in Corinth. If this surmise be correct, the present imperative (which, however, is regularly used in the Macedonian letters, the only aorists being ἀσπάσασθ I 5:26, Php 4:21 and πληρώσατ Php 2:2) with which Paul replies may perhaps be rendered: “Keep on praying as you are, brethren, for us.”

τρέχῃ καὶ δοξάζητα. “That the word of the Lord may run and be glorified.” This, the first object of the prayer, expressed in a collocation (τρέχειν καὶ δοξάζεσθα) which is not found elsewhere in the Gk. Bib., is to the general effect that the gospel of Christ “may have a triumphant career” (Lft.). The word τρέχει (used absolutely here as elsewhere in Paul) is, in the light of 1Co 9:24 ff. (cf. Rom 9:16, Gal 2:2, Gal 5:7, Php 2:16), probably a metaphor derived from the races in the stadium. The word of the Lord is ὁ τρέχω (Rom 9:16), competing for the βραβεῖο (1Co 9:24) or στέφανο (I 2:19, 1Co 9:25), that is, for the acceptance of the gospel as the power of God unto salvation. But to indicate the victory of the runner, Paul adds, not, as we should expect, στεφανῶτα (cf. 2Ti 2:5), or λαμβάνῃ στέφανο (1Co 9:25), but, with a turn to the religious, δοξάζητα “be glorified,” that is, “crowned with glory” (compare the kingly crown in Psa 8:6, Heb 2:7, Heb 2:9). But while the general point of the metaphor is clear, the exact force of it is uncertain. In the light of v. 2, however, it is probable that τρέχῃ means not “to fulfil its course swiftly (Psa 147:4 ἕως τάχου) and without hindrance” (so Riggenbach and many others); not “to run, that is, unhindered, and make its way quickly through the world” (Dob., who notes the hope expressed in Mar 13:10, Mat 24:14); but to run its race unencumbered by obstacles (not self-imposed (cf. Heb 12:1) but) superimposed by adversaries, in this context, the Jews (cf. Theodoret ἀκωλύτω).

In view of the unique collocation, τρέχειν καὶ δοξάζεσθα, and of Paul’s fondness for metaphors from the race-course, it is unnecessary to see here a literary allusion either to “the faithful and expeditious messenger” (Briggs) of Psa 147:4, or to Psa 18:5 ὡς γίγας δραμεῖν ὁδόν αὐτου where “the path of the sun in the heavens is conceived as a race-course” (Briggs), or to Isa 55:11. In this phrase, evidently coined by Paul, the present tenses (contrast in v. 2 ῥυσθῶμε) regard the race and victory as in constant progress. Each person or group of persons is constantly recognising the gospel at its true worth and welcoming it as the word not of man but of God. The transition to the complimentary καθώς κτλ is thus easily made.—On ὁ λόγος τοῦ κυρίο, see I 1:8 where א has τοῦ θεου (cf. I 2:13) as do GFP, et al., here. On δοξάζεσθα, see 1:10, 12.

καθὼς καὶ πρὸς ὑμᾶ. “As it is running and is being glorified with you”; or succinctly, “as it does in your case.” The praise implied in the prayer that the gospel may succeed with all as it succeeds with the readers is designed probably as an incentive not to their prayers for him but to their obedience to the command in mind (v. 6). Sympathy for Paul is to create a willing compliance; if they love him, they will keep his commands. πρό (I 3:4) is to be construed with both τρέχῃ and δοξάζητα

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

He addeth now consequently according to his manner, divers admonitions: The first of them is, that they make prayers for the increase and free passage of the Gospel, and for the safety of the faithful ministers of the same.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

CHAPTER III.

The apostle recommends himself and his brethren to the prayers

of the Church, that their preaching might be successful, and

that they might be delivered from wicked men, 1, 2.

Expresses his confidence in God and them, and prays that they

may patiently wait for the coming of Christ, 3-5.

Gives them directions concerning strict discipline in the

Church; and shows how he and his fellow labourers had behaved

among them, not availing themselves of their own power and

authority, 6-9.

Shows them how to treat disorderly and idle people, and not to

get weary in well doing, 10-13.

Directs them not to associate with those who obey not the orders

contained in this epistle, 14, 15,

Prays that they may have increasing peace, 16,

And concludes with his salutation and benediction, 17, 18.

NOTES ON CHAP. III.

Verse 1. Finally, brethren] The words το λοιπον do not mean finally, but, furthermore-to come to a conclusion-what remains is this-I shall only add-any of these phrases expresses the sense of the original.

Pray for us] God, in the order of his grace and providence, has made even the success of his Gospel dependent, in a certain measure, on the prayers of his followers. Why he should do so we cannot tell, but that he has done so we know; and they are not a little criminal who neglect to make fervent supplications for the prosperity of the cause of God.

May have free course] They were to pray that the doctrine of the Lord, ὁ λογος του Κυριου, might run, τρεχη, an allusion to the races in the Olympic games: that, as it had already got into the stadium or race course, and had started fairly, so it might run on, get to the goal, and be glorified; i.e., gain the crown, appointed for him that should get first to the end of the course.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

1 Pray for us. Though the Lord powerfully aided him, and though he surpassed all others in earnestness of prayer, he nevertheless does not despise the prayers of believers, by which the Lord would have us aided. It becomes us, after his example, eagerly to desire this aid, and to stir up our brethren to pray for us.

When, however, he adds — that the word of God may have its course, he shows that he has not so much concern and regard for himself personally, as for the entire Church. For why does he desire to be recommended to the prayers of the Thessalonians? That the doctrine of the gospel may have its course. He does not desire, therefore, so much that regard should be had to himself individually, as to the glory of God and the common welfare of the Church. Course means here dissemination; glory means something farther, — that his preaching may have its power and efficacy for renewing men after the image of God. Hence, holiness of life and uprightness on the part of Christians is the glory of the gospel; as, on the other hand, those defame the gospel who make profession of it with the mouth, while in the meantime they live in wickedness and baseness. He says — as among you; for this should be a stimulus to the pious, to see all others like them. Hence those that have already entered into the kingdom of God are exhorted to pray daily that it may come. (Matthew 6:10.)

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

III.

(1) Finally.—The practical portion is introduced in the same manner as in the First Epistle (1Th_4:1), “for the rest,” “as to what I have yet to say.”

Pray for us.—St. Chrysostom remarks: “Himself had prayed for them; now he asks them to pray for him.” How much of a Christian teacher’s power, increasing as time goes on, comes from the accumulation of intercession from his spiritual children! St. Paul leaves people praying for him everywhere (Rom_15:30; 2Co_1:11; Eph_6:18-19; Col_4:3; 1Th_5:25; comp. Heb_13:18). In all these cases the request is for active help in his work of evangelising:” not that he may fall into no danger,” says St. Chrysostom, “for that he was appointed unto.” (Comp. 2Ti_2:9.) “That” stands for “in order that,” and does not introduce merely the subject of the prayer.

