BIG IDEA:
MISSIONARIES AND THEIR DISCIPLE CHURCHES (SUPPORTING CHURCHES) PURSUE A PATH OF STEADFASTNESS (DESPITE THE PERIL OF EVIL) WITH THE CONFIDENCE IN THE LORD THAT COMES FROM MUTUAL PRAYER
INTRODUCTION:
Michael Martin: “Finally [loipon], brothers,” which initiates chap. 3, marks the beginning of the last major division of the letter, a section of ethical exhortations (3:1–15). Although loipon could be used inferentially,1 it commonly indicates transition in Paul’s letters (cf. 2 Cor 13:11; Phil 3:1; 4:8; 1 Thess 4:1). A transition in Paul’s thought also is indicated by the fact that 3:1–2 turns the reader’s attention away from the false eschatological teachings troubling the Thessalonians (2:1–17) and toward Paul’s task of spreading the word of the Lord in spite of the evil, faithless persons who opposed him and his coworkers. Although the call to perseverance (v. 5) may echo the concerns of 2:1–17, the bulk of vv. 1–5 is too general to be an outgrowth of the preceding chapter. Paul’s confident assertion that the Thessalonians would “continue to do the things we commanded” (v. 4) sets the stage for vv. 6–15.
Ligon Duncan: in these verses, we have
- a two-part prayer request (v 1-2);
- a two-part expression of confidence (v 3-4);
- and a two-part benediction (v 5).
Gordon Fee: At issue regarding these opening sentences is to ask how they serve to introduce the admonitions that follow in verses 6–15—or do they? And here one should allow what appear to be Paul’s own instincts to be our guide. Having dealt with the primary issue that has come to him from them (regarding the day of the Lord), he must now return to an issue which he had dealt with in the first letter, but apparently unsuccessfully. How to get there, however, could have been an issue for him, especially since his former instructions on this matter had been clear enough, but had failed to achieve the desired results.
So Paul begins with an introduction that seems intended primarily to gain a good hearing from all of them, starting with a readiness to be vulnerable himself by requesting prayer on his behalf (vv. 1–2a), and offering the reason why he needs such prayer (v. 2b). This is followed in turn by a carefully crafted set of affirmations regarding Christ’s own faithfulness (v. 3) and the believers’ readiness to do what is right (v. 4), plus a prayer on their behalf (v. 5). The latter is for the Lord Jesus himself to direct the hearts of all of them, but especially the disruptive-idle, into God’s love (so that they will start working for their own sustenance) and Christ’s perseverance (as they do so with his empowering). What is striking, especially after the preceding prayer (in 2:16–17), is the absolute Christocentricity of this passage. The transition itself is notably marked by Paul’s use of the identical verb “we command” in verses 4 and 6.
The point of all this as an introduction to the correctives that follow is typical of Paul, in that he first presents the positive dimension of a group of believers, before settling in on those who are creating difficulties among them. Thus the whole community is being encouraged, while the recalcitrant are being set up in a positive way for the needed admonition that follows.
G.K. Beale: In sum, 3:1-5 begins with prayer for the advancement of the gospel to unreached peoples (3:1). The continued prayer of 3:2 for deliverance from “evil men” is a request that God remove obstacles from the expanding movement of the gospel and achievement of divine glory. In this context, 3:3-5 give the further means by which obstacles to the gospel will be removed. Not only will God remove opposition from Paul’s ministry (3:2), but he will deliver the Thessalonians from the same impediments, which ultimately originate with the devil (3:3). That is, the readers will continue to resist satanic opposition from within because God will empower them to do so (3:5). The section concludes with a prayer (3:5) that God “complete” the salvation of those whom he has begun to “reach” (so also Phil 1:6; 1 Thess 5:23-24). The goal of the first prayer is that God and his gospel be honored, and this is probably the implicit goal of the second prayer and thus the main point of all of 3:1-5.
Jeffrey Weima: Paul’s exhortations fall into two major units: verses 1–5 and 6–15. The first unit can be labeled “General” since it deals in a wide-ranging way with various subjects: exhortation to pray for Paul and his fellow missionaries (vv. 1–2a), reason why such intercessory prayer is needed (v. 2b), word of encouragement about the Lord’s work of strengthening and guarding the Thessalonians (v. 3), Paul’s confidence in his Thessalonian readers (v. 4), and a prayer for what the Lord will do for them (v. 5). These disparate topics are joined together by a common function: to prepare the original readers to hear and heed the exhortations that come in the immediately following unit of verses 6–15.
