2 Thessalonians 3:3

2 Thessalonians 3:1-5 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: 1. Quod reliquum est, orate fratres pro nobis: ut sermo Domini currat et glorificetur, quemadmodum et apud vos; 2. And that we may be delivered from unreasonable and wicked men: for all men have not faith. 2. Et ut liberemur ab importunis et malignis hominibus: non enim omnium est fides. 3. But the Lord is faithful, who shall stablish you, and keep you from evil. 3. Fidelis autem Dominus, qui confirmabit vos, et custodiet a maligno. 4. And we have confidence in the Lord touching you, that ye both do and will do the things which we command you. 4. Confidimus autem in Domino de vobis, quod quae vobis praecipimus, et facitis, et facturi estis. 5. And the Lord direct your hearts into the love of God, and into the patient waiting for Christ. 5. Dominus autem dirigat corda vestra in dilectionem Dei, et exspectationem Christi. 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; [692] 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 .) 2 That we may be delivered. The old interpreter has rendered it, not unhappily, in my opinion -- unreasonable [693] Now, by this term, as also by that which immediately follows, (ton poneron,) evil, Paul means wicked and treacherous men, who lurked in the Church, under the name of Christians, or at least Jews, who with a mad zeal for the law furiously persecuted the gospel. He knew, however, how much danger impended over them from both these classes. Chrysostom, however, thinks that those only are meant who maliciously oppose the gospel by base doctrines, [694] -- not by weapons of violence, as for example, Alexander, Hymeneus, and the like; but for my part, I extend it generally to all kinds of dangers and enemies. He was at that time proceeding towards Jerusalem, and wrote in the midst of his journeyings. Now, he had already been divinely forewarned that imprisonments and persecutions awaited him there. ( Acts 20:23 .) He means, however, deliverance, so that he may come off victorious, whether by life or by death. All have not faith. This might be explained to mean, "Faith is not in all." This expression, however, were both ambiguous and more obscure. Let us therefore retain Paul's words, by which he intimates that faith is a gift of God that is too rare to be found in all. God, therefore, calls many who do not come to him by faith. Many pretend to come to him, who have their heart at the farthest distance from him. Farther, he does not speak of all indiscriminately, but merely animadverts upon those that belong to the Church: for the Thessalonians saw that very many held faith in abhorrence; [695] nay, they saw how small was the number of believers. Hence it would have been unnecessary to say this as to strangers; but Paul simply says that all that make a profession of faith are not such in reality. Should you take in all Jews, they appeared to have nearness to Christ, for they ought to have recognized him by means of the law and the prophets. Paul, there can be no question specially marks out those with whom he would have to do. Now, it is probable that they were those who, while they had the appearance and honorary title of piety, were nevertheless very far from the reality. From this came the conflict. With the view of shewing, therefore, that it was not groundlessly, or without good reason, that he dreaded contests with wicked and perverse men, he says that faith is not common to all, because the wicked and reprobate are always mixed with the good, as tares are with the good wheat. ( Matthew 13:25 .) And this ought to be remembered by us whenever we have annoyance given us by wicked persons, who nevertheless desire to be reckoned as belonging to the society of Christians -- that all men have not faith. Nay more, when we hear in some instances that the Church is disturbed by base factions, let this be a shield to us against offenses of this nature; for we shall not merely inflict injury upon pious teachers, if we have doubts as to their fidelity, whenever domestic enemies do them harm, but our faith will from time to time waver, unless we keep in mind that among those who boast of the name of Christians there are many that are treacherous. [696] 3 But God is faithful. As it was possible that their minds, influenced by unfavorable reports, might come to entertain some doubts as to Paul's ministry, having taught them that faith is not always found in men, he now calls them back to God, and says that he is faithful, so as to confirm them against all contrivances of men, by which they will endeavor to shake them. "They, indeed, are treacherous, but there is in God a support that is abundantly secure, so as to keep