May have free course.—Quite literally, as in the margin, may run along. Speed and security are contained in this idea: no hesitation about the next turn, no anxious picking of the way, and no opposition from devils and bad men. Bengel compares Psa_147:15.

And be glorified.—The word does not mean merely “obtain applause,” “win distinction,” as a successful runner; it always implies the recognition or acknowledgment of inherent admirable qualities. (See Notes on 2Th_1:12; 1Th_2:6.)

Even as it is with you.—Such praise would flush the Thessalonians to pray for him with greater fervour and assurance. “With you” means, in the Greek, “in your direction,” “on turning to you:” people had only to look at Thessalonica, and they were forced to recognise the character of the gospel.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Finally, brethren, pray for us,.... The apostle now proceeds to the last and closing part of the epistle, which respects church discipline, and the removing of disorderly persons from their communion; and introduces it with a request to pray for him, and the rest of his fellow ministers, particularly Silvanus and Timothy, who joined with him in this epistle: he signifies that nothing more remained; this was the last he had to say, that they, "the brethren", not the preachers of the word only, but the members of the church, would be solicitous for them at the throne of grace; as it becomes all the churches, and the several members of them, to pray for their ministers: with respect to their private studies, that they might be directed to suitable subjects; that their understandings might be opened to understand the Scriptures; that their gifts might be increased, and they be more and more fitted for public service: and with respect to their public ministrations, that they be brought forth in the fulness of the blessing of the Gospel of Christ; that they have a door of utterance given them to preach the Gospel freely and boldly, as it ought to be spoken; and that their ministry be blessed to saints and sinners: and with respect to the world, and their conduct in it, that they be kept from the evil of it, and so behave as to give none offence, that the ministry be not blamed; and that they be not allured by the flatteries, nor intimidated by the frowns of the world, but endure hardness as good soldiers of Christ: and with respect to their persons and state, that their souls may prosper, and that they may have much of the presence of God, and much spiritual joy, peace, comfort, and strength of faith; and that they may enjoy bodily health, and their lives be spared for further usefulness. This request is frequently urged by the apostle; which shows his sense of the importance of the work of the ministry, the insufficiency of men for it, the necessity of fresh supplies of grace, and the great usefulness of prayer. The particular petitions he would have put up follow,

that the word of the Lord may have free course. By "the word of the Lord", or "of God", as the Vulgate Latin and Ethiopic versions read, is meant the Gospel; which is of God, and not of man, comes by the Lord Jesus Christ, and is concerning him, his person and offices, and concerning peace, pardon, righteousness, life, and salvation by him, as the subject matter of it: and the request is, that this might "have free course": or "might run": be propagated and spread far and near: the ministry of the word is a course or race, and ministers are runners in it, having their feet shod with the preparation of the Gospel of peace; which is the message they are sent with, and the errand they run upon: which comes from heaven, and is to be carried into all the world, and spread: Satan and his emissaries do all they can to hinder the progress of it; God only can remove all obstructions and impediments; when he works none can let; all mountains become a plain before Zerubbabel. Wherefore the apostle directs to pray to him for it, with what follows,

and be glorified, even as it is with you; the Gospel is glorified when it is attended upon by large numbers, and is heard with a becoming reverence; when it is received in the love of it, is greatly prized and highly esteemed; when it is cordially embraced, and cheerfully obeyed. It is glorified when sinners are converted by it, and the lives of the professors of it are agreeably to it; and thus it was glorified in these several instances at Thessalonica; and therefore the apostle puts them upon praying, that it might be so elsewhere, as there; even "everywhere", as the Syriac version adds.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1 Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you:

Ver. 1. Finally, brethren, &c.] Quod superest, το λοιπον, That which yet remains, brethren. Ministers have never done, but have somewhat more to say ( Redit labor actus in orbem) when they have said their utmost.

Pray for us] As he had done for them, 2Th 2:16-17. See the like, 1Th 5:23; 1Th 5:25. {See Trapp on "1Th 5:23"} {See Trapp on "1Th 5:24"} Oh, pray (said a dying Dutch divine) that God would preserve the gospel: Pontifex enim Rom. et Concilium Tridentinum mira moliunfur, For the pope and his Trent conventicle are plotting strange businesses.

May have free course] Gr. πρεχη, may run its race, as the sun doth, Psa 19:4-5. Eusebius saith that the gospel spread at first through the world like a sunbeam. (Hist. ii. 3.)

And be glorified] As it was, Act 13:48. The word never worketh till it be received with admiration.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Finally, brethren, pray for us - That is, for Paul, Silas, and Timothy, then engaged in arduous labors at Corinth. This request for the prayers of Christians is one which Paul often makes; see the notes, 1Th 5:25.

That the word of the Lord may have free course - That is, the gospel. The margin is “run.” So also the Greek. The idea is, that it might meet with no obstruction, but that it might be carried abroad with the rapidity of a racer out of whose way every hindrance was removed. The gospel would spread rapidly in the earth if all the obstructions which men have put in its way were removed; and that they may be removed should be one of the constant subjects of prayer.

And be glorified - Be honored; or appear to be glorious.

As it is with you - It is evident from this that Paul met with some obstructions in preaching the gospel where he was then laboring. What they were, he mentions in the next verse. He was then at Corinth (see the introduction), and the history in the Acts of the Apostles informs us of the difficulties which he had to encounter there; see Acts 18.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

May run. That is, may spread itself, and have free course. (Challoner)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The apostle now draws towards the close of his Epistle, as appears by the word

finally, which he also useth in the close of other Epistles, as 2Co 13:11; Eph 6:10; Phi 4:8; το λοιπον. It imports the adding of something that remains. And that which he first addeth, is the desire of their prayers; as he had desired them in the former Epistle, 1Th 5:25; and so of other churches, 2Co 1:11; Eph 6:19; Heb 13:18, &c. He had prayed for them in the foregoing chapter, and now he begs their prayers. It is a mutual duty that ministers and people owe to one another. Though the apostle gave himself to the word, and prayer also, Act 6:4, yet the prayers of many may be more prevalent than of one, though an apostle: and they being concerned for the advancing of Christ’s interest in the world, as they were Christians, were therefore engaged to pray for him. And the apostle was sensible of the greatness of the work which was in his hand, and his own insufficiency, without God, therefore he desires prayer; and it is of them whom he here calls brethren: he knew the prayers of the wicked and unbelievers would avail nothing; and though he was a great apostle, yet the greatest in the church may stand in need of, and be helped by, the prayers of the meanest brethren. And their prayers he desires are, first, with respect to his ministry,