I. (:1) SUCCESS — PRAYER FOR CONTINUED MISSIONARY SUCCESS —
BASED ON THE EFFECTIVENESS OF THE WORD OF GOD
(Key = Power of God’s Word as Previously Demonstrated)
“Finally, brethren, pray for us that the word of the Lord may spread
rapidly and be glorified, just as it did also with you”
Ron Ritchie: When the word of the Lord is “glorified,” it means that its hidden character is revealed as the word of life, righteousness and truth. As soon as the word is accepted by faith it begins to adorn the life of the believer That is what the apostle wants prayer for.
Michael Martin: Paul considered prayer one means by which the church could participate with him in his ministry, and he frequently asked for prayers that his ministry might be accomplished and that those who would hinder him might be overcome (cf. Rom 15:30; 2 Cor 1:11; Phil 1:19).
“Be honored” uses a word frequently translated “to be glorified.” In this context it indicates the response Paul desired from those who would hear the rapidly spreading gospel. He asked the church to pray that the hearers would respect the gospel. Similar terms describe the response of the Gentiles in Antioch of Pisidia who heard that the gospel was also for them. They “were glad and honored the word of the Lord, and all who were appointed for eternal life believed” (Acts 13:48). If the gospel is respected, it will be effective. At least it will not be perceived as a threat and actively opposed. Paul requested that the Thessalonians pray for a rapid and effective spread of the gospel. If everyone “honored” the gospel “just as it was” honored among the Thessalonian brethren, the gospel would spread rapidly indeed. Unfortunately, such was not the case.
Gordon Fee: In making this request for the gospel, (literally) “that the word of the Lord may run and be honored,” Paul echoes very closely the language of Psalm 147:5 in the Septuagint, whose second strophe reads, “his word runs swiftly.” Thus, using the verb “to run” as a metaphor, Paul expresses his concern that the gospel “spread rapidly” in Achaia, where he is now, and beyond.
Grant Osborne: “Spread rapidly” is the Greek “run” (trechē), a metaphor normally used for individual spiritual growth (1 Cor 9:24–27; Gal 2:2; Phil 2:16) and only here of the spread of the gospel. Still, it provides a strong image of the effort expended to proclaim the gospel and its swift ministry among the lost. It may well echo Psalm 147:15, which says God’s “word runs swiftly” when he sends it to earth. Victory in the games is a favorite background source for depicting the Christian life, and it is quite apt here. Yet the emphasis is not on our effort but on God’s empowering presence. He alone turns the struggle into victory, and that is Paul’s prayer.
G.K. Beale: Some may think that election and prayer for the salvation of the lost are incompatible ideas, but Paul puts them right next to one another, as do other biblical authors. Paul and other New Testament writers juxtapose notions of divine sovereignty and human accountability without so much as giving a hint that there is any tension.
The link to the directly preceding context suggests that the motivation to pray in 3:1 for the spread of the gospel comes from realizing that the only hope for lost humanity is that God has chosen them and that, as a consequence, God will work in their hearts so that they will believe. Indeed, election is the springboard for prayer that unsaved people be saved. The knowledge of 2:13-17 that God calls his elect, sets them apart from the world, gives them commands and works in their hearts imparts confidence that the only way one can come to faith is if God brings one to faith. Hence, Paul tells his readers in 3:1 to pray to God that the message of the Lord may spread effectively because he is the only one who can make it advance by causing the conversion of others. It is consistent to pray that God convert sinners if we really believe that God is the one who elects people and changes sinners’ hearts so that they desire to believe in Christ (see Acts 13:48). This is why Paul elsewhere asks for prayer “that God may open a door for our message, so that we may proclaim the mystery of Christ” effectively (Col 4:3). The message is effective only if the God who elects also paves the way for his elect to believe. . .
Prayer, rather than changing God’s mind and plan, is one of the things God has ordained to accomplish his plan. God not only plans the goal of bringing a people to faith but also plans prayer as one of the ways in which this goal is achieved. Is the Christian’s act of praying itself predestined? Yes. Does that mean we should sit back and do nothing and not pray for the unsaved? No. God commands saints to pray, yet he gives them the desire to want to pray, if they genuinely know him.
II. (:2-3) SAFETY — PRAYER FOR CONTINUED MISSIONARY SAFETY —
IN A CLIMATE OF PERSECUTION
(Key = Faithfulness of the Lord according to His Promises)
A. (:2) Climate of Wicked Opposition
“and that we may be delivered from perverse and evil men; for not all have faith.”