you from giving way." He calls the Lord faithful, inasmuch as he adheres to his purpose to the end in maintaining the salvation of his people, seasonably aids them, and never forsakes them in dangers, as in 1 Corinthians 10:13 , God is faithful, who will not suffer you to be tried above that ye are able to bear. These words, however, themselves shew that Paul was more anxious as to others than as to himself. Malicious men directed against him the stings of their malignity; the whole violence [697] of it fell upon him. In the mean time, he directs all his anxieties towards the Thessalonians, lest this temptation should do them any injury. The term evil may refer as well to the thing, that is, malice, as to the persons of the wicked. I prefer, however, to interpret it of Satan, the head of all the wicked. For it were a small thing to be delivered from the cunning or violence of men, if the Lord did not protect us from all spiritual injury. 4 We have confidence. By this preface he prepares the way for proceeding to give the instruction, which we shall find him immediately afterwards subjoining. For the confidence which he says he has respecting them, made them much more ready to obey than if he had required obedience from them in a way of doubt or distrust. He says, however, that this hope, which he cherished in reference to them, was founded upon the Lord, inasmuch as it is his to bind their hearts to obedience, and to keep them in it; or by this expression, (as appears to me more probable,) he meant to testify, that it is not his intention to enjoin anything but by the commandment of the Lord. Here, accordingly, he marks out limits for himself as to enjoining, and for them as to obeying -- that it should be only in the Lord. [698] All, therefore, that do not observe this limitation, do to no purpose resort to Paul's example, with the view of binding the Church and subjecting it to their laws. Perhaps he had this also in view, that the respect which was due to his Apostleship might remain unimpaired among the Thessalonians, however the wicked might attempt to deprive him of the honor that belonged to him; for the prayer which he immediately subjoins tends towards this object. For provided men's hearts continue to be directed towards love to God, and patient waiting for Christ, other things will be in a desirable state, and Paul declares that he desires nothing else. From this it is manifest, how very far he is from seeking dominion for himself peculiarly. For he is satisfied provided they persevere in love to God, and in the hope of Christ's coming. In following up with prayer his expression of confidence, [699] he admonishes us that we must not relax in eagerness of prayer on the ground that we cherish good hope. As, however, he states here in a summary manner the things that he knew to be most necessary for Christians, let every one make it his endeavor to make proficiency in these two things, in so far as he desires to make progress towards perfection. And, unquestionably, the love of God cannot reign in us unless brotherly love is also exercised. Waiting for Christ, on the other hand, teaches us to exercise contempt of the world, mortification of the flesh, and endurance of the cross. At the same time the expression might be explained as meaning, the patience of Christ -- that which Christ's doctrine begets in us; but I prefer to understand it as referring to the hope of ultimate redemption. For this is the only thing that sustains us in the warfare of the present life, that we wait for the Redeemer; and farther, this waiting requires patient endurance amidst the continual exercises of the cross. Footnotes: [692] "Estendue et auancement;" -- "Extension and advancement." [693] Importunos. Wiclif (1380) renders it noyous.--Ed. [694] "Fausses et peruerses doctrines;" -- "False and perverse doctrines." [695] "En horreur et disdain;" -- "In horror and disdain." [696] "Qu'il y a beaucoup d'infideles, desloyaux, et traistres;" -- "That there are many that are unbelieving, disloyal, and traitorous." [697] "Toute la violence et impetuosite;" -- "The whole violence and impetuosity." [698] "Voyci donc les bournes qu'il limite, et pour soy et pour eux: pour soy, de ne commander rien que par le Seigneur: a eux, de ne rendre obeissance sinon au Seigneur;" -- "Mark then the limits which he prescribes both for himself and for them: for himself, not to command anything but by the Lord: for them, not to render obedience except to the Lord." [699] "Quand apres auoir protest? de sa confiance, il ne laisse pas d'adiouster encore la priere auec la confiance;" -- "When after having declared his confidence, he omits not to add besides, prayer along with confidence."

