2 Thessalonians 2:16

Now our Lord Jesus Christ himself,.... The apostle having exhorted the saints to perseverance, closes this second part of his epistle, relating to the coming of Christ, with a prayer for the saints, that they might be comforted and established. The objects addressed are Christ and the Father.

THE Thessalonians had been much disturbed by the predictions of different persons that the day of Christ was at hand. There always have been pretenders to prophetic knowledge who have fixed dates for the end of the world and, by their fanaticism, have driven many into lunatic asylums and disturbed the peace of others. Some of this band had worried the saints at Thessalonica.

Referring both to our Lord Jesus (Ro 8:37; Ga 2:20) and God our Father (Joh 3:16). everlasting consolation--not transitory, as worldly consolations in trials (Ro 8:38, 39). This for all time present, and then "good hope" for the future [ALFORD]. through grace--rather as Greek "IN grace"; to be joined to "hath given." Grace is the element in which the gift was made.

THE Thessalonians had been much disturbed by the predictions of different persons that the day of Christ was at hand. There always have been pretenders to prophetic knowledge who have fixed dates for the end of the world and, by their fanaticism, have driven many into lunatic asylums and disturbed the peace of others. Some of this band had worried the saints at Thessalonica. The Apostle, after beseeching them not to be soon shaken in mind or troubled by such follies, went on to beg them not to be deceived by forged letters or pretended prophets and then prayed for them that they might possess abiding consolation which would keep them calmly persevering in holiness. His prayer is singularly emphatic. He cries to the Lord Jesus Christ, Himself, and to God, even our Father, to comfort their hearts, that by such consolations they may be so confirmed that nothing may cause them to decline from any holy enterprise or testimony. Perhaps, during their fright, some of them had ceased from service, reckoning it vain to go on with anything when the world was so near its end. Therefore Paul would have them calmed in spirit that they might diligently persevere in their Christian course. That which frightens us from duty cannot be a good thing—true comfort establishes us in every good word and work. It is an ill wind which blows no one any good. We owe to the needless alarms of the Thessalonians this prayer, which, while it was useful for them, is also instructive for us. And I pray that while we look into it we may be led into deep thoughts of the love of God and not into thoughts only, but into a personal enjoyment of that love, so that this morning the love of God may be shed abroad in our hearts by the Holy Spirit which is given unto us.

THE Thessalonian saints had been much persecuted and afflicted and they had exhibited great faith, so much so that Paul says, "We ourselves glory in you in the Church of God for your patience and faith." As if they had not enough trouble coming from the outside, there sprang up in their midst certain hot-headed teachers who declared that the Day of Christ was immediately at hand.

THE Thessalonian saints had been much persecuted and afflicted and they had exhibited great faith, so much so that Paul says, "We ourselves glory in you in the Church of God for your patience and faith." As if they had not enough trouble coming from the outside, there sprang up in their midst certain hot-headed teachers who declared that the Day of Christ was immediately at hand. The coming of the Lord is the most grand hope of the Church and it is an evidence of the extreme power of error to poison and pervert the Truth of God that a hope which is our brightest consolation can be so twisted as to cause the saints to be "shaken in mind" and troubled. But so it appears to have been with the Thessalonians. They were perplexed with mysterious rumors which the zealots probably supported by a misinterpretation of the Apostle's own language in his former letter to them. It would appear that they were tempted to leave their regular habits of life—some of them even neglected their business upon the theory that there was no need to attend to it because the world was so speedily to be at an end. This gave an occasion for "busybodies" to cease from working and create great disquietude among the more sober members and, therefore, Paul wrote them this second letter with the earnest intent that they might be established in the Truth of God, kept from evil and that disorderly walking might be repressed and that the Church might be at peace. Paul felt that it was of the utmost importance that this honorable Church should be at rest and should not lack consolation either as to its bitter persecutions or its internal difficulties. My subject, this morning, leads me to make this the first point to be dwelt upon—it is most important that Believers should enjoy consolation.

THE Thessalonians had been a good deal confused by certain persons who had said that the coming of the Lord was immediately at hand. Paul, therefore, bade them to be steadfast and not be worried and perplexed by any such teaching. And then he presented this prayer to God for them, that they might have these two things, comfort and constancy—that God would comfort their hearts and establish them—"in every good Word and work."