that the word of the Lord may have free course, or may run; that the course of it may not be stopped, it being as a river of the water of life. The apostle was to teach all nations, and so desires the word may pass from one nation to another, yea, and run down from one generation to another, that it may spread and diffuse itself, and disciples might be multiplied. This is called the increasing of it, Act 6:7; the growing and multiplying of it, Act 12:24; the growing and prevailing of it, Act 19:20; which Christ sets forth by the parable of the mustard-seed, which grew and spread; and of the leaven, that diffused its virtue in the meal, Mat 13:31-33; the apostle referring here to the external course of the word, rather than its inward efficacy in the soul, as also Christ seems chiefly to do in those parables. There are many things that hinder the course of the gospel; sometimes wicked rulers make laws against it, sometimes great persecutions have been raised, sometimes false teachers oppose it, sometimes professors prove apostates and scandalize the world against it, sometimes reproaches are thrown in the way of it. And to the free course of it is required, on the contrary, a provision of suitable help herein, both of magistracy and ministry, and the bestowing of the Spirit, and the blessing of endeavours used herein. All these are to be prayed for, as the former to be prayed against.

And be glorified: he means, that it might have honour, reputation, and high esteem in the world, and not lie under reproach; as the Jews accounted it heresy, and the Gentiles foolishness: as it is said of those Gentiles, Act 13:48, they glorified the word of the Lord, by their honourable respect to it, and joy in it. As also that it might produce glorious effects in the world, in subduing people to God, and making men new creatures, and bringing them out of the devil’s into Christ’s kingdom, &c.; that it may evidence itself to be from heaven, and the power of God to men’s salvation, and not an invention of man; to which we may add, that it may be honoured in the unblamable and exemplary walking of the professors of it.

Even as it is with you: the glorious success of it with them he had largely shown before in both these Epistles; and he would have them pray for the like with others. Those that have felt the power of the gospel themselves to their conversion and salvation, should pray that others may partake of it with them. Herein they show their charity to men, and love to God, which the apostle here puts them upon, as that which would be acceptable to God; and the rather, because their own experience might teach them what God was able to do for others. Or else the apostle in these words sets forth these Thessalonians as a pattern of the mighty success of the word: it had its free course and was glorified among them; they received it as the word of God, and not of men. As if the apostle should say: They that would know the glorious success of the word of the Lord, let them go to Thessalonica.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Exhortations, Rebukes, and Benediction

2. Unreasonable] almost 'outrageous.' Faith] better, 'the Faith.'

3. Evil] RV 'the evil one.'

5. Patient waiting for] better, 'the patience of.'

6. Evidently disorder in the Church had increased since the First Epistle was written. Withdraw yourselves] or, 'shun.'

8. Cp. 1Th_2:9.

9. Power] better, 'the right.' We have the right to be supported, but for the sake of example we waived it in your case (1Co_9:3-18).

11. Working not at all.. busy-bodies] i.e. neglecting their own work (in view of a supposed immediate Advent), but interfering with that of others.

16. By all means] better, 'in all places,' or, 'in all, ways.'

17. St. Paul wrote the body of his letters through a secretary, but he added a few words in his own large handwriting, in order that his correspondents might know them to be genuine (1Co_16:21; 2Th_2:2; Col_4:18). So I write] better, 'this is my handwriting.'

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

CONTENTS. The apostle now comes to the conclusion of his Epistle. He beseeches the Thessalonians for an interest in their prayers, that the gospel may be rapidly diffused and glorified by numerous conversions, and that he and his fellow workers may be enabled to preach it unhindered by the opposition of their enemies. He expresses his confidence that the Lord will preserve them from evil and render them obedient to his instructions, it being his earnest prayer for them that they might be directed into the love of God and the patience of Jesus Christ. The apostle then proceeds to admonish them on account of the disorderly conduct which many of them exhibited. He had heard that there were some among them who walked disorderly, and who, either from dread or from excitement on account of their belief in the immediate coming of the Lord, had desisted from their worldly employments. He commands such to return to their duties, giving himself as an example, inasmuch as, when at Thessalonica, he had laboured with his own hands for support. If, however, such disorderly persons were not to be persuaded, then he enjoins the members of the Church to withdraw from them and exclude them from their society, in order that they might be ashamed and brought to repentance and amendment of life. lie invokes peace upon them from the Lord of peace; he authenticates his Epistle to guard against imposition; and concludes with his apostolic benediction.

Finally; furthermore; for the rest; introducing the concluding part of the Epistle. (see 1Th_4:1) Brethren, pray for us (see a similar request in. (1Th_5:25) Observe the unselfishness of the apostle"s request. He does not ask the Thessalonians to pray specially for himself, but for the unimpeded diffusion and success of the gospel, and for himself only in so far as that he might be freed from all hindrances in preaching the gospel that God would be pleased to crown his labours with success. That; introducing the subject matter of prayer; what he requested the Thessalonians to pray for. The word of the Lord namely, the gospel may have free course; literally, may run; that all obstacles to its progress may be removed; that its diffusion may be free and unimpeded; that, like the sun, it may rejoice as a strong man to run his race Psa_19:5; comp. Psa_147:15, "He sendeth forth his commandment upon earth: his word runneth very swiftly And be glorified; namely, in the conversion of souls. (comp. Act_13:48) The allusion may be to the applause given to the victors in the foot races which constituted so considerable a part of the Grecian games. This personification of the Word of the Lord is a favourite figure with the apostle. "In St. Paul"s language there is but a thin film between the Holy Ghost, the Divine personal Spirit, and the spirit in the believer"s inmost being. And so in St. Paul"s conception there is but a thin film between the Word preached and the living Word of God who is God" (Bishop Alexander). Even as it is with you; a recognition of the eagerness with which the Thessalonians had received the gospel.

HOMILETICS.

Ver. 1.

Intercessory prayer.

1. Its duty. We must not be selfish or confined in our prayers, but bear each other"s burdens before a throne of grace. Christian love finds its outlet in intercession. A desire for the salvation of others must manliest itself in prayer for their conversion. God is the Hearer of prayer, and will answer our prayers for others as well as for ourselves. The command of God to make intercession for all men should constrain us, and the example of holy men should encourage us.

2. Its objects. Sinners, that they may be saved; believers, that they may be confirmed in the faith and kept from evil; ministers, that their ministry may be blessed; the gospel, that it may have free course and be glorified.

HOMILIES BY T. CROSKERY Vers. 1, 2.

The prayers of the Thessalonians asked by the apostle.

He had prayed for them; he now asks them to pray for him.

