Brief Exposition of 1 and 2 Thessalonians, Part 1 · Chapter 3

Brief Exposition of 1 and 2 Thessalonians · Part 1 · Chapter 3

p. 104CHAP. III.

IN the first part of this Chapter, he doth further excuse his long absence, from that signal evidence of his affection, v. 1. in sending Timotheus to confirm and comfort them, v. 2. and having taken occasion hence to speak somewhat for their establishment against fainting under affliction, because affliction is the common lot of the Godly, v. 3. and he had forewarned them of all, which had yet come, v. 4. he repeateth what he spoke of his sending Timotheus to prevent their defection, v. 5.

In the second part of the Chapter he doth further conyince them of his ardent affection towards them, by shewing what good tydings Timotheus had returned from them, v. 6. and what effects they had produced in him, as comfort, v. 7, 8. great joy, v. 9. with assiduous and earnest prayer to God on their behalf, v. 10.

In the third part of the Chapter he breaks forth p. 105in a fervent prayer to God for them, seeking, 1. A successful journey toward them, v. 11. 2. Growth and increase in the grace of love, v. 12. 3. Establishment in holiness, with the pacifying of their hearts and consciences, v. 13.

Ver. 1. WHerefore when we could no longer forbear, we thought it good to be left at Athens alone.

The Apostle, being yet further to excuse his long absence from them, and joyntly therewith to express that solicitous care which he had of them, by his sending Timotheus unto them, he doth first in this verse express the cause inwardly moving him to send him, to wit, his fervent affection towards them, which was such that when he could not longer forbear, or (as the word signifieth) endure and suffer, to wit, the heavy weight of his earnest desire to see them, and of his perplexing fear concerning them, he thought good, or (as the word doth signifie) had an unexpressible affection rather to be left alone in the midst of all his tribulations at Athens, (whither he was driven out of Berea by the fury of the Jews, Act. 17. 15.) than that they should be longer destitute of one to supply his absence among them in their great need and hazard: whereby he did prefer their good in a manner to his own. Doct. 1. Though the hypocritical desires of wicked men after good are easily quenched, at the first appearance of real or apprehended difficulties, Prov. 26. 13. yet the sincere desires of the Godly are not so; but the more they p. 106are opposed they are the more inflamed, and prove the more vehement: for, Pauls sincere desire to see the Thessalonians grew so vehement, that he could not longer bear or endure the weight of it, and that because it was opposed chap. 2. v. 18. as it appears by the illative particle wherefore: wherefore when we could not longer forbear. 2. There can be no more pressing weight upon an holy heart, than strong convictions of a duty necessary to be gone about by him for the Churches good, and the Lords seeming to stand in his way and to keep him up from the performance of it. This is such a weight that though the tender Christian may stand under it for a time, yet what through fear of some controversie which the Lord by crossing him may be pursuing against him, Numb. 20. 12. with Deut. 3. 25, 26. and what through grief for Gods dishonour and the Churches hurt, by reason that the duty lyeth undone, 1 Cor. 4. 18, 19. it proveth almost insupportable at length: And where it is thus, it argueth a tender frame of heart: for, Paul being convinced it was his duty to visit this Church, and being long impeded from it, doth look upon his disappointment as an unsupportable weight: when we could not longer forbear, or endure and bear this weight. 3. Holy submission and patience under cross dispensations, by which the Child of God is retarded in the way of duty, do no way abolish, but are well consistent with a fervent desire and earnest endeavour, by all lawful means to prosecute that duty wherein he is crossed: Submission indeed removeth fretting impatience, Act. 21. 14. but it quickneth holy desires and diligence: p. 107for, Paul, who as he reverenced God in all cross dispensations, Phil. 4. 11. and so doubtless also in this, doth yet use his utmost diligence to compass the duty wherein he was crossed, and for that end he thought good to be left at Athens alone, by sending Timotheus to supply his absence. 4. Where there is love unfeigned, and a sincere desire after the Churches good, it will make the man indued with it postpone his own good and comfort unto theirs, to wit, his own temporal good to their spiritual, 1 Cor. 8. 18. yea his own conveniency to their necessity, both in things temporal and spiritual, as here Pauls sincere and ardent affection to their good, made him spoile himself of all good company, and willing to be left at Athens alone. 5. As in all duties, so especially in duties of kindness to Christs afflicted members, it is not so much to be attended what we do, as from what inward principle we are acted: And particularly, the more of cheerfulness and hearty affection goeth along with our duty, it is the more praise-worthy and accepted both by God and man: and where there is sincere love, what will it make a man not do, endure or cheerfully suffer for the good of the party loved? for, Pauls love to them made him cheerfully and willingly deprive himself of all good company for their sake, and the worth and acceptableness of what he did for them lyeth in this, that he did it willingly: we thought good saith he, or had an eager affection and good will to be left at Athens alone.

p. 108Ver. 2. And sent Timotheus our brother and minister of God, and our fellow labourer in the Gospel of Christ, to establish you, and to comfort you concerning your faith.