But the Lord is faithful, who shall stablish you, and keep you from {b} evil. (b) From Satan's snares, or from evil.

But the Lord is faithful, who shall stablish you, and keep you from evil. But God is faithful — Though men be faithless; and though they be evil, as 2 Thessalonians 3:2 , yet he shall keep you from evil, from whatsoever adverse power either of men or devils. Thus the saints may find and fetch comfort from God under whatsoever disasters. They go always under a double guard, the peace of God within them, Philippians 4:7 , φρουρησει , and the power of God without them, 1 Peter 1:5 , φρουρουμενοι . How then can they possibly miscarry?

These words are added by way of consolation: 1. With respect to their establishment, which the apostle had before prayed for, 2 Thessalonians 2:17 , and here he assures them of it. What God hath promised, yet we may and ought to pray for; and ministers should exhort people to seek that grace which they may be sure beforehand God will give. And this establishment respects either their mind, in the belief of the gospel against false doctrine; or their hearts, against inordinate fears of men; or their practice, against departing from the way of holiness. The apostle well knew the tenure of the new covenant, which contains promises of perseverance and establishment, as well as of pardoning mercy and sanctifying grace, Jeremiah 32:40 ; and he grounds his confidence of their establishment upon God’s faithfulness, as upon the same account he comforts the Corinthians, 1 Corinthians 10:13 , and these Thessalonians, 1 Thessalonians 5:24 , and it may be the apostle hath here reference to what he had said before; Though we shall meet with wicked and unreasonable men, yet fear not, God will establish you, for he is faithful. As God’s promises are according to his purposes, so his performances will be according to his promises, which is his faithfulness. 2. As God would establish them, so keep them from evil. There is moral and penal evil, of sin and suffering; the Greek word imports the former; never used but for sinful evil, or sometimes for the devil, with respect to the sin that dwells in him, and occasioned by him, Ephesians 6:16 1Jo 5:18 . And it is true, that God will keep his people from the devil, as some read the word. But I suppose the apostle means here by evil, evil work; as he speaks, 2 Timothy 4:18 : The Lord shall deliver me from every evil work. But whether the evil work of others, or their own? The latter I incline to, for he could not well assure them of the former. But how could he assure them of the latter? Did he think God would keep them from all sin? The apostle doth not mean so, nor say so; God keeps his people from much evil and sin which others fall into, though not from all. And he keeps them from falling under the power of it. Though they may be tempted by Satan, the world, or their own hearts, yet not so as finally to be overcome. However, the more God doth establish his people, the more will they be kept from evil. And the apostle doth also comfort them in this from the consideration of God’s faithfulness. But these promises of God’s keeping us do not exclude our endeavours of keeping ourselves: He that is begotten of God keepeth himself, and that wicked one toucheth him not, 1Jo 5:18 . Hence those exhortations: Keep thy heart with all diligence, Proverbs 4:23 , and Keep yourselves in the love of God, Judges 1:21 , &c. And our keeping is ascribed to our own faith with the power of God, 1 Peter 1:5 .

But the Lord is faithful,.... Or "God" as the Vulgate Latin and Ethiopic versions read, as do also the Alexandrian and Claromontane copies. This is said for the comfort of the saints, lest they should be discouraged upon hearing that all professors of faith in Christ had it not, who might be ready to take it to themselves, and fear, that either they had it not, or if they had, that they might lose it, and fall from it. Wherefore the apostle observes to them the comfortable attribute of God's faithfulness, which he will not suffer to fail. He has promised many things, and he is faithful that has promised, who also will do them, nor will any good thing he has promised ever fail. Who shall stablish you: in the doctrines of the Gospel, so as not to be moved away from them, or be finally and totally seduced by those unreasonable and wicked men; and also in the grace of faith, which though it may be weakened, and there may be a falling from a degree of the steadfastness of it, as to its act and exercise, yet it shall never finally and totally fail, he who is the author will be the finisher of it; and likewise in the profession both of the doctrine and grace of faith, which true believers shall hold fast unto the end; for God will not suffer the righteous to be moved, or to depart from him; he has promised them perseverance, and he is faithful to give it to them. And keep you from evil: from the evil of sin; not from the being and commission of it entirely, which is not to be expected in this life; but from the dominion of it, at least from its reigning unto death, and from the damning power of it: and also from that evil one Satan; from his snares and temptations, so as to be entangled and overcome by them; for God is faithful, who will not suffer his to be tempted beyond their strength, but will enable them to bear it, and make way for their escape, and deliver out of it; and likewise from evil men, unreasonable and wicked men, so as not to be drawn aside by them, by their principles and practices, by their frowns or flatteries.