I MINISTERS NEED THE PRAYERS OF THEIR PEOPLE. "Finally, brethren, pray for us.

1. Because their work is a great work.

2. Because it is weighted down with opposition and hinderance.

3. Because ministers feel their need, not only of human sympathy, but ofDivine grace, wisdom, and strength.

4. Because such prayers knit the hearts of pastor and people more closelytogether.

II THE DOUBLE PURPORT OF THE PRAYER FOR THE APOSTLE. It was for no mere personal or selfish object, but had exclusive reference to the furtherance of the gospel. To pray for ministers is to pray for the gospel.

1. It was a prayer for the rapid spread of the gospel. "That the Word of the Lord may run and be glorified, even as it is also with you.

(1) There were grave hindrances in its way presented by Jewish prejudice, Gentile fanaticism, and the jealousy of the Roman power. He is anxious that the gospel should not go halting and picking its steps, but "like a strong man rejoicing to run a race," overleaping all barriers of space and prejudice and hatred, Ministers have their "feet shod with the preparation of the gospel of peace." It is God only who can remove all impediments and make the mountains a plain before Zerubbabel.

(2) The apostle was anxious that the gospel should be glorified as "the power of God unto salvation by the conversion of large numbers of people, by their cheerful obedience to the truth, and by their orderly walk in the gospel. He quotes the example of the Thessalonians themselves as it is with you as worthy of imitation in spite of some exceptional defects. The courteous reference would lead his converts to pray for him with deeper interest and. fervour.

2. It was a prayer for deliverance from obstructive enemies. "And that we may be delivered kern unreasonable and wicked men." The impediments to the free progress of the gospel were evil men. They were his Jewish enemies at Corinth who rose against the apostle and brought him to the judgment seat of Gallio. (Act_18:12)

(1) It was a prayer that his career might not he cut short by their malignity. The apostle"s life was, perhaps, the most valuable in all the world in that generation, but it seemed to be at the mercy of men without scruple or mercy. He was, indeed, "in deaths oft." His enemies either lay in wait for him to destroy him, or roused the fanaticism of mobs against him.

(2) It was an enmity directed by men without any check from" reason or principle. His most persevering enemies through life were the Jews. No reason or argument could satisfy them or mollify their hatred. Their conduct was easily explained by the fact that "all men have not faith." As if nothing better could be expected from godless and blaspheming Jews. T.C.

HOMILIES BY B.C. CAFFIN Vers. 1, 2.

Prayer for missions.

I THE IMPORTANCE OF IT. Prayer is a mighty power; we must use it. We must not stand by indifferent and uninterested, and leave the progress of the gospel to missionaries abroad, to God"s ministers at home. We must all take our part in the work. Success in that work depends in large measure on the prayers of the faithful. All who pray earnestly for the work of missions are really helpers, as really, though not in the same degree, as the most hardworking missionaries. Faithful prayer is as necessary as faithful preaching. The united prayers of the Church, the mighty volume of supplication that ascends in behalf of missions, is the strength of those who labour in loneliness and self-denial among heathen and savages. Each one of us, however humble, may contribute his share to the great result. All who do so are coworkers in the blessed work of saving souls. It is a high privilege; the Lord has committed the progress of Christianity to the prayers of his people. We may well ask ourselves if we have been as energetic as we ought in that great spiritual work.

II THE DUTY OF PRAYER.

1. For the spread of the gospel. St. Paul urges it constantly upon his converts. He had been praying for the Thessalonians; now he asks for their prayers in return. It is a commandment. He bids us pray that the Word of the Lord may run, that it may meet with no check in its onward course, but spread ever further and wider, from city to city, from country to country, till "the earth shall be full of the knowledge of the Lord, as the waters cover the sea." This is the only limit. The Church must not be stationary; it must be always in movement. The water of life is living water, ever welling up fresh and clear; it is a running stream. Stagnation means corruption. The gospel must keep moving onward, winning fresh hearts, exerting an ever-growing influence over those who have long felt its power. To stand still is to go back, to win no new victories is to lose its ancient triumphs. It is our bounden duty to help on this progress by our earnest prayers. We are met by an inert mass of apathy; we must strive to kindle it into life by our fervent supplications. "Ask, and ye shall have." The apathy of which, it may be, we complain so bitterly, may be due in large measure to our own spiritual sloth, to the sluggishness of our prayers. Where the Word of the Lord runs, it will be glorified; it is living and powerful; it will manifest its energy in the blessed lives, the holy deaths, of converted men; it will show forth the glory of the Lord in that glory of holiness which, springing from his indwelling presence, will transform the souls in whom that presence abides.

2. For the missionaries themselves. They are exposed to many dangers; it was so with St. Paul. He was now at Corinth, a city where there was a great work to do, for the Lord had much people there. But be met with much opposition, at first from fanatical Jews, afterwards from "false brethren" and "false apostles" He bids the Thessalonians pray that he might be delivered from these men, not for his own sake he counted not his life dear unto himself but that he might finish his course with joy, and be blessed in saving many souls. So we should pray now for faithful missionaries, that they may be delivered from unreasonable and wicked men.

LESSONS.

1. Pray constantly for the success of the gospel in all the world. Christ bidsyou; his apostles bid you.

2. Do not think yourself too weak and sinful to do so; such humility is falsehumility; it defrauds God"s ministers of the assistance which you are bound to give them.

3. Believe in the power of prayer; it is an important element in a livingfaith. B.C.C.

HOMILIES BY R. FINLAYSON Vers. 1-5.

Intimation of the close of the Epistle.

"Finally, brethren.

I REQUEST FOR PRAYER ON BEHALF OF THE PREACHERS.

1. For the diffusion and glorification of the Word of the Lord through their instrumentality. Diffusion. "Pray for us, that the Word of the Lord may run." The Word of the Lord is the Word as given by the Lord to be diffused. It is especially the offer of salvation to perishing men on the ground of Christ"s work. The Thessalonians are asked to pray that the Word of the Lord, by their preaching, may run, i.e. have free and rapid course. In the same way we are to pray that the Word of the Lord may be everywhere preached. This is a motto for a Bible Society: "Pray that the Word of the Lord may run." By both means may it accomplish its course. Let no country be shut to the preaching of the gospel, to the circulation of the Scriptures. Let the earth be filled with knowledge. Glorification. "And be glorified." For this, too, prayer needs to be made. May the Divine Spirit accompany the Word in its course through the world. And, wherever it comes, let it be glorified. Let it be shown to be the Word of the Lord, by its powerful saving effects upon the hearts of all who hear it or read it. Commendatory statement with reference to the Thessalonians. "As also it is with you." In its course through the world in those days, the Word came to Thessalonica. And they presented no obstacle in their hearts to its reception. They received it, not as the word of men, but as it is in truth the Word of God. And it was signally glorified in its being the means of their being turned from idols to the living and true God. Let the Word of the Lord also be glorified in our conversion, in the transformation of our

2. characters. Let us be willing trophies of the power of the Word to change us to the Divine form.