He doth next shew what his fervent affection had moved him to do for them, and for what end he did it. He had sent Timotheus unto them; and that he might shew his respect to them in the worth of him whom he had sent, he doth commend Timotheus from three Epithetes, as being, first, a brother, the usual epithete of Christians, Act. 11. 29. because they are born of God, John 13. their one Father in Christ, Eph. 4. 6. 2. A minister of God, because of his office to Preach the Gospel, 2 Tim. 4. 2. 3. Pauls fellowlabourer, because he was his joynt-collegue in the Gospel, that is, in Preaching the Gospel. And the end why he did then send him, was first, to confirm or underprop them, (as the word signifieth) to wit, lest they had been either drawn from the truth by deceitful reasonings, Col. 2. 8. or driven from it by force of persecution, Matth. 10. 22. Secondly to comfort them, the word signifieth both to exhort and comfort, and he was sent for both, not only to comfort them under their sad sufferings, but also to exhort them unto constancy notwithstanding of them. Now the thing which he was mainly to confirm them in, and by exhortation to press upon them, is their faith, that is, their firm assent and adhering to the truths of the Gospel. p. 109Doct. 1. Holy desire and fervent love to duty is most ingenious and witty to find out wayes for discharging the duty, even when all ordinary access to it doth seem to be obstructed: for, love and desire in Paul to confirm and comfort these Thessalonians in their need, makes him find out a way to do that by another, which he could no wayes do himself: And sent Timotheus—to establish you. 2. Church-guides, or judicatories, who are charged with the oversight of several Congregations, where they cannot in person officiate themselves are not exonered by sending forth unto the Lords Vineyard any who may be had, except they employ the fittest, and such of whom there are grounds of hope, that, through the Lords help he may carry on the work for which he is sent: for, Paul not being able to go himself, sends not every one, but a man every way fitted for the work, even Timotheus a brother, &c. 3. As Ministers, especially they who are of elder standing, and best known in the Church, are bound to give their deserved testimony unto others of the Lords servants, for gaining them respect and credit among the people of their charge: So then is a Minister sufficiently qualified and worthy to be commended as a compleat Minister, when first he is a man in all appearance truly pious, for, Paul commendeth Timothy from this, he was a brother. 2. When he is painful and laborious about his masters work: Timotheus was a labourer. 3. When he is a lover of unity, and entertaineth peace with others of his masters servants, striving to work with them, p. 110Phil. 1. 27. and not against them, in a way of his own separate from them: Timotheus was a fellowlabourer. And 4. When he is a lover of truth, as well as of peace, and studyeth unity but in so far, as it thwareth not with vertue: for, he is commended as a fellow-labourer in the Gospel of Christ. Doct. 4. The office of an Evangelist, among other things, (see upon Eph. 4. 11.) was to confirm and establish in the faith those Churches which the Apostles had already planted: for, Timotheus an Evangelist (2 Tim. 4. 5.) was sent by Paul to comfirm and establish this Church in the faith. 5. Such is Satans enmity against the grace of faith, and so many are his onsets, what by one means, what by another to brangle it, Luk. 22. 31, 32. as knowing therein the believers great strength doth lye, 1 Joh. 5. 4. that even the strongest faith hath need of confirmation and establishment: And it is the Godly mans wisdom and duty, in trying times, to have a special care to guard his faith, as that grace which not only Satan striveth to shake most, but also upon the stability whereof the safety, strength and vigour of his other graces depend much: for, though Paul had praised their faith much, chap. 1. 8. yet he sends here to confirm it, and it especially more than any other of their graces: to establish you concerning your faith, saith he. 6. A singular means for strengthning faith under sad afflictions and tryals is for Ministers to hold out, and people to embrace those excellent comforts, which the word of truth holds forth to the Lords people in suffering times: Our standing at a distance p. 111from, and questioning our interest in those, do breed discouragement and terrour, and thereby make way for shameful fainting in duty, and foul defection from truth, Heb. 12. 13. for, Timotheus was sent both to establish and comfort them concerning their faith.

Ver. 3. That no man should be moved by these afflictions: for your selves know that we are appointed thereunto.

He doth here shew, 1. The necessity at that time of his sending Timotheus to establish them, to wit, the prevention of an apparent hazard, lest any of them, because of Pauls or their own afflictions, should have been drawn away by flattery, or shaken and moved from truth, like the taile of a dog following upon his master (as the word signifieth.) 2. And because the same hazard did yet remain in part, he useth two arguments for their present establishment against fainting, either under his or their affliction. The first in this verse to this purpose, They themselves knew, or were sufficiently instructed from the doctrine of the Gospel, that all Christs followers, Mark 8. 34. and chiefly the Apostles, 1 Cor. 4. 9. were appointed, or (as the word is rendred, Luk. 2. 34.) set as a mark, at which the arrows of affliction and persecution are shot. Now they are thus appointed and set as a mark for trouble by God, both in his eternal counsel, Rom. 8. 29. and in his actual separating them from the world by converting grace, 1 Pet. p. 1122. 21. Doct. 1. A Ministers care should be extended towards all and every one of his charge, not only the great, the rich, the strong in grace, and eminent, but even to the poor, the outwardly base, contemptible, and to such as are but weak, even babes in Christ, Heb. 5. 12, 13. and this, as at all times, so especially when they are exercised with sharp tryals and sore afflictions: for, Pauls care was thus extended towards all at such a time, as is implyed, while he saith, That no man should be moved. 2. The Lords faithful servants may be so much supported by grace under their saddest sufferings, as that their fear and care will be more exercised towards others of the Lords people, and about the possible sinful consequences of their trouble upon others, than any thing that doth concern themselves: for, supponing the afflictions here spoken of to be Pauls own, as certainly his own are not excluded, we find him more afraid of their stumbling, than careful of himself: That no man, saith he, should be moved at these afflictions. 3. As Christians under afflictions for truth are in hazard to be shaken, brangled and tossed to and fro with the wind of strong tentations, which take their rise from thence: So the ordinary tentations wherewith the Tempter doth assault afflicted Christians have much of insinuating flattery in them, while he seemeth to commiserate their present case, and promiseth much contentment and ease if they step but a little aside from the way of duty for attaining to an outgate: for, the word rendred to p. 113be moved signifieth to be shaken as a dogs taile, and drawn away by flattery: That no man should be moved by these afflictions. 4. So much ought we to adore and reverence the Lords supream dominion and absolute providence, as presently without debate to stoop and imbrace whatsoever lot is measured out unto us by it: for, he perswades them to endure affliction without fainting, from this, that they and others were appointed thereunto by God. 5. The faith of this, that the Lord hath firmly decreed to bring his followers by the way of the cross to their crown, and to make them first to suffer with Christ, before they reign with him, is an excellent remedy to stay and settle the believer against fainting and wavering under the sorest trouble: for, this is the remedy prescribed here by Paul: for we are appointed thereunto, saith he. 6. Scripture comforts under afflictions cannot support a man except he know them, and be acquainted with them; and ignorance is often the cause of our great impatience: for, he makes their knowledge of Gods appointment necessary in order to their drawing comfort from it: for, saith he, your selves know that we are appointed thereunto.

