Summary:

To put “confidence” in someone (3:4) means to put your trust in them (Psalm 118:8). Since the Lord was trustworthy, Paul had “confidence in the Lord” (3:4) concerning many things. He was “confident” he was saved (II Corinthians 5:6-8), because he was “confident” that the Lord would keep him saved (Phil.1:6).

But how could Paul tell the Thessalonians that he had “confidence in the Lord touching you” (3:4). Well, the Thessalonians were an exemplary church (ITh.1:7), they had done what he’d commanded in the past, so he was confident they’d continue to do what he commanded. But how could he “have confidence” in the Corinthians “in all things” (IICor.7:16) even “great confidence” (8:22). Well, you’ll notice these references were from Paul’s second letter to them. Evidently they’d done some of the things he commanded in his first letter to them

But the past good performance of the Thessalonians was no guarantee they would continue to do what he commanded, so how could Paul say he had confidence in them—and the Galatians (Gal. 5:10)? Their past performance had left him “in doubt” of them (Gal.4:20), not with confidence in them.

True, Paul had “confidence in the Lord” in them, but the Lord wouldn’t make them obey the apostle’s commands.

Well, when the Lord first told Paul He was going to save people by grace and just expect they’d do what He commanded because they were grateful to be saved, I think Paul had his doubts because he had no confidence in men. But he had confidence in the Lord concerning them, and this confidence reflected God’s own confidence in us.

We see this confidence illustrated when Paul reminded Philemon he should do what he asked him to do since he had led him to the Lord (Phile.1:19), a picture of how we should do what God asks just because we are grateful He saved us. When Paul went on to express confidence that Philemon would obey him (v.21), it expresses God’s confidence we’ll do what He says. Religion says that you can’t tell someone they can’t be lost or they’ll refuse to obey God, but God says He is confident we’ll do “more” than He says under law (Phile.1:21b). Religion says you can’t tell believers they don’t have to tithe or they won’t give at all, but God is confident that those who can afford to will give more than ten percent.

Paul was confident they were already doing what he commanded even though he was gone (3:4). Compare this to how Moses predicted after he left they’d cease to obey (Deut.31:217-29), and that was the pattern under the Law (Judges 2:18,19). Under grace, God’s people do “much more” in the absence of a spiritual authority (Phil.2:12).

There are commands under grace, Pauline commands (ICor.14:37). Paul makes over 600 imperative command statements, some of which sound like the ten commandments (ITh.4:2,3), of which he repeats 9 of the 10

In Paul’s benediction he expresses a desire that the Lord would “direct” the Thessalonians. Proverbs 16:9 makes it sound like men devise a way and God overpowers their will to direct them in another way. Verses like that make Calvinists believe God causes our every move, but that would make Him responsible for our sin. God directs men with His Word (Isa.40:13). There is no evidence He directed Cyrus (Isa.45:13) audibly. Rather, when he learned that God had surnamed him centuries before his birth (Isa.45:1-4), he figured he’d better do what His Word said to do! Of course, you have to be willing to let God’s Word direct you, as Cyrus was. That’s the meaning of Proverbs 3:5,6. If you’ll let the Word direct you, you’ll find life as easy as cutting wood with a sharp tool (Eccl.10:10). There’s a reason God says the way of the sinner is hard (Pr.13:15)

God’s love for us (3:5) isn’t something their hearts needed to be directed into, for His love was shed abroad in their hearts (Rom.5:5,6). Paul was hoping their hearts would be directed into loving God, which always means keeping His commandments (Ex.20:6; Deut. 10:12; John 14:21; IJohn 5:3). In context, of course, he meant Pauline commandments, including “the patient waiting for Christ” (3:5).

Summary:

Paul asked every church he wrote to pray for him, except the Galatians, and it is easy to understand why. When you put others under the law, you bite and devour them (Gal.5:15), you don’t pray for them. But Paul knew the Thessalonians were a loving church (ITh.4:9), and so asked them to pray for “us” (IITh.3:1) himself and Silvanus and Timothy (1:1).

This shows it is okay to ask for prayer for yourself, especially since Paul says that you should pray for “all saints,” and you are one of the saints (Eph.6:18)! It is also okay to pray “in every thing” (Phil.4:6). But here’s the thing: Paul didn’t ask the saints to pray for him so he could have an easier life, he asked for their prayers so he could serve the Lord (Eph.6:18-20; Col.4:3). Even when he prayed for his thorn to be removed it was because he thought he could be stronger for the Lord, so the Lord had to explain otherwise (IICor.12:9). So while it is okay to pray for yourself and everything that concerns you, the more you mature in the Lord, the more you will be mostly concerned with serving the Lord and pray like Paul.

“The word of the Lord” (3:1) to Israel was a threat of judgment (Ezek.6:3), but today the word of the Lord is found in Acts 13:38,39 (cf.v.49). The Greek word for “free course” is always translated “run” elsewhere. Paul was asking them to pray the word would be able to run “free” of the hurdles he’d seen runners have to jump at the Isthmian games in Corinth, from whence he wrote this epistle. We should pray this too, and then make sure we are not one of the hurdles by hurting God’s testimony, refusing to help the work or help finance it, or criticizing it.

The word is “glorified” (3:1) when it is believed (Acts 13:48). The word didn’t have free course “with” the Thessalonians 3:1) when Paul established the church (Acts 17:1-9), but it did now that he was gone, and he was asking them to pray that it would now have free course with him as it was with them. Of course, Paul knew he’d be delivered “from unreasonable and wicked men,” knowing he couldn’t die till he’d finished his course, like John (Acts 13:24,25) and the two witnesses (Rev.11:7). You see, Paul also had a course and a testimony (Acts 20:24) and he knew he couldn’t die until he’d finished testifying by writing his epistles (IITim.4:6,7).

