S
E C O N D T H E S S A L O N I A N S
CHAP. III.
In
the close of the foregoing chapter, the apostle had prayed earnestly for the
Thessalonians, and now he desires their prayers, encouraging them to trust in
God, to which he subjoins another petition for them, ver. 1-5. He then
proceeds to give them commands and directions for correcting some things he
was informed were amiss among them (ver. 6-15) and concludes with benedictions
and prayers, ver. 16-18.
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The
Apostle's Pious Request.
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A. D. 52.
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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: 2 And that we may be delivered from unreasonable and
wicked men: for all men have not faith. 3 But the Lord is
faithful, who shall stablish you, and keep you from evil. 4
And we have confidence in the Lord touching you, that ye both do and will do
the things which we command you. 5 And the Lord direct your hearts
into the love of God, and into the patient waiting for Christ.
In these words observe,
I. The apostle desires the prayers of his friends: Finally, brethren, pray
for us, v. 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,
v. 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, v. 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 ( ch. 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, v. 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, Matt. xxviii. 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,
1 John iii. 22.
III. He makes a short prayer for them, v. 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.
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Cautions
to the Disorderly.
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A. D. 52.
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6 Now we command you, brethren, in the name of
our Lord Jesus Christ, that ye withdraw yourselves from every brother that
walketh disorderly, and not after the tradition which he received of us.
7 For yourselves know how ye ought to follow us: for we behaved not ourselves
disorderly among you; 8 Neither did we eat any man's bread for
nought; but wrought with labour and travail night and day, that we might not
be chargeable to any of you: 9 Not because we have not power, but
to make ourselves an ensample unto you to follow us. 10 For even
when we were with you, this we commanded you, that if any would not work,
neither should he eat. 11 For we hear that there are some which
walk among you disorderly, working not at all, but are busybodies.
12 Now them that are such we command and exhort by our Lord Jesus Christ, that
with quietness they work, and eat their own bread. 13 But ye,
brethren, be not weary in well doing. 14 And if any man obey not
our word by this epistle, note that man, and have no company with him, that he
may be ashamed. 15 Yet count him not as an enemy, but
admonish him as a brother.
The apostle having commended their obedience for the time past, and mentioned
his confidence in their obedience for the time to come, proceeds to give them
commands and directions to some who were faulty, correcting some things that
were amiss among them. Observe, The best society of Christians may have some
faulty persons among them, and some things that ought to be reformed.
Perfection is not to be found on this side heaven: but evil manners beget good
laws; the disorders that Paul heard of as existing among the Thessalonians
occasioned the good laws we find in these verses, which are of constant use to
us, and all others whom they may concern. Observe,
I. That which was amiss among the Thessalonians, which is expressed,
1. More generally. There were some who walked disorderly, not after the
tradition they received from the apostle, v. 6. Some of the
brethren were guilty of this disorderly walking; they did not live regularly,
nor govern themselves according to the rules of Christianity, nor agreeably to
their profession of religion; not according to the precepts delivered by the
apostle, which they had received, and pretended to pay a regard to. Note, It
is required of those who have received the gospel, and who profess a
subjection to it, that they live according to the gospel. If they do not, they
are to be counted disorderly persons.
2. In particular, there were among them some idle persons and busy-bodies,
v. 11. This the apostle was so credibly informed of that he had
sufficient reason to give commands and directions with relation to such
persons, how they ought to behave, and how the church should act towards them.
(1.) There were some among them who were idle, not working at all, or
doing nothing. It does not appear that they were gluttons or drunkards, but
idle, and therefore disorderly people. It is not enough for any to say they do
no hurt; for it is required of all persons that they do good in the places and
relations in which Providence has placed them. It is probable that these
persons had a notion (by misunderstanding some passages in the former epistle)
concerning the near approach of the coming of Christ, which served them for a
pretence to leave off the work of their callings, and live in idleness. Note,
It is a great error, or abuse of religion, to make it a cloak for idleness or
any other sin. If we were sure that the day of judgment were ever so near, we
must, notwithstanding, do the work of the day in its day, that when our Lord
comes he may find us doing. The servant who waits for the coming of his Lord
aright must be working as his Lord has commanded, that all may be ready when
he comes. Or, it may be, these disorderly persons pretended that the liberty
wherewith Christ had made them free discharged them from the services and
business of their particular callings and employments in the world: where as
they were to abide in the same calling wherein they were called of God, and
therein abide with God, 1 Cor. vii. 20, 24. Industry in our particular
callings as men is a duty required of us by our general calling as Christians.