p. 114Ver. 4. For verily when we were with you, we told you before, that we should suffer tribulation, even as it came to pass, and ye know.

He confirmeth here what he said, of their knowing that Christians are appointed and called to undergo a suffering lot, (as appeareth by the causal particle for) and withal doth add a second argument to preserve them from fainting, to this purpose, They themselves knew, and could bear him witness, that when he was among them at Thessalonica, Act. 17. 1, &c. he had foretold them that both he and they were to meet with much tribulation from their oppressing persecutors: which prediction was now made out and verified by the event, and therefore there was no occasion from them to faint because of affliction, seeing they were so timously fore-warned of it. Doct. 1. It is the duty of Christs Ministers to give timous warning unto the Lords people of tryals and hardships, which they cannot choose but encounter in their Christian course, lest otherwise when they are surprized with unexpected trouble, they repent their undertaking and succumb, Mark 14. 17. for, Paul did timously, and when he was with them foretel that they should suffer tribulation. 2. When the Lords servants have an open door to Preach the Gospel unto a people, they ought to stir their time, and instruct their hearers in all necessary truths, as not knowing how soon the door may be shut, and the present opportunity of doing good removed, Prov. p. 11527. 4. for, so did Paul, when he was with them, he told them of all necessary truths, and of this in particular, that we should suffer tribulation, saith he. 3. That the Lords people have had timous warning from the word of truth of their troubles which will attend them in their Christian course, it ought in reason to keep them from fainting and stumbling at a cross, when they meet with one: for, this is the Apostles scope in this verse, to reason them up to a couragious frame of spirit under tribulation, because he had told them before of it. 4. As Ministers ought to be circumspect in their predictions, foretelling nothing for certain but what the word of truth giveth ground to believe that it shall undoubtedly come to pass; lest otherwise, when the event doth not answer the prediction, their Ministry be brought unto contempt: So the fulfilling of such predictions doth strongly confirm the truth of the word, and underprop the believer in the faith of it, notwithstanding of any sad affliction or hardship he may be under for adhering to it: for, Paul foretold nothing but what the event did verifie, and from this that the event did answer his prediction, he doth perswade them not to faint, but to adhere to truth, although they were under present trouble for it: We told you before, that we should suffer tribulation, even as it came to pass.

p. 116Ver. 5. For this cause when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labour be in vain.

The Apostle repeateth what he spoke, v. 1. and 2. of his sending Timotheus, and expresseth a third end why he had sent him (for other two were mentioned, v. 2.) and it was, that he might know their faith, or their constancy in the faith: and he closeth the verse by giving a reason why he desired so much to know their faith, to wit, a twofold fear, 1. Lest Satan, who is here called the tempter, (as being that eminent tempter) had taken occasion from their present affliction for truth, to tempt them one way or other to make defection from it, and 2. Lest they had yielded to the tempter, which is not expressed, but implyed in that, which would have followed upon their defection, to wit, the loss of Paul's labour in Preaching the Gospel among them, which in that case would have been in vain and useless as to them, though not to himself, 2 Cor. 2. 15, 16. Doct. 1. The care of an honest Minister towards the people of his charge doth extend it self not only to their first conversion, and the drawing them out of nature to a state of grace; but also to their perseverance in that state: for, Paul after he had been instrumental in converting the Thessalonians, doth yet remain solicitous about their perseverance: And therefore I sent, saith he, to know your faith. 2. A faithful Minister doth not think himself exonered p. 117when he hath discharged his duty before the people, but will remain in a Christian manner solicitous of the success of his pains among the flock, when an hireling and time-server doth not much trouble himself about any such thing, Joh. 10. 12. for, Paul from this solicitous care doth send to know their faith, and the fruit of his labours among them. 3. There is an holy jealousie in Christian love, whereby though it believe the best, 1 Cor. 13. 7. yet it feareth the worst, that all lawful means may be made use of to prevent it: for Paul from love doth fear, lest the tempter had tempted them, and his labour be in vain. 4. As it is Satans trade to tempt, and to tempt all men, good and bad, Luk. 22. 31. Eph. 2—2. by all means, 2 Cor. 11. 3. at all times, 1 Pet. 5. 8. and to all evil, 2 Thes. 2. 10. So he omitteth no occasion of exercising this his woful trade with advantage, 2 Cor. 2. 11. and more particularly he takes advantage of those cross dispensations, by which the Lord doth exercise his people, to make them cast at truth and piety: for, Paul's▪ fear lest Satan had taken occasion from their trouble to tempt them, implyeth, his usual way is to tempt on such an occasion: Lest by some means the tempter have tempted you. 5. So much do the best of Saints lye open to Satans temptations, and so ready are they, if left to themselves, to yield when tempted, that a faithful Minister will have reason to fear, to watch, to take heed to himself and the flock, so long as there is a tempter to tempt: for, Paul doth fear lest the best among them h…d been tempted and succumbed: lest by some means the p. 118tempter have tempted you. 6. Though the pains and labour of a faithful Minister cannot be in vain as to God, who doth alwayes gain his intent, Isa. 55. 10, 11. nor yet as to the Minister himself, whose reward is with the Lord, Isa. 49. 4. yet as to the people who make not use of his pains, or make apostasie from that seeming good which once they attained by them, they are alwayes in vain and to no good purpose, yea a snare, Isa. 28. 13. and shall be for a testimony against them, Mark 6. 11. for, Paul implyeth so much as that if they had yielded to the tempter and made apostasie from the faith, his labour would have been in vain among them.