3. For the presence of a condition without which they could not be instrumental in diffusing and glorifying the Word of the Lord. "And that we may be delivered from unreasonable and evil men." In most places the preachers had to encounter unreasonable and evil men. If these had their way, the Word of the Lord would be impeded, by there not being freedom for preaching it. The Thessalonians, then, are asked to pray, on behalf of the preachers, for their deliverance from these unreasonable and evil men. They are not forbidden to pray for their personal salvation, but they are enjoined to pray against them as impeders of the Word. Let Divine restraint be laid upon their unreasonableness and malice, but let Divine speed be granted to the Word. Reason for expecting the existence of unreasonable and evil men. "For all have not faith." The meaning is not that all have not aptitude for faith. It is one of the devil"s lies that religion is only a matter for some people. The meaning is, that all are not, in the way of faith, receptive of the Word. We need not, therefore, wonder if, in the case of some, their want of sympathy with the Word shows itself in forms of unreasonableness and malice. They are only working out their position more vigorously than some others, even as Paul did in his pre-Christian state.

II THEY HAD CONFIDENCE THAT THE LORD WOULD ASSIST THE THESSALONIANS. "But the Lord is faithful, who shall stablish you, and guard you from the evil one." They at once turn away from their own case to the case of the Thessalonians. There were unreasonable and evil men at Thessalonica too. But the Lord was to be trusted in as Protector of his Church in every place, and stronger than the unreasonable and evil men. And their Lord Protector, the preachers were persuaded, would make them immovable against the assaults of their enemies, and would deliver them from the evil one, the inspirer of their unreasonableness and malice.

III THEIR CONFIDENCE IN THE LORD EXTENDED TO THE COOPERATION OF THE THESSALONIANS WITH THE LORD ASSISTING THEM. "And we have confidence in the Lord touching you, that ye both do and will do the things which we command." In the language, "And we have confidence in the Lord," there is a carrying forward of the thought. Their confidence in the Lord extended to the Thessalonians doing their part. They had no doubt that in the present they were doing what they were commanded. They had no doubt also in their resolution for the future. This expression of confidence has the force of hopeful exhortation.

IV PRAYER THAT THE LORD WOULD ASSIST THE THESSALONIANS. "And the Lord direct your hearts." Though the Lord promises to assist us, and to assist us in connection with our good resolution, yet we need to pray for his assistance. The prayer is for the directing not mere directing, but the powerful directing of our hearts. Of ourselves our hearts are misdirected. But, in virtue of his triumph on Calvary, the Lord has power over our hearts to direct them aright. There is a twofold direction mentioned.

1. The central dispositions. "Into the love of God." Our hearts are rightly directed, when they are directed in love toward him who is the Centre of our being. As being should tend toward its source, so should we tend toward God. As it is natural for a child to love his parents, so surely it is natural for us to love him by whom we have been made, and for whom we have been made. It was the object of the Lord, in his personal ministry on earth, to hold up before men the immeasurable goodness of God. So it is his object in our hearts, by his Spirit, to hold up Divine excellence, so that we may be powerfully attracted toward God. And in this love, as it is real and active, is there motive power for the keeping of the commandments of God handed to us by inspired men. The Lord, then, give us this love for ourselves and our friends. May God be so presented to us that all misdirection of our hearts shall be powerfully overcome.

2. The special disposition in their situation. "And into the patience of Christ." By the patience of Christ we are to understand the patience exhibited by Christ which is held up before us as our ideal. "For consider him that endured such contradiction of sinners against himself." In the midst, then, of unreasonable and evil men not more unreasonable and evil than those which assailed Christ let them in the same spirit endure. R.F.

HOMILIES BY W.F. ADENEY Ver. 1.

Prayer for missions.

Money is not the sinew of the spiritual wars of the Church. The necessary appeals for money so urgently pressed by the friends of missions should not blind our eyes to the higher needs of those great enterprises. All the wealth of the Stock Exchange could not convert one soul. As it was in Israel"s great battle with Amalek, when Joshua could only prevail in the field so long as Moses prayed on the mountain, the missionary is successful in proportion as the Church is prayerful. In order that this assertion may not fall powerless as an empty, dogmatic platitude, inquire how it may be substantiated by a consideration of the chief elements of true success in the mission field.

I THE SPIRITUAL CHARACTER OF THE LABOUR OF THE MISSIONARIES. Money cannot make missionaries. It may send men abroad, feed, clothe, and house them, but it cannot put an apostolic spirit in them, nor cheer and strengthen that spirit when it flags; and yet without such a spirit no missionary work can be looked for. Careys do not come with good balance sheets, nor are Moffats evolved out of glowing financial reports. The great want of the missionary societies is men, not money.

1. Prayer is necessary that the right men may be forthcoming. God only can find the men, and the most gifted men will fail except they go in pursuit of a Divine vocation. St. Paul was appointed "not from men, nor through

2. ; (Gal_1:1) he was sent on his specific mission through indications of the Holy Spirit in response to the prayers of the Church at Antioch. (Act_13:2)

3. Prayer is necessary that missionaries may be sustained. There is much to damp the ardour and depress the spirit of the missionary amid all the degraded scenes of his work. St. Paul had been praying for his friends at Thessalonica; in return he sought their prayers for his work. He so identified himself with his mission as to regard prayer for the mission as prayer for himself.

II THE EXTERNAL PROGRESS OF THE TRUTH. St. Paul asks for prayer "that the Word of the Lord may run." Nothing is more striking than the fact that the rate of progress of Christian missions is not at all proportionate to the perfection of the mechanism with which they are organized. The years of biggest subscriptions are not always the years of most numerous conversions.

1. Prayer is necessary that God may remove obstructions to the progress of Christianity. Governments may hinder missions. Countries are sometimes closed against missionaries. Then we must pray that God would open a way. What doors has he opened in our day! The Word is now free to run through the vast populations of China. "The great dark continent" is opening up to the light. This is not done by money. "It is the Lord"s doing, and it is marvellous in our eyes.

2. Prayer is necessary that God may dispose the minds of men to receive the truth. In a neighbouring Macedonian Church lived the first European resident converted by St. Paul, and of her it is said, "whose heart the Lord opened, to give heed unto the things which were spoken by Paul". (Act_16:14) Therefore we must pray that God"s Spirit may go with the Word, to prepare the soil to receive it and to quicken it when it is sown.