THE Thessalonians had been a good deal confused by certain persons who had said that the coming of the Lord was immediately at hand. Paul, therefore, bade them to be steadfast and not be worried and perplexed by any such teaching. And then he presented this prayer to God for them, that they might have these two things, comfort and constancy—that God would comfort their hearts and establish them—"in every good Word and work." It is a very blessed and comprehensive prayer and, while we are thinking of it, let us be praying it for ourselves and for one another, that the Lord may comfort our hearts and establish us "in every good Word and work." I. The first enquiry to be answered is this, WHY IS THERE THE CONJUNCTION OF THESE TWO THINGS IN THIS REMARKABLE PRAYER? Why is it put thus, "Our Lord Jesus Christ, Himself, and God, even our Father... comfort your hearts and establish you in every good Word and work"? I answer, first, the two things, comfort and constancy, are put together because comfort by itself is not enough. We do not desire, first and above all things, that Christians should have comfort. It is a very great privilege to be comforted, especially by the Comforter, for such comfort is sound, safe and holy, but, at the same time, they err who think that the first and chief reason for knowing God is that you may feel comforted and happy! I fear that there are many who are under that notion. They expect every sermon to comfort them—otherwise they think it is a wasted opportunity. Even when they are alone in prayer, their chief thought is that they need to be comforted by their own devotion.

[Other Sermons by Mr. Spurgeon, upon the same text, are Sermons, #1542, Volume 26—FREE GRACE A MOTIVE FOR FREE GIVING; #2363, Volume 40—COMFORT AND CONSTANCY and #2991, Volume 52—WHAT WE HAVE, AND ARE TO HAVE.] ALL through his Epistles, Paul is continually expressing his best wishes for the friends to whom he writes. The Christian should be a well-wisher to all men. No cursing should ever come out of his mouth, but his lips should always distil blessings even upon his enemies—and much more upon his friends.

[Other Sermons by Mr. Spurgeon, upon the same text, are Sermons, #1542, Volume 26—FREE GRACE A MOTIVE FOR FREE GIVING; #2363, Volume 40—COMFORT AND CONSTANCY and #2991, Volume 52—WHAT WE HAVE, AND ARE TO HAVE.] ALL through his Epistles, Paul is continually expressing his best wishes for the friends to whom he writes. The Christian should be a well-wisher to all men. No cursing should ever come out of his mouth, but his lips should always distil blessings even upon his enemies—and much more upon his friends. Brothers and Sisters in Christ Jesus, it should be a part of our religion to be desiring the best of blessings for our fellow men. As the high priest of old blessed the people, so should those whom God has made to be priests and kings unto Himself—a privilege that pertains to all saints— exercise the function of blessing the people by desiring good things for them! The blessing invoked in the text is very comprehensive, but although there is much to crave, there is much more to acknowledge with gratitude. Blessings already secured in the Covenant are the foundation of a rich expectancy for the supply of all our present needs. We may reasonably hope that God will do in the future what He has done in the past. Hence the Apostle speaks very plainly of what God the Father and our Lord Jesus Christ have already bestowed—and then he couples therewith the kindest wishes as to the future of his friends at Thessalonica. With as much brevity as possible, I shall first speak on that part of the text which contains two positive facts. And then upon that part of it which expresses two holy desires. I. The 16th verse contains A VERY CLEAR STATEMENT OF THE TWO POSITIVE FACTS.

Now our Lord Jesus Christ himself - This expression is equivalent to this: “I pray our Lord Jesus, and our Father, to comfort you.” It is really a prayer offered to the Saviour - a recognition of Christ as the source of consolation as well as the Father, and a union of his name with that of the Father in invoking important blessings. It is such language as could be used only by one who regarded the Lord Jesus as divine. And God even our Father - Greek: “And God, and (και kai) our Father;” though not incorrectly rendered “even our Father.” If it should be contended that the use of the word “and” - “our Lord Jesus Christ, and God,” proves that the Lord Jesus is a different being from God - the use of the same word “and” would prove that the “Father” is a different being from God. But the truth is, the apostle meant to speak of the Father and the Son as the common Source of the blessing for which he prayed. Which hath loved us - Referring particularly to the Father. The love which is referred to is that manifested in redemption, or which is shown us through Christ; see Joh 3:16; 1Jn 4:9. And hath given us everlasting consolation. - Not temporary comfort, but that which will endure forever. The joys of religion are not like other joys. They soon fade away - they always terminate at death - they cease when trouble comes, when sickness invades the frame, when wealth or friends depart, when disappointment lowers, when the senses by age refuse to minister as they once did to our pleasures. The comforts of religion depend upon no such contingencies. They live through all these changes - attend us in sickness, poverty, bereavement, losses, and age; they are with us in death, and they are perpetual and unchanging beyond the grave. And good hope through grace - see the Rom 5:2, Rom 5:5 notes; Heb 6:19 note.