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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Thessalonians 3:1–5. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Confidence in the Lord touching you, brethren, that ye both do and will do the things which we command you."
Because they had deserved it, Paul was confident that they would be kept safe by the protection of God, and so he did not doubt that they would do the things which he preached for them in the name of the Lord.
"But the Lord is faithful, who shall stablish you, and guard you from the evil one. And we have confidence in the Lord touching you that ye both do and will do the things which we command you. And the Lord direct your hearts into the love of God, and into the patience of Christ."
Neither ought we, having committed everything to the prayers of the Saints, to be idle ourselves, and run into wickedness, and to lay hold of nothing; nor again when working good to despise that succor. For great indeed are the things which prayer for us can effect, but it is when we ourselves also work. For this reason Paul also, praying for them, and again giving them assurance from the promise, says, "But the Lord is faithful, who shall stablish you, and guard you from the evil one" For if He has chosen you to salvation, He does not deceive you, nor suffer you utterly to perish. But that should themselves sleep, see how he also demands cooperation from them, saying, "And we have confidence in the Lord touching you, that ye both do and will do the things which we command you." "The Lord" indeed, he says, "is faithful," and having promised to save will certainly save; but as He promised. And how did He promise? If we be willing, and hear Him; not simply hearing, nor like stocks and stones, being inactive.
And he has well introduced the words, "We have confidence in the Lord," that is, we trust to His lovingkindness. Again he brings them down, making everything depend thereupon. For if he had said, We have confidence in you, the commendation indeed was great, but it would not have taught them to make all things dependent upon God. And if he had said, We have confidence in the Lord, that He will preserve you, and had not added "as touching you," and, "that ye do and will do the things which we command you," he would have made them more slothful, by casting everything upon the power of God. For it becomes us indeed to cast everything upon Him, yet working also ourselves, embarked in the labors and the conflicts. And he shows that even if our virtue alone were sufficient to save, yet nevertheless it ought to be persevering, and to abide with us until we come to our latest breath.
"But the Lord," he says, "direct your hearts into the love of God, and the patience of Christ."
Again he commends them, and prays, showing his concern for them. For when he is about to enter upon reproof, he previously smooths down their minds, by saying, "I am confident that ye will hear," and by requesting prayers from them, and by again invoking upon them infinite blessings.
"But the Lord," he says, "direct your hearts into the love of God." For there are many things that turn us aside from love, and there are many paths that draw us away from thence. In the first place the path of Mammon, laying, as it were, certain shameless hands upon our soul, and tenaciously holding it in its grasp, draws and drags us thence even against our will. Then vainglory and often afflictions and temptations, turn us aside. For this reason we need, as a certain wind, the assistance of God, that our sail may be impelled, as by some strong wind, to the love of God.
"And into the patience of Christ," he says. What is "into the patience"? That we should endure even as He endured, or that we should do those things, or that with patience also we should wait for Him, that is, that we should be prepared. For since He has promised many things, and Himself is coming to judge the quick and the dead, let us wait for Him, and let us be patient. But wherever he speaks of patience, he of course implies affliction. For this is to love God; to endure, and not to be troubled.
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Summary
The Apostle Paul expresses profound confidence, rooted not in human ability but in the Lord, that the Thessalonian believers are currently obeying and will continue to obey the specific instructions and teachings he and his companions had imparted to them. This verse serves as a bridge, transitioning from Paul's prayer for their protection and sanctification to practical exhortations regarding their conduct and adherence to apostolic commands.
Context
Literary Context
This verse is strategically placed within the concluding section of Paul's second letter to the Thessalonians. Immediately preceding it, Paul has requested prayer for himself and his fellow workers, that the word of the Lord might spread rapidly and be honored, and that they might be delivered from wicked and evil men 2 Thessalonians 3:1-2. He then offers a powerful affirmation of God's faithfulness, declaring that "the Lord is faithful, who will strengthen you and protect you from the evil one" 2 Thessalonians 3:3. Building on this divine faithfulness, 2 Thessalonians 3:4 pivots to express Paul's confidence in the Thessalonians' response to God's work in them. This statement of trust then naturally leads into Paul's subsequent instructions, particularly concerning the issue of idleness and disorderly conduct within the community 2 Thessalonians 3:6-12.