But if he knew he couldn’t die till then, why did he ask them to pray for his deliverance? He was asking them to pray according to God’s will. We see the same thing in his letter to the Corinthians, where he knew he’d be delivered, but asked the Corinthians to pray for it also (IICor.1:8-11).

These “unreasonable” (3:2) are unsaved Jews who don’t respond to God’s offer to “reason” with them (Isa.1:18). Paul also reasoned with Jews who didn’t believe (Acts 17:1-4l 18:1-6), but unsaved religious Gentiles were also a problem for him (Acts 19:29-34).

But we know Paul was also asking to be delivered from saved religious men when he adds, “for all men have not faith, but the Lord is faithful” (3:2,3).Since the word “faith” can mean faithful (Rom.3:1-3), Paul was comparing the Lord’s faithfulness to the faithlessness of believers, who can be just as “unreasonable and wicked” as unsaved men.

In declaring that God will be “faithful” to do what He says He will do, the thing that Paul said He would faithfully do was to “stablish” them (3:3). That word, like all words, has different meanings depending on the context. In 2:16,17 the hope of the pre-trib Rapture could “stablish” them, but we know that depended on their faithfulness or they wouldn’t have been “shaken” and “troubled” (2:2). The stablishing here is speaking about the stablishing where the Lord will stablish us “unblameble in holiness before God” (IThes.3:12,13) when He returns to heaven with us.

That return will be before the Tribulation, and that is how the Lord plans to “keep you from evil” (3:3), i.e., the evil of the Tribulation. We have no guarantee that we will be saved from any other evil. If you don’t understand this, you will charge God with unfaithfulness when wicked men harm you.

Summary:

The word “fast” (v.15) can mean firm or secure, as in how God set the mountains securely in place (Ps.65:5,6). So when Paul tells us to “stand fast” in the knowledge that God has chosen us to salvation from the Tribulation (v.13,14), we should stand in that truth as firmly as a mountain. Did you know Paul always told people to stand fast in things in which they weren’t standing fast.

He told the Corinthians to “stand fast in the faith” because they had departed from the faith when they ceased believing in the resurrection (ICor.15:32). He told the Galatians to “stand fast in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage” (Gal.5:1), the yoke of bondage being the Law of Moses. They had forgotten that “we are not under the law, but under grace” (Rom.6:15). The apostle told the Philippians to “stand fast in one spirit, with one mind striving together for the faith of the gospel” (Phil.1:27), because two ladies were feuding (4:2) and the church was taking sides. But Paul told the Thessalonians to stand fast in the knowledge of the pre-tribulation rapture because they weren’t standing fast in it, due to a letter that someone wrote them and signed Paul’s name to (2:1,2).

When Paul told them to “hold the traditions which ye have been taught, whether by word, or our epistle” (v.15), Rome uses this verse to enforce their position that the oral traditions of the church are equal in authority with Scripture. They also point to II Timothy 3:14, where Paul tells Timothy to continue in things he had “learned” apart from “the holy Scriptures (v.15).

But the danger of following oral traditions can be seen in one that got started in the Lord’s time (John 21:21-23). Rome claims her traditions should be obeyed because they go back to the early church, but this one goes back earlier than that, and is still wrong!

The Pharisees accused the Lord’s disciples of breaking their tradition (Mt.15:1-3), but He pointed out that their tradition transgressed God’s Word. Traditions that contradict the Word are transgressions.

The only reason Paul told Timothy to continue in the things he learned apart from Scripture was because Timothy knew he learned them from Paul (IIITim.3:14,15). Before the Bible was complete, oral traditions of the apostles were equal with Scripture, but when the Bible was complete they were incorporated into the Word. No tradition today outside the Word can be trusted. So the “word” of II Thessalonians 2:15 that they were to hold was the word of Paul.

The word “tradition” just means things delivered (Rom. 6:17). Paul expected the Thessalonians to keep the doctrinal traditions delivered to the Romans, and to all seven churches he wrote to, just as the Lord told each of the seven churches in Revelation 2,3 to obey the information in all seven letters (Rev.2:l7,11,17,23,29; 3:6, 13,22). Paul actually uses the word “delivered” for the doctrines of salvation (ICor.15:3,4) and the Lord’s Supper (11:23).

A “consolation prize” is what you get when you don’t receive the main prize, but “everlasting consolation” (IIThes.2:16) refers to the main prize of the comfort of the pre-trib rapture. Paul uses the word “comfort” for this doctrine over and over (IThes.3:1-3; 4:17-5:11).

That’s why he goes on to talk about “good hope through grace” (IIThes.2:16). Israel’s hope under the Law was to go through the Tribulation to enter the kingdom, but our good hope under grace is to be raptured before it.

There are other differences in our hope. Israel will be “comforted in Jerusalem” (Isa.66:13). “He will comfort all her waste places; and He will make her wilderness like Eden” (Isa.51:3). God won’t comfort saved Jews by taking them to heaven, He’ll bring heaven to Jerusalem for them.

Paul says the knowledge of the pre-trib rapture will “stablish” us (IIThes.2:17). Of course! It’s part of Paul’s gospel (Rom.16:25). This is different than how Israel was established, only after suffering the Tribulation (IPe.5:10).