John MacArthur: The apostle was not concerned merely about self preservation or personal comfort and safety (2 Cor. 4:7-12; 11:22-33; Phil. 1:19-30; 3:7-14; Col. 1:24-29); but he did desire that God would protect him as he ministered (cf. 2 Cor. 1:8-10); otherwise people would not hear his message.
Timothy Brookins: “Perverse” (atopoi) and “evil” (ponēroi) are synonyms, though this does not make their coordination superfluous; rather, the subtle semantic difference between the two adjectives serves to intensify the expression for more emotive effect (cf. Lausberg 1998, §651; cf. “bad and evil,” 1 Cor. 5:8).
G.K. Beale: Quite extraordinary in this connection is the fact that Paul uses ponēros almost without exception to specify disobedient people within the covenant community who are either false teachers or intractable in some kind of sin (see esp. 1 Thess 5:21-22; 2 Tim 4:14-18). Therefore, the evil men of 3:2 are “evil” because they are “out of place” among God’s true people: they are either false teachers or following such teaching and its associated ungodly lifestyle (see 3:6-11; 1 Thess 4:11-12; 5:14).
It is understandable that Paul would call people evil who pass on errant teaching and associate them with the deceivers of 2 Thessalonians 2. False teaching is inimical to the spread of the gospel, so Paul prays that the church may be delivered from such obstacles.
Michael Martin: the prayer for the deliverance of the evangelists sprang not from timidity but from Paul’s desire for the unhindered advance of the gospel.
Paul was asking the church to pray that he and his coworkers would be delivered from those who were not persons of faith and who would use any means, even illegal and immoral, to stop the spread of the good news. Even by non-Christian standards it was improper to make false accusations at court; it was illegal to jail or beat a person without just cause as happened to Paul in Philippi (Acts 16:20–24,37–39). And yet the opponents of the faith did engage in just such improper methods in their attempt to hinder the advance of the word. In Thessalonica, Jason faced the threat of punitive legal action for nothing more than giving aid and comfort to Paul and his coworkers (Acts 17:5–9).
Grant Osborne: This repeats the prayers of Romans 15:31 and 2 Corinthians 1:10–11, prayers that Paul perhaps more than anyone in history could justly utter due to the terrible amount of rejection and persecution he experienced (2 Cor 11:23–29). To me, one of the most amazing occurred at Lystra and Derbe in Acts 14:19–20, when they stoned Paul and thought he was dead (he must have been in a severe coma with no evidence of breathing), yet when they left he just got up, dusted himself off, and went back to the city, leaving the next day as if nothing had happened! I think a miracle had taken place! So this is merely another in a long stream of opposition, and Paul is much more concerned about the gospel than himself.
Jeffrey Weima: It is important to recognize the rhetorical or persuasive function that this second prayer request has in Paul’s overall argument in verses 1–5. By asking his readers to pray for his deliverance from “evil and wicked persons,” the apostle creates their empathy for his situation and so enhances their compliance to his request for prayer: as they persevere despite significant suffering for their faith (2 Thess. 1:3–12), so also Paul must endure such strong opposition that he needs their prayer for divine deliverance. At the same time the second request also comforts the Thessalonian believers through the implicit reminder that God is one who can not only rescue Paul from his enemies but also rescue them from their own enemies. . .
What Paul is saying here, in an understated yet emphatic way, is that “not everyone has faith,” that is, the vast majority of people have not responded to his preaching ministry with trust and commitment to the gospel.
B. (:3) Confidence of God’s Faithfulness and Protection
“But the Lord is faithful, and He will strengthen and protect you from the evil one.”
Gordon Fee: Here is a moment in the Greek text that would be immediately accessible to the recipients of the letter but is at the same time nearly impossible to put into similarly striking English. The concluding word in the request for prayer in verses 1–2 is the noun pistis (“faith”); the first word in this sentence is the adjective pistos (“faithful”). Thus these two words sit side by side, without a break between them and without punctuation. Indeed, it would have been basically impossible for his Greek readers to miss the wordplay. Those who have been opposing Paul and his companions, wherever they are at the time of this writing (probably Corinth), are people whose primary characteristic from Paul’s perspective is that they are people “without faith.” And as such, they are both unbelievers themselves and opponents of those who do—or would—believe. The power inherent in this juxtaposition of noun and adjective lies in the contrast between “the wicked and evil people” who oppose them and “the faithfulness” of Christ himself toward those who have “faith” and thus are “faith-ful.”