Historical & Cultural Context
The church in Thessalonica was a relatively young community, established by Paul during his second missionary journey. As a bustling port city and Roman colony, Thessalonica was a melting pot of cultures and religions, often hostile to the exclusive claims of Christianity. The Thessalonian believers faced significant external persecution 2 Thessalonians 1:4 and internal challenges, including confusion about eschatology (the timing of the Lord's return) and a problem of idleness among some members who had ceased working, perhaps due to misunderstanding the imminence of Christ's return 2 Thessalonians 2:1-2; 2 Thessalonians 3:10-12. Paul's letters served to correct these misunderstandings and provide pastoral guidance, reinforcing the authoritative nature of his apostolic teaching.
Key Themes
2 Thessalonians 3:4 contributes to several overarching themes in the letter. Firstly, it underscores the theme of apostolic authority and pastoral care, as Paul, Silvanus, and Timothy confidently assert their role in giving commands that are to be obeyed. Secondly, it highlights divine faithfulness and human responsibility, illustrating that while God is faithful to strengthen and protect His people 2 Thessalonians 3:3, believers are also expected to respond in active obedience. Thirdly, the phrase "both do and will do" emphasizes the ongoing nature of Christian obedience and perseverance, reinforcing that the Christian life is not merely an initial commitment but a continuous walk of faithfulness. This confidence in their present and future obedience sets the stage for the practical instructions that follow, demonstrating Paul's belief in their capacity to live out the gospel.
Exposition and Analysis
Key Word Analysis
This verb signifies to be persuaded, to trust, or to have reliance upon something or someone. Here, it denotes a deep conviction or assurance. Paul's confidence is not a mere hope or wish, but a firm persuasion concerning the Thessalonians, rooted in a reliable source.
This term denotes supreme authority, mastership, and control. When applied to Jesus Christ, as it is here, it emphasizes His divine sovereignty and active involvement in the lives of believers. Paul's confidence is not in the Thessalonians' inherent strength or perfect track record, but in the Lord's power and faithfulness working within them.
This verb means to transmit a message, to enjoin, or to give a charge. It conveys the idea of an authoritative instruction or directive. The "things which we command you" are not mere suggestions but authoritative apostolic teachings, understood as carrying the weight of divine truth.
Verse Breakdown
"And we have confidence in the Lord touching you,"
Paul begins by expressing a deep sense of assurance regarding the Thessalonian believers. Crucially, this confidence is explicitly stated as being "in the Lord." This prepositional phrase indicates that the source and ground of Paul's assurance is not the Thessalonians' own merits or strength, but the sovereign power and faithfulness of God, who is actively working in and through them. It underscores a profound theological principle: Christian obedience is ultimately God's work in His people.
"that ye both do"
This clause refers to the current state of the Thessalonians' obedience. Paul acknowledges their present adherence to the instructions and teachings they had received. It implies that, despite challenges and misunderstandings, they were, at the time of writing, generally living in accordance with the apostolic commands.
"and will do"
This part of the phrase extends Paul's confidence into the future. It expresses an expectation and assurance that their obedience is not a fleeting phenomenon but a continuous and enduring commitment. This speaks to the importance of perseverance in the Christian walk, anticipating that God, who is faithful, will enable them to continue in obedience.
"the things which we command you."
This final clause specifies the object of their obedience: the instructions, directives, and teachings that Paul, Silvanus, and Timothy had imparted to them, both verbally during their time in Thessalonica and through their previous and current letters. This highlights the authoritative nature of apostolic teaching, which was understood as the very word of God, guiding the life and conduct of the early church.