Or perhaps the general charity there was then among Christians to their poor
brethren encouraged some to live in idleness, as knowing the church would
maintain them: whatever was the cause, they were much to blame. (2.) There
were busy-bodies among them: and it should seem, by the connection, that the
same persons who were idle were busy-bodies also. This may seem to be a
contradiction; but so it is, that most commonly those persons who have no
business of their own to do, or who neglect it, busy themselves in other men's
matters. If we are idle, the devil and a corrupt heart will soon find us
something to do. The mind of man is a busy thing; if it be not employed in
doing good, it will be doing evil. Note, Busy-bodies are disorderly walkers,
such as are guilty of vain curiosity, and impertinent meddling with things
that do not concern them, and troubling themselves and others with other men's
matters. The apostle warns Timothy (1 Tim. v. 13) to beware of such as
learn to be idle, wandering about from house to house, and are not only idle,
but tattlers also, and busy-bodies, speaking things which they ought not.
II. The good laws which were occasioned by these evil manners, concerning
which we may take notice,
1. Whose laws they are: they are commands of the apostles of our Lord, given
in the name of their Lord and ours, that is, the commands of our Lord himself.
We command you, brethren, in the name of the Lord Jesus Christ, v.
6. Again, We command and exhort you by our Lord Jesus Christ, v.
12. The apostle uses words of authority and entreaty: and, where disorders are
to be rectified or prevented, there is need of both. The authority of Christ
should awe our minds to obedience, and his grace and goodness should allure
us.
2. What the good laws and rules are. The apostle gives directions to the whole
church, commands to those disorderly persons, and an exhortation to those in
particular who did well among them.
(1.) His commands and directions to the whole church regard, [1.] Their
behaviour towards the disorderly persons who were among them, which is thus
expressed (v. 6), to withdraw themselves from such, and
afterwards to mark that man, and have no company with him, that he may be
ashamed; yet not to count him as an enemy, but to admonish him as a brother.
The directions of the apostle are carefully to be observed in our conduct
towards disorderly persons. We must be very cautious in church-censures and
church-discipline. We must, First, Note that man who is suspected or
charged with not obeying the word of God, or walking contrary thereto, that
is, we must have sufficient proof of his fault before we proceed further. We
must, Secondly, Admonish him in a friendly manner; we must put him in
mind of his sin, and of his duty; and this should be done privately (Matt.
xviii. 15); then, if he will not hear, we must, Thirdly, Withdraw from
him, and not keep company with him, that is, we must avoid familiar converse
and society with such, for two reasons, namely, that we may not learn his evil
ways; for he who follows vain and idle persons, and keeps company with such,
is in danger of becoming like them. Another reason is for the shaming, and so
the reforming, of those that offend, that when idle and disorderly persons see
how their loose practices are disliked by all wise and good people they may be
ashamed of them, and walk more orderly. Love therefore to the persons of our
offending brethren, even when we hate their vices, should be the motive of our
withdrawing from them; and even those who are under the censures of the church
must not be accounted as enemies (v. 15); for, if they be reclaimed and
reformed by these censures, they will recover their credit and comfort, and
right to church-privileges as brethren. [2.] Their general conduct and
behaviour ought to be according to the good example the apostle and those who
were with him had given them: Yourselves know how you ought to follow us,
v. 7. Those who planted religion among them had set a good example
before them; and the ministers of the gospel should be ensamples to the flock.
It is the duty of Christians not only to walk according to the traditions of
the apostles, and the doctrines they preached, but also according to the good
example they set before them, to be followers of them so far as they were
followers of Christ. The particular good example the apostle mentions was
their diligence, which was so different from what was found in the disorderly
walkers he takes notice of: "We behaved not ourselves disorderly among
you (v. 7), we did not spend our time idly, in idle visits, idle
talk, idle sports." They took pains in their ministry, in preaching the
gospel, and in getting their own living. Neither did we eat any man's bread
for nought, v. 8. Though he might justly have demanded a
maintenance, because those who preach the gospel may of right expect to live
by the gospel. This is a just debt that people owe to their ministers, and the
apostle had power or authority to have demanded this (v. 9); but he
waived his right from affection to them, and for the sake of the gospel, and
that he might be an example for them to follow (v. 9), that they might
learn how to fill up time, and always be employed in something that would turn
to good account.