Those who are far apart still may meet together at the throne of grace; and those not able to do or receive any other kindness, may in this way do and receive real and very great kindness. Enemies to the preaching of the gospel, and persecutors of its faithful preachers, are unreasonable and wicked men. Many do not believe the gospel; and no wonder if such are restless and show malice in their endeavours to oppose it. The evil of sin is the greatest evil, but there are other evils we need to be preserved from, and we have encouragement to depend upon the grace of God. When once the promise is made, the performance is sure and certain. The apostle had confidence in them, but that was founded upon his confidence in God; for there is otherwise no confidence in man. He prays for them for spiritual blessings. It is our sin and our misery, that we place our affections upon wrong objects. There is not true love of God, without faith in Jesus Christ. If, by the special grace of God, we have that faith which multitudes have not, we should earnestly pray that we may be enabled, without reserve, to obey his commands, and that we may be enabled, without reserve, to the love of God, and the patience of Christ.

3. faithful—alluding to "faith" (2Th 3:2): though many will not believe, the Lord (other very old manuscripts read "God") is still to be believed in as faithful to His promises (1Th 5:24; 2Ti 2:13). Faith on the part of man answers to faithfulness on the part of God. stablish you—as he had prayed (2Th 2:17). Though it was on himself that wicked men were making their onset, he turns away from asking the Thessalonians' prayers for HIS deliverance (2Th 3:2: so unselfish was he, even in religion), to express his assurance of THEIR establishment in the faith, and preservation from evil. This assurance thus exactly answers to his prayer for them (2Th 2:17), "Our Lord … stablish you in every good word and work." He has before his mind the Lord's Prayer, "Lead us not into temptation, but deliver us from evil"; where, as here, the translation may be, "from the evil one"; the great hinderer of "every good word and work." Compare Mt 13:19, "the wicked one."

But the Lord is faithful - - Though human beings cannot be trusted, God is faithful to his promises and his purposes. He may always be confided in; and when people are unbelieving, perverse, unkind, and disposed to do us wrong, we may go to him, and we shall always find in him one in whom we may confide. This is an exceedingly interesting declaration, and is a beautiful illustration of the resource which a truly pious mind will feel that it has. We often have occasion to know, to our sorrow, that "all men have not faith." We witness their infidelity. We see how they turn away from the truth. We see many who once gave some evidence that they had "faith," abandon it all; and we see many in the church who seem to have no true faith, and who refuse to lend their aid in promoting the cause of religion. In such circumstances, the heart is disposed to despond, and to ask whether religion can be advanced in the midst of so much indifference and opposition? At such times, how consoling is it to be able to turn, as Paul did, to one who is faithful; who never fails us; and who will certainly accomplish his benevolent purposes. Men may be faithless and false, but God never is. They may refuse to embrace the gospel, and set themselves against it, but God will not abandon His great purposes. Many who are in the church may forget their solemn and sacred vows, and may show no fidelity to the cause of their Saviour, but God himself will never abandon that cause. To a pious mind it affords unspeakably more consolation to reflect that a faithful God is the friend of the cause which we love, than it would were all men, in and out of the church, its friends. Who shall stablish you, and keep you from evil - see the notes on John 17:5 ; compare the notes on Ephesians 6:16 . The allusion is to the Evil One, or Satan, and the meaning is, that God would keep them from his wiles.