What Christ’s faithfulness will protect them from is tou ponērou (either “evil” itself or “the evil one”). The King James Version had opted for the former, “keep you from evil.” But this rendering is altogether ambiguous, since the verb “keep” in this locution would tend to mean, “keep you from doing anything that is evil,” and thus many a sermon has made this very point. But Paul’s sentence clearly intends not “keeping one from evil” in that sense, but protection of the believer from Satan himself, and his wiles, as in almost all of the modern English versions. Thus this is not a subtle exhortation but a word of encouragement, that in the same way in which Paul has prayed that he and his companions may be “delivered from wicked and evil people,” their faithful Lord, Jesus Christ, will protect the Thessalonians from the evil one himself—even though they will be constantly harassed by him in every kind of way.
It should be noted finally that this is one of those rare moments in Paul where he appears to be echoing the Gospel tradition. In the Matthean version of the so-called “Lord’s prayer,” one finds language very similar to that used by Paul here. In Matthew the prayer is “but deliver us from the evil one”; Paul’s affirmation is that the Lord himself will “protect you from the evil one.” Although the verbs are not synonymous, in effect they come out at the same place, since Matthew’s “deliver” does not have to do with being released from Satan’s grip but with “deliverance” in the very same sense as Paul’s “protect.”
William Hendriksen: By a very natural transition Paul, having dwelt for a moment upon the theme of his own conflict at Corinth, returns to the very similar battle which the Thessalonians are waging. Inwardly the young, struggling church is in need of strengthening. Outwardly – for Satan is surely an outsider! – it needs to be guarded. Paul now assures the readers that what he had wished with respect to them … will also come to pass.
Michael Martin: Persecution by faithless persons was a stark, indisputable reality. Persevering in the face of persecution required recognizing an equally genuine reality that one might forget in the midst of suffering—that the Lord is faithful. His faithfulness guarantees that
(a) our suffering has meaning,
(b) our persecutors will reap their just reward, and
(c) our future is secure in him.
The conviction that God is faithful enables believers to look beyond the persecution of the faithless and continue in the faith.
His faithfulness is seen not only in judgment but also in his care for the church. That which is strengthened is firmly established and is capable of withstanding the onslaughts of its opponents. Paul sent Timothy to the church with this same goal, to “strengthen and encourage” them so that “no one would be unsettled by these trials”
Grant Osborne: Second, he will “protect” or “guard” (phylaxei) them from “the evil one,” or Satan. The picture is the Roman praetorian guard around Caesar to protect him from any danger that might arise. In the Psalms God “protects” his people (Ps 12:7; 41:2; 121:7), and this idea continues in the New Testament (Phil 4:7; 1 Tim 6:20; 2 Tim 1:12, 14; 1 Pet 1:5). The idea of protecting and delivering someone from Satan begins with the Lord’s Prayer, “deliver us from the evil one” (Matt 6:13), and continues throughout the early church (John 17:15; Eph 6:10–12; 1 Pet 5:8). Attacks from Satan are frequent here (1 Thess 2:18; 3:5; 2 Thess 2:9). Spiritual warfare was seen as real back then, and we need to realize the truth of it in our own day.
Ligon Duncan: I remember, a few years ago, reading a Facebook post from a minister whom I had taught when he was a student at the seminary where I serve. It said this:
“Sixteen times in the Bible God says, ‘I am with you.’
Twelve times in the Bible he says, ‘I will not leave you.’
Eight times he says, ‘I will not forsake you.’
So please, tell me, what’s got you so worried?”
It’s a really good point. So often we forget God’s promises that he is with us, that he will not leave us, and that he will not forsake us. Here in 2 Thessalonians 3:3, Paul is trying to remind us of that. The Lord will establish and guard us. We must forget neither that there are powerful spiritual forces ranged against us nor that our Lord is greater than all of them.
III. (:4) SUBMISSION — CONFIDENCE IN THE STEADFASTNESS OF THE DISCIPLE CHURCHES – TO CONTINUE TO OBEY THE LORD’S COMMANDS
(Key = Ongoing Obedience)
“And we have confidence in the Lord concerning you, that you are doing
and will continue to do what we command.”
Military tone of commanding and expanding obedience
Edmond Hiebert: This authoritative tone is softened by the gracious acknowledgment “that ye both do and will do” these things. It gives them full credit for their present performance and notes that they confidently expect this to continue. The writers have no occasion to question the loyal obedience of their converts and have no reason to doubt their ready compliance in the future.