Literary Devices
The verse employs several literary devices to convey its powerful message. Emphasis is achieved through the strategic placement of "in the Lord," highlighting that the ultimate source of confidence and the enabler of obedience is divine, not human. The phrase "both do and will do" utilizes a form of Parallelism or Antithesis (present vs. future action) to underscore the continuous and enduring nature of the Thessalonians' obedience, reinforcing the theme of perseverance. Furthermore, the verse functions as a Transitional Statement, bridging Paul's theological affirmations of God's faithfulness (v.3) with the practical exhortations and commands that follow (v.6ff). This structural device creates a seamless flow from theological truth to practical application, characteristic of Paul's epistles.
Theological and Thematic Connections
Paul's confidence in the Thessalonians' obedience, grounded "in the Lord," is a profound theological statement. It reveals that genuine Christian obedience is not merely a matter of human willpower or effort, but a Spirit-empowered response to God's faithfulness and active work within His people. This perspective shifts the focus from human perfection to divine enablement, reminding believers that God equips and sustains them for the good works He has prepared. This confidence also affirms the authority of apostolic teaching as divinely inspired instruction, essential for guiding believers in truth and conduct. The expectation of continued obedience ("will do") highlights the New Testament emphasis on perseverance and growth in sanctification, recognizing that the Christian life is a journey of ongoing transformation.
Reflection and Application
2 Thessalonians 3:4 offers a powerful encouragement for believers today, both individually and corporately. It calls us to cultivate a confidence in God's ongoing work within ourselves and in the lives of our fellow believers. When we face challenges in obedience or witness struggles in others, this verse reminds us that our hope is not in human strength or perfection, but in the faithful Lord who empowers and sustains. It challenges us to embrace a posture of continuous obedience, recognizing that the Christian journey is one of perseverance, where we are called to "both do and will do" the things that align with God's word. This requires a diligent engagement with sound biblical teaching, receiving it not as mere human wisdom but as the authoritative word of God that shapes our lives and directs our paths.
Questions for Reflection
FAQ
What does "confidence in the Lord" truly mean in this context?
"Confidence in the Lord" means that Paul's assurance regarding the Thessalonians' obedience is not based on their inherent moral strength, past perfect behavior, or his own persuasive abilities. Instead, his conviction is firmly rooted in the Lord Jesus Christ's power, faithfulness, and active work within them. It signifies a trust that God, who has begun a good work in them, will continue to empower and enable them to live in obedience to His commands. It's a theological statement emphasizing divine enablement over human effort as the ultimate source of spiritual fruitfulness.
What "things" did Paul command the Thessalonians?
The "things which we command you" refers to the body of apostolic teaching and practical instructions that Paul, Silvanus, and Timothy had imparted to the Thessalonians. These commands covered a range of issues, including sound doctrine (especially concerning the Lord's return, as seen in 2 Thessalonians 2), moral conduct, brotherly love, and practical matters of daily living. A significant command addressed in this letter is the instruction to work diligently and not be idle, as some were living disorderly lives and burdening others 2 Thessalonians 3:6-12. These commands were understood as authoritative directives from God through His apostles.
Christ-Centered Fulfillment
2 Thessalonians 3:4 finds its ultimate fulfillment and deepest meaning in Christ. Paul's confidence that the Thessalonians "both do and will do the things which we command you" is not a mere optimistic wish, but a profound theological conviction rooted in the Person and work of Jesus Christ. It is because Christ is the sovereign Lord that Paul can have such assurance. Our ability to obey, to persevere, and to live a life pleasing to God flows directly from our union with Christ. He is the Vine, and we are the branches; apart from Him, we can do nothing John 15:5. It is Christ who works in us, "both to will and to work for his good pleasure" Philippians 2:13. The commands given by the apostles are expressions of Christ's will for His church, and His Spirit empowers believers to walk in them. Thus, Paul's confidence is ultimately a Christ-centered confidence: a trust that the One who began a good work in them through the gospel will bring it to completion, enabling them to live out the obedience of faith until the day of Christ Jesus Philippians 1:6. He is the author and perfecter of our faith Hebrews 12:2.