2 Thessalonians 2:17

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 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 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.

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.

Comfort your hearts - Keep your souls ever under the influence of his Holy Spirit: and stablish you - confirm and strengthen you in your belief of every good word or doctrine, which we have delivered unto you; and in the practice of every good work, recommended and enjoined by the doctrines of the Gospel. It is not enough that we believe the truth; we must love the truth. Antinomianism says: “Believe the doctrines, and ye are safe.” The testimony borne by the Gospel is: Believe, love, obey: none of these can subsist without the other. The faith of a devil may exist without loving obedience; but the faith of a true believer worketh by love; and this faith and love have not respect to some one commandment, but to all; for God writes his whole law on the heart of every genuine Christian, and gives him that love which is the fulfilling of the law. The reader will have observed that, in going through this chapter, while examining the import of every leading word, I have avoided fixing any specific meaning to terms: the apostasy or falling away; the man of sin; son of perdition; him who letteth or withholdeth, etc. The reason is, I have found it extremely difficult to fix any sense to my own satisfaction; and it was natural for me to think that, if I could not satisfy myself, it was not likely I could satisfy my readers. But, as something should be said relative to the persons and things intended by the apostle, I choose to give rather what others have said, than attempt any new mode of interpretation. The great variety of explanations given by wise and learned men only prove the difficulty of the place. 1. The general run of Protestant writers understand the whole as referring to the popes and Church of Rome, or the whole system of the papacy. 2. […]