Ver. 6. But now when Timotheus came from you unto us, and brought us good tydings of your faith and charity, and that ye have good remembrance of us alwayes, desiring greatly to see us, as we also to see you.

In the second part of the Chapter, the Apostle being, in order to their further establishment in the truth, to express yet more of his fervent affection towards them, which was drawn out by Timotheus his return from them, he doth, first, in this verse shew what Timotheus did report of them, when he had returned to Paul being now at Corinth, as it appears from Act. 18. 1. with 5. (though he was at Athens when he sent him, v. 1.) and the summ of this report in general is called good tydings, he brought us good tydings, It is the same word in the original which signifieth to Preach the Gospel, because the thing reported p. 119was the fruit and effect of the Gospel Preached among them, the hearing whereof was as the Preaching of it over again unto Paul. 2. Those good tydings in particular were the report he made, 1. Of their faith, or, of their stedfastness in the faith, 2. Of their love, or sanctified practice according to both tables of the law flowing from faith, for love is the fulfilling of the Law, Gal. 6. 2. 3. Of their special love and respect to Paul, made evident, 1. By their good remembrance of him, or that respective mention which they made of his labour, diligence and his whole Ministerial carriage among them, and that alwayes when they had occasion to speak of him. 2. By their earnest desire to see him, The word in the Original signifieth such a desire as is, in a kind, impatient of delays. And lest he had seemed hereby to have reflected upon himself, who had so long delayed to satisfie their longing desire, he adds in the close, that his desire was no less ardent to see them, though he was hindred without any default of his, chap. 2. 18. Doct. 1. An Evangelist, one of the extraordinary officers in the new Testament, did herein among other things differ from an ordinary Minister, he was not tyed unto any charge, but being sent out by the Apostles to water such Churches as they had planted, (see v. 2.) he did there remain, not constantly, but for a certain time, until the Apostles should have further work for him elsewhere: for, Timotheus being sent to Thessalonica by Paul did not reside there, but returned within a little to be disposed of by Paul as he thought good: But now when Timotheus came from you unto us. 2. The Lord doth p. 120powerfully overrule and turn about the deepest designs of Satan against his work to the furtherance of it, as if they had been purposely contrived for that end: for, Satan by hindering Paul to go to Thessalonica, chap. 2. 18. got no advantage but detriment, in so far as when Paul was converting souls to God, first at Athens, next at Corinth, Timotheus was confirming the Church at Thessalonica: when Timotheus came from you unto us, which supponeth he had been with them, and Satan could not hinder that. 3. That the work of Gods grace doth thrive among a people is good tydings from them, and such good tydings may be had even from persecuted Christians: for, those were the tydings which Timotheus did report from this persecuted Church, and they are called good tydings: he brought us good tydings of your faith, &c. 4. The Lords way with his work and people doth often soare so high above all probable means, that it disappoints and abundantly refutes our anxious, and sometimes misbelieving fears: So was it here v. 5. he feared they had yielded to the tempter in his absence from them at a time of so great need, but now he finds it was otherwise, the Lord having supplyed the want of Paul by some other way: He brought us good tydings of your faith and charity. 5. The best tydings which can be reported of any, is that he is a believer in Jesus Christ, a maintainer of charity and good works in his own practice, and one that accounteth highly of the faithful servants of Jesus Christ: And as all those three are alwayes conjoyned, so nothing almost worth the hearing can be reported of any, in whom all or any of those p. 121are wanting: for, the good tydings which he reported were, of your faith and charity and that ye have good remembrance of us, saith Paul. 6. Though none who are truly Godly ought to be excluded from our special love, yet some may justly challenge a choice room in our affections above others, according to our special interest in them, and stricter tye unto them by nature, 1 Tim. 5. 4. by cohabitation, 1 Tim. 5. 8. by favours received from them, 1 Sam. 18. 1. by their greater usefulness in the work of God, 2 Sam. 18. 3. and because of a greater measure of Gods grace shining in them: for, they made evident their special love unto Paul beyond others, by their good remembrance of him, and desire to see him. 7. Among all those who may justly claim, and do most easily obtain a choise room in the child of God his affections above others, a gracious Minister whom the Lord hath made instrumental for his conversion is with the first: for, Paul had been an instrument of their conversion, and therefore he shareth most deeply in their love: and that ye have good remembrance of us, saith he. 8. As Christian love doth vent it self in speaking the best of the party loved; so it differeth much as to this effect, from popular applause, Christian love is a constant friend, but popular applause is most uncertain, Matth. 21. 9. with 27. 22, 23. for, herein did they evidence their Christian affection to Paul that they had good remembrance of him always. 9. Christian love, and especially that which is betwixt a faithful Pastor and a gracious people of his charge, doth earnestly long to evidence it self in Christian p. 122fellowship for the mutual comfort and spiritual advantage of both the parties, Rom. 1. 11, 12. for, so did their love to Paul, and his to them: desiring greatly to see us, as we also to see you, saith he.