(2.) He commands and directs those that live idle lives to reform, and set
themselves to their business. He had given commandments to this purport, as
well as a good example of this, when he was among them: Even when we were
with you, this we commanded you, that if any man would not work neither should
he eat, v. 10. It was a proverbial speech among the Jews, He who
does not labour does not deserve to eat. The labourer is worthy of his
meat; but what is the loiterer worthy of? It is the will of God that every man
should have a calling, and mind his calling, and make a business of it, and
that none should live like useless drones in the world. Such persons do what
in them lies to defeat the sentence, In the sweat of thy face shalt thou
eat thy bread. It was not the mere humour of the apostle, who was an
active stirring man himself and therefore would have every body else to be so
too, but it was the command of our Lord Jesus Christ, that with quietness
we work, and eat our own bread, v. 12. Men ought some way or other
to earn their own living, otherwise they do not eat their own bread. Observe,
There must be work or labour, in opposition to idleness; and there must be
quietness, in opposition to being busy-bodies in other men's matters. We must
study to be quiet, and do our own business. This is an excellent but rare
composition, to be of an active yet quiet spirit, active in our own business
and yet quiet as to other people's.
(3.) He exhorts those that did well not to be weary in well-doing
(v. 13); as if he had said, "Go on and prosper. The Lord is with
you while you are with him. See that whatever you do, that is good, you
persevere therein. Hold on your way, and hold out to the end. You must never
give over, nor tire in your work. It will be time enough to rest when you come
to heaven, that everlasting rest which remains for the people of God."
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Apostolic
Benediction.
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A. D. 52.
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16 Now the Lord of peace himself give you peace
always by all means. The Lord be with you all. 17 The
salutation of Paul with mine own hand, which is the token in every epistle: so
I write. 18 The grace of our Lord Jesus Christ be with you
all. Amen.
In this conclusion of the epistle we have the apostle's benediction and
prayers for these Thessalonians. Let us desire them for ourselves and our
friend. There are three blessings pronounced upon them, or desired for them:--
I. That God would give them peace. Note, 1. Peace is the blessing pronounced
or desired. By peace we may understand all manner of prosperity; here it may
signify, in particular, peace with God, peace in their own minds and
consciences, peace among themselves, and peace with all men. 2. This peace is
desired for them always, or in every thing; and he desired they might have all
good things at all times. 3. Peace by all means: that, as they enjoyed the
means of grace, they might with success use all the means and methods of peace
too; for peace is often difficult, as it is always desirable. 4. That God
would give them peace, who is the Lord of peace. If we have any peace that is
desirable, God must give it, who is the author of peace and lover of
concord. We shall neither have peaceable dispositions ourselves nor find
men disposed to be at peace with us, unless the God of peace give us both.
II. That the presence of God might be with them: The Lord be with you all.
We need nothing more to make us safe and happy, nor can we desire any thing
better for ourselves and our friends, than to have God's gracious presence
with us and them. This will be a guide and guard in every way that we may go,
and our comfort in every condition we may be in. It is the presence of God
that makes heaven to be heaven, and this will make this earth to be like
heaven. No matter where we are if God be with us, nor who is absent if God be
with us, nor who is absent if God be present with us.
III. That the grace of our Lord Jesus Christ might be with them. So
this apostle concluded his first epistle to these Thessalonians; and it is
through the grace of our Lord Jesus Christ that we may comfortably hope to
have peace with God and enjoy the presence of God, for he has made those nigh
that were afar off. It is this grace that is all in all to make us happy. This
is what the apostle admired and magnified on all occasions, what he delighted
and trusted in; and by this salutation or benediction, written with his own
hand, as the token of every epistle (when the rest was written by an
amanuensis), he took care lest the churches he wrote to should be imposed on
by counterfeit epistles, which he knew would be of dangerous consequence.
Let us be thankful that we have the canon of scripture complete, and by the
wonderful and special care of divine Providence preserved pure and uncorrupt
through so many successive ages, and not dare to add to it, nor diminish from
it. Let us believe the divine original of the sacred scriptures, and conform
our faith and practice to this our sufficient and only rule, which is able
to make us wise unto salvation, through faith which is in Christ Jesus.
Amen.
Contents
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