III THE INTERNAL FRUITFULNESS OF THE GOSPEL. The apostle is not satisfied with desiring that the Word of the Lord may "run;" he wishes also that it may be "glorified." This further wish strikes a high note. It reminds us that missionary success cannot be measured by the numbers of the converts. The great question is what is the character of them? Statistical reports are delusive. The missionary who can make no sensational return of long lists of converts may be doing the most real, solid, lasting work in laying the foundation of true Christian character in a few. There are nominal Christians in heathen lands who are a dishonour to the name they bear, as there are also at home. Prayer is necessary that a right character may be cultivated in mission Churches. Christ was glorified when the man who had been a fierce demoniac sat clothed and in his right mind at the feet of his Deliverer. The Christian who has been a savage is the finest witness of the power of the gospel. But it is very difficult to irradicate the vices of heathenism, as missionaries know to their sorrow. Let us pray for this most hard but most needful work. W.F.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

May run - Go on swiftly, without any interruption. And be glorified - Acknowledged as divine, and bring forth much fruit.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

2Th 3:2

I. It was, no doubt, with surprise and regret that Paul wrote these words, as it is with surprise and regret that any Christian recognises how vast a multitude of men have not faith. In considering the causes which prevent men from coming to Christ and believing in Him he must divide them into two great classes, those who have never felt any desire to enter into fellowship with Christ, and those who have had some desire, but have stumbled at some difficulty. First of all, there are those who have never felt any desire whatever for the salvation that is in Christ, and that is because they have never felt the degradation and defilement of sin, and their helplessness under the defilement and degradation; or they have never felt the attractiveness of holiness. They may, unconsciously, admire goodness, they may admire truth, and courage, and honour, and love, but they never connected the idea of holiness with these virtues. There is no other way, no other way even proposed, whereby a man may reach maturity and manhood than by becoming a Christian. Without Christ a man may reach a very great deal, but he cannot reach all. The man who is not a Christian, who has no connection with those things which we reach in Christ, is a man only in an imperfect sense of the word, it is only by courtesy that he can be called a man. He is by no means like the person that he is yet to become in Christ. But then, until he himself is smitten with the love of holiness, until the beauty of holiness and union with God stands before him as it is shown us in Christ and wins his heart, or until, on the other hand, providential circumstances and the Spirit of God open up to him the deep degradation and defilement of sin, he is not likely to own that Christ is anything that he needs.

II. Closely allied to this great preliminary obstacle is the misconception which looks upon religion as concerned solely about the life to come, and as not likely to bring in considerable light or strength into our present concerns. Many persons deliberately put aside religion, believing that it would interfere with legitimate pursuits, waste their energies, and introduce gloom and constraint into their life. The professed secularist and the practical secularist each says to himself, "I have occupations and duties now that require all my strength, and if there is another world the best preparation for it that I can make is to do thoroughly, and with all my strength, the duties now pressing upon me." Most of us have felt the attraction of this position. It has a sound of candid, manly common-sense. It appeals to the Anglo-Saxon within us, and to our esteem for what is practical, and has its foot upon the solid earth. Moreover, it is directly true that the very best preparation, the only preparation, for any future world is to do thoroughly well the duties of the present. Of course that is so. But the whole question remains: What are the duties of the present? Can we determine what these duties are until we determine whether the proclamation made by Christ is true or false? If there is a God, it is not in the future only that we have to do with Him, but now. All our duties must be tinged with the idea of this sovereign purpose and of God’s relation to us. To defer all consideration of God is simply impossible. God is as much in this world as in any world; and if so, our whole life in every part of it must be a godly not a secular life—a life we live well and can only live well in true fellowship with God. A mind that can divide life into duties of the present and duties of the future, really does not understand what life is, and entirely misapprehends what Christianity is.

III. Turning to the other great class of men, we find that many are really willing; their thoughts are always turning towards Christ and His religion; and yet they are continually held back by some misconception of the way in which a fellowship with Him is formed, or some other misconception. One of these misconceptions is the not unnatural, nor altogether unworthy idea that some preparation for coming to Christ is necessary—a deeper conviction, a firmer assurance of continuing in His service, or, perhaps, more feeling is thought to be required. This is a very common state of mind; because it is difficult for any man among us to grasp once for all the idea that Christ has been sent into this world to save us from every kind of evil, and especially from every kind of spiritual faultiness. Uniformly Christ offers Himself to men as they are; He offers the one effectual remedy for our whole condition, whatever it is. And until we accept the remedy that is in Him, we cannot expect to have any more trustworthy repentance or sincere and powerful purpose of amendment. Waiting does no good. To abstain from seeking His help while we strive to make ourselves more worthy of His society, is simply to propose to do the very hardest part of our salvation ourselves. If you are not penitent, Christ is exalted a Prince and a Saviour to bestow repentance. If you are not penitent, you are not very likely to become so anywhere else than at the foot of the cross. It is there that men learn what sin is. If you have no real pain on account of your severance from God, no sorrow that you have preferred your own will to His, no keen thirst for reconcilement to Him, surely this is only what may be expected until we see God and know His love in Christ. This spiritual deadness, which can neither see nor feel as it ought, this is by far the most serious element in our sinful condition; and if without Christ you could save yourself from this, then there is positively nothing else for which you need His aid—nothing at all. The insensibility you are conscious of, your surprising indifference to the spiritual aspect of things, your unconcern about pleasing God, or even about being at peace with God—all this is precisely what identifies you as the person who needed just the revelation of sin and of holiness that Christ made, and just that help of being delivered from sin that Christ offered you. If, then, any one has been delaying to accept Christ, on the understanding that before doing so he must pass through some preliminary and preparatory process, he should recognise that this is a mistake. No preparation is required. What Christ offers He offers freely; He offers to all, He offers on the spot. The preparation for salvation is sin, as danger is the preparation for rescue.

M. Dods, Christian World Pulpit, vol. xlii., p. 64.

References: 2Th 3:2.—Clergyman’s Magazine, vol. viii., p. 98; Homilist, vol. v., p. 217.

2Th 3:5

The Heart’s Home and Guide.

I. The home of the heart. "The Lord direct you into the love of God and the patience of Christ." The Apostle gathers up the whole sum of his desires for his friends, and presents to us the whole aim of our efforts for ourselves, in these two things: a steadfast love to God, and a calm endurance of evil, and persistence in duty, unaffected by suffering or by pain. If we have these two, we shall not be far from being what God wishes to see us. Now the Apostle’s thought here of "leading us into" these two, seems to suggest the metaphor of a great home with two chambers in it, of which the inner was entered from the outer. The first room is "the love of God," and the second is "the patience of Christ." It comes to the same thing, whether we speak of the heart as dwelling in love, or of love as dwelling in the heart. The metaphor varies; the substance of the thought is the same; and that thought is, that the heart should be the sphere and subject of a steadfast, habitual, all-pleasing love, which issues in unbroken calmness of endurance, and persistence of service, in the face of evil. Passive and active patience is the direct fruit of love to God. The one chamber opens into the other. For they whose hearts dwell in the sweet sanctities of the love of God, will ever be those who say, with a calm smile, as they put out their hand to the bitterest draught, "The cup which My Father hath given Me, shall I not drink it?"