Ver. 7. Therefore, brethren, we are comforted over you in all our affliction and distress, by your faith.

The Apostle, in prosecution of the former scope, doth next shew what effects these good tidings had wrought in him, they are in number four, The first whereof is comfort, expressed here to this purpose, That whereas his mind was otherwise oppressed and perplexed with fear, v. 5. he was now comforted, or recreated over them, or by what he heard of them, and especially by their faith, or by the testimony which he heard of it. Which effect of comfort is heightned from this, that hereby the bitterness of all the affliction and distress of any sort (for therefore is it expressed in two words) whether by-past or present, which he had endured either with them, or after his removal from them, was wonderfully sweetned. Doct. 1. Christian love doth make it self evident in a fellow feeling sympathie with the case of those to whom it is extended, and the more there is of love, there will be the more Christian sympathie: for, to evidence his ardent affection towards them he sheweth how he sympathized with them; their affliction and apparent hazard of defection did perplex him, v. 5. and good tydings from them did comfort him: p. 123Therefore, brethren, we were comforted, saith he. 2. The Lord doth usually reward a tender frame of spirit in bearing burthen with the Church and people of God in their hazard and afflicted case, by giving the person so disposed the more of comfort and soul-ravishing joy arising from the Churches better case; Those only who mourn with Zion are priviledged to rejoice with her, Isa. 66. 10. for, Paul was much afflicted with their hazard, v. 5. and now he is much comforted, having heard of Gods goodness to them under it: we were comforted, and v. 8. now we live. 3. The Lord doth usually exercise his dearest children with vicissitude of contrary affections, such as sorrow and joy, fear and freedom of mind; weeping may endure for a night, but joy cometh in the morning, Psal. 30. 6. and this because, so impotent are we, that we cannot well carry a full measure of any one of those, for any length of time, without miscarrying one way or other, Psal. 30. 6, 7. for, Paul was so exercised; before he was perplexed, v. 5. but now he was comforted, before he was as dead, but now, we live, saith he, v. 8. Doct. 4. The believers joy and comfort do not depend upon his freedom and actual deliverance from outward or inward trouble, but upon the Lords comforting presence, who often takes occasion from his kind dealing with others to pour in upon the believers spirit so full a measure of spiritual joy and comfort, that in a manner the bitterness of all his own trouble is forgot and swallowed up in the sweetness of it: for, thus was it with Paul: We were comforted over you in all your affliction p. 124and distress. 5. From this, that he expresseth only their faith as the rise of his comfort, though Timotheus had reported of their other graces, see upon v. 2. doct. 5. by your faith, saith he.

Ver. 8. For now we live, if ye stand fast in the Lord.

He doth here illustrate and confirm what he spoke of his comfort, as appeareth by the causal particle for, and withall express the second effect of those glad tydings to this purpose, That if, or seeing (as the word may read) they stood fast, or were couragiously constant (as the word implyeth) in the faith, whereby they were united to the Lord Christ, he was thereby made to live, that is, of a cheerful spirit, all things went with him according to his wish, for men are said in a sense to live when their concernments succeed according to their mind, and somewhat beyond their expectation, to the disappointment of their fear, Gen. 45. 27. Doct. 1. To rob a man of his comfort, and thereby to dead his sp…its, and make his life bitter, is a kind of murther in Gods esteem, for it takes away that which here the Apostle doth call life, to wit, the cheerfulness of his spirit, through the want whereof he did formerly look upon himself as dead; as is implyed, while he saith, for now we live. 2. As the good of an honest Minister his pains amongst the Lords people redounds to himself in some respect, and is not wholly reserved for him until afterwards, but is in part bestowed upon him even in this life, in so far, as not only his inward, but also his outward man is thereby bettered, his very natural spirits are thereby p. 125cheered; and consequently his strength preserved, and in an ordinary way his life prolonged: So his want of success, and growth of wickedness among the people of his charge, in despite of all his endeavours to the contrary, is sufficient to dead his spirits, to eat up his cheerfulness, and consequently cut his dayes: for, the one of those doth follow upon the other, and the former is evidently implyed, while Paul affirms that his life, or a cheerful frame of spirit did flow from their constancy in the faith: now we live if ye stand fast in the Lord.

Ver. 9. For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God.