Gordon Fee: Paul’s confidence regarding them lies with what Christ himself will continue to do in and among them. Almost certainly this is intended both to affirm the majority of them as diligent followers of Christ in terms of behavior and to anticipate the correction that is needed for the minority that have not yet caught on to what Christian deportment is all about. Thus he expresses confidence in them, that they will “continue to do the things we command.”
Jeffrey Weima: In verse 3 Paul encouraged obedience with a formulaic statement, and he does the same thing here with what has been called a “confidence formula” (White 1972: 104–6) or “expression of confidence” (Olson 1985; also 1984). In the apostle’s writings are several instances where he expresses confidence by means of the verb πείθω (peithō) in the perfect tense and first person, which is the form found here (see also Rom. 14:14; 2 Cor. 2:3; Gal. 5:10; Phil. 2:24; Philem. 21). This verbal form is followed frequently by two elements also present here: a prepositional phrase giving the ground of Paul’s confidence and a hoti clause giving the content of what he is confident about. The existence of similar expressions of confidence in the secular letters of the apostle’s day (see the letters cited by Olson 1984; also Spicq 1994: 3.71) suggest that such statements are not a Pauline invention but an epistolary convention of that time. Rhetorically, the confidence formula functions to exert pressure on letter recipients to live up to the confidence that the writer has in them. As Olson (1985: 289) observes: “The evidence of a variety of parallels suggest that such expressions [of confidence] are usually included to serve the persuasive purpose. Whatever the emotion behind the expression, the function is to undergird the letter’s requests or admonitions by creating a sense of obligation through praise.”
IV. (:5) SECURITY — PRAYER FOR THE STEADFASTNESS OF THE DISCIPLE CHURCHES – ROOTED IN THE LOVE OF GOD
(Key = Spiritual Maturity)
“And may the Lord direct your hearts into the love of God and into the steadfastness of Christ.”
Two models of spirituality to emulate: (subjective genitives)
Michael Martin: Paul prayed that the Lord would “direct” the church in love reflective of God’s love and in perseverance like that Christ had exhibited in the face of his persecutors.
Jeffrey Weima: The previous two verses both consisted of formulaic statements—a word of encouragement in verse 3 and a confidence formula in verse 4—and the same thing is true here in verse 5, which contains a prayer, or “body-benediction.” Benedictions located in the letter body (Rom. 15:5–6, 13; 1 Thess. 3:11, 12–13; 2 Thess. 2:16–17; see also Heb. 13:20–21) are formally distinct from the grace and peace benedictions located in the letter closings. Although possessing a less consistent form than the closing grace and peace benedictions, the body benedictions, or prayers, have a common structure, consisting of the following basic elements (Weima 1994a: 101–4).
First, there is the introductory element, which is always the adversative particle de in its expected postpositive position. Here the particle has a slightly adversative function . . .
Second, there is the divine source of the prayer, which is here simply expressed as “the Lord” (ho kyrios). Although a few understand this as a reference to God the Father (e.g., Malherbe 2000: 447; Beale 2003: 243–47; Witherington 2006: 243), there is no reason to understand “the Lord” in a way different than Paul himself defines the term in the preceding body benediction of 2:16–17, namely, “our Lord Jesus Christ himself.”
Third, there is the content of the prayer, expressed as it typically is in the optative mood, which asks that the Lord “may direct your hearts” — Paul prays that the Lord will direct the readers’ hearts in an attentive and undistracted way to two things: “to God’s love and to Christ’s endurance” – Subjective or objective genitives nouns?
A. The Love of God for His people
B. The Steadfastness of Christ in the face of Severe Suffering and Opposition
(Heb. 12:1-14)
Edmond Hiebert: The verb direct conveys the picture of opening up the way by the removal of obstacles so that the desired goal may be reached. Its New Testament usage implies that this is brought about by the divine providential controlling of human action.
Ligon Duncan: Jesus has already endured for us, so that he is able to empathize with us in the very real things that we have to endure even as he beckons us on and assures us we can come through. But not only that—what he endured was far, far greater than anything that we will ever be called upon to endure as believers. And it is on that basis that we can know that we really can endure, with faith and obedience intact. He loves us. He has endured before us and for us. And he is faithful in establishing and guarding us. Therefore, we can joyfully pray for and work for the word of the Lord to speed ahead and be honored, whatever forces are ranged against us.