II. Notice the Guide of the heart to its home. "The Lord direct you." We have here a distinct address to Jesus Christ as Divine, and the Hearer of prayer. The Apostle evidently expects a present personal influence from Christ to be exerted upon men’s hearts. All those movements in our hearts, so often neglected, so often resisted, by which we are compelled to a holier life, to a deeper love, to a more unworldly consecration,—all these, rightly understood, are Christ’s directions. He leads us, though often we do not not know the hand that guides; and every Christian may be sure of this—and he is sinful if he does not live up to the height of his privileges—that the ancient promises are more than fulfilled in his experience, and that he has a present Christ, an indwelling Christ, who will be his Shepherd, and lead him by green pastures and still waters sometimes, and through valleys of darkness and rough defiles sometimes, but always with the purpose of bringing him nearer and nearer to the full possession of the love of God and the patience of Christ.

III. Notice the heart’s yielding to its Guide. If this was Paul’s prayer for his converts, it should be our aim for ourselves. Christ is ready to direct our hearts, if we will let Him. All depends on our yielding to that sweet direction, loving as that of a mother’s hand on her child’s shoulder.

A. Maclaren, Paul’s Prayers, p. 25.

2Th 3:6-18

I. In this passage the Apostle teaches the Thessalonians that in tranquillity, sedateness of heart and life, they are severally, not only to work, but to do their own work, and so have need of no man. Thus the bread which is their own will be doubly sweet to them. If we revert to the military metaphor which underlies the word "disorderly," and may also underlie the word "withdraw," we may place another saying of the Apostle into connection with these injunctions. "Every man shall bear his own burden,"—his own proper and personal load. The word is used to signify a soldier’s kit or knapsack. In Christian warfare, then, each faithful soldier must see that he has his own weight, and that he does not encumber another with it, or take up another’s instead of his own. All acts of this kind are a walking disorderly.

II. Believers then have daily work to do; not only Christian work, but all work done in a Christian spirit. The record of their days must never be like that said to have been found in the diary of Louis XVI., after the first French Revolution, the simple word occurring on almost every page, "Nothing, nothing!" Time rather must be redeemed, not wasted.

III. "But ye, brethren, be not weary in welldoing." The Apostle exhorts them not to lose heart, not to faint as cowards, in doing whatever is honourable and good—all actions which are fair in themselves and blissful in their results. An implied commendation is in the injunction. They are even now engaged in welldoing, and they are urged, by perseverance therein, to show forth "the patience of Christ." There is to be well doing in the widest sense of the word. Surveying the huge circumference of human love, Christ’s people are never to faint in the work of leaving the world better than they found it. "In due season we shall reap if we faint not."

J. Hutchison, Lectures on Thessalonians, p. 322.

Reference: 2Th 3:6-18.—Clergyman’s Magazine, vol. ii., p. 81.

2Th 3:13

Perseverance.

I. There is a very great inclination in certain stages of society, and certain periods of our life, to feel a kind of contempt for perseverance. Mere patient labour is thought but meanly of for the most part; we give it all sorts of bad names. We sneer at a plodder. We are inclined to fancy when we start in life that great talent—that indefinable power which we call genius—will be sure to bear all before it, and must carry the world by storm. By-and-by we get to find that the world is very much larger than we fancied, and that there is a great deal of talent, nay, a great many geniuses in it, and that eminence is not to be obtained at a bound, but only by long and patient climbing.

II. Even in religion and in the building up of a Christian character, it is perseverance that is of the most vital and essential importance; and that, indeed, without a persevering continuance in the painful practice of what our conscience sanctions and commands, there can be no real godliness, no true religion. If there be one thing more than another which marks the man of genius, it is his courageous steadfastness. They say that the tiger, once baulked in its first spring, will not again renew the charge, but skulks back into the jungle cowed and ashamed. We know that it is ever so with the craven spirits in the world: the first check or discouragement crushes them; they have no heart to recover from a fall. God asks for patience in welldoing; He will have long trial of His wisdom and truth; but they who trust in Him shall not lose their reward.

A. Jessopp, Norwich School Sermons, p, 75.

References: 2Th 3:13.—W. Walters, Christian World Pulpit, vol. xx., p. 136; E. Cooper, Practical Sermons, vol. iii., p. 95.

2Th 3:16

The Lord of Peace, and the Peace of the Lord.

I. The deepest longing of every human heart is for peace. There are many ways in which the supreme good may be represented, but, perhaps, none of them is so lovely, and exercises such universal fascination of attraction as that which presents it in the form of rest. It is an eloquent testimony to the unrest which tortures every heart, that the promise of peace should to all seem so fair. Rest which is not apathy, rest which is not indolence, rest which is contemporaneous with, and the consequence of, the full wholesome activity of the whole nature in its legitimate directions, that is the thing that we are all longing for. The sea is not stagnant though it be calm; there will be the slow heave of the calm billow, and the wavelets may sparkle in the sunlight, though they be still from all the winds that rave. We want, most of all, peace in our inmost hearts.

II. The Lord of Peace Himself is the only Giver of peace. Christ is the "Lord of Peace" because that tranquillity of heart and spirit, that unruffled calm, which we all see from afar and long to possess, was verily His, in His manhood, during all the calamities and changes and activities of His earthly life. He sorrowed; He wept; He wondered; He was angry; He pitied; He loved; and yet all these were perfectly consistent with the unruffled calm that marked His whole career. So peace is not stolid indifference. Nor is it to be found in the avoidance of difficult duties, or the cowardly shirking of sacrifices and pains and struggles; but, rather, it is "peace subsisting at the heart of endless agitation," of which the great example stands in Him who was the Man of Sorrows and acquainted with grief, and who yet in it all was the Lord of Peace.

III. The peace of the Lord of Peace is perfect. "Give you peace always." That points to perpetual, unbroken duration in time, and through all changing circumstances, which might threaten a less stable and deeply-rooted tranquillity. Christ’s peace is perpetual and multiform, unbroken, and presenting itself in all the aspects in which tranquillity is possible for a human spirit.