He doth confirm and illustrate what he spoke, of his cheerful frame of spirit, and withall expresseth the third effect of those good tydings, to this purpose: he did for their sake, or by their means, reap so much spiritual and sincere joy (called here, joy before God) as he could never in way of thankfulness to God express to the full, and as the cause required, his present sense of Gods love, which had bestowed upon him so rich a mercy: for such questions as this, what thanks can we render, &c. do usually imply somewhat above expression, and cannot▪ well be answered, Psal. 84. 1. and 119. 97—Doct. 1. Gods ordinary way of dealing with exercised Christians is, The lower they are brought under sad and weighty exercise, to make their comfort and joy, accompanying their outgate, so p. 126much the more to abound: See 2 Cor. 1. 5. for, Paul who was pressed down, and brought so low with a twofold weight of desire and fear, that he could not longer forbear, v. 5. is now as much exalted, that he cannot find words sufficient to express the sweetness of his case: he was comforted, v. 7. he did live, v. 8. and here, he had joy, and all joy: for all the joy, wherewith we joy, saith he. 2. As the Lord doth sometimes furnish his people with more than ordinary matter of joy, and such as they cannot contain, but must express their sense thereof with cheerfulness and good will: So they ought, and in some measure will have a watchful eye, that in all such expressions of joy, they vent nothing that is carnal, sinful or unseemly, but what beseemeth such as are alwayes in Gods sight, and are especially then most narrowly marked, and taken notice of by his all-seeing eye: for, Paul having such matter of joy, while he is about to express it, doth set himself in Gods sight▪ for all the joy, saith he, wherewith we joy before our God. 3. Whatever matter of joy a man may have, he cannot improve it, nor attain to the actual exercise of solid and spiritual joy, except his interest in God be in some measure cleared, whose reconciled face doth put such a ravishing lustre upon all our other mercies, as they draw out the heart actually to rejoice in them, or rather in God for them: See Psal. 4. 6. for, though Paul had matter of joy from the former good tydings, yet he doth not actually rejoice, until he close with God as his through Christ, as is implyed, while he saith, for all the joy, wherewith we joy before our God. p. 1274. Christian love, to those who are Gods, doth give the person who loveth, an interest in all the good things bestowed by God upon those whom he loveth, and a large share of all the joy and comfort, which are occasioned by them: for, Paul to make evident his ardent affection to these Thessalonians, doth shew, that their merciful receipts did give him matter of all joy: for all the joy, saith he, wherewith we joyed for your sakes, that is, for Gods mercies towards them, mentioned, v. 6. Doct. 5. Whoever are, or may be, the occasion of joy, by furnishing matter for it, yet a Godly heart will not rest upon them, but look to the Lord above all, ascribing praise and thanksgiving to him, who not only giveth the cause and occasion of joy, by making instruments to be that which they are, matter of joy and not of grief, Psal. 20. 9. but also doth give us to improve that matter of joy unto actual rejoycing, which otherwise we could not, Eccles. 2. 24. for Paul, though he had the matter of his joy furnished from the Thessalonians, yet he looks over them to God, and returns him thanksgiving for it: what thanks can we render unto God, for all our joy, saith he. 6. As giving of thanks is all the rent, which either the Lord doth crave, or we can return unto him, for favours received: So no thanksgiving of ours can be lookt upon as an answerable return to the meanest of mercies; and especially a Godly heart can never satisfie himself in the matter of his thankfulness to the Lord, he prizeth the mercy received so high, and seeth his thanks to be so feckless, that he judgeth all he can do of no value, p. 128and no wayes answerable to what so rich mercy in God doth call for; for, Paul seeth that thanksgiving was his due, but cannot satisfie himself, in any thing he could do of that kind, as is implyed, while he saith, what thanks can we render to God for all the joy, &c.

Ver. 10. Night and day praying exceedingly, that we might see your face, and might perfect that which i… lacking in your faith?

Here is the fourth effect, of those glad tidings upon Paul, he was thereby put to his prayers, which were, 1. Assiduous, the phrase night and day implyeth such an assiduity, as admits of no other, but necessary intermissions, Luk. 2. 37. next, it was fervent and serious, so much is implyed in his praying exceedingly, or as it is in the original, excessively, intimating fervency of affection. 3. The thing prayed for, was 1. To see them, or to be present with them. 2. That being with them, he might have occasion by his Preaching to them, and conversing with them, to perfect, supply and make up (as an instrument under God, 1 Cor. 3. 5.) what was lacking and wanting in their faith, whether in their understanding, as to their knowledge of, or assent unto truths revealed; or in their will and affections, as to their imbracing of, and adherence unto that good thing, held forth by those truths. Doct. 1. There can be no such cause of thanksgiving in this life, but there will be also matter for prayer, and an incumbent necessity to go about that duty, there being always somewhat p. 129wanting to the best, and necessary to be had▪ Phil. 3. 12. And prayer being a prime mean appointed of God for obtaining of what we want, Ezek. 36. 37. for, though Paul had at this time such matter of thanksgiving, that he could not well express it, v… 9. yet he is assiduous in prayer: night and day praying exceedingly. 2. Our prayers to God should be both assiduous and serious, the former without the latter being but vain babling, condemned Matth. 6. 7. and the latter without the former but a violent, evanishing flash, to no purpose, condemned Isa. 26. 16. for, his prayers had those two properties: night and day praying exceedingly, saith he. 3. There is a singular efficacy and aptness in a Ministers presence and preaching, through the Lords blessing, to beget, confirm, or carry on the work of grace in hearers, beyond what there is in his writings, while he is absent: There is not only a more express promise of a blessing unto Preaching, Rom. 10. 17. but also there is nothing almost in a man, whom God hath sent to gain souls, whether carriage, gesture, or countenance, which the Lord doth not make subservient unto edification one way or other, 1 Cor. 9. 22. for, therefore is it that Paul, not content with writing to them, doth so much desire to see their face, that he might perfect that which was lacking in their faith. 4. As the faith of the best hath its own inlaicks, and most eminent believers have need to pray, Lord increase our faith, Luke 17. 5. so faith is preserved and increased in the use of those means, by which it was begotten at first: It is begotten by ordinances, and especially by the word p. 130Preached, and it is preserved and receiveth increase by ordinances and the publick Preaching of the word: for, though Paul did highly commend their faith, chap. 1. 3. yet somewhat was lacking to it, and he prayeth he may see them, that by Preaching to them he might perfect that which was lacking in their faith.

