Title: Pray for Us
“Brothers, pray for us” 2 Thessalonians 3:1-15
2 Thessalonians 3 is a request for prayer (verses 1-2), an expression of confidence (verses 3-4), a second wish (verse 5), a lesson on laziness (verses 6-13), and a lesson on discipline (14- 15), the third wish prayer (verse 16), and the end of the letter (verses 17-18). This time we will cover up to verse 15, and the end of the letter will be dealt with in the next section to conclude our exposition on Thessalonica.
1. Prayer Requests (vv. 1-2): “In the end” means “finally, in the end, in our last matter” (see Philippians 3:1). Paul asks the brethren to 'pray unceasingly' for us (1 Thessalonians 5:25; Romans 15:30; 2 Corinthians 1:11; Ephesians 6:19, 20; Phil 1:19; Col 4:3, 4). Reference). Asking for prayer is a beautiful act of faith. The apostles need their prayers just as the Thessalonians needed their prayers. There are two contents of the requested prayer.
First, “May the word of the Lord spread as it is among you and be glorified” (work). As in the case of the Thessalonians, we pray for the gospel to spread quickly and widely in Corinth, where the apostle is working now. to ask (Psalm 147:15; 1 Corinthians 9:24). The Thessalonians participate in the preaching of the gospel by praying for the apostles who preach the gospel. Not only is the gospel preached, but it is glorified when it is received as the Word of God (see 1 Thessalonians 1:6; 2:13).
Second, “that we may be delivered from those who are unjust and evil” (ministry) is a prayer that we will not suffer unjust and evil things from others when we preach the gospel (Romans 15:31; see 2 Corinthians 1:10). We know well from Paul's letters that there was always a crowd who strongly opposed Paul's ministry. Here is something that catches our attention. It is the fact that the apostle first asked for prayer not for his own safety, but for the speedy spread of the gospel. Paul's greatest concern was the preaching of the gospel, not his own health and welfare. The word ato pos, translated “excessive” or “unfair,” is once used in the papyrus of those who unwrapped the farmer's wheat sheaves and shattered them and threw them to the pigs. It refers to those who are “rogue” out of place.
There are unjust and evil people in the world. Of course, this did not happen in the context of evangelism, but we have recently witnessed vividly the recklessness of unjust and wicked people. In particular, I have seen the dreadful results of false religious beliefs combined with political ideologies. Two hijacked planes collided with the twin World Trade Center buildings in New York at 8:45 and 9:03 a.m. local time on Tuesday, September 11 (Tuesday), September 11 (Tuesday) in New York, and at 9:38 a.m., they crashed into the Department of Defense building in Washington DC. Another hijacked plane crash occurred, which shocked the United States and the world (as of September 20, as of this writing in the United States). The United States is resolving the situation calmly despite the shock, resolving its determination to eradicate terrorism by launching Operation Infinite Justice. However, what I want to pay special attention to is that the United States declared September 14 (Friday) as the national Day of Prayer and Remembrance and held prayer meetings across the United States.
On the surface of routine everyday life, there is a fierce struggle between invisible spiritual forces. We mainly defend ourselves with prayers that God will protect us from the wicked and make us strong.
Consider the basic guidelines for surviving and preparing for Satan's attacks: (1) take spiritual attacks seriously; (2) pray for strength and help from God; (3) study the Bible to recognize Satan's actions and tactics; (4) memorize the Scriptures and make them a source of help wherever needed; (4) associate with truth-speakers; (5) Practice the teachings of spiritual leaders (see Life Application Study Bible).
The phrase “not everyone’s faith” at the end of verse 2, that is, not everyone believes, explains why evangelists face hostility.
2. An expression of confidence (vv. 3-4): Paul now turns his attention to the Thessalonians from the situation he faces in Corinth (who is writing the Thessalonians). To continue encouraging the Thessalonians. Paul's words to them are words of affirmation and encouragement. words of certainty. Paul's conviction is expressed in two ways. He is sure of his faithfulness toward the Lord. “The Lord is faithful” (see 1 Corinthians 10:31). The Lord will establish the Thessalonians and keep them from the evil one (see Matt. 6:13).
It is necessary to recognize that the “evil one” himself is behind the “unjust (excessive) and evil people” in verse 2 (F.F. Bruce). The evil one refers to the devil, or Satan. It also shows confidence that the Thessalonians will do and do what Paul commands them to do. This confidence is the confidence you have in the Lord. It is not clear what Paul commands, but the use of the present verb seems to refer to the lesson in 2 Thessalonians, especially the lesson on laziness in 3:6 and below.
We find here the apostle reaffirming God's love and concern for the Thessalonians (v. 3) and going out with an exhortation of obedience and perseverance (v. 4; cf. 2 Thessalonians 2:13-15). God's love and concern should be the driving force for our obedience and patience.
3. Wishing Prayer (verse 5): In verse 5, the simplest form of wishing prayer appears. A wish-prayer is a Greek word for expressing a wish using the verb 'historical law'. It appears three times including the text in 2 Thessalonians (2:16-17; 3:16). Paul desires the Lord to lead the hearts of the Thessalonians “with the love of God and with the patience of Christ.” What the Thessalonians need to endure is the love of God for them and the patience of Christ. It is hoped that the risen Lord will lead the Thessalonians to a greater awareness of God's love for them and to share in the patience of Christ. God's love is the basis of assurance (cf. Romans 8:38-39). The perseverance of Christ is an example of the perseverance of the saints.
Some of the Thessalonians did not work for a living because they believed the coming of the Lord was imminent. Perhaps it was because of a distorted view of Paul's own teachings or the influence of fake letters (2 Thessalonians 2:2). The apostle's own moral teachings are rooted in a deep doctrinal concern for the message of the gospel (see 1 Thessalonians 2:3-10).
When the apostle was with the Thessalonians, he had already given the admonition: “If anyone does not want to work, let him not eat.” However, it is said that there are still those who are lazy among them and do not work at all, but make work. If you don't work, you run out of time. What they do in their spare time is to roam around and talk to others. To such persons, the apostle commands, but exhorts: “Work quietly, and eat your own food.” The phrase “eat one’s own food” means “to make a living”. Quiet work is contrasted with busy work (vv. 10-13).
A person should work when he can do it (verse 10). For this, we find four reasons in the New Testament (Michael W. Holmes). First, it should not be an unnecessary burden on other members of the church (2 Thessalonians 3:8). Second, to gain the respect of outsiders (1 Thessalonians 4:12). Third, because of brotherly love, that is, love for others (1 Thessalonians 4:9). Fourth, to have something to share with the needy (Ephesians 4:28). These four are characterized by being person-centered rather than self-centered. The world would be different if Christians, who had more than they needed to survive, would volunteer to share their “plentiful things” with their needy brothers and sisters.
5. Lessons on discipline (verses 14-15): If everyone listens to the apostles' teachings, there will be no problem, but in reality, there are always some who deviate. The apostle thus adds a lesson against those who do not obey his commands and continue to be idle and create things that harm the church.
Being a Christian in a pagan city brought serious obligations. Christians were an unpopular minority, and those who didn't like them or wanted to block their influence never missed the opportunity to spread bad news about their behavior when they heard it. Christians had to prove by practical life that the bad 'rumours' were not true. The characteristic ethical precepts in the New Testament letters reflect just such a situation.
In order for our church to be purely preserved today, just discipline or discipline must be implemented. Church discipline is the responsibility of the entire congregation. Discipline should generally be limited to matters affecting the health and welfare of the whole church. Disciplinary action itself must include some degree of “social expulsion”. The purpose of the disciplinary action must be to restore or correct.