Bethel Christian Fellowship
Fair Lawn, NJ
Living In The End Times (8): The Message Of 2 Thessalonians
The Burdens Of An Apostolic Heart
2 Thessalonians 3:1-5
August 23, 2015
In our previous studies we have seen how the Apostle Paul has been peering into the future. He
has foreseen (and foretold) the coming of the final “day of the Lord,” when the Lord Jesus Christ
shall return, the Church shall be raptured, and the unsaved will suffer the punishment of eternal
destruction. He has also revealed that the rise and rebellion of “the man of lawlessness” will
precede and herald that day. Finally, he has taught that while the final outbreak of lawlessness is
being restrained, “the secret power of lawlessness is already at work in the world” (2 Thess. 2:7).
But if evil is both operating and being held in check, what is our responsibility as members of the
Christian church? How should we be living and praying – in these end times? The answer that
Paul gives is found in the verses before us today, verses which begin with the notable word
“finally” (v. 1).
As was the case in his first epistle (Cf. 1 Thess. 4:1), this is Paul’s way of transitioning from the
main section of his letter to what follows. In the words of Leon Morris, “It does not mean, as the
English might suggest, that he is in the process of ending the epistle. It does signify that the
main section of the epistle is concluded, but the subsidiary section which it introduces may be
rather lengthy and it may be very important.”
Keeping this in mind, we are now prepared to see just how “very important” these verses really
are. In light of everything that Paul has just revealed about the coming of the final day of the
Lord, what preoccupies his thoughts? What is he focused upon, and what can we learn from
him?
As we work our way through this passage, there are no less than three things that Paul does on
behalf of his readers: (1) he requests their prayers for himself and the unhindered advance of the
gospel (vv. 1-2); (2) he places his confidence in God’s faithfulness to strengthen them and to
enable them to do what they have been taught (vv. 3-4); he prays that the Lord will work within
their hearts, deepening their realization of God’s love for them and of Christ’s endurance of
suffering on their behalf (v. 5).
1. Paul’s prayer request: “Finally, brothers, pray for us, that the message of the Lord may
spread rapidly and be honored, just as it was with you. And pray that we may be delivered from
wicked and evil men, for not everyone has faith (vv. 1-2). He has two complimentary concerns:
(a). He requests prayer for “the Lord’s message” to spread rapidly and be honored (v. 1). In his
first letter, Paul has said that the message of the Lord “rang out” from Thessalonica (1 Thess.
1:8); he here longs that it may literally, “speed ahead” (v. 1a). In both cases he is referring to the
propagation of the gospel, which was the message that had been entrusted to him (1 Thess. 2:4.)
But it had not originated with him; it was “the Lord’s message.” He was well aware of this, as
were the Thessalonians, for they had welcomed it “not as the word of men, but as it actually is,
the word of God . . .” (1 Thess. 2:13). So his request is “that the gospel may run well, run fast,
and that wherever it goes, it may have a ‘glorious reception’” (John Stott).
The Lord’s message had come running into Thessalonica, and had been honored by the reception
it was given (1 Thess. 1:6). Now Paul asks his friends to pray that the gospel may run on further,
and may be welcomed and honored by others, as it had been by them. Without doubt, the
Apostle is requesting prayer for the evangelization of the entire Roman Empire.
(b). He requests prayer that he and his missionary team may be delivered from wicked and evil
men (v.2). Since his forced departure from Thessalonica (Acts 17:1-9), Paul had also been
compelled to leave Berea (Acts 17:10-15), had little success in Athens (Acts 17:16-34), and was
in a severe crisis in Corinth when he was writing this letter (Acts 18:5, 12-13). For that reason,
he was never above requesting the prayers of those to whom he was ministering (Cf. Romans.
15:30-32; 2 Corinthians 1:8-11; Ephesians 6:19-20; Philippians 1:19-20; Colossians 4:3-4). How
amazing is that?
Imagine what the Lord would do if our requests for prayer were more like Paul’s requests for
prayer. By comparing our pitiful prayer concerns with his, we can learn much about ourselves,
and begin to see just how self-centered and narrow-minded the burdens of our hearts oftentimes
are.
2. Paul’s confidence in God’s faithfulness: “But the Lord is faithful, and He will strengthen and
protect you from the evil one. We have confidence in the Lord that you are doing and will
continue to do the things we command” (vv. 3-4). The contrast could not be more clear: while
not all have “faith” (v. 2b), the Lord is “faithful” (v. 3a). In the wake of the unsettling false
claims about Christ’s return (2:2), Paul looks for two things for the Lord to do for His people
(rather than for himself):
(a.) He believes that the Lord will “strengthen and protect” them from the evil one (v. 3). The
devil is alive and well, but the faithfulness of the Lord means that His people will not be left to
the mercy of any and every false teaching that may assail them. God’s goal is to settle us in the
faith and to guard us against those who might undermine our faith. But we will need to heed the
apostolic commands of God’s word in order for that to take place.
(b.) He believes that the Lord will enable them to do what they have been taught (v. 4). While he
is confident (in the Lord) that they “are doing and will continue to do” these things, the emphasis
is probably on the “will continue to do.” No doubt he is preparing the way for the commands
which will follow (in vv. 6, 10, 12). Ultimately, Paul’s confidence in the Lord is that these
young Christians will not “be shaken” (2:2), but rather “stand fast” and “hold to the traditions”
that he has passed on to them . . .” (2:15).
Q. But what happens when a professing Christian church does not stand fast and hold to the
Apostolic traditions of God’s Word?
A. Anything can happen – including granting women governing authority in the local church
(contrary to the teaching of 1 Tim. 2:11-15), and welcoming practicing homosexuals into the
fellowship of the church (contrary to the teaching of 1 Cor. 6:9-11).
3. Paul’s Prayer: “May the Lord direct your hearts into God’s love and Christ’s perseverance” (v.
5 NIV). Here is an apostle who knows that it is only as the Lord works in God’s people that his
confidence about God’s people will be justified. So he prays for God’s people, which is an
important link with what precedes (v. 4), and what follows (vv. 6ff):
(a). May the Lord direct your hearts “into God’s love . . .” As we deepen in our appreciation of
God’s undeserving love for us, we can’t help but to deepen in our love and acceptance of one
another, and “stand firm” together.
(b). May the Lord direct your hearts “into Christ’s perseverance.” Likewise, if we deepen in our
appreciation of the Lord’s endurance of suffering on our behalf, we find a powerful incentive to
press on in the midst of whatever difficulties may come our way (Cf. Heb. 12:1-3).
As we think about what matters most to the Apostle Paul, especially in view of the coming day
of the Lord, two things ought to be self-evident:
(1). Political correctness aside, the Christian faith is an evangelistic faith. Its goal is to proclaim
the good news that the forgiveness of sin and the gift of eternal life is to be found in only one
person, the Lord Jesus Christ. Its aim is to bring about the deliverance of men and women out of
the domain of darkness into the Kingdom of Light. To the extent that we share that conviction,
we too can share the burden of Paul’s heart, namely, that the “message of the Lord may spread
rapidly.”
(2). The Christian faith is anchored in the apostolic tradition of God’s word. For that reason,
Paul’s additional burden is that His people continue to conform their corporate church life to that
standard, and that standard alone. Once any fellowship cuts loose from such a mooring (which is
the B – I – B – L – E), the supremacy of Scripture is subordinated to ecclesiastical traditions and
the teachings of men.
Will your anchor hold in the storms of life,
When the clouds unfold their wings of strife?
When the strong tides lift, and the cables strain,
Will your anchor drift or firm remain?
(Priscilla J. Owens, 1882)