Ver. 11. Now God himself and our father, and our Lord Jesus Christ direct our way unto you.

The Apostle having but made mention (v. 10.) of his usual practice in praying, doth here, in the third part of the Chapter, break out in a most fervent and devout prayer, and thereby maketh way for the second principal part of this Epistle, which beginneth chap. 4. In which prayer, there is first, the party to whom he prayeth, God himself, taken here personally, for the first person, therefore is it added Our Father, and he is contradistinguished to Christ Jesus our Lord, the second person, to whom also the Apostle prayeth. 2. There is the matter prayed for, 1. Th… all Obstacles and impediments being removed, he might get a successful journey, and be directed by providence, as in a right line, towards them, as the word in the original doth signifie. Doct. 1. So necessary, and of so universal use, is this duty of prayer, that our heart should be constantly kept in such a readiness to it, that when ever the least opportunity is offered, we may set about it: yea and where a man is fervent in prayer, he will l…y hold upon p. 131every occasion to break out in it: for, Paul having but made mention of Prayer, v. 10. and seeing some necessity of praying presently, cannot contain himself, but sets about it: now God himself and our father, &c. 2. That Jesus Christ is God equal with the Father, appeareth hence, that not only divine worship, but also divine properties, in over-ruling by his providence the affairs of men, are ascribed to him: for, Paul doth pray unto him, and seeketh a successful journey from him: Our Lord Jesus Christ direct our way. 3. Though the object of divine worship be but one and the same glorious God, Matth. 4. 10. and there is but one kind of divine worship, to wit, that which is supream, and becometh this one infinite majesty of God, and therefore whatever person of the Godhead be expresly named in our prayers, the rest are not excluded, but included in that one, they being all three one only God, the same in essence, 1. Joh. 5. 7. yet it is not only lawful, but also sometimes convenient, (though not alwayes necessary) to name expresly in our prayers the distinct persons, and especially Jesus Christ the second person with the Father, thereby to strengthen our confidence for acceptation and an answer, seeing there is no access to the Father but by him▪ Joh. 14. 6. for, Paul here doth expresly direct his prayer both to the Father and the Son: Now God himself and the Father, and our Lord Jesus Christ. 4. The Lords most powerful providence, doth over-rule the most malicious designs of Satan against his work and people, so that he could easily mar the prosecution p. 132of them, when at their greatest height, if he did not sometimes judge the contrary more convenient, for his own glory and his peoples good, Psal. 76. 10. for, Paul could not otherwise pray in faith unto God, for a successful journey, when he knew Satan did ply his utmost to hinder it, Chap. 2. 18. now God himself direct our way unto you, saith he, … Seeing it is not in man to direct his own way, Jer. 10. 23. therefore he ought to wait and depend on Gods direction, for all his undertakings: and this both for light, that he may know what, when, and how he should do, Psal. 27. 11. and for strength, to enable him for, and bear him through, against difficulties in the performance, Eph. 3. 16. for, so doth Paul… now God himself—direct our way unto you.

Ver. 12. And the Lord make▪ you to increase and abound in love one towards another, and towards all men, even as we do towards you.

A second thing he prayed for, is, that whether he came unto them or not, the Lord himself might supply his absence, by making them grow abundantly, and beyond all ordinary measure (as the doubling of the word, increase and abound, doth imply) in the grace and duties of love, first, one to another, and among themselves who were Christians: next, generally towards all men, even Heathens. And in the close of the verse, he casts in one incitement to the exercise of this grace, from his own example and practice towards them. Doct. 1. Though the Lord doth usually work by p. 133ordinary means; yet we may not …ye him absolutely to them, but under want of means ought to depend upon him, to supply their lack: for, Paul depends on God, for making them grow in love, even though he himself should not come to them: And the Lord make you to increase. 2. As not only the first beginnings, but also the growth and progress of grace do come from God, and therefore are to be sought from him by prayer: So we need not fear, while we plead with God for spiritual mercies, lest we exceed and seek too much: for, Paul seeketh that he may make them grow abundantly, and beyond all ordinary measure —: and the Lord make you increase and abound. 3. As it should be a believers aime to grow in grace: so he should labour in this study after growth, both to extend himself to the exercise of more graces, as is enjoyned, 2 Pet. 1. 5. and to better the exercise of one and the same grace, so as to grow more frequent, copious, and spiritual in it, as is injoined, chap. 5. 16, 17. for, Pauls praying for growth shews, we should endeavour it, and the two words he useth to express this growth are made by some to differ thus, that the first may signifie to increase in number, the second in heap or bulk: now the Lord make you to increase and abound in love. 4. As Christian love ought, and will be mutual among real Christians: So it is not mercenary, nor doth extend it self unto those only from whom the Christian may expect a return of love again, but to others also, from whom nothing of that kind can be had, even to all men; and that because of Gods command, p. 134Matth. 5. 44. and that there is somewhat love-worthy in all, Rom. 2. 15. though abused and defaced by the most, Rom. 1. 21. for, he prayeth that they, being Christians, may abound in love, first, towards one another, and next, towards all men. 5. A Minister's own example, and sanctified practice, according to the truth he preacheth, is one of the strong inducements unto a people to give him obedience in what he prescribeth: and therefore though a profane man may preach …o purpose, Matth. 7. 22, 23. yet his preaching is not usually so much accompanied with fruit and success, 1 Tim. 4. 16. for, Paul alleadgeth his own practice, as an inducement: even as we do towards you, saith he.