IV. The Lord of Peace gives it by giving His own presence. When He is in the vessel the waves calm themselves. So, if we are conscious of breaches of our restfulness, interruptions of our tranquillity, by reason of surging, impatient passions and hot desires within ourselves, or by reason of the pressure of outward circumstances, or by reason of our having fallen beneath our consciences and done wrong things, let us understand that the breaches of our peace are not owing to Him, but only to our having let go His hand. It is our own fault if we are ever troubled; if we kept close to Him, we should not be. Keep inside the fortress, and nothing will disturb.

A. Maclaren, Paul’s Prayers, p. 37.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

Observe here, 1. A courteous and loving compellation, brethren. There is a three-fold brotherhood, which the scripture takes notice of betwixt Christ and believers, betwixt believers themselves, and betwixt the ministers of Christ and their beloved people.

Observe, 2. St. Paul’s passionate request and supplication, Brethren, pray for us.

Learn hence, That an interest in the prayers of all those that have an interest in God, is the passionate desire and earnest request of all the faithful ministers of Jesus Christ; there is nothing that the ministers of Christ do more want or need, nothing, nothing that they so much desire and crave, as the spiritual alms of their people’s prayers; their work is a work of the greatest weight, of the greatest labour, of the greatest difficulty and opposition; and alas, their shoulders are no stronger than other men’s, to stand under the weight of this burden; wonder not then they cry out so importunely for the help and benefit of their people’s prayers.

Observe, 3. The subject matter which he desires them to pray for, That the word of the Lord may have free course, and be glorified: in the original, that the word may run and be glorified; a metaphor taken from a water-course, where the current flows freely, without interruption or obstruction.

Quest. When may the word be said to have free course?

Ans. When it is freely preached, and accompanied with the Spirit’s internal operation.

Learn hence, That it is the standing duty of the people of God to wrestle with God at the throne of grace, for the free course of the word in the labours of his ministers; Pray that the word of the Lord may have free course, and be glorified.

But when may the word be said to be glorified?

When God is glorified in and by the word, by the conversion of sinners, by the examplary conversation of believers; then is God glorified, when his word is entertained.

Observe, 4. The argument to excite the Thessalonians to pray for the success of the word amongst others, namely, the great and good success which God had given it amongst them: That it may be glorified, as it is with you.

Thence learn, That such as have felt the power of the gospel themselves, to their conversion and salvation, should pray that others may partake of the same benefits, by it and from it, together with themselves: herein they show their love to God, and charity to the souls of men.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

Finally, brethren, pray for us, that the word of the Lord may run and be glorified, even as also it is with you [Here, as elsewhere, Paul asks for the prayers of the disciples ( 1Th_5:25 ; Eph_6:19 ); the request at Col 4:2-3; being very similar. The unselfishness of his request should be noted. He asks nothing for himself, but desires that the truth may prosper in his hands elsewhere, as it was now prospering in Thessalonica. He speaks of the Word as a thing of life (comp. Psa_19:5 ; Psa_147:15 ; 2Ti_2:9 ); for the Word, being energized of God, approaches a living personality. The Word is glorified when it saves souls ( Act_13:48 ). Possibly there is here an allusion to the applause of the people when a racer wins his race];

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

2 Thessalonians Chapter 3

There is nothing very particular in the apostle’s exhortations. His great concern was the explanation which we have been considering. He prays that God and the Lord Jesus Himself, who had given them the sure and everlasting consolations of the gospel, would comfort their hearts and establish them in every good word and work. He asks for their prayers that he may be preserved in his labors. He could not but expect to find men unreasonable and animated with enmity, for faith was not the portion of all. It was only a case for the protecting hand of God. With regard to them he counted for this end on the faith fullness of the Lord. He reckoned also on their obedience, and prays God to direct their hearts to wards these two points, of which we have spoken when studying the First Epistle, the love of God and the patient waiting with which the Christ waited- the two points in which the whole of Christian life is summed up with regard to its objects, its moral springs. Christ Himself was waiting-sweet thought! They were to wait with Him, until the moment when His heart and the hearts of His own should rejoice together in their meeting.

It was this which they needed. On the one hand, they had believed that the dead saints would not be ready to go and meet the Lord; on the other, they had thought the day of the Lord already come. The enjoyment of the love of God, and peace of heart in waiting for Christ, was necessary for them.

This excitement into which they had been led had also betrayed itself in some among them by their neglect of their ordinary labors, “working not at all but being busybodies,” intermeddling in the affairs of others. The apostle had set them a very different example. He exhorts them to be firm, and to withdraw from those who would not hearken to his admonitions, but continued to walk disorderly and in idleness; not however in such a manner as to treat them as enemies, but to admonish them as brethren.

It will be observed here, that there is no longer the same expression of the energy of communion and of life as previously. (compare 3:16 with 1Th 5:23.) Nevertheless the Lord was still the Lord of peace; but the beauty of that entire consecration to God, which would shine forth in the day of Christ, does not present itself to the apostle’s mind and heart as in the First Epistle. He prays for them, however, that they may have peace always and by all means.

The apostle points out the method by which he assured the faithful of the authenticity of his letters. With the exception of that to the Galatians he employed other persons to write them, but he attached his own signature in order to verify their contents to the church, adding the prayer or blessing.

John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.

1–5. Pray for us. How often Paul makes this request in his letters! Compare 1 Thess. 5:25; Eph. 6:19; Col. 4:3. That the word of the Lord, etc. He asks no prayers for his own ease, or worldly prosperity, but that he may be helped in his work of the gospel. Have free course. Not be hindered by opposition which might prevent success. When in bonds (2 Tim. 2:9) he rejoiced that the word of the Lord was “not bound.” Be glorified. By its powers to save. See Acts 13:48.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

Paul asks the believers to pray for him and his companions.

Now

Paul uses the word "now" to mark a change in topic.

brothers

Here "brothers" means fellow Christians, including both men and women. AT: "brothers and sisters" (See: When Masculine Words Include Women)

that the word of the Lord may rush and be glorified, as it also is with you

Paul speaks of God's word spreading as if it were running from place to place. This can be stated in active form. AT: "that more and more people will soon hear our message about our Lord Jesus and honor it, as happened with you" (See: Metaphor and Active or Passive)

that we may be delivered

This can be stated in active form. AT: "that God may save us" or "that God may rescue us" (See: Active or Passive)

for not all have faith

"for many people do not believe in Jesus"

who will establish you

"who will strengthen you"

the evil one

"Satan"

translationWords

brother

pray

word of God

glory

evil

faith

faithful

deliver

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Finally [το λοιπον] . See on 1Th 4:1.

May have free course [τρεχη] . More literally, simply, and better, may run. Have swift progress through the world. An O. T. idea. See Psa 147:15, and comp. Isa 55:11 and Act 12:24.

Be glorified [δοξαζηται] . Acknowledged in its true power and glory. Comp. Joh 12:28. The phrase the word of the Lord - be glorified, only here.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.