Ver. 13. To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ, with all his Saints.

Here is a third thing prayed for, in order to which their growing in love was presently sought, as it appears from the word of connexion betwixt the verses: and it is, that thereby, as by one mean, the Lord might first, confirm and establish them in holiness, so as they should not be easily moved, or driven from the solid practice of it. And next, that by both those, to wit, their growth in love, and stability in holiness, their hearts or consciences (so called, 1 Joh. 3. 19, 20.) might be rendred blemeless, or without complaint, (as it may be well taken in an active sense) his meaning p. 135is, that their consciences may be pacified, yea and absolve, and pass sentence in their favours, and this before the bar and tribunal of God their reconciled father, the full accomplishment of which wish should be at Christs second coming, when he shall come accompanied with all his Saints, or (as the original may read) his holy ones, that is, either his holy Angels, 2 Thes. 1. 7. or the holy souls of the Saints departed, who shall come down with Christ, to be united and glorified with their bodies. See the same effect of pacifying the conscience ascribed to grown love, 1 John 3. 19. and 4. 18. and it is ascribed to love and holiness, as to that which doth evidence our interest in Christs blood, John 13. 35. by the only merit and worth whereof we have peace with God, Rom. 5. 1. Doct. 1. Though Children, and those who are weak in grace, be tossed to and fro with every tentation, Ephes. 4. 14. yet grown, and growing Christians, are not so easily shaken: Growth in Grace is accompanied with stability, both in truth and holiness: for, Paul teacheth so much, while having prayed, v. 12. for growth in grace, he addeth here, To the end he may stablish your hearts unblameable in holiness. 2. It concerneth a Christian much, by all means to endeavour that his heart and conscience may be without complaint, speak peace unto him and absolve him; seeing if a mans heart and conscience upon good ground condemn him, much more will God, who is greater than the heart, and whose deputy the conscience is, 1 Joh. 3. 20. for, Paul prayeth here that their hearts; or consciences, may be unblameable and without complaint. p. 1363. As a man, in making his heart and conscience pass sentence upon his state and way, should sift himself in Gods sight, and endeavour that his conscience pass such a sentence upon all, as he thinks God the Judge of all will pass: So in this enquiry and process, he should look upon God as a fatherly Judge, who will pass sentence as a Father▪ according to the Covenant of Grace, and not as a strict sin-pursuing Judge, according to the Covenant of Works: for, he wishes that their hearts may be unblameable or without complaint before God, that is, when sifted as in his sight, and calleth him our Father, to shew in what relation he should be taken up. 4. Though it be the alone blood of Christ apprehended by faith that purifieth the conscience, and gives it ground to absolve and speak peace; seeing by it alone provoked Justice is satisfied, and we are justified, whereupon our peace with God doth follow, Rom. 5. 1. yet inherent holiness doth also quiet the conscience in its own order and way, to wit, though not meritoriously, and by way of satisfaction to the claim of justice, for all our righteousnesses are as filthy rags, Isa. 64. 6. yet by way of evidence, and as a faithful witness of our undoubted interest in Christ, and right to his blood, 1 Joh. 3. 14. for, Paul prayeth that their hearts or consciences may be unblameable, without complaint, or pacified in holiness. 5. Though the meanest measure of sincere holiness be a …ufficient evidence in it self of an interest in Christ, and consequently may quiet the conscience, Mat. 5. 6. yet that a man may clearly discern this evidence, and get his conscience actually, and upon good p. 137ground quiet by it, it's necessary that he grow in grace, and be established in holiness, otherwise his peace is more lyable to be questioned and shaken by every new assault: for, Paul ascribeth this effect of pacifying the conscience to growth in grace, and stability in holiness, while having prayed for their growing in grace, he addeth, to the end he may stablish your hearts unblameable in holiness. 6. However believers do enjoy much…sweet peace, Rom. 5. 1. and some clear evidences of a right to Christ in their begun sanctification, even while they are here, Cant. 6. 3. yet the full accomplishment of their begun happiness is reserved until Christs second coming: Many things are wanting now, even to those who have most, 2 Cor. 6. 6. which shall be then made up: Our holiness shall then be perfected, and we confirmed in it, our peace extended as a river, neither shall our consciences afterwards ever smite or accuse: for, he sheweth, the term, when we shall be fully established in holiness, and our consciences throughly pacified, shall be at the coming of our Lord Jesus Christ, with all his Saints.